, He said: ‘Indeed, to Us is their return. Then indeed, upon Us is their reckoning’ (88:25, 26)? He also said: ‘To Us is their return’ (30:23), and ‘Then to their Lord is their return’ (6:108). Yet when He intended obligation, He said: ‘Then indeed, upon Us is their reckoning’ (88:26), ‘Indeed, upon Us is its collection and its recitation’ (75:17), and ‘There is no creature on earth but that upon Allah is its provision’ (6:38), and other similar passages?”
The reply is that the preposition ‘alā (upon) conveys a subtle significance: it suggests that whoever travels this path is upon guidance, which is truth. Thus He says of the believers:
“Those are upon guidance from their Lord.” (2:5)
And He says to His Messenger, may Allah bless him and grant him peace:
“So put your trust in Allah; indeed, you are upon the clear truth.” (27:79)
Allah, Mighty and Majestic, is the Truth; His path is true, and His religion is true. Whoever follows His path steadfastly is therefore upon truth and guidance. In this sense, ‘alā conveys something that ilā (to) does not. Reflect on this, for its force is immediate and remarkable.
If you ask: “What, then, is the benefit of using ‘alā in these expressions too? How can the believer be above truth and guidance?”
I reply: because truth and guidance elevate him and raise him high, while he remains firmly established upon truth and steadfastly directed toward it. Thus the use of ‘alā conveys his elevation, firmness, and steadfastness. Misguidance and doubt are different: they are described using fī (in), indicating that the person affected is immersed, brought low «1», and buried within them. Thus Allah Most High says:
“So they waver in their doubt.” (9:45)
And:
“Those who deny Our signs are deaf and dumb, in darkness.” (6:39)
And:
“So leave them in their heedlessness for a time.” (23:25)
And:
“Indeed, they are in disturbing doubt concerning it.” (42:14)
Consider also His words:
“Indeed, either we or you are upon guidance or in clear error.” (34:24)
For the path of truth leads