Surah Fatir (The Creator ) 35 : 20

Overview (Verses 19 - 26)

Needless to say, with God belief and unbelief, good and evil, guidance and error cannot be treated on an equal basis. In the same way, blindness and sight, darkness and light, coolness and heat, life and death are unequal. All have essentially different qualities: The blind and the seeing are not equal; nor are darkness and light; nor the [cooling! shade and the scorching heat; and neither are equal the living and the dead. (Verses 19-22)
 
There is a close link between the nature of unbelief and the nature of blindness, darkness, scorching heat and death, just as there is a contrasting link between the nature of belief and that of clear sight, light, cool shade and life.
 
Faith is a light that penetrates into the heart, the senses and perceptions so as to give a true assessment of things, values, events and how they interact. A believer looks at things in this light, which is God’s light, and determines how to approach and deal with them in an assured, confident way. Faith also provides a believer with a quality of sight that gives a clear picture of things that is neither hazy nor blurred. Furthermore, it provides a cooling shade in which a believer can take refuge from the burning heat of anxiety, doubt and worry. Faith is a light that touches hearts, feelings and purposes, and it is constructive action that never stops to build, allowing no waste.
 
By contrast, unbelief is blindness. It prevents people from seeing the evidence in support of faith and recognizing the true nature of the universe, its relations, values, and events. It is also a darkness: when people move away from the light of faith, they fall into different types of darkness making it difficult for them to see things with any degree of accuracy. Furthermore, unbelief is a hot desert where burning doubts and worry over one’s origin and destiny compound to eventually lead the unbeliever to the fire of hell. Finally, unbelief is death because it separates the unbeliever from the true source of life, making him unable to interact in any way that promotes life. Each type has its distinctive nature, and its special reward. The two cannot be equal in God’s sight.
 
At this point the sūrah addresses the Prophet, comforting him and outlining his terms of reference. He is to do what has been assigned to him and leave matters to God. It is He who will do whatever He determines.
 
God can make hear whoever He wills, whereas you cannot make those who are in their graves hear you. You are only a warner. We have sent you with the truth, as a bearer of happy news and a warner. There was never a community that has not had a warner. If they accuse you of lying, other communities before them made similar accusations when there came to them messengers with all evidence of the truth, and with books of divine wisdom, and with light-giving revelations; but in the end I took the unbelievers to task: how terrible was My condemnation. (Verses 22-26)
 
Differences between opposites, whether in the universe or within the human soul, are clear and deeply rooted. Similarly genuine and firm are the differences between people and the way they receive God’s message. It all refers to God’s will, purpose, wisdom and power. God’s Messenger, then, is no more than a warner. His human task is limited to this. He cannot make grave dwellers hear him. Those who live with dead hearts are in the same position: cold and gravelike. It is God alone who can make hear whomever He wills, in the way He chooses. Why should the Prophet, then, worry about who chooses to go astray, about who turns away from divine guidance. All he has to do is to discharge the duties assigned to him to the best of his abilities. Once he has delivered his message, let people choose whether to respond or not.
 
Earlier in the sūrah, God says to the Prophet: “do not waste yourself sorrowing for them.” (Verse 8) God sent him, like his brothers the earlier messengers, with the truth. They were many, because: “There was never a community that has not had a warner.” (Verse 24) If he is met with rejection and people accuse him of lying, this is all in the nature of things, and earlier messengers met the same type of reception, through no fault of theirs, or lack of supporting evidence: “If they accuse you of lying, other communities before them made similar accusations when there came to them messengers with all evidence of the truth, and with books of divine wisdom, and with light-giving revelations.” (Verse 25) Such evidence could be of various types, including the miracles they demanded or were given to God’s messengers in support of their messages. The hooks refer to whatever different prophets were given of wisdom, directives and admonition. The ‘light-giving revelations’ refer most probably to the Torah. Yet such communities denied it all.
 
There was thus nothing new in how the Prophet Muĥammad (peace be upon him) was received. Therefore, the sūrah mentions the fate of earlier communities to warn the new unbelievers: “But in the end I took the unbelievers to task.” (Verse 26) This is followed by a question that gives a sense of gravity and intimates the most horrible of ends: “How terrible was My condemnation.” (Verse 26) The condemnation was final, one whereby the unbelievers met their total destruction. Those latter day unbelievers should therefore take the warning seriously and make sure that they do not meet the same fate.