In the Shade of the Qur'an by Sayyid Qutb

This final passage of the sūrah mentions people’s questions about the Last Hour, when the Day of Judgement arrives. People have often asked for the Last Hour to be hastened, expressing doubt about it. The answer to this question always leaves its timing o God Almighty, warning people that it is close at hand, and that it could take them unawares at any time. The sūrah then portrays an image of the Last Hour that certainly does not please those who hasten it. It is an image of their own faces as they are turned over in the fire, expressing profound regret for not obeying God and His Messenger, and praying that their masters and chiefs be given double punishment. It is a scene of catastrophe that no one likes to consider. The sūrah then turns again to the present world, warning the believers against following in the footsteps of those who gave offence to Moses and levelled accusations against him, but God confirmed his innocence. This appears to be in answer to something that actually took place. It might have been referring to the fact that some of them spoke about the Prophet’s marriage to Zaynab, which was contrary to Arab tradition. The believers are invited to say only what is right, refrain from slander, so that God will accept their deeds and forgive them their sins. It makes obeying God and His Messenger more appealing to them, promising them great reward for this.

The final verses refer to the trust which the heavens, the earth and the mountains would not agree to shoulder, fearing that it was too heavy for them. Nevertheless, man undertook to bear it, so that God’s purpose is accomplished: reward then is commensurate with action, and man will have to account for his choices.

People ask you about the Last Hour. Say: ‘Knowledge of it rests with God alone.’ Yet for all you know the Last Hour may well be near. (Verse 63)

Those people continued to ask the Prophet about the Last Hour, which he has long warned them against, while the Qur’ān gave vivid descriptions of some of its scenes, which they could almost see before their eyes. They ask the Prophet about its timing, and demand that it should he hastened. This implied doubt, rejection or ridicule of the whole question, according to the nature of the person asking and how close or far removed they were from faith.

The Last Hour is part of what lies beyond our perception. God is the only one who knows all about it. It is His will that no one among His creatures should know its timing, not even His messengers and favoured angels. A ĥadīth summing up Islamic faith is reported by `Umar ibn al-Khaţţāb, who reports:

One day as we were sitting with God’s Messenger (peace be upon him), there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no sign of travelling was o be seen on him but none of us knew him. He walked up to the Prophet and sat down by him.

Resting his knees against the Prophet’s knees and placing his hands on his thighs, he said: ‘Muĥammad, tell me about Islam.’ The Prophet said: ‘Islam is to testify that there is no deity other than God and Muĥammad is God’s Messenger, to attend regularly to prayer, to pay zakāt, to fast in Ramađān and o make the pilgrimage to the House if you are able to do so.’ The man said:

‘You have spoken rightly.’ We were amazed at him asking the question and then confirming that the answer was right.

He then said: ‘Tell me about faith, or īmān.’: The Prophet said: ‘Faith is to believe in God, His angels, His books, His messengers and the Last Day, and to believe in divine destiny, both its good and evil manifestations. He said:

‘You have spoken rightly. Then tell me about attaining to perfection, or iĥsān.’ The Prophet answered: ‘It is to worship God as though you are seeing Him, knowing that while you cannot see Him, yet He sees you.’ He said: ‘Then tell me about the Last Hour.’ The Prophet said: ‘The one questioned about it knows no better than the questioner.’ ... The Prophet then told us: ‘The man was Gabriel who came here to teach you your religion.’ [Related by Muslim, Abū Dāwūd, al-Tirmidhī and al-Nasā’ī.] It is exactly as the Prophet said: the one questioned about the Last The Hour, i.e.

the Prophet himself, and the questioner, i.e. the Angel Gabriel, have no knowledge of it. This is because ‘Knowledge of it rests with God alone,’ and He imparts that knowledge to none of His creatures.

God has willed this for a purpose, of which we can see a part: people are warned that they should expect it at any time, ready to receive it as it comes all of a sudden.

This is the attitude of the believers who remain God-fearing. By contrast, those who are oblivious of the Last Hour, and do not expect its arrival at any time, are the ones who deceive themselves and do not protect themselves against God’s punishment.

God has warned them, making the Last Hour a secret that could come upon them at any moment of the night or day: ‘Yet for all you know the Last Hour may well be near.’ (Verse 63)

God has certainly rejected the unbelievers and prepared for them a blazing fire, where they will permanently abide. They will find none to protect or support them. On the day when their faces shall be tossed about in the fire, they will say: ‘Would that we had obeyed God and obeyed His Messenger.’ And they shall say: ‘Our Lord! We have paid heed to our masters and our leaders, but they have led us astray from the right path.

Our Lord/ Give them double suffering, and banish them utterly from Your grace.’ (Verses 64-68)

As they are questioning the Prophet about the Last Hour, they are given a scene from it: “God has certainly rejected the unbelievers and prepared for them a blazing fire.” (Verse 64) He has rejected them, expelling They abide there for an extended term, the length of which is known only to God. Its end is known only to Him and is dependent on His them from His grace. And He has prepared for them a raging fire which is kept ready for them: “where they will permanently abide.” (Verse 65)

They are deprived of all help and support. They cannot hope to escape: “They will find none to protect or support them.” (Verse 65)

In the midst of all this suffering, they appear very miserable: “On the day when their faces shall be tossed about in the fire.” The fire surrounds them from every corner. Yet the description here is intended to exaggerate the movement so as to feel that the fire touches every spot on their faces. “They will say: Would that we had obeyed God and obeyed His Messenger.” (Verse 66) It is a useless wish that can in no way be accepted. It is now too late for anything. They can only express regret and feel remorse.

At this point, they express unreserved anger with their masters and leaders who led them astray: “And they shall say: ‘Our- Lord! We have paid heed to our masters and our leaders, but they have led us astray from the right path. Our Lord! Give double suffering, and banish them utterly from Your grace.’“ (Verses 67-68) Such is the Last Hour: what need is there to ask about its timing? The only way to ensure salvation on that day is o work hard in earning God’s pleasure.

It seems that the Prophet’s marriage to Zaynab bint Jaĥsh, which was intended to replace the norms prevailing in pre-Islamic days, did not pass so easily. Many of the hypocrites and the sick at heart began to speak ill of it. So did some of those who had not yet ascertained the Islamic concept of social relations. All such people cast remarks and innuendoes, sometimes in a whisper, sometimes openly: they all expressed monstrous thoughts. The hypocrites and those who spread lies were not going to keep quiet. They sought every opportunity to inject their poison into the new Muslim society, just as we saw them do during the attack by the confederate forces, the story of falsehood, the division of booty, etc. They were always on the look out for something which they could use to cause the Prophet pain.

By this time, when the Qurayżah were expelled, preceded by other Jewish tribes, no one was left in Madinah who was openly an unbeliever. All its inhabitants were now Muslims, even though some of them only put up appearances while in actuality they were hypocrites. It was these hypocrites who circulated rumours and fabricated lies. Some believers unwittingly fell prey o them, repeating some of what they had heard. Now, the sūrah warns them against giving offence to the Prophet, in the same way as the Children of Israel gave offence to Moses. It directs them to say only what is right, correct and proper, telling them that only through obedience o God and His Messenger could they hope to achieve the great success:

Believers! Do not be like those who gave offence to Moses. God showed him to be innocent of whatever they alleged against him. Indeed, he was highly honoured in God’s sight. Believers! Have fear of God and say only what is just and true for then He will cause your deeds to be good and sound, and He will forgive you your sins.

Whoever obeys God and His Messenger will certainly achieve a great triumph.

(Verses 69-71)

The Qur’ān does not specify the sort of offence the Israelites directed at Moses, but some reports mention it specifically. However, we feel that there is no need to give details of something the Qur’ān alluded to in general terms. The aim here is o warn the believers against everything that could give offence o the Prophet. The Israelites are cited as an example of deviation from the right course on many occasions in the Qur’ān. Therefore, it is sufficient here to refer only to the fact that they gave offence o their prophet, warning the Muslims against following in their footsteps. This makes every believer refrain from doing what would place him among such deviant people.

God established Moses’ innocence of whatever his people alleged against him. He was in a position of honour with God: “He was highly honoured in God’s sight.” (Verse 69) God makes it clear that His messengers are innocent of all that is fabricated and falsely alleged against them. Muĥammad, the most noble of God’s messengers, has the first claim to be proven innocent by God Himself.

The sūrah directs the believers to say only what is just, true and accurate. They should make sure of what they say and its effects, before they accept what the hypocrites and spreaders of lies say, and before they pay attention to any wild accusation or evil fabrication against the Prophet, their leader and guide. It directs them to say right words leading to right action. God takes care of those who make sure of saying what is right, proper and accurate, guiding their footsteps and making their deeds sound, producing good results. God also forgives the sins of those who say what is right and do righteous deeds, for even they are not immune to slips and errors. They are all human, and by nature humans err and need God’s forgiveness.

“Whoever obeys God and His Messenger will certainly achieve a great triumph.” (Verse 71) To obey God and His Messenger is, in itself, a great triumph, because it means consciously following the way God has marked out. It gives comfort and reassurance. To be sure that one is following the right way gives happiness, even if it does not earn any reward. A person who follows a direct, easy way that is full of light and who finds that all God’s creatures respond to him and help him has totally different prospects from one who follows a blocked, rough way that is covered in darkness with all God’s creatures emitting hostility towards him. Obedience to God and His Messenger brings its own immediate reward. Moreover, it achieves a great triumph now, before the Day of Judgement and entry into heaven. Enjoying bliss in the life to come is an act of grace which is over and above the reward for such obedience. It is a grace bestowed by God freely, without anything being asked in return.

In this act of grace, God considers man’s weakness, the great burden he shoulders and the trust he has been bearing alone when the heavens, the earth and the mountains refused, fearing that they could not cope with its requirements. Yet man is not only weak; he suffers from pressures created by his desires and inclinations, lack of knowledge, short life span as also barriers of time and place. All this makes him lacking in proper knowledge, unable to see what is beyond barriers or to look far ahead:

We offered the trust to the heavens and the earth and the mountains, but they refused to bear it and were afraid to receive it. Yet man took it up. He has always been prone to be wicked, foolish. (Verse 72)

The heavens, the earth and the mountains, great and magnificent beings as they are, are chosen for discussion by the Qur’ān. Compared to these, man who lives in or beside them appears small and insignificant. These creatures, however, know their Lord without having o make an effort. They follow His law by their very nature and the system applicable to them, without need for an intermediary, reflection or choice.

They run their respective courses without fail, fulfilling their tasks by virtue of their nature and constitution. The sun moves in its orbit in absolute accuracy, sending its rays and thus fulfilling the role God has assigned to it. It unconsciously holds its satellite planets and other celestial bodies in a set measure of gravity, thus fulfilling its role in the universe. The earth also runs its cycle, yielding its plants and feeding its population, burying the dead and sending up its water in springs, all in accordance with God’s law, and without having to make a choice. The moon, stars, planets, the wind, the clouds, air and water, mountains and valleys — all fulfil their functions, by their Lord’s leave. They know their Lord and are subject o His will without having to make an effort. What is this trust which they all dreaded to receive? It is the trust of responsibility, will power, personal knowledge and choice.

“Yet man took it up.” (Verse 72) Man took it up because he is able to know God through his faculties and feelings. He can recognize God’s law by reflection and consideration, and apply this law by his endeavour, obeying God willingly and by choice, resisting desires that lead to deviation and disobedience. In every step along this way man is acting by his own will, using his own knowledge, choosing his way fully aware of the end to which it leads.

It is a huge burden that this small creature, with little power and a short life, and with pressurizing desires and inclinations, has undertaken. In so doing, he runs great risks. Hence, man is ‘prone to be wicked,’ putting himself in the wrong, and ‘foolish,’ not knowing his ability. This is true in relation to the great responsibility he has shouldered. However, when he fulfils this trust, acquires the knowledge leading him o his Lord, knows His law and obeys Him fully, he becomes equipped with the knowledge, the guidance and the obedience which bring him to the level of ease and perfection enjoyed by creatures like the heavens, earth and mountains, which obey God and follow His law naturally and directly. When man attains this level, while aware, conscious and exercising free choice, he attains a noble standard and is given a unique position among God’s creation.

The acquisition of knowledge, the ability to choose and the willingness o be accountable constitute the quality that distinguishes man among God’s creatures.

This is the quality that earns man his position of honour, declared by God o those on high as He ordered the angels to prostrate themselves before Adam. In addition, He announced this honour in His revealed book, the Qur’ān: “We have indeed honoured the children of Adam.” (17: 70) It behoves man to know why he has been honoured and to live up o the trust he has accepted, while stronger creatures refused it dreading the responsibility.

All this has a definite purpose:

So it is that God will punish the hypocrites, men and women, as well as the men and women who associate partners with Him; and He will turn in mercy to the believers, both men and women. God is Much-Forgiving, Merciful. (Verse 73)

For man to take the trust upon himself means that he has o accept the consequences of his choice, and to make his reward dependent on action. This means that punishment is earned by the hypocrites and the unbelievers, while the believers are given help, which ensures that God forgives them their errors which they are bound to make, considering their weakness, the pressures on them and the barriers standing in their way. This help comes by an act of divine grace, for God is always Much-Forgiving, Merciful.

On this powerful note ends the sūrah that began with a directive to the Prophet to obey God, not yield to the unbelievers and the hypocrites, follow God’s revelations and place his trust in God alone. The sūrah also included numerous directives and pieces of legislation for the Muslim community. This powerful and final note describes man’s huge responsibility and great trust, indicating what makes it so heavy. With this conclusion, the beginning and end of the sūrah are in full harmony with its subject matter. This, in itself, is evidence pointing to the Author of the Qur’ān.