Overview (Verses 32 - 36)
 
Who Guides to the Truth
 
“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?
 
“Say: ‘Does any of your partners [whom you associate with God] guide to the truth?’” (Verse 35) Does any such partner reveal scriptures, send messengers, lay down a law and a code of living, give warnings and direct people to the truth? Does any of them explain the signs and pointers that are available in the universe and within human nature, awakening minds that have been left in deep slumber and alerting disused faculties? They were aware of all this since God’s Messenger presented it to them for their guidance. This was not something that they had already known and accepted, but rather something that actually took place before their very eyes. The Prophet was among them fulfilling the task God had assigned to him. Hence it is put to them as evidence of the truth they are called upon to acknowledge. “Say: ‘God alone guides to the truth.’” (Verse 35)
 
This leads to another question with a ready answer: “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?” (Verse 35) There can only be a single answer to this question. Naturally, the one who guides mankind to the truth is the one to be followed, in preference to the one who is in need of guidance. This applies whether those who are worshipped are made of stone or trees, or whether they are stars or human beings. In fact it applies to Jesus Christ [peace be upon him]. Although God sent him to give guidance to people, being himself human, he too was in need of God’s guidance. It therefore applies even more to those who are falsely claimed to be God’s partners.
 
“What is then amiss with you? How do you judge?” (Verse 35) What has come over you that you clearly misjudge matters and deviate so badly from the truth?
 
When the questions put to them are completed, and the answers dictated by natural logic and accepted premises are clearly stated, the sūrah points out what they actually do in respect of reflection, arriving at conclusions, and formulating beliefs. They have no certainty in anything that relates to belief or worship. They do not base their arguments and beliefs on any fact that human nature and reason can accept as true. They indulge in conjecture, and that has nothing to do with the truth.
 
“Most of them follow nothing but mere conjecture. But conjecture can in no way be a substitute for truth. God has full knowledge of all that they do.” (Verse 36) They think that God has partners, but they do not try to test such thoughts either by reasoning or in practical terms. They think that their forefathers would not have worshipped idols unless those idols had something to deserve worship. But they do not question this false premise, nor do they free their minds from the shackles of following such thoughts blindly. They assume that God would not reveal anything to a man from among them, but they do not question why God would not do so. They also assume that the Qur’ān is authored by Muĥammad, but they do not try to verify whether Muĥammad is capable of authoring the Qur’ān, when they themselves, human beings like him, are totally incapable of producing a sūrah similar to the Qur’ān. Thus they go about life nourishing a host of assumptions and thoughts that have no foundation. As the Qur’ān describes it, they thrive on conjecture but this does not give them anything of substance. It is God alone who knows fully what they do. “God has full knowledge of all that they do.” (Verse 36)