In the Shade of the Qur'an by Sayyid Qutb

As we have already explained, the central theme of the sūrah is the test and hardship often encountered by people of faith. The purpose is to distinguish believers from hypocrites through a test that can only be endured by those with firm belief. This is coupled with showing the earthly forces that oppose faith and believers and which place all types of difficulty in their way. These are seen to be weak and flimsy. It confirms that God will destroy the wicked and give support to those who show perseverance and steadfastness in the face of adversity. This is consistent with all past messages since Noah’s time. It will certainly remain true, as it is linked to the great truth reflected in the nature of the universe and in the unity of the divine message.

The previous passage of the sūrah ended with an instruction to the Prophet and the believers to recite the book that was revealed to him. They were further instructed to attend regularly to prayer as a method of God’s remembrance and to watch God who knows all that they do.

This final passage continues its discussion of this book, as also its link with books revealed in the past, with an instruction to the believers not to enter into debates with the people of earlier revelations except in accordance with what is best. The only exception made here refers to the wrongdoers among them who had altered their scriptures and leaned towards idolatry, which is flagrant wrongdoing. Believers are further instructed to declare their belief in all past messages and divine books, as they are true and confirm what was revealed to the Prophet Muhammad (peace be upon him).

The sūrah then speaks about some of the followers of earlier revelations who believed in this final divine book, while the Arab idolaters who received it through the Prophet sent to them denied it. They were totally heedless of the great blessing God granted them by His choosing a final Messenger from among them. The Prophet speaks to them with God’s words while previously he could neither read nor write.

This, in itself, should remove any doubt that he was its author.

The unbelievers are warned against hastening God’s punishment which could take them by surprise. The sūrah describes how close it is to them and how hell will engulf them, from above and from under their feet. It then turns to the believers who were subjected to much oppression in Makkah, urging them to emigrate so that they could live elsewhere and worship God alone. The style employed by the Qur’ān here is remarkable. It addresses every thought that occurs to them and every obstacle that could hamper their progress. Their hearts are within God’s grasp at all times. All this is painted in colours that testify to the fact that it is God who has created those hearts. No one other than God could know such inner feelings and awaken them in such a way.

The sūrah then wonders at the idolaters and their confused concepts. They admit that it is God who has created the heavens and the earth, made the sun and the moon subservient to His laws and who causes rain to fall so as to quicken the earth after it has been dead. When they travel by sea they call on God alone for help, and then they are sincere in their submission to Him. Yet, after all this, they associate partners with God, deny His book, oppose His Messenger, and persecute those who believe in Him. The sūrah also reminds the idolaters of the great favour God has granted them by giving them a secure sanctuary, i.e. the Sacred Mosque, in whose neighbourhood they live, while people all around them live in fear. Yet they fabricate lies against God and associate false deities with Him. He threatens them with punishment, an abode in hell.

The sūrah then concludes with a firm promise by God to guide those who strive for His cause. They need to dedicate themselves to Him, overcome the obstacles in their way and persevere in spite of all oppression and hardship.

Do not argue with the people of earlier revelations in other than the most kindly manner, except for those of them who are intent on wrongdoing, and say: ‘We believe in that which has been revealed to us, as well as that which has been revealed to you, for our God and your God is one. It is to Him that we submit ourselves.’ (Verse 46)

The divine message preached by Noah and subsequent messengers until the last Prophet, Muhammad, (peace be upon them all), is one and the same message. It was given by one God for one purpose, which is to guide mankind, who have gone astray, back to their Lord and to re-educate them in accordance with the way of life He has laid down. Believers in any of these messages are brethren to the believers in all messages. They are all one community worshipping the One God. Mankind, throughout all generations, has been divided into two groups: the believers, who are God’s party, and the rejecters, who are Satan’s party. This division transcends time and place. Every generation of believers is merely one ring in a long chain stretching over many centuries.

This is the great, noble truth that forms the basis of Islam. It is laid down in this verse which puts human relations at a level much higher than that of blood, race, nationality, or commercial exchange. It gives these relations an additional dimension:

that of a link with God based on a single faith that transcends race, colour, nationality, time and place. This leaves only the strongest tie, that of faith.

Thus, Muslims are instructed not to argue with the people of earlier revelations except in accordance with what is best: which means explaining the purpose behind the new message and outlining the links between it and all earlier divine messages. It also stresses the importance of accepting the final form of the divine message which is in full agreement with all previous messages, complementing them in accordance with God’s knowledge of what suits people and their needs. There is, however, one exception to be singled out “those of them who are intent on wrongdoing.” (Verse 46)

These have deviated from the basic belief in God’s oneness, associated partners with Him and violated the principles of His way of life. With these no argument is of use.

Indeed, there is no need to maintain the same code with them. These are the ones Islam fought when it established its state in Madinah.

Some people fabricate falsehood against the Prophet claiming that he extended good treatment to the people of earlier revelations when he was in Makkah and facing hardship and opposition from the idolaters. Then when he established a state in Madinah he adopted a different policy, waging war against them, and going against everything he had earlier said about them when in Makkah. All such claims are false as is clearly apparent from this Makkan verse. Arguing with the people of earlier revelations in accordance with what is best is limited only to those of them who are not intent on wrongdoing and who have not deviated from the divine faith based on God’s absolute oneness.

“And say: We believe in that which has been revealed to us, as well as that which has been revealed to you, for our God and your God is one. It is to Him that we submit ourselves.” (Verse 46) There is no need for conflict, argument or dispute, as they all believe in one God, and Muslims believe in what was revealed to the prophets before them. It is all essentially the same. Indeed, the divine way of life follows a smooth way of progress.

Thus it is that We have revealed this book to you. Those to whom We have given the Book believe in it, and also among these are some who believe in it. None knowingly rejects Our revelations other than the unbelievers. (Verse 47)

This verse begins with ‘thus it is’, indicating that the revelation of the Qur’ān to the Prophet Muhammad (peace be upon him) followed the same rule and method of revelation to earlier prophets and messengers. “Thus it is that We have revealed this book to you.” (Verse 47) In their attitude towards it, people divided into two groups:

the first, composed of some of those who followed earlier revelations and some Arabs of the Quraysh, accepted it as true and believed in it; the second rejected it despite the testimony given by people of earlier divine religions that it was true and confirmed their own revelations: “None knowingly rejects Our revelations other than the unbelievers.” (Verse 47) These new revelations are so clear and straightforward that they will not be denied except by those who deliberately shut their minds and spirits to them, refusing to reflect on them. The Arabic word kufr and its derivative kāfirūn, which respectively mean ‘unbelief’ and ‘unbelievers’, denote in their original linguistic ‘cover, screen, etc.’ Hence, the use of the word unbelievers in this instance stresses such connotations.

Never have you been able to read a book before this, nor have you ever been able to transcribe one with your right hand; or else those who cling to falsehood would have had cause to doubt. (Verse 48)

Thus the Qur’ān replies to even their most naïve and jejune of queries. The Prophet had lived among them all his life and could neither read nor write. Then, he gave them this remarkable book, which was unlike anything produced by even the most talented of literary figures. They might have had a reasonable suspicion, had the Prophet been a man of literary talent. What doubt though could they reasonably entertain when they were fully aware of his past among them? Furthermore, even if the Prophet could read and write they should not have entertained any doubt about it. The Qur’ān is its own best witness that it has no human author. It is far greater than man’s ability, knowledge and world. Whenever one reflects on its statements one cannot escape the feelings that it is too powerful and too authoritative to be of human composition.

Nay, but this [Qur’ān] consists of verses that are clear to the hearts of those gifted with real knowledge. None knowingly rejects Our revelations other than the wrongdoers. (Verse 49)

It gives clear unambiguous indications to those who have been granted sound knowledge, leaving no room for doubt or suspicion. They feel these signs within their own hearts and they are thus reassured. They do not require any further proof.

Knowledge that deserves to be described as true is that which is felt to be certain at heart, illuminating a person’s way and leading him to what is best. “None knowingly rejects Our revelations other than the wrongdoers.” (Verse 49) These are the ones who are unfair in their evaluation of things and who stray a long way from the truth and the right path.

They say: ‘Why have no miraculous signs ever been bestowed upon him from on high by his Lord?’ Say: ‘Signs are in the power of God alone; I am only a plain warner.’ (Verse 50)

What they want are miracles like those which earlier messengers were given when humanity was still in its infancy. These serve as final evidence only to the generation and community which sees them. This final message, however, provides such evidence to everyone who receives its call until the end of human life. Therefore, its miracle is given in the form of verses of the Qur’ān, a miraculous book which is full of wonders. It opens its treasures to all generations. It is made up of verses that are clear to the hearts of those gifted with real knowledge. As they reflect on its verses they realize that they are in fact miraculous signs and they recognize the source from which they derive their power.

“Say: Signs are in the power of God alone.” (Verse 50) He produces them when there is need according to His own plans. It is not for the Prophet or anyone else to make suggestions to God concerning the provision of any sign. The Prophet tells them this, explaining that it is alien to his manners and nature that he should make such a suggestion. “I am only a plain warner.” (Verse 50) I explain things, deliver my message and warn people. When I have done that, the task assigned to me has been fulfilled.

It is up to God to decide what to do next. Thus the faith is presented purely, free of any confusion and suspicion. The limits of God’s Messenger’s task are defined so that people do not become confused with God’s attributes. No ambiguity is allowed to blur his message. Such ambiguity occurred with earlier messages when the miracles shown to people became confused with myth and legend, leading to deviation from the path of truth.

Those people who demand physical miracles do not truly appreciate the great favour God has granted them with the Qur’ān. He bestowed this from on high so as to guide them:

Is it not enough for them that We have revealed to you this book which is being read out to them? Indeed there is in it much grace and a reminder to people who will believe. (Verse 51)

Their demands reflect an attitude of discontent with God’s great favour when, in fact, no amount of thanks and gratitude is adequate. Is it not enough for them that they actually live with this Qur’ān as it is revealed from on high. It tells them about what they feel within themselves, explains what takes place around them and makes them feel that God is watching over them, taking care of them, relating historical accounts that should educate them? What is man but a little creature, lost in God’s great universe? Indeed, mankind, the earth they live on and the sun around which it moves are no more than little particles in this great expanse. They are held in place only by God’s power. Yet He honours them, bestowing His revelations so that they are recited to them, and they are neither thankful nor satisfied.

“Indeed there is in it much grace and a reminder to people who will believe.” (Verse 51) It is only believers who feel this grace. They appreciate His blessings as He invites them to come to Him when He is the Most High, the Supreme. Such people benefit by the Qur’ān, because it lives in their hearts, opens its treasures to them and enlightens their souls with true knowledge and supreme light.

Those who do not feel any of this are the ones who demand a physical miracle so that they can accept this Qur’ān as true. These are blind people whose hearts do not open up to light. There is no use trying to argue with such people. Hence, the Prophet is instructed to leave a decision about them to God Almighty:

Say: God is sufficient as a witness between me and you! He knows all that is in the heavens and the earth; and they who believe in falsehood and disbelieve in God will certainly be the losers. (Verse 52)

A witness who knows all that takes place in the heavens and earth gives the best and greatest testimony. It is He who knows that their situation is false: “They who believe in falsehood and disbelieve in God will certainly be the losers.” (Verse 52) They are the absolute losers; they are the ones who forego everything. They lose both this world and the life to come, as also themselves, divine guidance, righteousness, reassurance, truth and light.

To believe in God is, in itself a great gain, and to be rewarded for it is by God’s grace. Belief provides reassurance and a steady footing along the way, steadfastness in the face of adversity, trust in God’s help and protection, and confidence as to the eventual outcome. This is indeed a great gain, and it is what the unbelievers lose.

The sūrah continues its discussion of what the unbelievers do. It refers to their precipitation of God’s punishment, when hell draws close to them:

They challenge you to hasten their punishment. Indeed, had not a term been set for it, that punishment would have already come upon them. Still, it will most certainly come upon them of a sudden, and they will be taken unawares. They challenge you to hasten the punishment; but indeed hell is bound to encompass the unbelievers. [That will be] on the day when suffering will overwhelm them from above them and from beneath their feet. He will then say: ‘Taste now [the result of] your own doings.’ (Verses 53-55)

The unbelievers heard the warnings but could not understand God’s wisdom in allowing them time to consider their positions. Hence, they challenged the Prophet to hasten their punishment. God often allows people time so that the wrongdoers continue their wicked and arrogant ways. He also tests the believers so that they grow stronger in faith and perseverance. Moreover, those who cannot remain steadfast when exposed to a test abandon the believers’ ranks. He also allows them time so that those of them whom He knows to have goodness in their hearts recognize the truth, mend their ways and accept His guidance; or else, their own offspring may grow up as believers worshipping Him alone even though their fathers were errant and misguided. Or He may leave them a while for some other purpose of His.

The Arab idolaters, however, could not understand God’s purpose and wise planning. Hence their challenge hastening their own punishment: “Had not a term been set for it, that punishment would have already come upon them.” (Verse 53) At this point God threatens them with the punishment which will come upon them, at its set time, but when they least expect it. Thus, it will take them by surprise and they will not be able to escape it: “Still, it will most certainly come upon them of a sudden, and they will be taken unawares.” (Verse 53)

Such punishment overwhelmed them later, at the Battle of Badr, confirming the truth of God’s warning. They saw with their own eyes how God’s warning and promise took effect. Yet God did not destroy them totally, as He did with earlier communities. Nor did He respond to their demands to see a physical miracle, so that they could avoid the punishment that comes to any community which continues to deny His message, persisting in disbelief, after it has been given a physical miracle.

In fact many of them later accepted the faith and some even joined the ranks of the best advocates of Islam. God also produced from among their offspring many who raised the banner of Islam high, over many generations. All of this was part of God’s design and purpose, known only to Himself.

The warning of sudden punishment in this life which occurs when least expected is followed by another censure for their continued hastening of punishment: “They challenge you to hasten the punishment; but indeed hell is encompassing the unbelievers.” (Verse 54) Following the Qur’ānic method of presenting the future as though it is taking place now, the sūrah describes hell as encompassing the unbelievers. To them, this is hidden behind the curtains of the future, but to God, it is a visible reality.

Describing its hidden reality fills one with awe and makes their hastening of punishment increasingly singular. How could anyone hasten his own punishment when hell engulfs him while he remains heedless, deluded.

The sūrah then draws an image of them as they are engulfed by hell, yet hastening their punishment: “On the day when suffering will overwhelm them from above and from beneath their feet. He will then say: ‘Taste now [the result of] your own doings.’“ (Verse 55)

This is a fearful scene, coupled with a humiliating rebuke and painful censure: “Taste now [the result of] your own doings.” (Verse 55). Such is the end of paying no heed to the warnings and of hastening the punishment.

The sūrah leaves careless unbelievers in this scene of suffering, one which engulfs them from above and from under their feet. It moves on to address the believers who suffer persecution at the hands of the unbelievers, who aim to prevent them from worshipping God. It tells them to try to flee from persecution so that they can truly practise their faith. This is given in the form of a loving address that touches one’s heart:

You servants of Mine who have believed! Spacious is My earth: worship Me alone, then. Every soul shall taste death. Then to Us you all must return. Those who believe and do righteous deeds We shall certainly lodge in lofty mansions in paradise through which running waters flow, therein to abide. Excellent is the reward of those who strive, those who are patient in adversity and in their Lord place their trust. How many a living creature is there that does not bear its sustenance! It is God who provides for them and for you. He alone hears all and knows all. (Verses 56-60)

The Creator of these hearts who knows all their feelings, fleeting thoughts, perceptions and ideas addresses them with love, inviting them to emigrate for the sake of their faith: “You servants of mine who have believed.” These words, right from the outset give them a feeling of their true status, linking them to their Lord: Servants of Mine!’ This is the first caring touch, while the second is felt in what comes next: “Spacious is My earth.” You are My servants, and this is My earth, which is spacious and can comfortably accommodate you. What keeps you, then, in a hostile place where you are oppressed and persecuted on account of your faith, and where you cannot worship God in freedom? Leave this narrow and restricted place and find somewhere else in My spacious earth, to enjoy freedom of worship: “Spacious is My earth: worship Me alone.” (Verse 56)

Sorrow at leaving one’s own homeland is the first feeling which stirs in the mind of one who is invited to leave his home. Hence, these words stress closeness to God and the earth’s spaciousness. Since it is all God’s earth, then the place to be loved most is that where one enjoys freedom to worship God alone.

The sūrah continues to address people’s thoughts, and hence how we know the fear involved in emigration. The early Muslims in Makkah felt that they ran the risk of death if they tried to leave. The unbelievers were not averse to stopping them from emigrating because they felt that such emigration represented a threat to their own security. There were also the dangers that they could encounter on the way, should they even manage to leave Makkah. Therefore, the next verse addresses such concerns: “Every soul shall taste death. Then to Us you all must return.” (Verse 57)

Death is inevitable wherever one happens to be. Therefore, it should not be considered when we do not know its causes. It is to God that everyone will return.

They should now emigrate to some place of safety in His spacious earth, for they will inevitably return to Him at the end of their term. They are His servants whom He looks after in this world and in the life to come. Why should any of them entertain any fear or worry now that God speaks to them with such care?

God does not, however, leave it at that. He tells them about what He has prepared for them in their future abode. If they leave their own homeland, there are other places on earth that will welcome them; and if they desert their homes, they will be compensated with much better dwellings in heaven: “Those who believe and do righteous deeds We shall certainly lodge in lofty mansions in paradise through which running waters flow, therein to abide.” (Verse 58) At this point God urges them to do what is good, remain patient in all situations and place their trust in Him: “Excellent is the reward of those who strive, those who are patient in adversity and in their Lord place their trust.” (Verses 58-59) This should give them all the encouragement to remain steadfast when worry and fear are keenly felt and encouragement is badly needed.

When people are forced to leave their homeland another worry they entertain is that of livelihood. After all they are abandoning their homes and property, where they are familiar with what is needed and with the available opportunities.

Therefore, the sūrah also reassures them on this count: “How many a living creature is there that does not bear its sustenance! It is God who provides for them and for you.” (Verse 60) It places before their eyes the realities they see around them. Countless are the living creatures that do not know how to gather, carry, care for their sustenance or know what they need for their own survival. They do not know how to provide or store it. Nevertheless, God provides for them all, preserving them from death by starvation. He provides for people in the same way. They may think that they produce their means of sustenance, but the fact is that God grants them the ways and means to obtain what they need for their living, and this, in itself, is a favour given to them by God. They could not have obtained such ways and means without God’s grace. Therefore, they should not worry about their sustenance when they emigrate.

They are God’s servants, travelling on God’s earth, and God will provide for them wherever they are, just as He provides for every living creature.

These caring touches conclude by emphasizing the bond with God. This so that believers are fully aware of the care He takes of them. He listens to them, knows their situation and does not abandon them: “He alone hears all and knows all.” (Verse 60)

Thus ends this short round which delivers caring touches to every heart and responds to every thought, replacing every sort of worry, fear and weariness with reassurance, confidence and comfort. Believers now feel that they will never be abandoned by God, the Most Merciful. Only the Creator understands the worries that overwhelm people’s minds, and none cures their hearts except the One who knows all that hearts contain.

Having completed a short round with the believers, the sūrah then picks up again the clear contradiction in the unbelievers’ position and concepts. They acknowledge that it is God who has created the heavens and the earth, made the sun and the moon subservient, causes rain and quickens the earth after it has been dead. They know what all this involves in providing sustenance for them, either in abundance or small measure. They turn to God alone for help when they are in a situation of fear. Yet in spite of all this, they associate partners with God, persecute those who worship Him alone and try to turn them away from their straightforward faith. They are oblivious to God’s grace. It is He who has given them a life of security in the neighbourhood of His Sacred Mosque where they themselves are guilty of religious oppression.

If you were to ask them: ‘Who is it that has created the heavens and the earth, and made the sun and the moon subservient [to His laws]?’ they will be sure to answer:

‘God.’ How perverted, then, are their minds! It is indeed God who grants sustenance in abundance, or gives it in small measure, to whom He wills of His servants. God has full knowledge of everything. If you were to ask them: ‘Who is it that sends water from the skies, thus giving life to the earth after it had been lifeless?’ they will be sure to answer: ‘God.’ Say: All praise is due to God alone!’ Yet most of them are without reason. The life of this world is but amusement and play. It is the life to come that is the only true life, if they but knew it. When they embark on a ship, they call to God, sincere in their faith in Him alone; but as soon as He has brought them safe ashore, they begin to associate partners with Him, and thus they show their ingratitude for what We have given them, and go on enjoying their worldly life. Before long they will come to know [the truth]. Are they, then, not aware that We have set up a secure sanctuary while people are being snatched away from all around them? Will they, then, continue to believe in what is false and to deny God’s blessings? Who could be more wicked than one who invents lies against God, or denies the truth when it reaches him? Is not hell the proper abode for the unbelievers? (Verses 61-68)

These verses give us a clear idea of the beliefs of the Arabs at the time the Qur’ān was revealed. It shows how such belief was originally based on God’s oneness, but subsequently suffered distortion. There is no wonder to this, for the Arabs were the descendants of Ishmael, Abraham’s son (peace be upon them both). In fact, the Arabs believed that they followed Abraham’s religion, taking pride in it on this basis. They did not care much for Judaism or Christianity, even though both were known and practised in Arabia. They were, in a sense, oblivious to the great confusion that had crept into their faith.

Whenever they were asked about the Creator of the heavens and the earth, who controlled the sun and the moon, and brought rain to give life to the earth, they acknowledged that it was all done by God. Yet at the same time, they worshipped their idols, or jinn, or the angels, making these God’s partners in the worship they offered, even though such beings had no share in creation. God highlights such ridiculous contradictions as follows: “How perverted, then, are their minds.” (Verse 61)

How can they turn a blind eye to the truth and accept instead this muddled concept?

“Yet most of them are without reason.” (Verse 63) Certainly anyone who accepts such contradictions has no reason.

In between these questions about the great universal phenomena, the sūrah states that God gives provisions in plenty or in small measure to whomever He wills of His servants. Thus, it links the provision of sustenance with the creation of the universe and all other aspects of God’s limitless power. It is all done in accordance with God’s knowledge: “God has full knowledge of everything.” (Verse 62)

There is an obvious link between people’s provision and sustenance on the one hand and the universal cycles of stars and planets, particularly in relation to water, plants and life on the other. To give sustenance in plenty or small measure is something that God controls, in accordance with the phenomena mentioned in the sūrah. Sources of sustenance, including rain, rivers, plants, animals, minerals, marine life, game animals and other sources, are all directly subject to the general laws that operate in the universe bringing the sun and the moon into subservience. Should these laws suffer a change, even a slight one, the effect will be clearly apparent in all aspects of life on earth, as also in underground natural resources. Indeed, underground resources are formed and stored in quantities and qualities that differ from one place to another for reasons that are directly related to the earth, its composition and how it is affected by the sun and the moon. 13

The Qur’ān uses the great open universe as its telling and convincing proof. The universe as a whole provides the setting for the truth it presents. We stand to reflect on the wonders of the universe, feeling that they are brought about by the One Creator. We do not need advanced science or profound knowledge to appreciate such great wonders as the universe exhibits. All we need is an alert mind and a feeling heart. As we see God’s wonders we can only praise and glorify Him, feel close to Him.

Against this backdrop of life on earth and our means of sustenance, whether plentiful or stinted, an accurate standard is provided against which to measure all values. Thus, we see that this world, with all that it provides of sustenance, comfort and pleasure, is trivial when compared with the life to come: “The life of this world is but amusement and play. It is the life to come that is the only true life, if they but knew it.” (Verse 64) When it is not viewed as a means to ensure happiness in the life to come, but felt to be, of itself, the ultimate objective and its pleasures coveted, this present life, with all that it can give, is no more than trifling play. It is the life to come that is the one that is full of life and fulfilment.

In saying so, the Qur’ān does not advocate a life of austerity that discards comfort and pleasure. This is contrary to what Islam encourages. What it means is that we should look to the hereafter when enjoying life’s pleasures, limiting ourselves to what God permits. Moreover, we should look at life’s comforts and pleasures as something dispensable, so as not to make of them the goal we seek at any price.

What we need is a good sense of proportion so as to give everything its correct value.

We must have a true measure showing the value of the present life vis-a-vis the hereafter. Thus we will he able to enjoy life’s pleasures as we please, knowing how to look at them: this present life is amusement and play, while the hereafter is the true life.

The sūrah continues its outline of the unbelievers’ contradictions: “When they embark on a ship, they call to God, sincere in their faith in Him alone; but as soon as He has brought them safe ashore, they begin to associate partners with Him.” (Verse 65) When they are on board a ship, moving across the sea, feeling their boat to be little more than a toy pushed about by the waves, they remember none other than God. It is to Him alone that they turn for support, and only in His power do they feel that their safety can be guaranteed. Thus, their feelings and speech confirm His oneness. They recognize this as coming from the depths of their nature. However, “as soon as He has brought them safe ashore, they begin to associate partners with Him.” (Verse 65) They forget their nature, and their prayers, reverting to their association of partners with God.

Such deviation means they are ungrateful for the blessings God grants them, and that they ignore the upright nature and clear proofs He has given them. They will, then, enjoy their worldly life for the limited duration of their time on earth, taking little heed of the inevitable result: “Thus they show their ingratitude for what We have given them, and go on enjoying their worldly life. Before long they will come to know [the truth].” (Verse 66) This is a subtle warning that what they will come to know will certainly not please them.

The sūrah then reminds them of God’s favour. It is He who has placed them close to a secure sanctuary where they live in complete security. Yet they neither remember such blessing, nor offer thanks for it by worshipping God alone. On the contrary, they try to scare the believers who live close to it: “Are they, then, not aware that We have set up a secure sanctuary while people are being snatched away from all around them? Will they, then, continue to believe in what is false and to deny God’s blessings?” (Verse 67)

Those living in the vicinity of the Ka`bah enjoyed a life of security: they were honoured by other people for the sake of God’s House. All around them, Arabian tribes continuously feuded with each other, creating an atmosphere of fear. They only felt secure when they were in the vicinity of the Sacred House. It was amazing, therefore, that they made that very House a place where they put their idols and worshipped other beings. Hence, the rhetorical question: “Will they, then, continue to believe in what is false and to deny God’s blessings?” (Verse 67)

“Who could be more wicked than one who invents lies against God, or denies the truth when it reaches him? Is not hell the proper abode for the unbelievers?” (Verse 68) They certainly invented lies against God, attributing partners to Him. They also denied the truth they were given, describing it as lies. Hence, hell is the right abode for such unbelievers.

The sūrah concludes with an image of the other party who strive hard so that they earn God’s pleasure and establish a relation with Him. They endure whatever hardship they are called upon to endure, allowing no feelings of despair to creep into their minds. They withstand every hardship and pass every test, fulfilling their duties and marching along the long, hard road to their well-defined goal. Such people will not be left alone. God will never suffer their belief and struggle to be wasted. He looks at them from on high, and He is pleased with them. He will then provide them with guidance, helping them along the road, and give them ample reward for their perseverance and good works: “But as for those who strive hard in Our cause, We shall most certainly guide them to paths that lead unto Us. God is indeed with those who do good.” (Verse 69)