This new passage touches the human conscience with a flow of observations that aim to put human nature face to face with clear evidence of God’s oneness, the truthful address of His Messenger and the concept of the Day of Judgement, the reckoning and justice that are certain to be administered to all on that day. These touches work on the whole of the human soul, taking it on a grand tour of the universe, opening up for it the broad horizons of its own world. It moves from ancient times to the present, and from this life to the real one beyond. The previous passage contained similar aspects, discussed in Chapter 1, but the present ones are clearer, certain to receive the right response from any person with an uncorrupted nature. The unbelievers genuinely feared that the Qur’ān would weaken them considerably. Hence they urged one another not to listen to it because they wanted to continue with their erring beliefs and practices.

For those who do good there is a good reward, and more besides. Neither darkness nor any disgrace will overcast their faces. These are destined for paradise, where they will abide. As for those who have done evil, an evil deed is rewarded with its like.

Ignominy will overshadow them — for they will have none to protect them from God — as if their faces have been covered with patches of the night’s own darkness. Such are destined for the fire, where they will abide. (Verses 26-27)

The last verse in the preceding passage said: “God calls to the abode of peace, and guides him that wills to a straight path.” (Verse 25) Here we have an outline of the rules that determine the reward of those who follow God’s guidance and those who turn away from it. It shows God’s grace, mercy, fairness and justice in both types of reward.

Those who do well in their choice of belief and practice, recognizing the right path and understanding the universal law which leads to the ‘abode of peace’ will have a goodly reward which is the fair outcome of what they do. But they will also have something more of God’s unlimited bounty: ‘For those who do good there is a good reward, and more besides.’ (Verse 26) They will be spared the misery of the Day of Resurrection, and the stress experienced by others before judgement is passed on all creatures: “Neither darkness nor any disgrace will overcast their faces.” (Verse 26) The Arabic phrase incorporates two words for darkness and disgrace. The first denotes dust, darkness and a pale colour that comes as a result of unhappiness or distress.

The other denotes humiliation, shame and subjection to insults. They are free of all this. The verse portrays a dense crowd, afflicted with misery, fear, and humiliation, as evidenced by the marks on people’s faces. To be spared all this is a great gain, an act of grace which is added to the expected reward.

Such people who enjoy this high position “are destined for paradise.” (Verse 26)

They are its owners and dwellers, and there “they will abide.” (Verse 26)

“As for those who have done evil.” (Verse 27) A more literal translation of this phrase would be ‘those who have earned evil’. The earnings they have made out of the transaction of this life are simply evil. They will have their fair reward, which means that they will not have their punishment increased or doubled. They are simply given their reward, like for like. “An evil deed is rewarded with its like.” (Verse 27) They are the ones to endure humiliation which weighs down heavily on them: “Ignominy will overshadow them — for they will have none to protect them from God.” (Verse 27)

There is simply no one to provide them with protection against the inevitable workings of divine law which metes out punishment to those who choose the path of evil.

The sūrah then paints an image of the mental darkness that overshadows them and leaves its impact on their terrified faces. They look ‘just as if their faces have been covered with patches of the night’s own darkness.’ (Verse 27) The whole atmosphere is dark, causing much fear and apprehension. People’s faces are made to look as if they are wearing the cover of the dark night.

The first round in this passage took us to the gathering of all on the Day of Resurrection when all false claims and fabrications are shown to have no validity whatsoever. God’s is the only power on that day. Now the sūrah speaks of matters human beings see in their lives, and in their own souls, admitting that they are only done by God and subject to His control.

Say: ‘Who is it that provides for you from heaven and earth? Or, who is it that has power over hearing and sight? Who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive? Who regulates all affairs?’ They will say: ‘God.’ Say, then: ‘Will you not, then, fear Him?’ Such is God, your true Lord. Apart from the truth, what is left but error? How is it, then, that you turn away? (Verses 31-32)

The pagan Arabs, as has been explained, did not deny God’s existence, nor did they deny that He is the One who creates, provides sustenance for His creation and controls the whole universe. They simply ascribed divinity to other beings whom they considered to be God’s partners. They claimed that these were able to bring them nearer to God or that they had their own power, independent of God’s. Here the sūrah addresses them taking their own beliefs as its starting point. It aims to alert their consciousness and make them reflect, so that they can discard their ill- conceived ideas. “Say: ‘Who is it that provides for you from heaven and earth?’” (Verse 31)

Who brings down the rain which quickens the land and brings up the plants? Who produces all the crops, birds, fish and animals? Who provides people with everything they get from the heavens and earth for their own and their animals’ food? This is what they used to understand when reference was made to the provisions from heaven and earth. Reality however is much greater than this. Today, we can still discover new provisions that He gives us, and we can still uncover more and more about the laws of nature. People can use what God provides for them in beneficial or harmful ways, in line with their sound or false beliefs. They get their provisions from the surface or bottom of the earth; from water running in its courses on the surface of the earth or stored underground; from the sun with its heat and the moon and its light. Even the putridity of organic material contains something that is used in medicine to produce cures for diseases.

“Or, who is it that has power over hearing and sight?” (Verse 31) Who is it that gives these organs their power or deprives them of it; who makes them healthy or malfunctioning? Who is it that makes them see and hear what they like or dislike?

Although that was then the limit of their understanding of the functioning of these senses, it was enough to enable them to understand the significance of such a question. However, we are still learning something new about the nature of hearing and sight, and the fine complexity of both these senses, to make the question wider in implication. The structure of the eye and the optic nerve, and how the whole system works to define what is seen, and also the structure of the ear, its different parts and how it captures sound frequencies are extraordinary wonders, particularly when they are compared to the most sophisticated machines of our modern scientific achievements. Yet although man-made machines are insignificant as compared with God’s work, people still ignore the miracles of creation which are all around them in the universe and in their own souls.

“Such is God, your true Lord.” (Verse 32) Since the truth is one and cannot be present in more than one form at the same time, then whoever goes beyond it is in fundamental error. “Apart from the truth, what is left but error? How is it, then, that you turn away?” (Verse 32)

When the truth is clearly evident, how can anyone look elsewhere for guidance?

The outcome of the unbelievers’ deliberate denial of the truth, despite their acknowledgement of its basis, is that God has made it a law of human nature that those who deviate from the sound logic of nature and the overall laws of creation will not be believers: “Thus is the word of your Lord proved true with regard to those who do evil: they will not believe.” (Verse 33) He does not prevent them from believing.

Indeed the pointers to the truth and true faith are everywhere in the universe, and its logical basis is acknowledged by them. It is simply because they themselves refuse to take the way leading to faith and deliberately turn their backs on the logical conclusion of the premise they accept. It is an outcome they choose by disregarding the logic of nature.

The sūrah then resumes its line of drawing attention to aspects of God’s power and asks whether any of the partners the unbelievers associate with Him have any share in such power: “Say: ‘Does any of your partners [whom you associate with God] originate creation, and then bring it back [to life] again?’ Say: ‘It is God alone who originates creation and then brings it back [to life] again. How is it, then, that you are so misled?’ Say: ‘Does any of your partners [whom you associate with God] guide to the truth?’ Say: ‘God alone guides to the truth. Who is more worthy to be followed: He that guides to the truth, or he who cannot find the right way unless he is guided? What is then amiss with you? How do you judge?’” (Verses 34-35)

The questions now addressed to them, concerning re-creation and guidance to the truth, are not taken for granted like the first group. These are posed on the basis of what they accept as true. They relate to conclusions they should arrive at with reflection. No answer is required of them. The answer is placed in front of them, outlining the conclusions to the premises they have accepted: “Say: ‘Does any of your partners [whom you associate with God] originate creation and then bring it back [to life] again?’” (Verse 34)

They accept that God has initiated creation, but they do not acknowledge that He will bring it back to life. They refuse to believe in the resurrection, reckoning and reward. Yet God’s purpose is not complete by simply originating creation, giving creatures their span of life, letting them die without receiving their reward for doing well and following divine guidance, or their punishment for deliberately following falsehood. That would be a journey cut short, and that would not be designed by a Creator whose attributes include deliberate planning and perfect wisdom. Indeed believing in the Day of Judgement is a logical requirement of believing in the wisdom, justice and mercy of the Creator. This fact needs to be stated clearly to them, since they believe that God is the Creator, and acknowledge that He is the One who brings the living out of the dead. In fact the second life is closely similar to the process of bringing what is alive out of what is dead: “Say: ‘It is God alone who originates creation and then brings it back [to life] again.’’’ (Verse 34) It is singularly strange that they should turn away from this fact when they accept its premise: “How is it, then, that you are so misled?” (Verse 34) How is it that you choose error and accept false beliefs?

The sūrah now begins a new round speaking of the Qur’ān itself. It starts with a categorical statement that there is no way that the Qur’ān could have been invented by anyone, followed by a challenge to the unbelievers to produce a single sūrah like it. It then shows their judgement to be hasty, lacking solid ground. This is followed by stating the nature of their attitude to the Qur’ān, coupled with encouragement to the Prophet to remain steadfast regardless of the response he receives from them.

The round concludes with a reference to the destiny awaiting those who are stubborn in their erroneous beliefs. It is a just and fitting destiny, determined by their deeds.

“This Qur’ān could not have been devised by anyone other than God. It is a confirmation of [revelations] that went before it, and a full explanation of God’s Book, about which there is no doubt. It certainly comes from the Lord of all the worlds. If they say: He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’ Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them.

Likewise did those who lived before them disbelieve. But see what happened in the end to those wrongdoers. Some of them do believe in it, while others do not. But your Lord is fully aware of those who spread corruption. If they disbelieve you, then say: I shall bear the consequences of my deeds, and you your deeds. You are not accountable for what I do and I am not accountable for your doings.’ Yet some of them [pretend to] listen to you; but can you make the deaf hear you, incapable as they are of using their reason? And some of them [pretend to] look towards you; but can you show the way to the blind, bereft of sight as they are? Indeed, God does not do the least wrong to mankind, but it is men who wrong themselves.” (Verses 37-44)

“This Qur’ān could not have been devised by anyone other than God.” (Verse 37) Such unique characteristics of topic and expression; such perfection of order and harmony; such completeness of the faith it preaches and the code for human life it lays down; such a thorough concept of the nature of Godhead, as well as the nature of life, human beings and the universe could never have been designed by anyone other than God. Only He is able to combine all this, because He is the One who knows the beginnings of all things and their ends, the apparent and the hidden. No one else can devise a system that is perfect, free of shortcomings and based on perfect knowledge.

“This Qur’ān could not have been devised by anyone other than God.” (Verse 37) What is negated here is the very possibility that the Qur’ān could ever have been fabricated or authored by anyone other than God. This is much more comprehensive and emphatic.

“It is a confirmation of [revelations] that went before it.” (Verse 37) It confirms all the revelations and Scriptures given to earlier messengers. It confirms the original faith outlined by those messages and the good things they advocated. It is also “a full explanation of God’s Book.” (Verse 37) It is the same Book, outlining the same message preached by all messengers. There may be differences of detail in these messages, but the basic principles are the same. The Qur’ān explains God’s Book fully, making clear all the methods and means of goodness it outlines and how these are to be fulfilled and followed in human life. The faith is the same and the basic substance is the same, but the methods of goodness and the legislation outlined are given each time in a degree of detail that suits human progress and development. When mankind came of age, they were addressed by the Qur’ān as adults. They were no longer addressed by physical miracles that defy human intellect.

The Qur’ān is readily distinguishable from any human expression. It has a powerful effect on people’s hearts which no human style can achieve. Such an effect is sometimes felt by people who have no knowledge of Arabic. Some remarkable events, which may not be the rule, cannot have any other explanation. I am not giving any example witnessed by anyone else. I am only relating something that happened to me about 15 years ago, for which I have no less than six witnesses.8

We were seven Muslim passengers travelling on board an Egyptian ship across the Atlantic to New York. There were also 120 foreign passengers, none of whom was a Muslim. It occurred to us to hold Friday prayers on board, in the middle of the ocean. God knows that we were not that keen on the prayer itself, but we were driven to show our religious feelings when we saw a missionary exercising his mission with the passengers. He even approached us. The Captain, an Englishman, facilitated our task and allowed any of the crew and other workers, all of whom were Nubian Muslims, to join the prayer, provided that they were not on duty at the time.

They were overjoyed by this, as it was, in their experience, the first time ever that Friday prayers had been held on board. I delivered the khuţbah, or sermon, and led the prayers, while many of the foreign passengers were watching nearby.

When the prayer was over, many of them congratulated us on a ‘successful service’. That was how they viewed our prayers. One particular lady, whom we were later informed was a Christian from Yugoslavia fleeing from the oppression of Tito’s Communist regime, was particularly touched. In fact she could not control her feelings and her eyes were full of tears. She shook our hands warmly and said in broken English that she was profoundly touched by the discipline and spiritual calm of our prayers. She then asked which language the ‘priest’ was speaking. She simply could not imagine that prayers could be led by a layman, but we made sure to explain this point to her. She also said that although she could not understand a word of what was being said, the language had a remarkable musical rhythm. She then added something that was a great surprise to us all. She said that certain phrases or sentences which he used were different from the rest of his speech. They were more clearly musical with an even more profound rhythm. These phrases filled her with awe. It was as if the imām was deriving his speech from the Holy Spirit. We reflected on what she had said and concluded that she meant the Qur’ānic verses quoted in the khuţbah and recited during the prayer. The whole thing was truly remarkable as the lady did not understand a word of Arabic.

As I have said, this is not the rule. Yet this incident, and similar ones reported by different people, confirm that the Qur’ān has some secret which enables certain hearts to react to it when they hear its recitation. It might have been that this lady had a keen religious sense which, coupled with the fact of her flight from Communist tyranny in her own country, refined her interaction with God’s revelations. But why do we wonder at this when we see thousands of uneducated Muslims greatly influenced by the rhythm of the Qur’ān, despite their inability to understand it. In a sense, they are not much different from this Yugoslav lady.

The Qur’ān addresses the human entity as a whole. It does not address different faculties such as logical reasoning, pulsating hearts or excited feelings, one at a time.

It simply makes its appeal in the most direct manner, touching all human receptive faculties at once. Thus it generates feelings, impressions and concepts of the truth of existence that no other method known to mankind can ever generate. Moreover, all these are profound, comprehensive, precise, lucid and inimitably expressed.

I would like to quote here a few paragraphs from a book I am now working on9

which may express this fact better. These speak of the Islamic approach in elucidating the constituent elements of the Islamic concept of life in a beautiful, comprehensive, coherent and balanced way. The most distinctive features of this approach are:

Firstly, it portrays the facts as they are using a style that reveals all their aspects, dimensions, links and consequences. Comprehensive as it is, it does not complicate any fact or make it ambiguous. It then makes its address to all humanity, at all levels. 10 God has not wished to make the attainment of any standard of knowledge or education a necessary requirement for the proper perception of the Islamic concept of life. Faith is the first need in human life.

When it is accepted by people, it formulates in their hearts and minds a concept which defines their method of dealing with the whole universe. It also gives them a method to follow in the pursuit of any branch of knowledge. This concept provides for them a complete explanation and understanding of the universe and what happens in it. Since it is founded on the truth of faith, God wants it to be the basis of all their knowledge and scientific study. This is the most solid basis since it is the ultimate truth.

All that man learns, and all the knowledge he attains, from any source other than faith remain within the field of probability. It is neither final nor absolute, not even when it relies on scientific experiment. Empirical science relies on analogy and induction to draw its conclusions. It is not based on thorough and exhaustive investigation and universal application. That is not possible for human beings to do in any experiment, even if we assume that all human observations and final conclusions are correct. The ultimate that scientific research can achieve is to conduct a number of experiments and make observations and conclusions that are applied generally. Scientists admit that their conclusions remain within the realm of probability; they are never final. Besides, every single experiment aims to determine the degree of probability of a certain aspect. Hence, the only certain knowledge that human beings can acquire is that which they receive from the One who knows all, and is fully aware of all secrets and minute details. He is the One who speaks the truth and explains the ultimate certainty.11

Secondly, it is free of any flaws of disjointedness or incoherence which are observed in scientific studies, philosophical treaties and refined artistic writings. It does not approach each aspect of a coherent, beautiful whole separately as all human styles of expression do. It portrays them all in an integrated approach which links perceptible features with the realm that lies beyond our reach. Thus it establishes a link between the truth of the universe, life and man and the truth of God; between this life and the life to come; and between our world here and the Supreme Society of angels. All this is done in a unique, inimitable style. When human beings try to imitate this characteristic, they fall far short and the outcome is incoherent, ambiguous, and ill-defined. This is the opposite of what we readily observe in Qur’ānic style.

The Qur’ān sometimes explains the basic truisms of faith in a way that the human mind would never attempt, because, by their nature, these are not things which preoccupy or attract human attention. A clear example is the verse which describes God’s infinite knowledge: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He. He knows all that the land and sea contain; not a leaf falls but He knows it; and neither is there a grain in the earth’s deep darkness, nor anything fresh or dry but is recorded in a clear book.” (6: 59) These broad places and situations, visible and hidden, are not normally frequented by human thought in this way, when it tries to express knowledge that embraces everything. Let us quote here a few paragraphs of what we stated in our commentary on this verse.

Every time we look at this short verse, we cannot fail to recognize its miraculous style which tells of the author of the Qur’ān. One look at its subject matter is sufficient to make us absolutely certain that this is something no human being would say. Human intelligence does not stretch to limitless horizons when it describes perfect, unfailing knowledge. Instead, the human intellect has different characteristics and certain set limits, because its images reflect its own concerns. Why should human beings care about the number of leaves falling from trees all over the globe? Why should they bother about grains buried in the deep dark recesses of the earth? What concern is it to them to know everything that is fresh or dry? People simply do not care about falling leaves, let alone about counting them. They care about the seeds they plant, hoping to have a good harvest. Otherwise, they would not care about the grains buried in the earth. They certainly like to use what they have of fresh and dry things, but none of these matters is thought of as evidence of perfect knowledge. It is only the Creator who knows and cares about every falling leaf, buried grain and the like, as He does about other things, fresh or dry.

No human being could ever contemplate that each falling leaf, buried grain, every fresh object and also every dry one should be recorded in a clear book. They cannot see any benefit to them from keeping such a record. But the Sovereign of the whole universe is the One who has all that recorded because everything in the whole universe, large or small, visible or hidden, distant or close, apparent or unknown, is part of His dominion and, as such, is accounted for.

This is an expansive scene, one which leaves a profound effect on the human mind. The human intellect does not even try to paint such a scene comprising the leaves falling from every tree throughout the world and every grain hidden in the soil and every fresh and dry thing on earth. Indeed, neither our eyes nor our imagination care to visualize it in the first place. Nevertheless, it is a powerful scene that tells us much about God’ s knowledge, reminding us that God oversees and records everything. His will takes care of what is large or small, highly important or infinitely insignificant, visible or hidden, distant or close, apparent or unknown.

“If they say: ‘He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’” (Verse 38) At this point, with the sūrah presenting this challenge, all argument is stopped and a clear statement is made to establish the fact that they rely only on conjecture, judging what they do not know.

Right judgement must be preceded by thorough knowledge, and not rely on personal preferences or unproved views. What they are judging is the revelation of the Qur’ān and the truth of its promises and warnings. They have denied all these without having any firm knowledge to justify their denial, and without waiting for its true interpretation: “Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them.” (Verse 39) In this they have followed in the footsteps of former communities who rejected God’s revelations and associated partners with their Lord. They should consider the fate of those earlier communities in order to know what awaits them if they continue to reject the faith. “Likewise did those who lived before them disbelieve. But see what happened in the end to those wrongdoers.” (Verse 39)

Although most of them deny something of which they do not have certain knowledge, and instead follow conjecture and caprice, there are those who do believe in the truth of this revealed book: “Some of them do believe in it, while others do not. But your Lord is fully aware of those who spread corruption.” (Verse 40) These spreaders of corruption are the unbelievers. Corruption on earth is certainly caused and mostly spread by turning away from belief in the true Lord. Indeed all corruption starts by submission to beings other than God, including the evil that follows such submission. This is the root cause of following one’s desire in what affects oneself or others. It is this which leads to the rise of false gods which corrupt everything so that they can maintain their false lordship. They corrupt people’s morals, spirits, thinking, concepts, as well as their interests and property, seeking only to preserve their own power. The history of mankind, old and new, is full of examples of such corruption spread by those who are devoid of faith.

Having explained their attitude to the Qur’ān the sūrah addresses the Prophet, telling him not to let himself be affected by their rejection of the truth. He is to disown them and their deeds, declaring that he has nothing to do with them, and by sticking to the truth, stating it clearly and decisively: “If they disbelieve you, then say: ‘I shall bear the consequences of my deeds, and you your deeds. You are not accountable for what I do and I am not accountable for your doings.’” (Verse 41)

This directive to the Prophet is also meant to touch their consciences. They and their actions are disowned by the Prophet. Now they can face the fate they have been told about without his support. It is yet another way of awakening their hearts, just like a child stubbornly refusing to walk with his parents being left alone to face the consequences of having lost their support in an unexpected eventuality. Such warnings are often successful.

The next verses quickly touch the hearts of the unbelievers, portraying as they do a scene from the Day of Judgement. In this scene the whole of life which is so heavily present in their consciousness, and which encompasses all their concerns and preoccupations appears to be no more than a short trip which people undertake before returning to their permanent abode: “On the Day when He will gather them together, [it will seem to them] as though they had not sojourned in this world more than an hour of a day, getting to know one another. Lost indeed will be those who [in their lifetime] disbelieved in meeting God and did not follow the right guidance.” (Verse 45)

In this very fast round, we see those who are gathered on the Day of Judgement to be totally bewildered. It all comes to them as if by total surprise. It is as if their journey through this life has been a very short one, lasting barely an hour in which they get to know one another before it is all over. Or we may take this as an analogy showing how we spend our whole lives just meeting and getting to know one another. Although it is given by way of example, it is a completely true statement. Do people ever complete the process of getting to know one another? We come and go, and each individual or group barely gets to know the rest.

Reflect, if you will, on individuals who are in conflict with one another all the time: have they got to know one another as they should do? And then those warring nations which constantly fight over material and petty gains, hardly able to finish one quarrel before starting another. Do they get to know each other? The comparison is drawn here in order to emphasize the fact that this present life is very short.

In this way the loss of those who give this momentary trip all their attention is highlighted. They deny the fact of their forthcoming meeting with God, and instead turn away from Him. They make no preparations for their meeting with God or for their much longer stay in the life to come: “Lost indeed will be those who [in their lifetime] disbelieved in meeting God and did not follow the right guidance.” (Verse 45)

This is followed by an address to the Prophet concerning the warnings God gives to those who deny the truth of His revelations. It is a clear warning wrapped in a cover of mystery. They do not know whether it will come to pass within a day or so, or whether they will have to wait until the Day of Judgement. Thus it remains a constant threat to them, so that they may take heed and mend their ways. Gradually the passage which begins with a warning moves on to conclude with a description of the situation when nothing is of any use, and no one can buy his escape from God’s punishment, not even if he had the whole world to offer. On the Day when God sits in judgement, no one shall suffer any injustice. Again we find here an example of the Qur’ānic method which links this life with the life to come, in just a few touching words. But it also describes the link between the two lives as it is in reality, and as they should always be viewed from an Islamic standpoint.

“They say: ‘When will this promise be fulfilled, if you are truthful?’” (Verse 48) The question was asked by way of a challenge. They were actually demanding that whatever the Prophet warned them against be fulfilled, and that God’s judgement be made just as it had been on earlier communities which denied God’s messengers. But the answer the Prophet is instructed to give makes all issues succinctly clear: “Say: ‘I have no control over any harm or benefit to myself except as God may please. For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.’” (Verse 49)

If God’s Messenger does not have any power to bring harm or benefit to himself, he certainly cannot bring such harm or benefit to them either. It should be pointed out here that harm is mentioned before benefit because they were precipitating harm.

In a different context, benefit is mentioned first because it is more fitting to the situation. This occurs in Sūrah 7, The Heights, or Al-A`rāf, when he says: “Had I possessed knowledge of what lies beyond the reach of human perception, I would have availed myself of much that is good and no evil would have ever touched me.” (7: 188)

“Say: ‘I have no power over any harm or benefit to myself except as God may please.’” (Verse 49) It is all, then, by God’s will. He brings His word to pass and He puts His warnings into effect whenever He pleases. His law will never fail, and the term He has set will fall due as He has determined: “For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.” (Verse 49) The term may end with physical destruction, as happened to earlier communities, or it may take a metaphorical form, which leaves a community lost, vanquished. This may last for some time and the community may then rise again, or it may be permanent and the community continues its decline. Individuals may remain but its existence as a community is over. All this takes place in accordance with God’s law which never changes. There is no element of coincidence, favouritism or prejudice. Only those communities which fulfil the requirements of vigorous existence will live, and those which abandon them will decline or die. It is clearly established that the Muslim community will lead an active and solid life if it follows God’s Messenger who calls on it to take what ensures its continued life.

Belief in the Prophet and his message is not sufficient on its own. Action is needed as clearly defined by Islam in all fields of life. The code of living laid down by God must be followed and the values He has set must be adhered to. Otherwise, the term set will come to pass as per God’s law.

The sūrah then adds a surprising touch. The unbelievers are led from a position where they challenge and ridicule to one where they are threatened: “Say: ‘Do but consider. Should His punishment befall you by night or by day, what could there be in it that the guilty ones should wish to hasten?’” (Verse 50) God’s punishment will come at a time and place unknown to human beings. It may come during the night when people are asleep, or in the day when they are awake and alert. Yet their alertness will not prevent it. So why should they wish to hasten it when it brings them no good?

To emphasize the concept of resurrection and reckoning the sūrah gives us yet another image of God’s power as it appears in the heavens and the earth, life and death. It is a quick scene serving to reassert that what God promises will come to pass. This is followed by an appeal to all mankind to make the best use of, and receive the maximum benefit from the Qur’ān, which brings them an admonition, guidance and a cure for all that their hearts may harbour. “Indeed, to God belongs all that is in the heavens and earth. God’s promise always comes true, but most of them do not know it. He alone gives life and causes death, and to Him you shall all return. Mankind, there has come to you an admonition from your Lord, a cure for all that may be in your hearts, and guidance and grace for all believers. Say: ‘In God’s bounty and grace, in this let them rejoice; for this is better than all that they may amass.’” (Verses 55-58)

We have first a clear and loud proclamation: “Indeed, to God belongs all that is in the heavens and earth.” (Verse 55) The One to whom everything in heaven and on earth belongs is certainly able to make His promise come true. No barrier or impediment can prevent Him from fulfilling it: “God’s promise always comes true, but most of them do not know it.” (Verse 55) In their ignorance, they doubt this or deny it altogether. Then another of His great attributes is mentioned: “He alone gives life and causes death.” (Verse 56) The One who controls life and death is able to bring His creation back to life and hold them to account: “To Him you shall all return.” (Verse 56) This is a passing comment added to a scene of resurrection, reckoning, reward and punishment.

Then follows a comprehensive address to all people: “Mankind, there has come to you an admonition from your Lord, a cure for all that may be in your hearts, and guidance and grace for all believers.” (Verse 57) It is in this very book, about the origin of which you entertain doubts, that you have an admonition from your Lord. It is neither a fabricated hook nor are its contents written by a human being. This admonition is meant to revive your hearts and cure you of all superstition, doubt and worry. It is given by way of reassurance, security and peace. Whoever has faith will find in it guidance along the road that leads to success, and a mercy from all error and punishment: “Say: ‘In God’s bounty and grace, in this let them rejoice; for this is better than all that they may amass.’” (Verse 58)

They should rejoice at the favours and grace which God has given them in abundance. Wealth and other worldly riches deserve no rejoicing because they all come to an end. Rejoicing should be subliminal, releasing people from the lure of worldly comforts and riches. Such items are here to serve people in life, not be served, to be controlled and not in control. Islam does not despise worldly comforts, nor does it encourage people to turn away from them. It only gives them their proper position, so that people enjoy them whilst retaining their free will, setting for themselves higher goals. For such people, having faith is God’s grace, and the fulfilment of what faith prescribes is their goal. Beyond this, believers feel that they own the world, while it has no control over them.

Those who were first to receive the Qur’ān recognized this superior value. Hence `Umar denied that the camels and cattle he, as the ruler of the Muslim state, received in land tax were aspects of the bounty and grace God bestowed on them, and for which they should rejoice. `Umar had a keen insight into the Islamic faith. Hence, he realized that the most important aspects of God’s grace and bounty were what God had revealed to them: an admonition from their Lord, a cure for what is in people’s hearts, as well as guidance and mercy for believers. Material wealth had nothing to do with it. They appreciated the great change which Islam had brought about in their lives. They were able to remove themselves from the abyss of ignorance to something far superior.

Islam brings about people’s freedom from enslavement to others, and ensures their submission to God alone. This determines that their concepts, values, morals and manners are placed on a much higher level. Their whole life is transformed from bondage to freedom. Material provisions, facilities and power all come as a result of such freedom, as happened in the history of the early Muslims. When they gained power and became the undisputed masters, they showed the rest of humanity how to believe in God, so that they too would enjoy what God bestows of His grace.

Those who lay too much emphasis on material values are the enemies of humanity. What they advocate is not promoted with good intent. Rather, what they want is to destroy the values inculcated by faith and the belief which makes people aspire to something higher than animal needs, without overlooking their own human needs. It gives them further necessities which they seek to fulfil together with their needs for food, shelter and sex.

Much fuss is being made of material values and production, making them people’s central preoccupation. Thus human beings become no more than machines, whilst spiritual and moral values are lost and trampled on. Yet this does not come about by itself; it is all according to an elaborate plan which seeks to replace old idols with new ones, and treat these as the supreme power that controls all values.

When material production is thus transformed into an idol around which people turn in reverence, all values and considerations, including morality, family, honour, freedom and security, are sacrificed for its sake. Nothing is allowed to have a negative effect on material production. If anyone disputes that this is a worshipped idol, let him tell us what a worshipped idol is like. It is not necessary that idols be made of stone or wood. An idol may take the form of a certain value, a concept or principle.

The supreme value then must continue to be assigned to God’s bounty and grace, epitomized in His guidance which cures people’s hearts, gives them their freedom and attaches more importance to human values. Under this supreme value, people can continue to enjoy, and benefit from, the provisions God has given them and the material comforts generated by industrialization. They will feel their burden lightened by such comforts, but they will be free of the pressures characteristic of jāhiliyyah societies.

Having highlighted God’s bounty and grace, represented by His revelations and the guidance and cure they provide, the sūrah now speaks of people’s practices that are at variance with God’s guidance.

These are nothing less than an assault on God’s authority whereby He makes things lawful or unlawful.

Say: ‘Do but consider all the means of sustenance that God has bestowed on you! Some of it you then made unlawful, and some lawful.’ Say: ‘Has God given you leave to do so, or do you fabricate lies against God?’ But what will they think, those who invent lies against God, on the Day of Resurrection? God is truly bountiful to mankind, but most of them are ungrateful. (Verses 59-60)

The Prophet is instructed to ask them about the sustenance God has given them, especially in light of the fact that everything they have has been bestowed on them by Him. All this they should use in accordance with what He has legislated. Instead, though, they use it as they desire. Furthermore, without sanction from God, they make some of it lawful and some unlawful. In effect, an enactment of legislation, which is a manifestation of sovereignty. Yet sovereignty belongs to God alone. Hence they do what God has not given them permission to do. “Say: ‘Has God given you leave to do so, or do you fabricate lies against God?’” (Verse 59)

This issue is frequently raised in the Qur’ān, because, next to believing in God’s oneness, it is the most important issue.

Indeed it is the main aspect of translating belief into reality. To acknowledge that God is the One who creates and sustains entails that He is the One to be worshipped and the One who determines all matters relating to human life. These include the means of sustenance God has provided. The unbelievers in Arabia acknowledged God as the Creator and the Provider of sustenance,-as do some who call themselves Muslims today. Like these latter-day self-styled Muslims, those unbelievers also gave themselves the authority to prohibit part of what God gave them and to make others lawful. In this way then the Qur’ān paints them as both contrary and idolaters. The same description applies to all who are guilty of such contradiction, no matter what labels they give themselves. Islam is not a title that people attach to their names; it is a belief with practical implications.

Also like today’s self-styled Muslims, the pagan Arabs used to claim that they had God’s sanction for their actions, or what they even described as God’s law. In Sūrah 6, Cattle, God mentions some of their claim: “They say: ‘Such cattle and crops are forbidden. None may eat of them save those whom we permit’ — so they falsely claim. Other cattle they declare to be forbidden to burden their backs; and there are cattle over which they do not pronounce God’s name, inventing [in all this] a lie against Him. He will surely requite them for their inventions.” (6: 138) As is clear from this verse, they used to falsely claim that God wants this and not that, just as some Muslims today claim that what they legislate is God’s own law.

“God is truly bountiful to mankind, but most of them are ungrateful.” (Verse 60) God is always bountiful to mankind. He has placed on earth and in the universe the means of man’s material sustenance. He has further given man the ability to know its sources as well as the natural laws that affect those sources, and to know how to enrich its variety of shapes and forms through analysis and synthesis. Indeed everything in the universe and every talent and potential people have is provided by God. Moreover, His bounty is epitomized in the code of living He has laid down, providing guidance for mankind and a cure for anything that may trouble their hearts and minds. When they implement this, they tap their highest potential and follow a way that brings about the best in the life of this world and in the life to come. They establish harmony between their human life and the life of the universe around them.

But most people do not show any gratitude for God’s bounty. Instead they digress from His code, and ascribe partners to Him. This leads to their distress and misery, because they make no use of what God has revealed as a cure for what may trouble their hearts.

This is a profound truism. The Qur’ān is a cure for people’s hearts in every connotation of the word ‘cure’. It penetrates into people’s hearts and minds just like a cure penetrates into a body weakened by illness. It makes its way through with its powerful rhythm and instructions which alert the natural human receptive mechanism, to open up and respond. It also penetrates into people’s minds with its laws and regulations which guarantee the minimum conflict between groups and communities. It generates reassurance that justice will be done, that goodness will triumph and that the end will be good. Furthermore, it embraces numerous meanings and connotations that no human expression can imply. Yet they are all made clear in this remarkable verse.

Most people do not show any gratitude. They remain ungrateful although God is aware of everything, whether apparent or hidden. Nothing in the heavens or on earth escapes His knowledge. This is added here in order to awaken people’s hearts and consciousness. It is followed by reassurance to the Prophet and his followers of God’s care: the unbelievers who associate partners with God will not be able to cause them any harm.

In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it. Not even an atom’s weight [of anything whatsoever] on earth or in heaven escapes your Lord, nor is there anything smaller or larger than that, but is recorded in a clear book. For certain, those who are close to God have nothing to fear, nor shall they grieve; for they do believe and remain God- fearing. Theirs are the glad tidings in the life of this world and in the life to come:

there is no changing the word of God. This is the supreme triumph. Be not grieved by what they say. All might and glory belong to God alone. He alone hears all and knows all. Indeed, to God belong all those who are in the heavens and earth. Those who invoke other beings beside God do not follow any real partners with Him. They follow mere conjecture, and they utter nothing but falsehood. It is He who has made the night for you, so that you may have rest, and the day, so that you may see. In this there are certainly signs for those who listen. (Verses 61-67)

The first verse in this passage reminds us that God is with us in all situations. “In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it.” (Verse 61) It is a feeling that brings reassurance and awe at the same time. For how is it that God is with us, witnessing whatever we do? God in His almightiness, the Creator who controls everything in the universe with total ease, is with each human being who, without God’s care, is no more than a small particle floating aimlessly in the air. This is indeed awesome, yet at the same time, reassuring, inspiring us with confidence and security. We are not alone without good care and protection. God is with us at all times: “In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it.” (Verse 61) It is not merely God’s knowledge that is complete, but His care and watch are also total: “Not even an atom’s weight [of anything whatsoever] on earth or in heaven escapes your Lord, nor is there anything smaller or larger than that, but is recorded in a clear book.” (Verse 61)

Let our imagination think of all the particles and atoms that are on earth or in heaven, and of what is smaller and larger, then remember that God’s knowledge encompasses all. We are bound to experience awe and feel our own humility, but faith will reassure us and remind us of the peace that we should feel in God’s presence. With such peace and reassurance, a proclamation is made: “For certain, those who are close to God have nothing to fear, nor shall they grieve; for they do believe and remain God-fearing. Theirs are the glad tidings in the life of this world and in the life to come:

there is no changing the word of God. This is the supreme triumph.” (Verses 62-64)

Among those who associate partners with God are those who allege that He has a son. Far be it from Him to need a son. The pagan Arabs in similar vein used to claim that the angels were God’s daughters. The verses we are now looking at tackle this type of fabrication. They begin with providing irrefutable arguments that are relevant to this world and warn against punishment in the hereafter.

They say: ‘God has taken unto Himself son.’ Limitless is He in His glory. Self- sufficient is He. To Him belongs all that is in the heavens and earth. No evidence whatever have you for this. Would you say about God something which you do not know? Say: ‘Those who invent falsehood about God shall not be successful. They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief’ (Verses 68-70)

The belief alleging that God has a son is naïve, based on a faulty concept of Godhead. One that does not appreciate the huge gulf between the nature of the eternal God, and the nature of mortal humans. Nor does it appreciate the great wisdom that allows mortals to procreate, so that they compensate for the short duration of their lives. This shortcoming does not apply to God.

Human beings die, and human life extends to an appointed time. It is God’s wisdom that has allowed human life to continue until it reaches its ultimate point.

Such continuity is made possible through procreation. Human beings get older and weaker. When they have children, their offspring compensate for their creeping weakness with the vitality of their youth, helping to continue the process of building human life on earth. Moreover, the young provide the necessary help to the elderly through their years of weakness. People also have to struggle within their environment, and against their enemies, whether human or animal. Hence they need support which is more likely to come from offspring. People also seek to have abundance of what they earn, and their children help them with their efforts which increase their earnings.

The same applies to all aspects that God has made necessary for the building of human life on earth, until the time appointed when God’s will concerning its future is to be accomplished. None of this applies to God who does not need to have any continuity through offspring, or help in old age, or support in any endeavour. He has no need of anything. Hence there is no need for Him to have a son because His nature is such that He needs nothing to be accomplished by outside help. God has made human beings reproductive because, by nature, they have a definite need for such continuity.

Hence, the false claim that, ‘God has taken unto Himself a son,’ is rebuffed by the assertion: “Limitless is He in His glory. Self-sufficient is He. To Him belongs all that is in the heavens and earth.” (Verse 68)

“Limitless is He in His glory.” This is said by way of emphasizing that His sublime nature is far above this level of thinking. “Self-sufficient is He.” This is to stress that He is in no need of anything whatsoever, whether real or imaginary, which requires the presence of a son. It is well known that needs are the causes of what satisfies them.