In the name of God, the Merciful, the Beneficent

When they see you, they make you a target of their mockery, (saying): “Is this the one whom God has sent as His emissary? He could almost have led us astray from our deities, had we not been steadfastly attached to them!” But in time, when they see the suffering, they will come to know who it was that went farthest astray.

Have you considered the one who makes his desires his deity? Could you, then, be held responsible for him?

Or do you think that most of them listen and use their reason? They are but like cattle. Nay, they are even far worse astray.

(The Standard, Al-Furqan: 25: 41-44)

In their desperation to counter the appeal the Qur’an had on people, and to safeguard the privileges their erroneous beliefs gave them, the Arab idolaters in Makkah tried to ridicule the Prophet (peace be upon him) and his message.

This was one aspect of their stiff resistance to the divine message. This is clearly indicated in their statement: “He could almost have led us astray from our deities, had we not been steadfastly attached to them!” They needed a determined effort to continue with idol worship in the face of the powerful logic of the Islamic message. Hence the Qur’an gives them this powerful warning: “But in time, when they see the suffering, they will come to know who it was that went farthest astray.” They will know then whether Muhammad brought them a message of truth or one of error. But their newly acquired knowledge then would be of little use to them, because suffering would be staring them in the face. This is true whether the suffering is of the type that is inflicted in this present life, like the Quraysh suffered in the Battle of Badr, or indeed the type inflicted in the hereafter.

The surah then addresses the Prophet consoling and comforting him. He did not fail to deliver his message or to employ strong arguments in advocating it. He certainly deserved nothing of the mockery and ridicule they leveled at him. It is they that are wicked. They make their own desires an idol which they worship. They have no argument for the stand they have adopted. How could any such person formulate even a semblance of an argument?

“Have you considered the one who makes his desires his deity? Could you, then, be held responsible for him?” The verse is carefully phrased to paint a picture that shows a psychological condition of a person who pays no heed to any accepted standards or values. Instead, this type of people submit only to their own desires and worship only their own pleasure.

They apply no standard, recognize no value and acknowledge no logic. Once their desire move clearly in a particular direction, they follow like slaves submitting to a powerful master.

God, who is limitless in His glory, addresses His servant and messenger in a kindly and compassionate manner, referring to this type of person. He asks him: “Have you considered...” He follows that by drawing a picture showing such a man who pays no regard to truth, logic or sound argument. He comforts him so that he does not feel too disappointed at having failed to guide such a person who has no propensity to follow guidance. Hence, the Prophet need not concern himself with such people: “Could you, then, be held responsible for him?”

The surah takes another step in hurling ridicule on those who submit to their lust and worship their desire, turning a blind eye to the truth. It puts them on the same level as animals which are devoid of hearing or logic. This is followed by another step in the same direction, showing such people as inferior to animals: “Or do you think that most of them listen and use their reason? They are but like cattle. Nay, they are even far worse astray.”

The surah makes a clear statement which steers away from generalization to maintain accuracy. It says that this applies to “most of them”, because only a minority of the unbelievers showed some inclination to accept guidance, or reflected on what they heard. The people, who took their desires as their deities that they blindly obeyed, ignoring all the signs they heard and saw, were indeed like cattle. Indeed man is distinguished from animals by his propensity to reflect and understand, as well as by his ability to mold his life in accordance with the truth he accepts upon consideration and reflection. His great human quality is that he is able to change course on being convinced by sound argument. When man deliberately abandons such qualities, he puts himself in a position worse than that of animals. An animal is guided to what suits it by the abilities and susceptibilities God has placed within it. Thus, it fulfills its role without deviation. Man, on the other hand, often disregards the qualities God has given him, making little use of them. In this he is worse than an animal who does not neglect any inclination given to it.

“They are but like cattle. Nay, they are even far worse astray.” This is the comment given by the surah on their ridicule of God’s messenger (peace be upon him). It is a comment that excludes those who ridicule him from the ranks of mankind. They are to be looked down upon for they command no respect.