Overview (Verses 19 - 21)

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.

Qualities of the Righteous

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.

“And who keep together what God has bidden to be joined; who fear their Lord and dread the terrors of the reckoning.” (Verse 21) The first of these qualities is expressed in general terms, referring to everything that should remain united or joined together. Hence it means total obedience, following the established rules and the code God has laid down, without deviation. If the details were provided here about everything that should remain joined, it would be a very long list. There is no need to provide such details here. For it is enough to impress on us the need to remain constant, ready to obey, and maintain our bond with God. The last part of the verse implicitly describes the feelings that accompany such complete obedience: “who fear their Lord and dread the terrors of the reckoning.” Conscious of God, they dread the reckoning. But as they are endowed with understanding, they prepare for that reckoning before it is due, so that they will have an easy one.