Overview (Verse  65)

Diverse Ways to Expound Revelations
 
The sūrah reminds them of God’s power which could smite them after they have been saved. It is not like a momentary distress which is not replaced once it is over. They are reminded of God’s unlimited ability to bring about suffering that they cannot endure: “Say: It is He alone who has the power to let loose upon you suffering from above you and from beneath your feet, or to divide you into disputing groups, causing the one to suffer at the hands of the other. See how We make plain Our revelations so that they may understand.” (Verse 65)
 
To visualize suffering coming from above or from beneath in overwhelming force has a much more powerful effect on the human mind than to visualize it coming from the right or the left. Anyone may imagine that he can resist the latter type coming sideways, but the type of suffering which is brought down from above or which overwhelms people from beneath must be irresistible. In its inspiring style, the sūrah adds this forceful effect as it states in plain terms that God is able to overwhelm people with suffering from any direction and in any method He chooses. It then adds another type of suffering which is slow and long lasting. This type does not destroy them all in a flash, but lingers with them so that they experience it day after day and night after night: “[He has the power] to divide you into disputing groups, causing the one to suffer at the hands of the other.” (Verse 65)
 
This is an image of long-lasting suffering which they bring upon themselves and make each other experience. God allows them to split into hostile groups which can hardly be distinguished, one from the other. There is no clarity of separating lines. These groups are in a state of constant hostility, argument and dispute. Therefore, they bring suffering upon one another.
 
In many periods of its history, humanity has experienced this type of suffering, whenever it deviated from the divine method, allowing people, in their weakness and ignorance, to conduct human life in accordance with their desires. Thus we find people groping in the dark as they devise their own systems, laws and values for human life. This is followed by one group trying to impose these systems, laws and values on others. The result is that one group may resist and those who have power try to crush their resistance. The desires, ambitions and concepts held by different groups would thus be involved in a bitter conflict, with one group made to suffer the tyranny of another. Thus, mutual hatred becomes widespread. When you analyze this state of affairs, you are bound to conclude that it is caused by the fact that humanity does not apply the same standard given them by their Supreme Lord to whom all human beings must submit. While people may not find it easy to recognise the authority of others, none of them feels himself humiliated when he submits to God alone.
 
The most terrible situation in human life is that in which some human beings claim for themselves the rights of Godhead and try to impose these in practice on the rest of mankind. This is the sort of confused situation which splits people into hostile groups: on the surface, they may appear to be one community, but in reality some of them are subservient to others. One group wields power, using it in a tyrannical way because they are not restrained by God’s law. The others are embittered and nurse their grudges. Both groups are made to suffer the might and tyranny of each other. They do not form a single nation although they may not be easily distinguished, one from the other. When we look at mankind today, we realize that the whole world is engulfed by this slow, long-lasting suffering.
 
This leads us to consider the attitude of the advocates of Islam. They must form a community which moves swiftly to distinguish itself from the state of jāhiliyyah surrounding it from all directions. Jāhiliyyah refers to every situation, regime, community and society which does not implement God’s law or which does not recognize that Godhead and sovereignty belong to God alone. The advocates of Islam must abandon any jāhiliyyah society, fully aware that they are completely distinguished as a community from those in their society who prefer to maintain ways and implement laws, systems and values different from those bestowed from on high.
 
Only if the advocates of Islam distinguish themselves in this way can they spare themselves the suffering with which God threatens those who reject His call: “[He has the power] to divide you into disputing groups, causing the one to suffer at the hands of the other.” (Verse 65) This mental distinction of the advocates of Islam applies by necessity to faith, feelings and code of living. It must continue until Islam is established in a geographical area and is an authority that extends protection to all advocates of Islam. Those advocates of the divine faith must feel themselves to be the Muslim community, and that all others who refuse to accept their method belong to the world of jāhiliyyah.
 
They should make their attitude clear to all people, telling them that their dispute with them is over faith and their code of living. They then pray to God to judge between them and their people in accordance with the truth. Unless the advocates of Islam make this distinction, the threat made here by God applies to them. They remain a group in a society which is not clearly distinguished from others. They are then made to endure the slow, long-lasting suffering.
 
Such total distinction may require the advocates of Islam to make sacrifices and endure hardships. But these will never be anywhere near what happens to them if their attitude is not distinguished from the rest of the community, and if they are lost in the un-Islamic society surrounding them.
 
When we review the history of the call to the divine faith pioneered by God’s messengers, we are certain that God will not grant victory to his messengers and their followers until the advocates of the divine faith have distinguished themselves from the rest of their people over the basic issue of submission to God alone. They must also implement the code of living He has chosen for His servants. Such a split over faith and a practical constitution is always the starting point.
 
We must realize that the divine method has only a single way to follow. It cannot choose today a path other than that followed by God’s messengers (peace be upon them all) throughout history: “See how We make plain Our revelations so that they may understand.” (Verse 65) We pray to God to include us among those who understand as He expounds to them His revelations.

Overview (Verse  65)

Diverse Ways to Expound Revelations
 
The sūrah reminds them of God’s power which could smite them after they have been saved. It is not like a momentary distress which is not replaced once it is over. They are reminded of God’s unlimited ability to bring about suffering that they cannot endure: “Say: It is He alone who has the power to let loose upon you suffering from above you and from beneath your feet, or to divide you into disputing groups, causing the one to suffer at the hands of the other. See how We make plain Our revelations so that they may understand.” (Verse 65)
 
To visualize suffering coming from above or from beneath in overwhelming force has a much more powerful effect on the human mind than to visualize it coming from the right or the left. Anyone may imagine that he can resist the latter type coming sideways, but the type of suffering which is brought down from above or which overwhelms people from beneath must be irresistible. In its inspiring style, the sūrah adds this forceful effect as it states in plain terms that God is able to overwhelm people with suffering from any direction and in any method He chooses. It then adds another type of suffering which is slow and long lasting. This type does not destroy them all in a flash, but lingers with them so that they experience it day after day and night after night: “[He has the power] to divide you into disputing groups, causing the one to suffer at the hands of the other.” (Verse 65)
 
This is an image of long-lasting suffering which they bring upon themselves and make each other experience. God allows them to split into hostile groups which can hardly be distinguished, one from the other. There is no clarity of separating lines. These groups are in a state of constant hostility, argument and dispute. Therefore, they bring suffering upon one another.
 
In many periods of its history, humanity has experienced this type of suffering, whenever it deviated from the divine method, allowing people, in their weakness and ignorance, to conduct human life in accordance with their desires. Thus we find people groping in the dark as they devise their own systems, laws and values for human life. This is followed by one group trying to impose these systems, laws and values on others. The result is that one group may resist and those who have power try to crush their resistance. The desires, ambitions and concepts held by different groups would thus be involved in a bitter conflict, with one group made to suffer the tyranny of another. Thus, mutual hatred becomes widespread. When you analyze this state of affairs, you are bound to conclude that it is caused by the fact that humanity does not apply the same standard given them by their Supreme Lord to whom all human beings must submit. While people may not find it easy to recognise the authority of others, none of them feels himself humiliated when he submits to God alone.
 
The most terrible situation in human life is that in which some human beings claim for themselves the rights of Godhead and try to impose these in practice on the rest of mankind. This is the sort of confused situation which splits people into hostile groups: on the surface, they may appear to be one community, but in reality some of them are subservient to others. One group wields power, using it in a tyrannical way because they are not restrained by God’s law. The others are embittered and nurse their grudges. Both groups are made to suffer the might and tyranny of each other. They do not form a single nation although they may not be easily distinguished, one from the other. When we look at mankind today, we realize that the whole world is engulfed by this slow, long-lasting suffering.
 
This leads us to consider the attitude of the advocates of Islam. They must form a community which moves swiftly to distinguish itself from the state of jāhiliyyah surrounding it from all directions. Jāhiliyyah refers to every situation, regime, community and society which does not implement God’s law or which does not recognize that Godhead and sovereignty belong to God alone. The advocates of Islam must abandon any jāhiliyyah society, fully aware that they are completely distinguished as a community from those in their society who prefer to maintain ways and implement laws, systems and values different from those bestowed from on high.
 
Only if the advocates of Islam distinguish themselves in this way can they spare themselves the suffering with which God threatens those who reject His call: “[He has the power] to divide you into disputing groups, causing the one to suffer at the hands of the other.” (Verse 65) This mental distinction of the advocates of Islam applies by necessity to faith, feelings and code of living. It must continue until Islam is established in a geographical area and is an authority that extends protection to all advocates of Islam. Those advocates of the divine faith must feel themselves to be the Muslim community, and that all others who refuse to accept their method belong to the world of jāhiliyyah.
 
They should make their attitude clear to all people, telling them that their dispute with them is over faith and their code of living. They then pray to God to judge between them and their people in accordance with the truth. Unless the advocates of Islam make this distinction, the threat made here by God applies to them. They remain a group in a society which is not clearly distinguished from others. They are then made to endure the slow, long-lasting suffering.
 
Such total distinction may require the advocates of Islam to make sacrifices and endure hardships. But these will never be anywhere near what happens to them if their attitude is not distinguished from the rest of the community, and if they are lost in the un-Islamic society surrounding them.
 
When we review the history of the call to the divine faith pioneered by God’s messengers, we are certain that God will not grant victory to his messengers and their followers until the advocates of the divine faith have distinguished themselves from the rest of their people over the basic issue of submission to God alone. They must also implement the code of living He has chosen for His servants. Such a split over faith and a practical constitution is always the starting point.
 
We must realize that the divine method has only a single way to follow. It cannot choose today a path other than that followed by God’s messengers (peace be upon them all) throughout history: “See how We make plain Our revelations so that they may understand.” (Verse 65) We pray to God to include us among those who understand as He expounds to them His revelations.