(2:164) (To guide) those who use their reason (to this truth) there are many, signs in the creation of the heaven and the earth, in the constant alternation of night and day, in the vessels which speed across the sea carrying the things which are of profit to men, in the water which Allah sends down from the heaven thereby quickening the earth after its death, in the scattering of every kind of animal in the earth, and in the courses of the winds and the clouds pressed into service between heaven and earth.*162

*162. If a man were to observe the constant operation of this universe, reflect on it in a manner befitting a rational being, and think about it without either stubbornness or bias, he would find sufficient signs to convince him that this gigantic system is absolutely subservient to the will of the Omnipotent and Wise Being, Who alone wields all power and authority. Moreover, this system seems to be such as to rule out all possibility of any interference from others whether independent of the Creator of the universe or in partnership with Him. Since this One True God is the Lord of all creation and none else is in possession of any power or authority, none is entitled to any share in His godhead or overlordship.

(2:165) Yet among men some take others as equals to Allah*163 and love them as Allah alone should be loved; but those who (truly) believe, they love Allah more than all else.*164 If only the wrong-doers were to perceive now -as they will perceive when they will see the chastisement - that all power belongs to Allah alone, and that Allah is severe in chastisement!

*163. There are certain attributes which belong exclusively to God. Moreover, there are certain duties that man owes to God by virtue of His being his Lord. The indictment of the Qur'an is that the people in question ascribe to others than God the attributes which are exclusively His and likewise consider others to be the rightful claimants of certain rights over man which belong only to God. To be Lord of the entire complex of causal relationships found in the universe, to dispense the needs and requirements of people, to deliver them from distress and afffliction, to heed complaints and respond to lamentations and prayers, and having full knowledge of all that is apparent as well as all that is hidden, are the exclusive attributes of God.

Furthermore, there are certain rights which God alone may claim: that His creatures should recognize Him alone as their Sovereign, prostrate themselves before Him alone in recognition of their bondage to Him, turn to Him alone for the fulfilment of their prayers, call Him alone for help and succour, place their trust is none save Him, centre their hopes and expectations only in His Munificence, and fear Him alone both in public and in private.

In the same way, being the only Absolute Sovereign of the universe, it befits none save God to lay down what is permitted and what is prohibited for His subjects, to prescribe their rights and duties, to command them what to do and what not to do, to direct them as to how the energy and resources bestowed on them, by God, should be expended.

Again, it is God alone Who can ask His subjects to acknowledge His sovereignty, to accept His commands as the source of law, to consider Him alone to be the Lord entitled to command men, to consider His commands supreme, and to turn to Him alone for correct guidance. Whoever either ascribes to any being other than God any of the aforementioned attributes or recognizes the claim of anyone save God to be entitled to any of the above-mentioned rights over His creatures is in fact setting up that being as a rival to God, and placing him on the same plane as God. By the same token, any individual or institution claiming to possess any of the exclusive attributes and rights of God (as mentioned above), is in fact claiming a position parallel and equal to that of God even though the claim to godhead may not have been categorically spelled out.

*164. True faith requires that a man should give absolute priority to seeking God's good pleasure and should hold nothing too dear to sacrifice for the sake of God.

(2:166) At that moment those who have been followed will disown their followers, and they will see the chastisement, and their resources will be cut asunder.

(2:167) And the followers will then say: 'Oh if only we might return again, we would disown them as they have disowned us!'*165 Thus Allah will show them their works in a manner which will cause them bitter regrets. Never will they come out of the Fire.

*165. Here particular reference is made to the dismal end of those so-called religious leaders who mislead people, and of their gullible followers who fall easy prey to their deception. This has been done in order to warn the Muslims to beware of the errors which misled former nations, and to impress upon them the need to develop the capacity to distinguish between true and spurious leaders so as to avoid being led by the latter.