The Holy Quran with Five Volume Commentary (Vol 2) — Page 516
between the Surahs that precede it and those that follow it, which means that the subject matter of the preceding Surahs has been developed into a new theme in this Surah. In the preceding Surahs the main theme consisted of a refutation of Judaism and Christianity and also a refutation of other Faiths which profess to derive their authority mainly from philosophy and reason. In the present Surah both these themes have been jointly treated and the falsity of the positions of both these sets of religions has been established and the truth of Islam demonstrated to their followers. First of all, it has been stated that since the Quran is the revealed Word of God, there is no possibility of its meeting with destruction or failing to achieve its object. Then in vv. 4-10 the followers of the Holy Prophet are warned that they should not, in a fit of despondency, come to a hasty compromise with the followers of other religions, because the opponents of a true religion have always suffered disgrace and humiliation in the end. Verse 11 states that God has created man for the attainment of a most sublime object but most men forget this noble purpose of their life. In vv. 12-27 the paradisiacal life of Adam and his expulsion from it have been cited as an illustration of this subject and it is stated how, from the very beginning of the world, God created man and provided the means necessary for his attainment of a high spiritual status; but he gave no heed to God's plans for him and obeyed and followed Satan. In vv. 28-30 we are told that Satan had made Adam spiritually naked, and now God has sent the Holy Prophet of Islam to clothe him with the raiment of righteousness, and he is the Prophet who has come to deliver man from the punishment of his sins and to make him regain that heavenly life of which he had become deprived. So the Faithful should beware lest their deeds keep them deprived of that heavenly life. In vv. 31-35 it has been hinted that, unlike former Faiths which aimed at individual development, Islam seeks to bring about a reformation among whole communities. Whereas former Prophets sought to make individuals enter Paradise, Islam aims that whole communities and nations should attain bliss. But, as every effort at reformation has to encounter many obstacles and vicissitudes before it reaches its consummation, vv. 36-38 tell us that when the Muslim community deviates from Islamic principles and teachings, God will raise for their reformation divinely-inspired Reformers from among the followers of the Holy Prophet so that men may not lose this newly-gained Paradise by deviating from the path of national progress and development. In vv. 39-48 rules and principles have been laid down for the recognition of these promised Reformers and light has also been shed on the ultimate doom of their opponents. In vv. 49-52 we are told that it is the Prophets of God who alone can arouse into action the latent powers and qualities of human nature 956