إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّلْمُؤْمِنِينَ (3)
(45:3) Behold, for those who believe *2 there are (myriad) Signs in the heavens and the earth
*2) To begin the discourse like this after the introduction, indicates that in the background there are the objections of the people of Makkah, which they were raising against the teachings of the Holy Prophet. They said: 'After alI, how can we believe this one man when he says that all those great beings to whose shrines we have been dedicated and devoted so far, are nothing and that Godhead belongs to only One God ?" About this it is being said that the world is replete with the signs of the Reality to which they are being invited. If on]y they saw with open eves, they would find those signs in themselves and outside them everywhere, which testify that this whole universe is the creation of One and only One God, and He alone is its Master and Ruler and Controller. It didn't need to be pointed out what was the nature of the signs in the earth and heavens, for the dispute at that time centred around the point that the polytheists were insisting on believing in other gods and deities also besides Allah and the Qur'an gave the message that there was neither a god nor a deity beside One God. Therefore, it was apparent by itself from the content that the signs were of the truth of Tauhid and of the refutation of shirk. As for the sentence: "The signs are for those who believe," it means that although the signs arc meant for all human beings, only those people can reach the right conclusion from their observation, who are inclined to believe; as for the heedless people, who live like animals and the stubborn people who are resolved not to believe, the existence and the non-existence of the signs is equal. The splendour and beauty of the garden is for those who can sec; a blind man cannot perceive any splendour and beauty; for him even the existence of the garden is meaningless.