Faith goes hand in hand with doubt in a never-ending conversation within the mind where the Self can unravel faith not in blind defiance but in conscious and deep thinking. Senseless commitment based on fear of punishment quickly develops dogmatism – which prompts the Self to live with pride thinking it is absolutely right. On the contrary, certainty is not found in delusional hopefulness either – that compels the Self to promote an antidote to thinking freely. Both would be defying faith claiming the truth of certainty is seen.

It is quite a gripping fact that the understanding of the Qur’an is conditional to the faith in the concept of Hereafter (Qur’an 17: 45-46). Hearing the Qur’an and thinking about what the Book is trying to convey would be meaningless to those, at God’s direction, who do not nurture any sphere of value on the concept of hereafter. It is fascinating that the term ‘truth of certainty’ (Arabic: Haqq al Yaqeen) is mentioned in the Qur’an in two instances. One was in relation to the Qur’an (69:51) and the other in description of the hereafter (56:95). A theme within the Qur’an depicts the two emotions of hope and fear being balanced with the sense of reasoning as it aids the Self in search of certainty.

1) Hope Embracing Sense of Reasoning – This aspect is demonstrated in the form of glad tidings for each Self on step-by-step stages of believing, then submitting to the will of God, then raising the bar in putting the best effort in the struggle of life.

2) Fear embracing Sense of Reasoning – It has gradually unfolded stage by stage through warnings increasing the severity successively.

3) Guarded Tablet – This is the Scripture explained as the glorious Qur’an preserved and well guarded as a tablet in the heaven. It stands true anyway – being unaffected by the achievement or the failure of the Self on earth.

1A) Glad Tidings for Informed Belief

Quran delineates guidance and mercy for believers (10:57). It is termed as the Book to ponder over its verses (38: 29-49) so that the favors in it can be in the minds of the people of understanding – those favors are poised to make the Qur’an be a blessed Book. Examples galore on more wealth and grandeur bringing increased gratefulness and repentance, testing adversity raising steadfastness. The understanding Self (within all prophets) was careful in devoting to God via sincere remembrance of the final home – the hereafter.

2A) Warning Level 1

Proper knowledge of religion present within the hearts of the people of previous scriptures would inspire them to welcome the Qur’an as God’s message. On the contrary, despite knowing Muhammad (SAW) as an illiterate person – not being able to recite or write any book before, some chose to reject the Book and deny his prophethood. A human unable to read and write would not be reasonably able to generate write-ups – this seems to be the primary level of reasoning presented (Qur’an 29:49). As a reminder (38: 1-9), Qur’an marks out the swaggering egotism of the disbelievers – they had been comfortable in judging themselves as the sole recipient of God’s favors. So they expected someone influential and wealthy among them would have received the Book. The reminder here is as good as a warning. It informs how the previous nations adopting similar attitudes had been destroyed.

The deferred punishment does not mean the promise of the Day of Judgment is merely a threat. On the contrary, the absence of belief in the concept of hereafter led the disbelievers to mock at the revelation. To admonish that attitude, the Qur’an is highlighted as the truth and balance (42:17) between people creating factions based on arguments on religion. Even after all Prophets had brought the same message about One God, personal envy and superiority complex created disharmony. This anarchy called for a warning about something all were oblivious of – the hereafter staging the final return to God.

1B) Glad Tidings for Submission

Quran is depicted as guidance for God-submitting (16:89), and God-conscious (2:2) individuals as the clarification of everything is supposed to be for the ones who submit (Arabic: Muslim) to Obey God’s guidance. In general, for all humans, the Book is termed as an instruction (that may be uncomfortable) coming from their Lord and a healing for what is in each Self (10:57). The tough challenge of commanding good and forbidding evil right after having faith in the existence of the Supreme Being makes the Self inclined to forget. But the Qur’an stands out as the best statement, with parts of it being oft-repeated and ensures the forgetful Self is afforded with opportunities to reflect and amend the shortcomings to re-start submission in God’s way. This sense of reasoning gets facilitated by emotional yearning as the Self, fearful of God, finds the skin shivering while reciting the Book and then that along with the heart, relax at the remembrance of God (39:23).

2B) Warning Level 2

Qur’an does not mention it to be an easy scripture, but it says it is clear – and every matter of wisdom is made distinct for the ones who would be willing to become firm believers. Yet most keep playing within their doubts, and it becomes a warning (44:2-9). Lessons to reform and avoid arrogance to act justly would involve steadfastness in certain hardships. The belief in the hereafter, as indicated, would let the Self get rid of that arrogance. There is a belief in the heart about the inevitable hereafter that justifies that the righteous and anarchist are not to be treated alike – the pious and wicked do not belong to the same category. The emphasis is applied on the verses being clear for whoever is God-conscious (24:34) – these are examples of the people who passed away – explained as advice for the Self. The fact that – it was sent as guidance, mercy, and good tidings explaining everything for the God-submitting Selves – will become the justification on the Judgment Day, when against every nation a witness will be raised (16:89) to testify. Qur’an (69: 48-51) expresses itself as a reminder for the God-conscious because they do not forget God is aware of who consider it as a lie. Those who are not God-conscious will find this Book to be the source of regret in the end because they did not want to comprehend that it was the truth of certainty all along.

1C) Glad Tidings for Best Effort

This stage is about stretching to give the best till the end without settling with a mediocre effort. Since this comes at a mature stage, the Self now endeavors to discern the Book’s wisdom by exerting hope and its sense of reasoning. God mentioned this as a Book of wisdom (10:1); every matter of wisdom is claimed to be made distinct (44:2) here; every example is explained for humankind although they argue the most (18:54). In this connection, Qur’an has been focused as a light with which God guides His chosen ones (42:52). Here the wisdom would suggest – to be eligible as a chosen one is the key to comprehend what this light from Qur’an is meant for the Self. Reaching out to give no less than its best is like burning out in the light of guidance and become eligible for a grand success.

2C) Warning Level 3

At this stage, the admonition targets the severity of the punishment for apparently two outcomes: urgency to shun arrogance to make amends or defiance via ‘business as usual’ and end up having no excuse on the Day of Judgment. Qur’an is portrayed as clear guidance to the ones who are consciously using their intellect and spiritual sense. The disbelievers are compared as dead as they do not care to take the initiative to fathom what is in it. But having been conveyed the message, they will not be in a position to claim they had not been warned (36:70). Turning away from the Book is depicted as bearing a burden on the Day of Judgment (20:100) – a load that is the ultimate burden – most difficult – to be carried forever. In another verse (87:13), the description points to the misery of the wicked ones, who would neither have the respite of death nor enjoy the state of living. A woeful torment is indicated to punish the rejectors of the guidance in the Qur’an (45:11). This retribution was particularly targeted for the ones who arrogantly engaged in mocking the verses when they found the meanings already compliant with their previous knowledge. Being faithful in more than ‘one God belief’ does not create genuine concern about the Day of Judgment. This attitude provokes some comfort and sense of support coming up from god-seeming entities in the heart. They are warned that it would be better to follow what is revealed from God as best as possible before the punishment catches them unaware (39:55).

3) Guarded Tablet

The Scripture is described (85: 20-21) as a Tablet well guarded (Arabic: Lawhim Mahfuz), which is understood as the copy protected in the heaven as glorious Qur’an. It confirms what was also revealed by God in the past: Taurat and Injeel (3:3). “God eliminates and confirms and with Him is the Mother of the Book” (13:39). This Scripture is mentioned again (43:4) as the Mother of the Book; then it is attributed as “Most Exalted and full of wisdom.” This same attribution is reserved for God (42:51) – therefore, a great deal of respect for its superiority and wisdom are reserved for the words of God Himself through this tablet restored in the heaven. Its independence from either acceptance or rejection on earth is highlighted in being way above anyone’s ability to bring in changes in it (18:27) on earth. On this note, it is also mentioned as a Book of Authority – none can intervene it from any angle (41:41-42).

Approaching Qur’an without prejudice is an interesting phenomenon. Submission is not about half commitment and then undertake the Qur’an expecting a certain truth in line with what is already made up in heart. The Book deserves an open heart – as seen above, it has been placed on a very high level of respect by God Himself. Because of this elevated status bestowed by God, its verses are not the means of winning arguments under the mask of pride or anger or envy or any emotions. Instead, it is a counsel that waits for the Self to let it touch its sense of reason and emotion. God is mentioned to be in charge of stopping the Self from forgetting and He lets it read the Book – only in line with His will – as He would know what the Self kept open and what it left hiding (87:6-7) during the search of certainty.

The sense of reasoning and logic may be quite prevalent within the Self. Still, not every Self possesses a sincere heart willing to submit to God alone. Choosing to become God-conscious in its dealings on earth will depend on the state of mind the Self lets prevail within its emotional stance. Thinking and pondering over what the Book conveys may differ from person to person. Likewise, this Scripture can open up its gems of wisdom differently at different times, based on God’s wisdom, to the searching souls. Sometimes it humbles the strong, and other times it uplifts the weak. When the unseen stays unknown to the Self while reading the Qur’an, finding faith to be happy, then would let the Self attain the key to open the door to greet the unknown with that humbleness. Thus Qur’an enables the Self to re-discover its faith only when it wants to fathom the certainty in its struggle with God-consciousness.