Overview (Verses 27 - 32)

True Heart Comfort

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.

This is followed by an image of believing hearts which enjoy a congenial atmosphere of reassurance, happiness and peace: “those who believe and whose hearts find comfort in the remembrance of God.” (Verse 28) They find comfort in their feeling that their bond with God is a real one, and that they are close to Him, secure with His support.

They are without worry, and worry is normally only generated when one is left alone or when one is unsure of one’s way. Such people understand God’s wisdom behind man’s creation, origin and destiny. They also find comfort in feeling secure against aggression, harm or evil, except as God wills for them. This is coupled with a resigned acceptance of whatever trial God wishes to test them with. They are reassured that God will always bestow on them His grace, giving them guidance, abundance and security in this life and in the life to come.

“It is indeed in the remembrance of God that people’s hearts find their comfort.” (Verse 28) Such comfort is a profound reality in the hearts of believers who deeply and truly feel the meaning of faith. They have a bond with God which they recognize. They cannot express the meaning of such a bond in words.

It touches their hearts, generating a feeling of happiness and reassurance that they do not stand alone in this universe. Whatever surrounds them is a friend, because it is all made by God under whose protection they live.

No one on earth is more miserable than those who are deprived of the blessing of a close relationship with God. Those who, having severed the most essential bond with their Creator, feel that they have no relationship with all around them are bound to suffer great misery. Who can be more wretched than one who does not realize why he has been created, or where he is heading, or why he suffers. Forlorn indeed is the one who goes about his life feeling isolated in an endless desert, having to strive without support, guidance or help.

In life we often experience moments which none can withstand unless we are certain of God’s support and protection, regardless of whatever resources of fortitude, perseverance and power may be at our command. There are moments in life that render all that useless. But such moments can be faced easily by those who find their comfort in God: “It is indeed in the remembrance of God that people’s hearts find their comfort.” (Verse 28)

Those who turn to God are reassured when they remember Him, and find fine welcome when they return to Him. This is the same as the outcome of their turning to Him in this life presenting their good deeds: “Those who believe and do righteous deeds shall have happiness and a most beautiful final goal.” (Verse 29) The Arabic term, ţūbā, which is used here for ‘happiness’ is chosen for its added connotations of greatness. Hence, their happiness is great, unending.

Conversely, those who demand a sign are those who have deprived themselves of the contentment, comfort and happiness of faith. They live in worry, and it is this anxiety that makes them demand miracles and signs. The sūrah then tells the Prophet that he is not the first messenger to preach the divine message to his people. This means that they should not find the matter too strange. Before them there were numerous communities and many messengers. If they persist with their rejection of the divine faith, you, the Prophet, should continue to follow your own way, putting your trust in God alone: “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.’“ (Verse 30)

What is extremely odd is that they refuse to believe in God, the Most Gracious, in the remembrance of whose mercy people find inner comfort and contentedness. God’s Messenger is being told that all his task requires is that he read to them what God has revealed to him. This is the purpose for which God has given him this message. If they persist in rejecting it, he has to make it clear to them that he places his trust in God alone, and that he turns to Him, seeking help from no one else.

The task the Prophet is sent to accomplish is to recite this remarkable Qur’ān to them. Had there been a divine writ with which mountains move, or the earth split asunder, or the dead made to speak, this Qur’ān would have had the necessary characteristics to achieve such supernatural phenomena. But this Qur’ān is meant to address the living who are accountable for their deeds. If they will not respond, then the believers may despair of their ever turning to God and submitting to Him. They should leave them alone until God’s threat to the unbelievers has come true: “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.” (Verse 31)

The Qur’ān has done with those who received it and moulded themselves according to its teachings much more than moving mountains, cleaving the earth asunder or making the dead speak. In fact the miracles it achieved in and with these souls are much greater and more far-reaching in their effects on human life and indeed on the earth itself. Islam and Muslims have not only changed the course of history so often, but they have also changed all that is on the face of the earth.

The very nature of the Qur’ān, its address and expression, its treatment of its subject matter, the truth it outlines and its effect have overwhelming and penetrating power. This power is felt by everyone who appreciates and understands what is being said. Those who moulded themselves in accordance with its teachings moved what is more deeply entrenched than mountains, which is the history of nations and communities. They cut asunder what is far more solid than the earth, which is inflexible thought and rigid tradition. They were able to send life into what was more lifeless than the dead, which is communities that had been suffering under a long history of despotism. If we look at the change that was brought about in the life of the Arabs, and their complete and far-reaching transformation, with no apparent cause other than the effect of the Qur’ān and its method of remoulding hearts and souls, we realize that it is far greater than moving mountains, splitting the earth apart and sending life into what is dead.

“God’s alone is the command in all things.” (Verse 31) It is He who chooses what to do and the tools for the situation. If after the revelation of the Qur’ān there remain people who are not touched by it, the believers should give up trying to inspire life into such hearts. They should leave the whole matter to God. Had He so wished, He would have created all people with a single tendency to believe in Him, just as He did with the angels. Alternatively, He would have brought about something that would force them to believe. But He has not willed either scenario, because He has created man to fulfil a particular task, and He — limitless is He in His glory — knows that its fulfilment requires that man is created with both tendencies: “Have they who believe not come to realize that, had God so willed, He would indeed have guided all mankind?” (Verse 31) The believers, then, should leave them to God.

However, some disaster may befall them, causing them great harm and killing whoever is doomed to destruction: “As for the unbelievers, because of their misdeeds, calamity will always befall them or will fall close to their homes.” (Verse 31) When it does, they are left in fear that a similar one may follow, destroying them altogether. It may touch certain hearts and give them life.

This may continue “until God’s promise is fulfilled.” (Verse 31) This is a reference to the promise God has given. He has delayed their judgement until that time. “God never fails to fulfil His promise.” (Verse 31) It will certainly be fulfilled and they will receive whatever they have been promised.

Examples are many, and the fate of earlier communities should provide a lesson to be acted upon before it is too late. “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.” (Verse 32) This last sentence may be read as a question, but it is rhetorical requiring no answer. For such punishment was the subject of discussion for many generations.