Great scenes drawn from the vast universe and the world beyond, as well as the depths of the human soul were presented in the first half of the sūrah. Now, this second half adds a fine rationality that deals with the great issues of revelation and the divine message, God’s oneness, the unbelievers’ attributing partners to Him, as well as their demand for miracles and their hastening of God’s punishment.

This new phase opens with a demonstration of the natures of belief and denial of the truth. The former is evidence of true knowledge, while the latter is blindness.

Another touch delineates the nature of believers and unbelievers, and the distinctive qualities of both. This is followed by a scene of the Day of Judgement and the bliss it brings to the former and suffering to the latter. We then have a description of plentiful and stinted provisions as determined by God. Then follows an image of believing hearts gaining reassurance through remembrance of God. Then we move to a description of the Qur’ān which almost makes mountains move, or the earth split apart, or the dead speak. A further image touches on the calamities that befall unbelievers or which strike a short distance from their quarters. This is followed by a sarcastic remark directed at the unbelievers’ false gods. Mention is then made of the doom of past communities so as to rid the earth of them time after time. The closing part contains a stern warning to those who deny the message of the Prophet Muĥammad (peace be upon him), threatening to leave them to their inevitable doom.

All this shows that the strong beat we encountered in the first half of the sūrah now prepares us for a close look at the issues raised. Our minds are open to receive these issues and accept the message of the sūrah. The two parts are mutually complementary, although each has its special effects, all of which serve one issue and promote the same goal.

The first question addressed in this part of the sūrah was already raised in the first half. Here, however, it is presented rather differently: “Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind.” (Verse 19)

This verse states clearly that the opposite of a person who knows that the revelation received by the Prophet from his Lord is the truth is not one who does not have that knowledge, but one who is blind. This is a unique way of expressing that which touches hearts and magnifies differences. At the same time it states the truth without any exaggeration, addition or distortion. This is a great, clear and readily apparent fact that remains unnoticed only by he who is blind. People, then, belong to one of two groups: those who keep their eyes open, so they know it, and those who are blind, so they do not. Real blindness is that which shuts minds, intelligence and learning faculties. It is a blindness which switches off the source of spiritual knowledge. “Only those who are endowed with understanding keep this in mind.” (Verse 19) Those are the ones who have open minds and active faculties of understanding.

When those are reminded of the truth, they keep it in mind, and when they are alerted to its indications, they appreciate them.

The sūrah outlines a few qualities of those who are endowed with understanding:

“Those who are true to their bond with God and never break their covenant.” (Verse 20)

God’s bond and covenant are referred to here as being absolute. This includes every bond and covenant made with all people. The greatest bond which provides a basis for all others is faith. The most important covenant which embraces all others is that which binds people to fulfil the requirements of faith.

The bond of faith is both old and new. It is as old as human nature which conforms to the law that governs all existence. Human nature is endowed with a direct understanding that there is a single power which has brought the universe into existence, and that this power belongs to the Creator who is the One to be worshipped. It also includes the covenant made with all human generations before they are born, as we interpret the relevant Qur’ānic verse: “Your Lord brought forth their offspring from the loins of the children of Adam, and called them to bear witness about themselves. [He said]: Am I not your Lord?’ They replied: ‘Yes, indeed, we bear witness to that.” (7: 172) At the same time, it is a new bond, renewed with the messengers whom God has sent to re-establish the faith, remind people of it and provide its details.

They do not initiate the bond of faith, but they outline its requirements of submission to God alone to the exclusion of all others. This bond also requires good action, proper behaviour, and turning always to God alone who is the other party to the old covenant.

On the basis of the bond and covenant with God, all bonds and covenants with human beings are established, whether with God’s Messenger or with people, relatives or strangers, individuals or communities. A person who remains true to the first bond will remain true to all bonds because this is a duty. When one fulfils the duties required by the original covenant, one will fulfil all that is required towards other people, because this is a stipulation of the original covenant. Thus, in these few words the sūrah outlines the basic rule upon which the whole structure of human life is built.

We have already referred to the great difference between a person who knows that what has been bestowed from on high to the Prophet Muĥammad (peace be upon him) is the truth and one who is blind.

Now the sūrah speaks about the blind who do not see all the signs God has placed in the universe and who are not satisfied with the Qur’ān as a great sign. Hence they demand another miraculous sign. The sūrah mentions something of this earlier and comments by saying that the Prophet is only a warner, for miraculous signs rest with God. Now it mentions their demand anew, outlining the reasons that help one person to follow divine guidance and cause another to remain in error. It also paints a picture of hearts content with alertness of God’s presence. Such hearts do not worry or demand miracles in order to believe when they have the Qur’ān available to them.

For the Qur’ān can make mountains move and the earth split apart. With the Qur’ān, the dead can be addressed. This is sufficient to tell us about the power and authority of the Qur’ān. The sūrah concludes its discussion of those who ask for miracles by explaining to the believers that they hope for nothing. It draws their attention to the examples they see before them and to what, from time to time, befalls those who deny the truth.

The unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ Say: ‘God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.

Those who believe and do righteous deeds shall have happiness and a most beautiful final goal. Thus have We sent you to a community before whom other communities had passed away, so that you might recite to them what We have revealed to you. Yet they deny the Most Gracious. Say: ‘He is my Lord. There is no deity other than Him.

In Him have I placed my trust, and to Him shall I return.’ Even if there should be a Qur’ān by which mountains could be moved, or the earth cleft asunder, or the dead made to speak! For certain, God’s alone is the command in all things. Have they who believe not come to realize that, had God so willed, He would indeed have guided all mankind? As for the unbelievers, because of their misdeeds, calamity will always befall them or will fall close to their homes, until God’s promise is fulfilled. God never fails to fulfil His promise. Before your time, other messengers were derided, but for a while I gave rein to the unbelievers; but then I took them to task, and how terrible was My retribution.” (Verses 27-32)

The answer to their demand is that miracles are not what lead people to believe.

Faith has its solid foundation within the human soul. There are causes that lead to it, but these have to originate within the soul: “Say: ‘God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him.’“ (Verse 27) It is their turning to Him which makes them worthy of His guidance. It is clearly understood that those who do not turn to God are those who deserve to be left to go astray. This is indeed what happens to them. What matters, then, is one’s own heart and its being ready to receive God’s guidance. If so, it seeks it and appeals to God for it. Hearts which do not make any positive move to seek God’s guidance remain far removed from it.

The second point discussed here is that of the partners people associate with God.

The issue was also discussed in the first part of the sūrah. It is raised here in the form of a sarcastic question which compares such alleged partners with God who deals with every soul and rewards it for what it earns in this life. The scene is concluded with a description of the suffering those who invent this fallacy are certain to endure in this life and the greater suffering they will meet in the hereafter. This contrasts with the security and blessings awaiting the righteous: “Is, then, He who stands over every soul [and knows] all that it does [like any other]? Yet they ascribe partners to God. Say:

Name them. Would you tell Him of anything on earth which He does not know; or are these merely empty words?’ Indeed their own cunning devices seem fair to the unbelievers, and they are turned away from the right path. Whoever God lets go astray can never find any guide. They shall endure suffering in the life of this world, but, truly, their suffering in the life to come will be harder still, and they will have none to shield them from God. Such is the paradise which the God-fearing have been promised: through it running waters flow. Its fruits will be everlasting, and so will be its shade. Such will be the destiny of those who fear God, while the destiny of the unbelievers is the fire.” (Verses 33-35)

God, limitless is He in His glory, watches all souls, has power over them all in every situation and knows what every one of them does in public or private. The Qur’ān, in its inimitable style, describes this in a very vivid way so that we see all this for ourselves, overwhelmed with awe: “Is, then, He who stands over every soul [and knows] all that it does [like any other]?” (Verse 33) Now who is this watcher? It is God Himself? What soul will not feel fear to the bottom of its heart? Yet the description is real. The sūrah uses a rather physical image because human beings are more influenced by material than abstract matters.

If the situation is such, how come they associate partners with God? Their attitude appears here peculiarly odd. “Yet they ascribe partners to God.” (Verse 33) Yes, indeed! They ascribe partners to God Almighty who deals with every soul according to what it has earned. None and nothing escapes His watchful eye.

“Say: ‘Name them.’“ (Verse 33) They are unrecognizable entities. They may have names, but the sūrah treats them like entities with no name.

“Would you tell Him of anything on earth which He does not know!” (Verse 33) This is particularly sarcastic. Are you, human beings, aware of something which God does not know? Do you know of earth deities unknown to God? They dare not make such a claim, yet they practically say as much when they claim that such deities exist while God asserts that there are none.

“Or are these merely empty words?” which have no real significance? Is the question of God’s existence so trivial that people approach it in jest, using words that are uttered without meaning or significance?

The main themes of this sūrah are those of revelation and God’s oneness. Speaking of the two together, the sūrah mentions the attitude of the people of earlier revelations towards the Qur’ān and the Prophet, making it clear to the Prophet that the revelations he has received from on high constitute the final judgement on what earlier revelations included. It is indeed the final word which includes whatever God wants to remain applicable of the divine faith preached by all His messengers. It omits what God wants to be omitted, because its purpose, which is known to God, has been served. The Prophet, then, must stick to what God has revealed to Him. He must not follow the desires of those who follow earlier revelations, or those who are generally known as the ‘People of the Book’, in any matter, whether serious or otherwise. As for those who require him to produce a sign, they should be told that signs are given only when God wills them to be given. The Prophet’s task is only to convey his message.

Those to whom We have given revelations rejoice at what has been bestowed on you from on high, but among different factions there are some who deny part of it. Say: I have only been bidden to worship God, and not to associate any partners with Him. To Him I pray, and to Him do I return.’ Thus have We revealed it, a code of judgement in the Arabic tongue. If you should follow their desires after all the knowledge you have been given, you shall have none to protect or shield you from God. We have indeed sent messengers before you and given them wives and offspring. Yet no messenger could produce a miracle except by God’s permission. Every age has had its revelation.

God annuls or confirms what He pleases. With Him is the source of all revelation.

Whether We let you see some of what We have promised them, or cause you to die [before its fulfilment], your duty is only to deliver your message: it is for Us to do the reckoning. (Verses 36-40)

Those among the people of earlier revelations who are sincere in following their faith will find in the Qur’ān an endorsement of the basic rules of the faith built on God’s oneness, an acknowledgement of the truth of the earlier religions and their books, a serious consideration of these faiths coupled with deep respect, and also a sincere perception of the bond which unites all those who believe in God. Hence, they rejoice and believe. This rejoicing is experienced by sincere hearts, for it is the uniting of truth, providing a strengthened belief that all God’s revelations are true and are endorsed by the new divine message.

“But among different factions there are some who deny part of it.” (Verse 36) The factions referred to here could be found among the people of earlier revelations and also the idolaters. The sūrah does not mention which part they deny, because the purpose here is just to state the fact that they challenge the truth of this new revelation by denying parts of it: “Say: ‘I have only been bidden to worship God, and not to associate any partners with Him. To Him I pray, and to Him do I return.’“ (Verse 36) He alone is the One to be worshipped, and in whom we call on people to believe, and to whom we all return.

The sūrah draws clear outlines of the Islamic faith, following the Qur’ānic method of explaining its principles. It could be said that we should have dwelt on these aspects of the Islamic faith as they are mentioned in the sūrah. However, we have chosen instead not to interrupt the flow of the Qur’ānic theme in this sūrah, leaving such discussion to the end.

The opening of the sūrah and the issues it discusses, as well as a number of directives it contains point clearly to the fact that it is a Makkan revelation. It certainly was not revealed in Madinah as some reports indicate. In fact it was revealed at a time when the unbelievers’ attitude was hardened, manifesting itself in outright rejection of the Islamic message, throwing challenges at the Prophet, demanding that he produce miracles and other signs, and precipitating God’s punishment against which he warned them. This required a clear statement which aimed at strengthening the Prophet and his Companions so that they held on to what God had revealed, disregarding all opposition. They were to care little for all the false accusations levelled at them and the challenges put to them. They were to feel themselves as having the upper hand since they were following the truth, able to turn to God alone for support, and declare His oneness as the only Lord of the universe. They were to believe their faith as truth, no matter how vehemently it was denied or rejected by the unbelievers and the idolaters. The sūrah also puts some irrefutable evidence supporting this truth to the idolaters, which they could witness in the universe around them, within themselves, as also in the events of human history. All these aspects are grouped together and utilized in such a way as to make a profound address to the human mind.

Here are some of the verses stressing the fact that this revealed book, i.e. the Qur’ān, represents the truth, and that rejecting it altogether, denying its truth, or giving a slow response to its appeal does not change this great fact:

These are verses of the Book. That which is revealed to you by your Lord is the truth, yet most people will not believe. (Verse 1)

They ask you to hasten evil rather than good, although exemplary punishments have indeed come to pass before their time. Your Lord always extends forgiveness to people despite their wrongdoing. Your Lord is certainly severe in retribution. Yet the unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ But you are only a warner. Every community have [their] guide. (Verses 6-7)

To Him is due the prayer aiming at the Truth. Those whom people invoke beside God cannot respond to them in any way. They are just like a man who stretches his open hands towards water, [hoping) that it will come to his mouth; but it will never reach it. The prayer of those without faith is nothing but wandering in grievous error.

(Verse 14)

Thus does God illustrate truth and falsehood. The scum is cast away, while that which is of benefit to mankind abides on earth. Thus does God set forth His parables. (Verse 17)

A main feature of the divine instructions to God’s Messenger is that he should face all the opposition, challenges, denunciations and difficulties thrown in his face by declaring the truth of his message in full. This means that he must declare in all clarity that there is no deity other than God, the only Lord in the universe, the Almighty who must be worshipped alone without associating any partners with Him. All people will inevitably return to Him for judgement, when they will either be admitted into heaven or thrown in hell. These are the basic truths which the unbelievers denied and challenged the Prophet over. He is further instructed not to follow their desires, or seek compromises with them that require that any part of these truths be concealed, suppressed or delayed. In fact the Prophet is warned that God’s punishment will apply to him also if he follows their desires in this respect, after all the clear knowledge that has been given to him.

This main feature clearly shows that the advocates of the Islamic message cannot deviate from the nature of the message and its method of advocacy. They must also declare the basic truths of the Islamic faith without hesitation, suppressing nothing and delaying nothing. The first of these essential truths is that all Godhead and Lordship in the universe belong to God alone. Hence, all submission must be to Him.

He is the One to be obeyed in all matters. This truth must be declared, no matter what sort of opposition it meets nor how stiff the unbelievers’ resistance is. Even in the face of hardship and persecution, its advocates must declare it complete. It is not for them to decide that part of this truth should be put aside, or temporarily suppressed, because tyrants dislike it or persecute those who advocate it, or turn away from the faith on its account. None of these considerations permit advocates of the Islamic message to change its strategy, starting, for example, with matters of worship or moral values, good manners or spiritual considerations. It may appear that such a course is preferable in order to avoid the wrath of tyrants but that would be a grave mistake. For advocates of the Islamic message must at all times declare God’s oneness and Lordship over the whole universe, and that all submission and obedience belong to God alone.

This is the proper way to advocate the Islamic faith, as God wants it to be done. It is the strategy followed by the Prophet Muĥammad (peace be upon him), as he was instructed by God. No advocate of Islam can abandon this strategy, or change its method of action. After all, the Islamic faith is God’s message and He looks after it.

He provides sufficient support for its advocates, and He is always able to protect them against tyrants.

The Qur’ānic method of calling people to Islam brings together the Qur’ān, God’s book which we recite, and the open book of the universe. The whole universe, with all the evidence it provides of God’s power and elaborate planning, is a source of inspiration for mankind. Combined with these two books is the record of human history which also contains countless proofs of God’s power and planning. Human beings are shown all these, as the address is made to their minds, hearts and feelings all at the same time.

The whole universe is thus turned into a great exhibition proving God’s power and pointing out what should motivate people to accept the faith. It addresses human nature with profound logic, and addresses the whole human being with all its faculties of perception and understanding. This is all done in perfect harmony.

To the great book of the universe is added a few pages of human history, together with the visible effects of God’s power, control of the universe and His elaborate planning of human life:

They ask you to hasten evil rather than good, although exemplary punishments have indeed come to pass before their time. (Verse 6)

God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure. He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High. It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command. Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them. (Verses 8-11)

God grants abundant sustenance, or gives it in scant measure, to whomever He wills.

They [i.e. the unbelievers] rejoice in the life of this world, even though, compared to the life to come, the life of this world is nought but a fleeting pleasure. (Verse 26)

As for the unbelievers, because of their misdeeds, calamity will always befall them or will fall close to their homes, until God’s promise is fulfilled. God never fails to fulfil His promise. Before your time, other messengers were derided, but for a while I gave rein to the unbelievers; but then I took them to task, and how terrible was My retribution. (Verses 31-32)

Do they not see how We gradually reduce the land from its outlying borders? When God judges, there is no power that could repel His judgement. He is swift in reckoning. Those who lived before them also schemed, but God is the master of all scheming. He knows what is earned by every soul. The unbelievers will in time come to know who will attain the ultimate abode. (Verses 41-42)

The Qur’ān must always be the book to which advocates of Islam turn for guidance, before turning to any other source. It is from the Qur’ān that they must learn how to call on people to believe, and how to awaken their hearts and bring inactive souls back to life. The Qur’ān is a revelation sent down by God, the Creator of man who knows his nature, how he is influenced and in what way he reacts. We have already said that advocates of the Islamic faith should follow the strategy laid down by God, starting with making the truth plain concerning God, His oneness, Lordship over all the worlds, sovereignty and power. Similarly, they must seek to open people’s hearts to the message of truth by following the method of the Qur’ān in making people truly aware of their Lord. This is the best way to make people recognize that all submission must be to God alone, the true Lord who controls the whole universe.

The Qur’ān takes great care to show in the clearest of terms the nature of the message and the nature of God’s Messenger. It does so in order to establish for people who their true Lord is, and to remove any trace of polytheism from their minds. There were in the past many instances of deviation from this proper concept, among the people of earlier revelations, which led to confusion between the nature of Godhead and the nature of prophethood. The clearest example was among the Christians who added to Jesus (peace be upon him) divine qualities and qualities of Lordship that belong to God alone. As a result, the followers of different churches became involved in a maze of conflict that was contrary to the truth.

But the Christians were not the only ones whose beliefs were so confused. All pagan communities were similarly involved in such endless confusion, producing concepts that assign mysterious qualities to prophethood, or link it with magic, or clairvoyance, or with contacts with spirits and the jinn.

Many of these concepts found their way into the beliefs of the pagan Arabs. Hence some of them used to demand that the Prophet tell them about things beyond the reach of human knowledge. Some demanded that he should produce some physical miracles. They also accused him of being a sorcerer, or a madman who had contacts with the jinn, while some suggested that he should have an angel supporting what he said. The fact is that all such suggestions, demands, accusations and challenges thrown at him had their roots in the pagan concepts of the nature of prophethood and prophets in general.

The Qur’ān puts the truth of this concept in a most lucid way, outlining the nature of the message and the messenger who received it from God and conveyed it to mankind. It also outlines the unique nature of Godhead in which no other being has the slightest share, and the nature of servitude that applies to all creatures, including God’s messengers and prophets. They too were human beings who had no divine qualities whatsoever, and had no contact with the jinn or with the world of magic.

They only received revelations from God. Beyond that, they had no power to produce any supernatural miracle, except by God’s will. They were chosen for a certain task while they retained their human nature and their status as God’s servants.

The sūrah includes several examples clarifying the nature of prophethood and the message given to the Prophet Muĥammad (peace be upon him). These examples serve to purge people’s minds of all traces of paganism and the legends that distorted the beliefs of people who had earlier received divine revelations, leading them to a new form of paganism and a new set of legends and superstitions.

This clarification does not come in the form of an intellectual argument or a philosophical or metaphysical thesis. Instead, it provides support to believers implementing a practical method of action that stood up to the challenges of the unbelievers:

Yet the unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ But you are only a warner. Every community have [their] guide. (Verse 7)

Before we conclude our remarks on this question we should reflect a little on a point clearly stated in the verse that says: “Whether We let you see some of what We have promised them, or cause you to die [before its fulfilment], your duty is only to deliver your message: it is for Us to do the reckoning.” (Verse 40) This is said to the Prophet (peace be upon him), God’s Messenger who received His revelations and was commanded to address people and call on them to believe in the Islamic faith. In a nutshell, this statement means that what becomes of this faith and message has nothing to do with him. Nothing of it is his concern. His task is to deliver his message complete. Guiding people to accept it is not his task. Guidance is provided by God alone. Whether God fulfils part of what He has promised him with regard to the fate of those people or his term in this life comes to an end before that, the nature of his task remains the same: he has only to deliver his message. The reckoning and the determination of their fate are left to God. Nothing sums up more clearly the role of the advocates of Islam and the task they are called on to perform. The outcome concerning this faith, and indeed everything else, is determined by God alone.

This should teach the advocates of Islam to recognize their limits and remain within them. They cannot precipitate results and fates. They must not try to hasten people’s acceptance of the faith, or urge the immediate fulfilment of God’s promise to those who follow His guidance or His warning to those who reject His message.

They cannot say, ‘we have been calling on people, explaining the true faith, for a long time, but only a few people have responded positively,’ or that ‘we have been patient for so long, but God has not punished the oppressors during our lives’. Their task is advocacy. How God deals with people in this life or in the life to come is not of any concern to His servants; it is His own affair. Hence, knowing our limits as God’s servants and acknowledging our servitude to Him mean that we leave it all entirely to Him to determine as He pleases.

This sūrah was revealed in Makkah. Hence, the Prophet’s task is confined to the delivery of the message. Striving for God’s cause, or jihād, had not yet been made a duty. The Prophet was later commanded to follow the delivery of the message with jihād. This is something we have to understand with regard to the practical nature of this religion. Its statements have their progressive nature, moving forward to match the progress of the message and to suit and direct its development. This is often overlooked by writers on Islam in our time. Such writers concentrate on their research without looking at the progress. Hence they do not relate texts to their time of revelation and the practical situation in which they were revealed.

Many are the people who read a statement like this one, “your duty is only to deliver your message: it is for Us to do the reckoning,” and deduce from it that the task of Islamic advocates is merely to convey the message. Once they have delivered it and put it before people, they then consider their task complete. As for striving for God’s cause, or jihād, I really do not know whether it has a place in their perspective.

An important feature of this sūrah is that it states the final word concerning the relation between a human being’s attitude and action on the one hand and his fate and destiny on the other. It makes it clear that people’s conditions are determined by what they do for and by themselves. At the same time, it states that every event takes place by God’s will. The sūrah includes several statements which are relevant to this point. They are sufficient to make the Islamic concept of this very serious issue abundantly clear. Here are just a few such examples:

Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it.

Besides Him, they have none to protect them. (Verse 11)

For those who respond to their Lord is a rich reward. As for those who do not respond to Him, should they have all that the earth contains, and twice as much, they would gladly offer it for their ransom. Theirs shall be an awful reckoning, and hell shall be their abode, an evil resting place! (Verse 18)

God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.

(Verses 27-28)

Have they who believe not come to realize that, had God so willed, He would indeed have guided all mankind? (Verse 31)

Indeed their own cunning devices seem fair to the unbelievers, and they are turned away from the right path. Whoever God lets go astray can never find any guide.

(Verse 33)

The first of these verses clearly states that God’s will to change the lot of any community depends on, and is fulfilled through, what this community does for itself and how it changes its behaviour and actions both in attitude and practice. When a community changes their direction and actions, God changes their lot on that basis.

Should their new situation require that misfortune befall them, God’s will is done and nothing can stop it. There is no one to protect them from it. They will never find anyone to give them support against God.

On the other hand, if they respond to their Lord, and change their situation, God will give them what is best, ensuring that they receive it in the life of this world, or in the life to come, or in both. On the other hand, when their response is negative, God will cause misfortune to befall them, and will put them to severe reckoning on the Day of Judgement. No ransom will buy their release from God’s punishment, should they return to Him without having responded to His message in this life. It is clear from the second text quoted above that the nature of people’s response depends on the direction they choose for themselves and the actions they perform. God’s will is fulfilled through both their attitude and action.

The third text begins with a statement asserting God’s free-will to let anyone go astray, but this is followed by saying that God “guides to Himself those who turn to Him.” This is a definite statement that God gives His guidance to anyone who turns to Him. This shows that God lets go astray only those who do not respond to Him.

This sūrah provides the final word on the fact that rejecting God’s religion and giving a negative response to the truth embodied in this faith is evidence of human nature going awry and the malfunctioning of its receptive system. No sound human nature, without any corrupting or distorting influences, would hesitate to respond positively to the truth, choosing submission to God, when it is presented so clearly, as it is in the Qur’ān. Deep inside, human nature knows this truth and accepts it. It is only turned away from it when a person has something that makes him choose for himself an option other than faith and its true guidance. He thus makes himself deserving of error and thereby incurs God’s punishment. This is what God says in another sūrah: “I will turn away from My revelations those who, without any right, behave arrogantly on earth: for, though they may see every sign, they do not believe in it. If they see the path of righteousness, they do not choose to follow it, but if they see the path of error, they choose it for their path; because they disbelieve in Our revelations and pay no heed to them.” (7:146)

In the present sūrah we have a number of similar verses which indicate the nature of unbelief, making it clear that it is nothing other than blindness of the heart.

Indeed, the mere acceptance of the truth and the following of God’s guidance indicate that human nature is no longer blind. Indeed there are enough pointers and indicators everywhere in the universe which show the truth clearly to those who think and use their reason.

Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind: those who are true to their bond with God and never break their covenant; and who keep together what God has bidden to be joined; who fear their Lord and dread the terrors of the reckoning; who remain patient in adversity seeking the countenance of their Lord, and attend to their prayers, and spend on others, secretly and openly, out of what We provide for them, and who repel evil with good. Such will have the attainment of the [ultimate] abode. (Verses 19-22)

The unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ Say: ‘God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.

Those who believe and do righteous deeds shall have happiness and a most beautiful final goal.’ (Verses 27-29)

It is He who has spread out the earth and placed upon it firm mountains and rivers, and created on it two sexes of every type of fruit, and caused the night to cover the day. In all these there are signs for people who think. And there are on earth adjoining tracts of land; and vineyards, and fields of grains and date palms, growing in clusters or non-clustered. [All] are irrigated by the same water; yet some of them are favoured above others with regard to the food [they provide]. In all this there are signs for people who use their reason. (Verses 3-4)

A final aspect of faith that the sūrah highlights is the close relationship between the corruption that creeps into people’s life on earth and their blindness to the message of the truth God has bestowed on people guiding them to what is right, useful and beneficial. Those who do not respond either to the covenant God has made with human nature or to the truth which has come from Him, knowing it to be the truth, are indeed the ones who spread corruption on earth. By contrast, those who know it to be the truth and respond to it are the ones who work to set matters on the right course and whose work helps life prosper.

Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind: those who are true to their bond with God and never break their covenant; and who keep together what God has bidden to be joined; who fear their Lord and dread the terrors of the reckoning; who remain patient in adversity seeking the countenance of their Lord, and attend to their prayers, and spend on others, secretly and openly, out of what We provide for them, and who repel evil with good. Such will have the attainment of the [ultimate] abode. (Verses 19-22)

As for those who break their bond with God after it has been established, and cut asunder what God has bidden to be joined, and spread corruption on earth, the curse will be laid upon them; and theirs shall be an evil abode. (Verse 25)

Human life will not be set on the right course unless its leadership is firmly in the hands of those endowed with understanding, who know that what was revealed to Muĥammad (peace be upon him) is the truth. Such people fulfil their commitment which is part of the covenant God has made with human nature on the one hand and with Adam and his offspring on the other. These covenants specify that people must worship God alone, submitting to none other than Him, receiving only His guidance and obeying only His orders. Hence, they keep together what God has ordered to be united. They fear their Lord, which means that they are always consciously trying to avoid anything that may incur God’s displeasure. They also fear that they may have an awful reckoning. Hence they are constantly aware of the hereafter, watching their every action. They remain constant to their covenant, bearing the burden of such consistency. They attend regularly to their prayers, give to charity out of their provisions, which God has granted to them, and make their donations in private or openly. They repel evil and corruption with goodness and kindness.

Human life is not set aright unless it has such a wise leadership which follows God’s guidance, and which moulds life in accordance with His guidance and the code of living He has laid down. It does not follow the right course when it has blind leadership which does not know that the truth is what was revealed to the Prophet Muĥammad. Such leadership follows systems that differ from that laid down by God for His good servants. Human life does not follow the right course under a feudal, capitalist or communist system, or indeed under what is termed ‘scientific socialism’.