Overview (Verses 61 - 69)

Contradictions Galore
 
Having completed a short round with the believers, the sūrah then picks up again the clear contradiction in the unbelievers’ position and concepts. They acknowledge that it is God who has created the heavens and the earth, made the sun and the moon subservient, causes rain and quickens the earth after it has been dead. They know what all this involves in providing sustenance for them, either in abundance or small measure. They turn to God alone for help when they are in a situation of fear. Yet in spite of all this, they associate partners with God, persecute those who worship Him alone and try to turn them away from their straightforward faith. They are oblivious to God’s grace. It is He who has given them a life of security in the neighbourhood of His Sacred Mosque where they themselves are guilty of religious oppression.
 
If you were to ask them: ‘Who is it that has created the heavens and the earth, and made the sun and the moon subservient [to His laws]?’ they will be sure to answer: ‘God.’ How perverted, then, are their minds! It is indeed God who grants sustenance in abundance, or gives it in small measure, to whom He wills of His servants. God has full knowledge of everything. If you were to ask them: ‘Who is it that sends water from the skies, thus giving life to the earth after it had been lifeless?’ they will be sure to answer: ‘God.’ Say: All praise is due to God alone!’ Yet most of them are without reason. The life of this world is but amusement and play. It is the life to come that is the only true life, if they but knew it. When they embark on a ship, they call to God, sincere in their faith in Him alone; but as soon as He has brought them safe ashore, they begin to associate partners with Him, and thus they show their ingratitude for what We have given them, and go on enjoying their worldly life. Before long they will come to know [the truth]. Are they, then, not aware that We have set up a secure sanctuary while people are being snatched away from all around them? Will they, then, continue to believe in what is false and to deny God’s blessings? Who could be more wicked than one who invents lies against God, or denies the truth when it reaches him? Is not hell the proper abode for the unbelievers? (Verses 61-68)
 
These verses give us a clear idea of the beliefs of the Arabs at the time the Qur’ān was revealed. It shows how such belief was originally based on God’s oneness, but subsequently suffered distortion. There is no wonder to this, for the Arabs were the descendants of Ishmael, Abraham’s son (peace be upon them both). In fact, the Arabs believed that they followed Abraham’s religion, taking pride in it on this basis. They did not care much for Judaism or Christianity, even though both were known and practised in Arabia. They were, in a sense, oblivious to the great confusion that had crept into their faith.
 
Whenever they were asked about the Creator of the heavens and the earth, who controlled the sun and the moon, and brought rain to give life to the earth, they acknowledged that it was all done by God. Yet at the same time, they worshipped their idols, or jinn, or the angels, making these God’s partners in the worship they offered, even though such beings had no share in creation. God highlights such ridiculous contradictions as follows: “How perverted, then, are their minds.” (Verse 61) How can they turn a blind eye to the truth and accept instead this muddled concept? “Yet most of them are without reason.” (Verse 63) Certainly anyone who accepts such contradictions has no reason.
 
In between these questions about the great universal phenomena, the sūrah states that God gives provisions in plenty or in small measure to whomever He wills of His servants. Thus, it links the provision of sustenance with the creation of the universe and all other aspects of God’s limitless power. It is all done in accordance with God’s knowledge: “God has full knowledge of everything.” (Verse 62)
 
There is an obvious link between people’s provision and sustenance on the one hand and the universal cycles of stars and planets, particularly in relation to water, plants and life on the other. To give sustenance in plenty or small measure is something that God controls, in accordance with the phenomena mentioned in the sūrah. Sources of sustenance, including rain, rivers, plants, animals, minerals, marine life, game animals and other sources, are all directly subject to the general laws that operate in the universe bringing the sun and the moon into subservience. Should these laws suffer a change, even a slight one, the effect will be clearly apparent in all aspects of life on earth, as also in underground natural resources. Indeed, underground resources are formed and stored in quantities and qualities that differ from one place to another for reasons that are directly related to the earth, its composition and how it is affected by the sun and the moon.
 
The Qur’ān uses the great open universe as its telling and convincing proof. The universe as a whole provides the setting for the truth it presents. We stand to reflect on the wonders of the universe, feeling that they are brought about by the One Creator. We do not need advanced science or profound knowledge to appreciate such great wonders as the universe exhibits. All we need is an alert mind and a feeling heart. As we see God’s wonders we can only praise and glorify Him, feel close to Him.
 
Against this backdrop of life on earth and our means of sustenance, whether plentiful or stinted, an accurate standard is provided against which to measure all values. Thus, we see that this world, with all that it provides of sustenance, comfort and pleasure, is trivial when compared with the life to come: “The life of this world is but amusement and play. It is the life to come that is the only true life, if they but knew it.” (Verse 64) When it is not viewed as a means to ensure happiness in the life to come, but felt to be, of itself, the ultimate objective and its pleasures coveted, this present life, with all that it can give, is no more than trifling play. It is the life to come that is the one that is full of life and fulfilment.
 
In saying so, the Qur’ān does not advocate a life of austerity that discards comfort and pleasure. This is contrary to what Islam encourages. What it means is that we should look to the hereafter when enjoying life’s pleasures, limiting ourselves to what God permits. Moreover, we should look at life’s comforts and pleasures as something dispensable, so as not to make of them the goal we seek at any price. What we need is a good sense of proportion so as to give everything its correct value. We must have a true measure showing the value of the present life vis-a-vis the hereafter. Thus we will he able to enjoy life’s pleasures as we please, knowing how to look at them: this present life is amusement and play, while the hereafter is the true life.
 
The sūrah continues its outline of the unbelievers’ contradictions: “When they embark on a ship, they call to God, sincere in their faith in Him alone; but as soon as He has brought them safe ashore, they begin to associate partners with Him.” (Verse 65) When they are on board a ship, moving across the sea, feeling their boat to be little more than a toy pushed about by the waves, they remember none other than God. It is to Him alone that they turn for support, and only in His power do they feel that their safety can be guaranteed. Thus, their feelings and speech confirm His oneness. They recognize this as coming from the depths of their nature. However, “as soon as He has brought them safe ashore, they begin to associate partners with Him.” (Verse 65) They forget their nature, and their prayers, reverting to their association of partners with God.
 
Such deviation means they are ungrateful for the blessings God grants them, and that they ignore the upright nature and clear proofs He has given them. They will, then, enjoy their worldly life for the limited duration of their time on earth, taking little heed of the inevitable result: “Thus they show their ingratitude for what We have given them, and go on enjoying their worldly life. Before long they will come to know [the truth].” (Verse 66) This is a subtle warning that what they will come to know will certainly not please them.
 
The sūrah then reminds them of God’s favour. It is He who has placed them close to a secure sanctuary where they live in complete security. Yet they neither remember such blessing, nor offer thanks for it by worshipping God alone. On the contrary, they try to scare the believers who live close to it: “Are they, then, not aware that We have set up a secure sanctuary while people are being snatched away from all around them? Will they, then, continue to believe in what is false and to deny God’s blessings?” (Verse 67)
 
Those living in the vicinity of the Ka`bah enjoyed a life of security: they were honoured by other people for the sake of God’s House. All around them, Arabian tribes continuously feuded with each other, creating an atmosphere of fear. They only felt secure when they were in the vicinity of the Sacred House. It was amazing, therefore, that they made that very House a place where they put their idols and worshipped other beings. Hence, the rhetorical question: “Will they, then, continue to believe in what is false and to deny God’s blessings?” (Verse 67)
 
“Who could be more wicked than one who invents lies against God, or denies the truth when it reaches him? Is not hell the proper abode for the unbelievers?” (Verse 68) They certainly invented lies against God, attributing partners to Him. They also denied the truth they were given, describing it as lies. Hence, hell is the right abode for such unbelievers.
 
The sūrah concludes with an image of the other party who strive hard so that they earn God’s pleasure and establish a relation with Him. They endure whatever hardship they are called upon to endure, allowing no feelings of despair to creep into their minds. They withstand every hardship and pass every test, fulfilling their duties and marching along the long, hard road to their well-defined goal. Such people will not be left alone. God will never suffer their belief and struggle to be wasted. He looks at them from on high, and He is pleased with them. He will then provide them with guidance, helping them along the road, and give them ample reward for their perseverance and good works: “But as for those who strive hard in Our cause, We shall most certainly guide them to paths that lead unto Us. God is indeed with those who do good.” (Verse 69)