Ar-Ra'd 13:31–43

The real reason for denial of the truth is not any shortcoming in reasoning. It is due rather to man having been given the freedom to accept it or not. As long as a man has the freedom to reject, he can seek an excuse to reject anything. If an argument is presented to him using a particular mode of expression, he will find some other mode of expression to reject it. If reference is made to some signs of the universe, he will produce some explanation of his own devising to contradict it, so much so that if mountains were made to move on the surface of the earth, or dead bodies were brought to life, even then nothing could prevent him from saying that this was all magic. Sometimes it happens that a rejecter apparently demands an explanation, but in actual fact he is indulging in ridicule; he wants to show that whatever the missionary is presenting is not the truth. Had his message really been true, the missionary would have had an argument with him which everyone would have been compelled to accept. God has given mankind a period of respite, due to which people have become fearless, but when this period ends and God catches hold of people, then man will see that he had all along been powerless, though he had supposed himself to be powerful.

Research shows that there is a system of recording in this universe. Whatever a man says or whatever a man does is immediately recorded by a universal arrangement. In view of this, only such a Being can be treated as God of this universe who possesses the powers of Hearing and Observing. But the so-called partners of God, presumed to be such by human beings, are all such as possess no power of hearing or power of observing. In view of this, how can they be the Creator and Lord of a world like the present universe? How can one who is not capable of hearing create the capacity to hear in his creations, and how can he make other things capable of observing, when he himself is not capable of observing? There is so much uniformity in this universe that it leaves no scope for the idea of partnership. The universe rejects any kind of partnership in godhead. ‘Indeed, their devices, seem fair to the unbelievers’ — here ‘devices’ means their utterances. Whenever a man rejects the truth, his mind invents something to justify his rejection, though what he says may be a combination of pointless words, but, those who are not serious in the matter of truth, are prone to utter empty words and think that they have justified their rejection, irrespective of the fact that the words uttered by them may not have any value outside their own minds. Such false words can give solace or satisfaction to a man only in the present world. In the Hereafter, when the reality of everything will be made plain, these beautiful words will carry so little weight that a man will be ashamed of repeating them.

The price of paradise is the fear of God, that is, such an intense realization of God’s Majesty that it turns into awe and permeates the human heart. Those who are God-fearing in this world will be the ones who will be lodged in the abodes of the Hereafter where man will have nothing to fear and around which there will be gardens that will enhance their beauty. The condition of the people who were without fear of God in this world will be just the opposite. In the Hereafter, they will find themselves surrounded by the fire of hell.

When the Quran was revealed, the Jews and the Christians were divided into two groups. Among these people, those who were God-fearing and who followed the true teachings of Moses and Jesus, treated the Quran as their inner voice and accepted it happily. But those who thought communal prejudice and groupism to be the real religion, could not recognize the truth appearing outside their familiar sphere and became its opponent. Their being without fear of God made them fearless of opposing the call of truth. One who becomes the opponent of truth solely on grounds of communal prejudice and groupism is, in fact, a follower of the desires of the self instead of God. As such he has turned away from the path of God. Making changes in the call of truth in consideration of such people is not permissible for one who preaches the word of God. It is necessary for him to be firm on pure truth in thought, word and deed. In the case of deniers, he has to be firm and persevering and not adopt the way of compromise. If a man continues to follow the dictates of his self in spite of the knowledge of truth being brought to him in his own understandable language, he incurs the risk of being completely deprived of God’s help.

Whatever prophets came on behalf of God were all human beings just like other ordinary human beings and had worldly connections. Then why, in spite of this did communities accept their previous prophets and reject their contemporary prophet? The reason for this was that the prophets of yore had a factor in their favour which the contemporary prophets did not have, namely, historical glory. Communities accepted the previous prophets due to the historical glory attached to them and rejected the contemporary prophet for want of this. It is a weakness in man that he cannot discern reality in its abstract form. The contemporary prophet was possessed of reality in the abstract form. So man could not recognize him. The past prophets had additional characteristics like material glory, so man recognized them and became their follower. Umm al-Kitab (the mother of the Book) means God’s original scripture, which is in His possession, and which contains the instructions and principles which God expects man to follow. The scriptures revealed to different prophets were based on this original book. God revealed this book sometimes in one language and sometimes in another language; sometimes a symbolic method was adopted and sometimes a direct method. Sometimes the responsibility for its safety after revelation was given to a human being and sometimes this responsibility was taken on by God Himself.

The result of the rejection of God’s religion becomes apparent in the Hereafter, but if the addressees of a prophet reject his call, the consequences start manifesting themselves in the present world itself. However, there is not one fixed principle for this worldly outcome. This has appeared in different forms during the periods of different prophets. In the case of the Prophet Muhammad, by the special dispensation of the Almighty, the followers of the Prophet were made dominant over his opponents. In the last stage of the Makkah period, when the tribal chiefs of Makkah had rejected him, the call of Islam was gradually spreading within Madina and among the tribes outside Makkah. In other words, Islam’s missionary power was conquering the surroundings of Makkah and was advancing towards Makkah itself. In the case of the Prophet Muhammad the will of God appeared in the shape of missionary conquests. Here Dawah strategy is called divine strategy. This shows its importance. When the Quraysh expelled the Prophet Muhammad from Makkah, they thought that they had finished him. At that time he was a person whose means of livelihood had been destroyed; a person who was deprived of the support of his own tribe. After doing all this, the Quraysh were very happy. They thought that they had buried the problem of the Prophet once and for all. But they could not understand that the mission of Dawah is the greatest weapon of a missionary, and this is something which nobody can snatch from him. All other deprivations of the missionary only result in increasing the force of his missionary call; these do not reduce this force in any way. Accordingly, at the very moment when the Quraysh thought that they had deprived the Prophet of everything, his missionary call was spreading all round among the Arab tribes. People’s hearts were won over by him. This process was quietly but constantly going on. And the conquest of Makkah was, in fact, its culminating point. Those who had been considered only “tens of hundreds” by the people of Makkah and had been uprooted from their homes, in only a few years’ time became “ten thousand and returned to Makkah in such strength that the people of Makkah did not have the courage to prevent them from entering their city. Those whose interests are adversely affected by the call for acknowledgement of truth try to suppress it by adopting various devices against it. But in the end, devices are in the hand of God. He has power over everybody. The initial manifestation of God’s superiority is taking place in the present world. The perfect manifestation of this will take place in the Hereafter, when even the blind will see it and even the deaf will hear it.

When those who are carried away by appearances, do not find signs in terms of miracles in the preacher of truth they are in doubt about the veracity of his message. But Truth is its own proof, however, its realization is possible for that person only who has developed in himself an eye which observes the reality by passing beyond outward appearances. Otherwise, one whose eyes are arrested by appearances will reject the truth, considering it baseless, though at that very time reason in its favour will be in existence right before him.