Overview (Verses 35- 37)

Man’s Actions Determine His Future
 
An important feature of the Divine method of moulding human society is that it does not rely solely on legislative action. It certainly arms itself with legal provisions in order to deter those who only fear the force of the law. Indeed, it relies primarily on educative action which smoothes over the rough edges of people’s characters. It provides guidance to the human spirit as it establishes a society that helps the seeds of goodness to grow and gives harmful weeds no fertile soil. The previous verses spoke of very stern punishments for serious crimes. However, once the punishments are outlined, so as to ensure their deterrent effect, the sūrah addresses people’s consciences and spirits, aiming to strengthen faith and consciousness of one’s obligations towards God. It urges people to seek proper ways of moving nearer to what pleases God and to strive hard in His cause, so that they may be successful. This is coupled with a warning against disbelief and a vivid description of what awaits disbelievers in the Hereafter.
 
Believers, fear God and seek the means to come closer to Him, and strive hard in His cause, so that you may be successful. If those who disbelieve had all that is on earth and as much besides to offer as ransom from the suffering of the Day of Resurrection, it would not be accepted from them. Theirs shall be a painful suffering. They will wish to come out of the Fire, but they shall not come out of it. Theirs shall be a long-lasting suffering. (Verses 35-37)
 
The Islamic approach makes use of all aspects of human character. It addresses the innermost soul of man and touches on his inner motives as it motivates man to obey God and deters him from disobedience. The prime aim is to keep human nature upright and to prevent it from deviation. Punishment is only one of many methods to be used. It is not the only method, nor is it treated as an aim to be pursued.
 
This part of the sūrah starts with the story of Adam’s two sons, which is particularly inspiring. It is followed by an outline of stern punishments calling on people to fear God and to remain conscious of their obligations towards Him: “Believers, fear God.” It is God alone who should be feared because this is the type of fear which fits in with man’s position of honour. To fear the sword and punishment is characteristic of those whose aspirations remain very low. To fear God is much more honourable. In the final resort, it is fear of God and consciousness of Him that work on man’s conscience both in public and in private. They are the motives that deter man from committing evil when no other human being sees him and when he is certain that he cannot be brought before the law in this life. Important and necessary as the law is, it cannot replace fear of God, because what escapes the hand of the law is far greater than the number of cases that are brought to justice. No human soul and no society can remain good if it relies only on the law without adding to it the fear of a higher, Divine authority that works on human conscience.
 
“And seek the means to come closer to Him.” (Verse 35) Fear God and seek the proper approaches which bring you nearer to Him. Try always to be in contact with Him. `Abdullāh ibn `Abbās, a learned scholar and a Companion of the Prophet, is reported to have said that seeking the means to come to God means to feel in need of Him. When human beings realise that they are in need of God’s help and when they pray to Him to answer their needs, they stand in the right position of a servant of God towards his Lord. As such, they are in the best position to bring them success in this life and in the life to come. Both interpretations are correct as they mean that human conscience remains alive and helps man to prosper: “Believers, fear God and seek the means to come closer to Him, and strive hard in His cause, so that you may be successful.” (Verse 35)
 
On the other side, the sūrah portrays a scene of the unbelievers who neither fear God nor seek the means to come to Him. As such, they will never prosper. It is a very vivid description, because the sūrah does not only give a statement outlining a position, but depicts a full scene with movement and interaction. This is, indeed, the Qur’ānic method used in portraying scenes of the Day of Judgement. The Qur’ān uses it for most purposes: “If those who disbelieve had all that is on earth and as much besides to offer as ransom from the suffering of the Day of Resurrection, it would not be accepted from them. Theirs shall be a painful suffering. They will wish to come out of the Fire, but they shall not come out of it. Theirs shall be a long-lasting suffering.” (Verses 36-37)
 
By the longest stretch of imagination, the most that the disbelievers can have is all that is available on the face of the earth. But the sūrah goes far beyond that and supposes that they have all that the earth contains twice over, and portrays them trying to pay all that as ransom to spare themselves the suffering of the Day of Resurrection. It also portrays them as they try to get out of the Fire of Hell, but they are unable to do so. They continue to endure their painful, lasting suffering. This is a very vivid scene with actions following one another in quick succession. There they are at first, having everything that is on earth and as much besides. They offer it all to escape punishment. Then we see them disappointed when all their appeals are turned down. They are then forced into the Fire, trying to get out, but having no means of escape. The curtain then falls and they are left to dwell there permanently.