Overview (Verses 36 - 39)

A Command to Worship

The main themes of this sūrah are those of revelation and God’s oneness. Speaking of the two together, the sūrah mentions the attitude of the people of earlier revelations towards the Qur’ān and the Prophet, making it clear to the Prophet that the revelations he has received from on high constitute the final judgement on what earlier revelations included. It is indeed the final word which includes whatever God wants to remain applicable of the divine faith preached by all His messengers. It omits what God wants to be omitted, because its purpose, which is known to God, has been served. The Prophet, then, must stick to what God has revealed to Him. He must not follow the desires of those who follow earlier revelations, or those who are generally known as the ‘People of the Book’, in any matter, whether serious or otherwise. As for those who require him to produce a sign, they should be told that signs are given only when God wills them to be given. The Prophet’s task is only to convey his message.

Those to whom We have given revelations rejoice at what has been bestowed on you from on high, but among different factions there are some who deny part of it. Say: I have only been bidden to worship God, and not to associate any partners with Him. To Him I pray, and to Him do I return.’ Thus have We revealed it, a code of judgement in the Arabic tongue. If you should follow their desires after all the knowledge you have been given, you shall have none to protect or shield you from God. We have indeed sent messengers before you and given them wives and offspring. Yet no messenger could produce a miracle except by God’s permission. Every age has had its revelation. God annuls or confirms what He pleases. With Him is the source of all revelation. (Verses 36-39)

Those among the people of earlier revelations who are sincere in following their faith will find in the Qur’ān an endorsement of the basic rules of the faith built on God’s oneness, an acknowledgement of the truth of the earlier religions and their books, a serious consideration of these faiths coupled with deep respect, and also a sincere perception of the bond which unites all those who believe in God. Hence, they rejoice and believe. This rejoicing is experienced by sincere hearts, for it is the uniting of truth, providing a strengthened belief that all God’s revelations are true and are endorsed by the new divine message.

“But among different factions there are some who deny part of it.” (Verse 36) The factions referred to here could be found among the people of earlier revelations and also the idolaters. The sūrah does not mention which part they deny, because the purpose here is just to state the fact that they challenge the truth of this new revelation by denying parts of it: “Say: ‘I have only been bidden to worship God, and not to associate any partners with Him. To Him I pray, and to Him do I return.’“ (Verse 36) He alone is the One to be worshipped, and in whom we call on people to believe, and to whom we all return.

The Prophet is ordered to declare this approach when he confronts anyone who denies a part of his book, the Qur’ān. He should declare his firm belief in the whole book revealed to him by his Lord, whether the people of earlier revelations rejoice at it or deny parts of it. The reason is that what has been revealed to him is the final arbiter, expressed in Arabic, his language which he knows well. Since the Qur’ān is God’s final word on faith, all reference should be made to it only: “Thus have We revealed it, a code of judgement in the Arabic tongue.” (Verse 37)

“If you should follow their desires after all the knowledge you have been given, you shall have none to protect or shield you from God.” (Verse 37) What has been given to you is the true knowledge. Whatever the different factions say is no more than the expression of their desires which have no basis in true knowledge or established fact. This warning addressed to God’s Messenger is the clearest expression of this fact. It is one whereby deviation is not tolerated, not even by the Prophet. Far be it from the Prophet to deviate from it in any way.

Anyone who objects to the fact that God’s Messenger is a human being should remember that all past messengers were human beings as well: “We have indeed sent messengers before you and given them wives and offspring.” (Verse 38) If the objection has something to do with him not producing a physical miracle, then that is something over which he has no control. It is determined by God: “Yet no messenger could produce a miracle except by God’s permission.” (Verse 38) He determines this when He wills and according to His wisdom. If there are differences in the details of what is revealed to the Prophet Muĥammad and the revelations given earlier, these differences are due to the fact that every period of time has a suitable book. The Qur’ān is the final one to be revealed by God: “Every age has had its revelation. God annuls or confirms what He pleases. With Him is the source of all revelation.” (Verses 38-39) He annuls what has served its purpose and confirms what is of benefit. He has His original decree which contains all that is confirmed or annulled. He is the One who has sent down His revelations and He does with it what He pleases, in accordance with His wisdom. His will is always done.