In the Shade of the Qur'an by Sayyid Qutb

“Alif. Lām. Mīm.” These are three of the separate Arabic letters that occur at the beginning of some Qur’ānic sūrahs. In our view, they are meant to alert the audience to the fact that such letters are the material from which the divine book given to the Prophet, i.e. the Qur’ān, is made. They are familiar to the Arabs who use them to compose whatever ideas they wish to express. Yet they cannot compose anything like this divine book, because it is of no man’s composition; its author is God.

Sūrahs that start with such separate letters always speak about the Qur’ān, either immediately following these letters or later on, as is the case in the present sūrah.

Hence, we read in its verses: “Recite what has been revealed to you of the book.” (Verse 45) “Thus it is that We have revealed this book to you.” (Verse 47) “Never have you been able to read a book before this, nor have you ever been able to transcribe one with your right hand.” (Verse 48) “Is it not enough for them that We have revealed to you this book which is being read out to them?” (Verse 51) The fact that references to the Qur’ān and its inimitable style are invariably made in these sūrahs confirms our view concerning these separate letters.

Immediately after the opening, the sūrah begins speaking about faith and the hard test believers are subjected to in order to make their belief a reality. It mentions that it is through such testing that true believers are distinguished from liars: “Do people think that once they say: ‘We are believers’, they will be left alone and will not be put to a test? We certainly tested those who lived before them; and so most certainly God knows those who speak the truth and most certainly He knows those who are liars.” (Verses 2-3)

This is the first strong note made in the sūrah, given in the form of a rhetorical question about people’s concept of faith. They often imagine that it is merely a word they utter: “Do people think that once they say: ‘We are believers’, they will be left alone?” Belief is not a mere word we say; it is a reality that imposes duties, a trust that carries requirements and a struggle that demands patience and perseverance. It is not enough that people should claim to believe.

When they make this claim they are not left alone. They are subjected to tests so as to prove their sincerity and true metal, just as gold is tested with fire so as to separate it from any cheap elements. The Arabic word used here for test derives from the root fitnah, which imparts exactly this sense of being subjected to a test with all that this implies.

Such tests to prove people’s belief is a general and long established rule: “We certainly tested those who lived before them; and so most certainly God knows those who speak the truth and most certainly He knows those who are liars.” (Verse 3) God certainly knows what people harbour in their hearts before any test, but the test reveals, in practice, what is known to God, yet hidden from human knowledge. He thus makes people accountable for what they actually do, not for what He knows of their reality.

This is, in one sense, an act of grace, while in another, it is an act of justice. At the same time, it sets an edifying example for people so that they do not hold anyone accountable for anything other than what is clearly apparent of their deeds and what such deeds entail. They should remember that they cannot know what is in another’s heart; only God knows that.

Let us now discuss the general rule that God has set in operation, one whereby believers are subjected to a test so as to distinguish those who are truthful from those who lie. Faith is the trust God has placed in this world of ours. It is borne only by those who are worthy of it, have the strength to bear it and are totally devoted to it.

They must prefer it to their own comfort, safety, security, and all temptation. This trust entails being in charge of the earth, leading mankind along the way God has chosen for them, implementing His word in life. Hence, this trust is both noble and heavy. It is part of God’s command, and as such, it needs a certain type of person to patiently endure adversity.

As part of the test, a believer is subjected to hardship by others. Believers often realize they have no one to support or defend them and that they lack the power with which to face tyranny. This is the immediate picture our minds see when tests are mentioned, but it is certainly not the hardest type of test. There are many different types of testing, some far more trying and difficult.

There is, for example, the test presented by family and loved ones. A believer may fear that the sacrifices he is called upon to make could put his family in a perilous situation, or that he cannot protect his loved ones. On their part, fearing for his life, his loved ones may call on him to compromise or to give up. They may appeal to him in the name of their close relation not to expose himself to destruction, or burden them with what they cannot bear. The sūrah refers to an aspect of such testing with parents, and this is very difficult to pass.

Another form of test is to see those who are deep in error and follow falsehood revelling in success, with the world at their feet, applauded by the masses, and with no obstacles in their way. Glory comes easy to them and everything in life is theirs to enjoy. Contrast this with the believer who finds himself ignored, unnoticed and undefended. Only a few people like him appreciate the value of the truth in which he believes, but none of these has any say in life.

Yet another form is to feel oneself alone in a strange environment. A believer looks around and finds everything and everyone swimming with the sweeping tide that runs contrary to the truth he knows, while he stands alone without support.

We see nowadays a different type of test in the form of communities and states where vice is widespread, yet they reflect a progressive society and civilized style of life. In such communities, people find good standards of care and protection.

Moreover, despite their turning away from God’s path, such people are both strong and affluent.

There is, however, one test that is harder than all the rest. This comes from within, where the lure of desire, enjoyment and pleasure becomes very strong, or at least comfort and security appear too tempting. This makes following the line of faith difficult and the difficulty may be compounded by other obstacles which a believer may have to contend with in his community.

If time marches on under such conditions and God’s support seems slow in coming, the test becomes even more difficult and harder to endure. Only those strengthened by God will remain steadfast. These are the ones who prove the truth of faith and can be given the great trust that God in heaven wants to place on earth.

What we have to understand is that God has no desire to put believers to such hard tests or cause them much suffering. It is all part of their preparation to take up the trust and fulfil its requirements. They must go through special preparations that can only be achieved through enduring real difficulties, withstanding pain and overcoming desires while being truly certain of God’s support or His reward, long as the hardship may continue and severe as the suffering may be.

The human soul is tested with difficulties and hardships. It is thus purged of any vile influence. All its latent powers are thus mobilized and it acquires further strength and solidity. This is the effect of hardship on communities. Only the strongest remain steadfast. These are the ones who maintain the closest relation with God, and remain absolutely confident that the path of faith will inevitably lead them to one of the two goodly eventualities: victory or reward. To these the banner is eventually entrusted, and they are certainly worthy of it.

The trust they receive is very dear to them, particularly because of the high price they have had to give for it, enduring pain and suffering, and sacrificing much in its service. A person who gives much of himself and his comforts, who endures hardship and adversity will definitely hold dear the trust for which he has withstood so much. He will not abandon it easily.

As for the eventual triumph of faith and truth, this is something God has promised. No believer entertains any doubt that what God promises will certainly come true. If it is felt to be slow in coming, this must be for a particular purpose which will most certainly benefit faith and the faithful. No one is keener than God to protect His faith and the people who adopt it sincerely. Those believers who endure hardship should always bear in mind that it is sufficient for them to be the ones God has chosen to be entrusted with the truth. Indeed, God confirms that they have strong faith, for He has chosen them to be tested. An authentic ĥadīth states: “The most severely tested are prophets, then the most pious people, then the ones closest to these, one degree after another. A man will be tested in accordance with his strength of faith. If he proves himself strong, the severity of his test is increased.” Those who subject the believers to hardship and act wickedly will not escape God’s punishment, even though they may appear strong and victorious. This is again a true promise made by God: “Or do those who do evil deeds think that they can escape Us? How ill they judge!” (Verse 4) No wicked or evil person should think that he can escape. If he does then his judgement is absolutely erroneous. God, who has made tests a general rule to distinguish true believers from false claimants, is the One who has also made punishment of the perpetrators of evil a general rule that never fails.

This is the second strong note at the opening of the sūrah, one that balances the first.

The third note the sūrah strikes is that of reassuring those who hope to meet with God and strengthening their bond with Him: “Whoever looks forward with hope to meeting God [let him be ready for it]; for the end set by God is bound to come. He alone hears all and knows all.” (Verse 5) Those who dearly hope to meet God should rest assured.

They should wait confidently for the fulfilment of His promise. They can look forward to it provided they do so with certitude. This is an inspiring image: a person of faith cherishing hopes and looking forward to the fulfilment of God’s promise. His aspiration is answered with confirmation of its truth. This is followed by the reassurance that God is fully aware of all their hopes: “He alone hears all and knows all.” (Verse 5)

Then the sūrah states to those believers who strive to fulfil the duties of faith, enduring all manner of hardship, that they only strive for themselves and for their own good. By doing so they have set their affairs on the right course. As for God, He needs no one: “Whoever strives hard [for God’s cause] does so for his own good. For certain, God is in no need of anything in all the worlds.” (Verse 6)

It is true that God has tested the believers and required them to strive hard so that they could endure adversity with patience, but all this is for their own good. It has ensured their benefit both in this world and in the life to come. Striving, or jihād, reinforces a person’s good elements, expands his horizons, makes him ready to sacrifice his life and possessions, as also enhances his best qualities and abilities. It does all this for the individual who strives, before it brings further benefits to the community of believers, improving its situation, establishing the truth within it, and making goodness overcome evil in its ranks.

“Whoever strives hard [for God’s cause] does so for his own good.” Let no one, then, stop midway through this process. Let no one stop to demand a price from God, holding what he did as a favour and feeling that his prize is overdue. God benefits nothing by anyone’s striving. He is in no need of people’s efforts. After all, human beings are weak, barely significant. “God is in no need of anything in all the worlds.” (Verse 6) It is God who grants a favour to those who strive, helping them in their efforts and establishing them in a position of power on earth. Furthermore, He will reward them well in the life to come: “As for those who believe and do righteous deeds, We shall most certainly erase their bad deeds, and shall most certainly reward them in accordance with the best that they ever did.” (Verse 7)

Believers should remain reassured of their great reward. Let them, then, remain patient in adversity, fulfilling the requirements of their test, and persevering in their jihād. A great future and a goodly reward await them. This is sufficient for any believer, even though he may not enjoy justice in this present life.

The sūrah then refers to a type of test which we have already mentioned: that of ties and bonds with family and loved ones. It gives clear and decisive guidance in such a difficult situation:

We have enjoined upon man goodness towards his parents: yet should they endeavour to make you associate as partner with Me something of which you have no knowledge, do not obey them. It is to Me that you shall all return, when I shall inform you about all that you were doing [in life]. As for those who believe and do righteous deeds, We shall most certainly admit them among the righteous. (Verses 8-9)

Parents are the closest of all relatives. They give much to their children. Hence, to be kind to one’s parents is a duty required of everyone. Indeed parents must be treated with love, respect, and care. Yet when it comes to one’s duty towards God, they cannot be obeyed in opposition to Him: “We have enjoined upon man goodness towards his parents: yet should they endeavour to make you associate as partner with Me something of which you have no knowledge, do not obey them.” (Verse 8) The paramount bond is that with God. Hence, if one’s parents are unbelievers, they should be treated with care and kindness, but must not be obeyed or followed. Once this present life is over, all return to God: “It is to Me that you shall all return, when I shall inform you about all that you were doing [in life].” (Verse 8)

When judgement is made between believers and unbelievers, the former find themselves to be a closely knit unit even though they may have no blood relationship: “As for those who believe and do righteous deeds, We shall most certainly admit them among the righteous.” (Verse 9) Thus, those who maintain their bond with God will be together in one community, as they are in reality. The bonds created by blood and marriage relations are no longer valid; they end when this present life comes to an end. Such bonds are accidental and carry no real substance because they are not linked to the strongest and unseverable bond, faith.

In explaining this verse, al-Tirmidhī reports that it was revealed in connection with Sa`d ibn Abī Waqqāş and his mother Ĥamnah bint Abī Sufyān. Sa`d was a very dutiful son. She asked him: ‘What is this religion you have embraced? By God, I will not eat or drink until you revert to your original religion, or else I die. You will then be in disgrace for the rest of time as you will be identified as ‘his mother’s killer’.” She did not eat or drink anything for one whole day. Sa`d came to her and said:

“Mother! If you had 100 souls and they die one by one, I will not abandon my religion. So you can eat or refuse to eat, as you please.” When she despaired of his response, she resumed eating. God then revealed this verse, ordering Muslims to be kind to their parents and to treat them with respect but not to obey them in disbelief.

Thus faith overcame the test of close relations, but kindness and dutifulness remained intact. A believer may be subjected to such a test at any time. When and if this does occur, God’s directive and Sa`d’s action provide proper guidance.

The sūrah then gives us an image of people who yield abjectly when they face oppression and injustice. Yet, when the going is easy, they make boastful claims:

Among people, there are those who say: ‘We believe in God,’ yet when any of them is made to suffer in God’s cause, he thinks that oppression by man is as grievous as God’s punishment. However, should help from your Lord be forthcoming, he is sure to say: ‘We have always been with you!’ Is not God filly aware of what is in the hearts of all creatures? Most certainly God knows those who truly believe and most certainly He knows those who are hypocrites. (Verses 10-11)

Such people declare their belief when things look bright and the future rosy. They think that accepting God’s faith is easy and that it does not constitute more than making the briefest of declarations. Yet, “when any of them is made to suffer in God’s cause,” on account of the declaration they made when everything seemed easy “he thinks that oppression by man is as grievous as God’s punishment.” Thus, they panic and their standards and values become confused. Their very faith is shaken. They imagine that nothing could be worse than the oppression they are suffering, not even God’s punishment in the life to come. They wonder why they should endure such endless suffering when God’s punishment could not be any worse. Thus do they equate hardship caused by man with God’s punishment; yet the latter is something which no one can estimate.

Such is the attitude of this type of person to the test when it takes the form of physical suffering. Nevertheless, when the situation alters somewhat in their favour, their fickleness is revealed for all to see: “should help from your Lord be forthcoming, he is sure to say: We have always been with you!” They claim to have always been with the believers despite their earlier desertion, cowardly betrayal and wrong judgement.

When better prospects arrive, everyone can make such boastful claims. Yet they are only yesterday’s cowards speaking about false heroics, saying to those who remained steadfast throughout: “We have always been with you.” “Is not God fully aware of what is in the hearts of all creatures?” He certainly knows what everyone harbours in their hearts and their innermost thoughts. He knows who is a true believer and who is a hypocrite. Who can deceive God or project a false image to Him? “Most certainly God knows those who truly believe and most certainly He knows those who are hypocrites.” (Verse 11) He will certainly expose them. After all, the test aimed to separate true believers from hypocrites.

We need to reflect a little on the accurate Qur’ānic description of the error such people make. It says that: “he thinks that oppression by man is as grievous as God’s punishment.” (Verse 10) Such error is not that they weaken and find themselves unable to endure any more. True believers may indeed weaken at some point, because human endurance has its limits. They do not, however, lose sight of the great gulf that separates what their tormentors can inflict on them and God’s grievous punishment. They never confuse this transitory world with that of immortality, not even when the torture and hardship visited upon them exceeds human endurance. A believer never loses the sense that God overpowers everything in the universe, not even when he is under the greatest pressure. This is the point that separates true believers from hypocrites.

The last image of such testing is that of temptation. This is presented alongside the unbelievers’ false concept of responsibility and reward. The sūrah confirms that both responsibility and reward are personal and individual. This is a fundamental Islamic principle that ensures the best and clearest form of justice for all:

The unbelievers say to those who believe: ‘Follow our way and we shall indeed take your sins upon ourselves.’ But never will they take upon themselves any of their sins.

Liars indeed they are. Yet most certainly will they bear their own burdens, and other burdens besides their own; and most certainly will they be called to account on the Day of Resurrection for all their false assertions. (Verses 12-13)

The Arab unbelievers at the time of the Qur’ānic revelations used to say this.

Furthermore, it accords with their own traditions under which a clan or tribe was held collectively responsible for the payment of blood money in cases of accidental killing, and collective responsibility was an established social value. Hence, they imagined that they could bear the responsibility for other people’s disbelief, exempting them from God’s punishment. On the other hand, they derided the concept of reward in the hereafter. Thus they said to the believers: “Follow our way and we shall indeed take your sins upon ourselves.” (Verse 12)

The sūrah, however, gives a decisive reply, making it clear that all creatures return to their Lord as individuals. Everyone is accountable for their own deeds. No one bears responsibility for anyone else: “But never will they take upon themselves any of their sins.” (Verse 12) The sūrah confronts them with the reality of their claims: “Liars indeed they are.” (Verse 12)

Furthermore, not only will they be made to bear the burden of their own errors, disbelief and false claims; they will also bear the burden of causing others to go astray. The latter who were thus led astray, however, are not exempt from bearing the burden of their own error that led them into such disbelief: “Yet most certainly will they bear their own burdens, and other burdens besides their own; and most certainly will they be called to account on the Day of Resurrection for all their false assertions.” (Verse 13)

Thus this aspect of the testing is closed as people are made to know that God will not hold them accountable as communities. Instead, He holds everyone to account as an individual. Everyone will be held in pledge for whatever they have earned.