This is the longest passage in the sūrah. It tackles the issue of God’s oneness from several angles, starting with a statement about the attitude a believer adopts towards all earthly powers, relying only on the one true power, caring little for anything else.

Therefore, he disregards all such imaginary forces, trusting to God’s judgement between him and those who dispute with him. He goes along his way firm and reassured about his destiny.

This is followed by a clear statement about the role and responsibility of God’s Messenger, making it clear that he is not responsible for others, whether they choose to follow divine guidance or go astray. It is God who has power over them in all situations. They have no one to intercede with Him, for it is to God alone that all intercession belongs. His is the kingdom of the heavens and earth, and with Him all journeys end.

The sūrah then describes how the idolaters feel depressed when God’s oneness is mentioned, while they delight when idolatry is discussed. This is followed by an invitation to the Prophet to declare God’s oneness in the clearest of terms, leaving the idolaters to God. It describes how they will gladly give all that the earth contains, and twice as much, if only it will he accepted from them. This is how they feel once they realize how God may deal with them.

Such is the case, yet they still appeal to God alone when they are in a situation of distress. Should God grant them a favour, they make all sorts of wild claims. Any of them could say about God’s favours: “I have been given this through my knowledge.” This echoes what was said by others in former times, but God Almighty took them to task, and He is able to deal with these present unbelievers in the same way. They cannot defy God. Whether God gives provisions in abundance or in stinted measure in accordance with His wisdom and will: “In this there are signs to those who believe.” (Verse 52)

Is not God sufficient for His servant? Yet they would try to frighten you with those who are inferior to Him. He whom God lets go astray can never find any guide; whereas he whom God guides aright can never be led astray. Is God not mighty, capable of inflicting retribution? If you ask them who created the heavens and the earth, they will answer: ‘God.’ Say: ‘Consider these beings you invoke beside Him: if God wills harm to befall me, could they remove the harm He has inflicted? Or, if He wills that mercy should be bestowed on me, could they withhold His mercy?’ Say:

‘God is enough for me: In Him place their trust those who have a trust to place.’ Say:

My people! Do all that may be in your power, and I will do what I can. You shall come to know who will be visited with humiliating suffering and who shall be smitten by long-lasting suffering.’ (Verses 36-40)

These five verses epitomize the logic of faith: simple, clear, forceful and profound.

Thus it was in the Prophet’s heart, and thus it should be in every heart that advocates a cause. These verses represent the line that such a believer should follow. They provide his light as he goes along his clear and straight way.

It is reported that these verses were revealed as a result of the unbelievers trying to scare the Prophet, claiming that their deities, which he described in disrespectful terms, would be sure to harm him. They warned him that unless he desisted, their gods would cause him much trouble. However, the significance of these verses is far broader than this. They describe the true nature of the battle between an advocate of the truth and all the forces that line up against him. They show the confidence and reassurance a believer feels as he gives these forces their true measure.

“Is not God sufficient for His servant?” (Verse 36) Yes, indeed. So, what can scare him when God is with him? What can generate any feeling of fear in him after he has taken the position of a servant of God and fulfilled the responsibilities that such a position confers? Who can doubt God’s sufficiency for His servants when He is the Almighty who holds sway over all His creation?

“Yet they would try to frighten you with those who are inferior to Him.” (Verse 36) How could he be frightened when those inferiors do not frighten one who is protected by God? Is there anyone on earth who is not inferior to God? It is a very simple issue. It requires no argument or hard thinking. It is God opposed by some who are inferior to Him. This leaves no room for doubt concerning the outcome.

God’s will is the one that is done. He determines everything for His servants, including what takes place within them, their inner thoughts and feelings: “He whom God lets go astray can never find any guide; whereas he whom God guides aright can never be led astray.” (Verses 36-37) He knows who deserves to go astray and who deserves to be guided. He lets them have what they deserve. When He has made His judgement, no one can alter it.

“Is God not mighty, capable of inflicting retribution?” (Verse 37) Yes, indeed, He is. He requites everyone as they deserve, inflicting retribution on those who deserve it.

Such is the reality of the situation between God’s messengers and all earthly forces opposing them. The question then is what is their message, and how should they react towards those who deny them?

We have bestowed on you this book from on high, setting out the truth for mankind.

Whoever follows its guidance does so for his own good, and whoever goes astray shall do so at his own peril. You are not responsible for them. God takes away people’s souls upon their death, and the souls of the living during their sleep. He keeps with Him the souls of those whose death He has ordained and sends back the others until their appointed time. In all this there are signs for people who reflect. Have they chosen others besides God to intercede for them? Say: ‘Why, even though they have no power over anything and no understanding?’ Say: All intercession belongs to God alone. His alone is the dominion over the heavens and the earth; and to Him you will all in the end return.’ (Verses 41-44)

“We have bestowed on you this book from on high, setting out the truth for mankind.” (Verse 41) The truth is the nature of this book: it is clear in the law it sets out and in its system: it is on the basis of this truth that the universe is sustained; the truth that links the code of human life outlined in this book to the system of the universe. This truth has now been bestowed on mankind giving them guidance on how to live by its provisions. You, Prophet, are only the means to deliver it to them. It is up to them to choose what they wish for and how to deal with it. Each one of them can choose either guidance or error, and each will define his or her own fate. No responsibility attaches to you for what they choose: “Whoever follows its guidance does so for his own good, and whoever goes astray shall do so at his own peril. You are not responsible for them.” (Verse 41)

It is God who has power over them. They are in His hands when they are asleep or awake, or indeed in all situations and conditions. He determines what to do with them: “God takes away people’s souls upon their death, and the souls of the living during their sleep. He keeps with Him the souls of those whose death He has ordained and sends back the others until their appointed time.” (Verse 42) God gathers the souls of those who die, and He also takes away people’s souls when they are asleep, even though they are not dead. During sleep, these souls are temporarily removed. If the term of some is over, God will retain their souls and they cannot wake up. Those whose term of life continues will have their souls returned and they will wake up. Thus, people’s souls are in God’s hands whether they are asleep or awake: “In all this there are signs for people who reflect.” (Verse 42)

Such being the case, with the Prophet having no responsibility for others, it is up to each of them individually: if they follow divine guidance, they benefit themselves; and if they choose error, they bear the responsibility for their choice. They will have to face the reckoning, for they will not be left unaccountable. What hope, then, do they have for salvation? “Have they chosen others besides God to intercede for them? Say:

The sūrah then shows their miserable state when they return for judgement:

If the wrongdoers possessed all that is on earth, and twice as much, they would surely offer it all as ransom from the awful suffering on the Day of Resurrection. For God will have made obvious to them something they have never reckoned with. Obvious to them will have become the evil of what they had done; and they will be overwhelmed by that which they used to deride. (Verses 47-48)

The verse makes an implicit threat within a statement that strikes fear into the hearts of those described as ‘wrongdoers’, which refers to everyone who associates partners, of any type, with God. If those people had in their possession ‘all that is on earth,’ including everything to which they attach high value and fear to lose should they accept Islam, indeed, if they had ‘twice as much’, they would willingly offer it all just to be spared the awful suffering they will see with their own eyes on the Day of Resurrection. Added to this is another implicit threat that is equally fearful: “For God will have made obvious to them something they have never reckoned with.” (Verse 47) The sūrah does not specify what will become obvious to them, but it is clearly understood that it is terrible, to be feared. It comes from God, and He shows them what they could never have expected.

“Obvious to them will have become the evil of what they had done; and they will be overwhelmed by that which they used to deride.” (Verse 48) Again this aggravates their position, because they will see for themselves how evil their deeds were, and they will find themselves engulfed with the warnings that they used to deride and ridicule.

Then follows a description of an ironic situation: they are outspoken in denying God’s oneness, yet when they suffer affliction they turn to none but Him, praying earnestly for His help. When He bestows His grace on them and removes their affliction they revert to their boastful claims and deny His favours:

When man suffers affliction, he cries out to Us; but once We bestow upon him a favour by Our grace, he says: I have been given all this by virtue of my knowledge.’ By no means! It is but a test, yet most of them do not understand. (Verse 49)

This verse describes man if he does not accept the truth and turn back to his true Lord, following the path leading to Him and remaining on that path in all situations of strength or weakness. Affliction purges human nature of the desires and ambitions that blur its vision. It removes from it all alien influences that place a barrier between it and the truth. Therefore, when afflicted, it can easily recognize God and turn to Him alone. Yet when the testing times are over, and human nature again finds itself in easy and comfortable circumstances, man forgets what he said only a short while earlier. His nature is again turned away from the truth under the influence of his desires, and he looks at God’s favours and provisions only to say: “I have been given all this by virtue of my knowledge.” (Verse 49) This was said by Qārūn, or Korah, in former times, and it is said by everyone who admires what he is able to obtain of wealth or position through some sort of ability or knowledge, forgetting who grants him these, namely the One who has made causes produce their effects and who grants everyone their provisions.