In this passage the sūrah draws attention to the life of plants after rainfall, and then how the water courses to its end. The Qur’ān often draws a comparison between the life of plants and this present life of ours, highlighting the fact that it is of short duration. It urges people with insight to reflect on this comparison. In connection with the water being poured from the skies, the sūrah also refers to the Qur’ān, the book sent down from heaven to breathe life into people’s hearts and souls. It gives an inspiring description of the response of those whose hearts are open to it, and how they experience a mixture of awe, fear, comfort and reassurance. It then describes the respective fates of those who respond to God’s message and those whose hearts are hardened. At the end of the passage, the sūrah cites examples of one who worships the One God, and the one who worships multiple deities. The two cannot be equal and cannot hold the same position, in the same way as two slaves one serving one master and the other having several masters, who are in dispute with one another cannot be considered the same.

Have you not considered how God sends down water from the skies, and then causes it to travel through the earth to form springs? He then brings with it vegetation of different colours; and then it withers and you can see it turning yellow. In the end He causes it to crumble to dust. In all this there is indeed a reminder for those endowed with insight. (Verse 21)

The Qur’ān draws attention to a phenomenon that takes place everywhere on earth. Its familiarity, however, tends to make people overlook it. Yet it is remarkable in every step. The Qur’ān directs us to look at how God’s hand directs it step by step to produce its desired effects. The water that comes down from the sky: what is it, and how does it descend? This is a remarkable phenomenon, but we tend not to reflect on it because it is so familiar. The very creation of water is indeed a miracle.

We know that it comes into existence when two hydrogen atoms combine with one oxygen atom under certain conditions. Our knowledge, however, should alert us to the fact that it is God’s hand that made the universe, allowing the hydrogen and the oxygen to be available and to provide the conditions that allow them to combine and produce water, which is essential for life to emerge. In fact, without water, no life could have emerged. Thus we see how a series of measures culminated in the existence of water and the emergence of life. All this is of God’s own making.

Moreover, the very fall of rain, after the creation of water, is in itself a miraculous phenomenon, brought about by the system that operates the universe and the earth, allowing the formation of water and its fall by God’s will.

That which follows such rainfall is described thus: God “causes it to travel through the earth to form springs.” (Verse 21) This applies to the rivers running on the surface of the earth as well as the rivers that run underneath its surface when water seeps underground. It then forms springs or wells. It is God’s hand that prevents it from going too far into the earth making it impossible to bring up again.

“He then brings with it vegetation of different colours.” (Verse 21) The emergence of vegetation after rain is again a miraculous phenomenon that man can never emulate, no matter how hard he tries. Look at the young shoot as it splits the earth and removes the heavy layers above it, seeking space, light and fresh air, and growing slowly and gradually. Looking at it invites contemplation and fills our hearts with feelings of the greatness of God who “gives everything its distinctive nature and form, and further guides them.” (20: 50) Plants vary in colour at the same spot, on the same plant, and indeed in just one such flower there is a great exhibition of marvellous creation. Man stands in front of this with great awe, aware that he cannot produce anything like it.

This growing, fresh plant that is full of life attains its full growth and completes its life cycle, “then it withers and you can see it turning yellow.” (Verse 21) It has completed its life as ordained in the system of the universe. It is now ripe for harvest. “In the end He causes it to crumble to dust.” (Verse 21) Its role in life is now completed as it was determined by the Giver of life. “In all this there is indeed a reminder for those endowed with insight.” (Verse 21) These are the ones who reflect, making use of the insight God has granted them.

How about one whose heart God has opened to Islam, and thus receives light from his Lord? Woe, then, betide those whose hearts harden at the mention of God. These are most obviously in error. God has bestowed from on high the best of all teachings: a book that is consistent within itself repeating its statements [of the truth] in manifold forms. It causes the skins of those who stand in awe of their Lord to shiver, but then their skins and hearts soften at the mention of God. Such is God’s guidance: He guides with it him that wills, whereas the one whom God lets go astray can never find any guide. (Verses 22-23)

Just like He sends water from the skies to cause vegetation of various colours and forms to grow, God bestows from on high a reminder which is received by hearts that are alive, and that open up and react to such life. By contrast, hardened hearts receive it like a rock that cannot embrace life. God opens to Islam those hearts that He knows to be good. These hearts receive the light of Islam and they shine and radiate. The gulf between these hearts and the ones that are hardened is wide indeed:

“Woe, then, betide those whose hearts harden at the mention of God. These are most obviously in error.” (Verse 22)

This verse depicts the nature of the hearts that receive Islam and warm to it, becoming full of life-. It describes how they blossom, becoming fresh and radiant. It also describes the other type of hearts which are hard, dark and lifeless. Needless to say, the hearts that open up to Islam, receive and reflect its light are totally different from those which are hardened at the mention of God’s name. The gap between the two is enormous.

The next verse describes how the believers receive the Qur’ān, a book that is fully coherent in nature, direction, message and characteristics. Thus, it is ‘consistent within itself’ and it ‘repeats its statements of the truth in manifold forms,’ giving consistent directives and varying the ways it presents its images and stories without causing any contradiction. They are repeated at different places for a purpose that can be best served through such repetition. Such repetition does not detract from the harmony and consistency of the basic truth stated throughout the Qur’ān.

Those who stand in awe of God maintain an attitude that mixes fear of God with hope of His mercy. They are the ones who are very strongly influenced when they receive God’s word to the extent that their skins shiver. They later soften and their hearts find reassurance as they listen to God’s words. This is a very vivid image giving in words a description that is full of movement and action.

“Such is God’s guidance: He guides with it him that wills.” (Verse 23) Hearts do not shiver in this way unless God’s guidance prompts them to respond. God knows the true feelings of these hearts and rewards them with either His guidance or by letting them go astray: “whereas the one whom God lets go astray can never find any guide.” (Verse 23) He allows such people to go astray because He knows that they have gone so far into error that they will never respond to guidance.

We have set for people in this Qur’ān all sorts of illustrations, so that they may reflect.

It is an Arabic Qur’ān, free from distortion, so that people may become conscious of God. God cites the case of a man who has for his masters several partners at odds with each other, and a man belonging wholly to one person. Can they be deemed equal? All praise is due to God alone, but most of them do not understand. (Verses 27-29)

God draws an analogy citing the examples of two of His servants: one believes in His Oneness and one ascribes divinity to others beside God. He compares them to two slaves: one is owned by several people who are at odds with each other about who owns him; he is caught between them, while each of them requires him to do certain things. He is at a loss, not knowing which way to turn and cannot manage to satisfy them all because of their contradictory orders. The other is owned by one master, and he knows what his master wants and is clear about his desires and requirements.

“Can they be deemed equal?” (Verse 29) They are definitely unequal. The one who has one master enjoys consistency and knows what is expected of him. His energy is spent in a consistent way and the road ahead of him is clear. The other, who has several masters, is always suffering anxiety and worry. He does not feel settled. He is unable to satisfy even one of his masters, let alone them all.

This comparison accurately describes the nature of believing in God’s oneness as opposed to the nature of idolatry. The one who believes in God’s oneness goes along his earth’s journey equipped with clear guidance, because his eyes are looking up to one guiding star in the sky. Thus his way is straight. He knows one source for life, strength and sustenance; harm and benefit; grace and deprivation. He sets on his straight way to this source, strengthening his ties with it. He is assured of his single goal and does not lose sight of it. Thus, his energy is streamlined, assured of his work’s objective. His feet are set firm on the ground while his gaze looks to God in heaven.

This telling analogy is followed by a comment praising God who has chosen for His servants what gives them comfort, safety, security and contentment. Yet they deviate from the truth, and most of them do not even know it.

This is but one of the numerous examples the Qur’ān gives people so that they may reflect. It is a clear Qur’ān in the Arabic tongue. It addresses human nature with simple logic. In it there is no ambiguity, equivocation or deviation.