In the Shade of the Qur'an by Sayyid Qutb

In this third passage the sūrah speaks about the communities that followed God’s messengers, but it is not exhaustive in this respect. Some are not mentioned at all.

Some are given only a brief mention, while others are referred to in some detail. We see in these references how God takes care of His messengers and bestows His grace on them. We also see the fate of those who continued to accuse their messengers of being liars, even though clear proof was given to them. We are further given an idea of how God tests His messengers, at times with delightful pleasures and at others with much affliction, and how they pass these tests.

The wisdom behind sending human messengers is also clear in this passage. The oneness of the faith and the way to be followed by all messengers, at all times, is also clearly apparent. We feel that they belong to a single community, despite the fact that they lived at different times and in different places. All this testifies to the oneness of the Maker, the will behind all events, and the consistency of the overall law that governs and unites the universe. It directs us all to one end: namely, to serve the One God worthy of worship: “I am your only Lord. So, worship Me alone.” (Verse 92)

Indeed We vouchsafed to Moses and Aaron the standard by which to distinguish right from wrong, a guiding light and a reminder for the God-conscious who fear their Lord in their most secret thoughts, and are weary of the Last Hour. And this one, too, is a blessed reminder which We have bestowed from on high: will you, then, reject it?

(Verses 48-50)

We saw earlier in the sūrah how the Arab unbelievers used to ridicule God’s Messenger (peace be upon him) on account of his being human. They also denied God’s revelations, describing them as sorcery, poetry or mere fabrication. Now the sūrah shows that sending human messengers is a consistent norm, and it proceeds to give examples of such. Furthermore, the fact that God bestows books on His messengers is not a strange occurrence. For Moses and Aaron were also given a book by Him. Their book is here called ‘al-Furqān’, which is the same description given to the Qur’ān. Thus, unity can be seen even in the names of these revealed books. All such books are revealed by God so as to serve as a standard distinguishing right from wrong, truth from falsehood, guidance from deviation. They also make clear the difference between ways of life. As such, each is a criterion for judgement. This is the quality which applies to both the Torah and the Qur’ān.

The Torah is also described as a ‘guiding light’ which dispels all the darkness that may engulf the human mind, leading to errant beliefs. It also dispels the darkness that leads people astray and the darkness of falsehood. In such types of darkness both reason and conscience may find themselves at a loss. Indeed, the human heart remains in darkness until the light of faith is kindled within it. Faith thus sets it aglow, clearly setting its approach, guiding it to the path that should be followed, so that confusion does not arise from divergent values and concepts.

The Torah is further described as ‘a reminder for the God-conscious’, reminding people of their true Lord, ensuring that they gain esteem and that they are always remembered by other people. In this respect, one only needs to ask what the status of the Children of Israel was before the revelation of the Torah! In essence they endured much humiliation under Pharaoh who slaughtered their male offspring, spared their women, and put them to hard labour and torture.

From among these God-conscious people, however, a certain group is singled out.

These are the ones ‘who fear their Lord in their most secret thoughts’. (Verse 49) This is because those who fear God in their hearts when they have not seen Him, those who ‘are weary of the Last Hour’, working hard to prepare themselves for its arrival, are indeed the ones who benefit by the light and follow its guidance. To them, God’s book provides an important reminder. Hence, they always remember God, and they are often favourably mentioned by other people.

This is as far as Moses and Aaron are deliberated upon here. A brief reference to the Qur’ān follows: “And this one, too, is a blessed reminder which We have bestowed from on high.” (Verse 50) It is not a new invention. It is nothing to wonder about since reminders were frequently revealed from on high. They are then asked rhetorically:

“Will you, then, reject it?” (Verse 50) How could you, and on what basis, since earlier messages were vouchsafed to God’s messengers in the past?

Having made this very brief reference to the two prophets, Moses and Aaron, as well as the book revealed to them, the sūrah now provides a detailed episode from the life of Abraham, the first grandfather of the Arabs. It was Abraham who built the Ka`bah in which the unbelievers now placed their idols and worshipped them. In fact he was the one who destroyed the idols worshipped by his own people. Hence, the sūrah portrays him standing up to idolatry and destroying its very symbols.

The episode narrated here is that of Abraham’s message, given in a sequence of scenes that leave short gaps in between. It starts by mentioning that Abraham was initially given a sense of what is right, which here means God’s oneness. In fact, it is the most important aspect of guidance which is clearly understood here as the referent of the phrase, ‘what is right’: “We formerly bestowed on Abraham his consciousness of what is right, and We were aware of him when he said to his father and his people, ‘What are these images to which you are so devoted?” (Verses 51-52) This means that God gave Abraham his sense of what is right, knowing his aptitude to bear the trust given to His messengers.

“He said to his father and his people, ‘What are these images to which you are so devoted?’” (Verse 52) The way he put this question is indicative of his sharp sense of what is right. He gave those stones and wooden shapes their true names, ‘images’.

He did not call them ‘deities’. Indeed, he stated his disapproval of their worship of those images by using the word ‘devoted’, which indicates a permanent action.

Needless to say, those people did not devote all their time to worshipping such idols, but they nonetheless attached great respect to them. This is, then, devotion in an abstract sense. The way Abraham put the question, describing them as permanent devotees to such idols, indicates that he considered their action absolutely absurd.

They defended their action by saying: “We found our forefathers worshipping them.” (Verse 53) Their answer indicates that they were in a stone-like inflexible state of mind that chained them to absurd traditions. They were far removed from freedom of thought, reflection and the proper evaluation of things and situations which belief in God generates as it breaks the chains of imaginary, baseless and traditional sanctities.

“Said he: Indeed, you and your forefathers have been in evident error.” (Verse 54) That such images were worshipped by their fathers could not impart to such objects any value which they did not have. Nor could it have given them any undeserved sanctity. Nor is real value derived from giving forefathers an elevated status and following in their footsteps. It is rather the result of proper, free and objective judgement.

When Abraham confronted them with such objectivity they asked: “Is it the truth you are preaching to us? Or are you one who jests?” (Verse 55) It is the kind of question asked only by someone who is unsure of his own beliefs, because he never questioned them to make sure they were right. Both his thinking and his soul are impaired by the myths and traditions he has thoughtlessly accepted. As such, he is uncertain about anything. Worship conversely must rely only on certainty, not on unsubstantiated myths. This is the state of loss that engulfs those who do not believe in a faith based on the clear truth of God’s oneness that brings mind and conscience into perfect harmony.

Abraham, on the other hand, enjoys a state of complete certainty. He knows his Lord. His thoughts are full of the truth of His oneness. Hence, he says with absolute clarity: “Indeed, your Lord is the Lord of the heavens and the earth, He who has brought them into being. And I am a witness to this [truth].” (Verse 56) He is the Lord of man, the heavens and earth: a single Lord who is the Creator of all. Indeed, creation and Lordship are two qualities that go hand in hand. Such is the straight and clear faith.

It is totally different from what unbelievers think when they claim that there are several deities, whilst at the same time conceding that none of them creates except God, the only Creator. Yet still they worship such deities knowing they are powerless to create.

Abraham reiterates his certainty like a witness testifying to a situation over which he has no doubt whatsoever: “I am a witness to this truth.” Abraham did not witness the creation of the heavens and the earth, nor did he witness his own creation, or that of his people. But the matter is so clear that true believers testify to it with absolute certainty. Everything in the universe confirms the oneness of the Creator who controls all. Moreover, every particle in man’s constitution appeals to him to acknowledge this truth, as well as the unity of the law that governs the whole universe and conducts its affairs.

Abraham follows this with a declaration to his people that he is intent on doing something to their deities: “By God, I shall most certainly bring about the downfall of your idols when you have turned your backs and gone away!” (Verse 57) But he leaves his intent unclear. The sūrah does not mention the reply his people gave, because they relied on their feeling that a man like Abraham could not harm their deities. Hence, they left him and went away.

Abraham, however, went ahead with what he intended: “So he broke the idols to pieces, [all] except for the biggest of them, so that they might turn back to him.” (Verse 58)

Thus, the idols which were the subject of worship were turned into small, broken pieces of stone and wood. But Abraham left the largest one untouched to see his people’s reaction when they discovered what had happened. They might, for example, have wanted to ask the idol how all this happened and why it did not rise to their defence. They might even have reconsidered the whole issue and realized the absurdity of their beliefs and so begun to think properly.

Abraham’s people returned to find the utter destruction of their idols except this largest one. But they did not question that idol or even ask themselves how their deities could suffer such a fate without defending themselves. Nor did they ask why the large idol did not take it upon itself to defend them all. They could not ask such questions, because the myths in which they believed rendered their minds useless, chaining their power of thought. Essentially, they could not consider the matter objectively, and were unable to ask the most logical question. They were only furious with the one who had brought all this upon their idols. “They said: Who has done this to our gods? He is definitely one of the wrongdoers.” (Verse 59) Then, those who had heard Abraham both object to his father’s and peers’ idol worship and threaten to destroy the same found their answer: “They said: We heard a youth speak of them; he is called Abraham.” (Verse 60)

It appears that Abraham (peace he upon him) was still a young man when God bestowed on him the gift of knowing what is right. Hence, he objected to the worship of idols and destroyed them when the chance presented itself. The question arises, however, as to whether he had already been given his message, or whether he acted on an inspiration that led him to the truth before he had received his message. In this latter case, his denunciation of idol worship and his call upon his father to follow his path were the result of that inspiration. This was most probably the case.

On the other hand, it is possible that Abraham’s people’s reference to him as ‘a youth’ was meant merely as a slight. This is supported by their words referring to him in the passive voice, ‘he is called Abraham’.

They implied that he was unknown, and represented no threat. This is possible, but we think the first explanation to be more probable, viz. that he was only a young man at the time.

“They said: Then bring him here in sight of all people, so that they may bear witness.” (Verse 61) They wanted to denounce him in public so that people should know of his deeds and their consequences. And when he was brought before them, they said:

“Abraham, was it you who did this to our gods?’” (Verse 62) They continued to describe their idols as gods even when they had been smashed into pieces and formed little more than a heap of rubble. Abraham derided their thinking, and even though he faced them alone, mocked their stupidity. He was looking at the whole thing with an open mind and a clear heart. Hence, he gave them this mocking answer that fits their lowly level of thinking: “He answered: Nay, it was this one, the biggest of them, who did it.

But ask them, if they can speak!” (Verse 63)

Derision is very clear in his answer. Hence there is no need to describe it as a lie and to try to find some justification for it, as commentators on the Qur’ān have done.

The whole thing is much simpler than that. Abraham simply wanted to say to his people: these figures do not know who smashed them to pieces, nor whether it was me or this large idol which is as motionless as they were. All of them are inanimate and have no faculty of recognition. You are also deprived of your faculties, which accounts for your inability to distinguish between what is possible and what is impossible. You cannot even tell whether it was me who broke them or this big one.

Hence, ‘ask them, if they can speak!’ It seems that his sarcasm shook them into some sort of reflection. “So they turned to themselves, saying, ‘Surely, it is you who are doing wrong.” (Verse 64) This was a good sign: not only were they aware of the absurdity of their stance but also how wrong it was to worship such statues. For once it seemed possible that they would open their eyes and see how untenable their position was.

Sadly, it was just a bright flash followed by utter darkness. Their minds seemed to see the light, but they soon sank back into lifelessness: “But then they relapsed into their old position and said, ‘You know very well that these (idols] cannot speak!” (Verse 65)

Their first reaction was one of returning to their senses, but their second was a relapse, a tumbling over their heads, as the Qur’ān describes. Initially, something had stirred them to reflect, but soon thereafter they had again lost their senses, lacking clear thought, and logical argument. Had there been any logic, their last statement gives Abraham a forceful argument against them. What more could he argue than the fact that those statues and deities were dumb, unable to speak? Hence, Abraham confronts them with impatience, which incidentally was very uncharacteristic of him.

Basically, their absurdity was intolerable even for the most forbearing person: “Said [Abraham]: Do you then worship, instead of God, something that cannot benefit or harm you in any way? Fie upon you and upon all that you worship instead of God! Will you not, then, use your reason?” (Verses 66-67) Here we see Abraham’s patience exhausted, as he expresses his amazement at their absurdity.

At this point, they resorted to tyranny which always prevails when tyrants are left speechless, unable to produce a coherent counter- argument. They resorted to brute force, rushing to inflict on him a painful suffering: “They cried: Burn him, and succour your gods, if you are going to do [anything at all].” (Verse 68)

Yet what sort of deities are these which need the support of their servants, while they avail themselves of nothing? They are powerless, helpless.

So, the unbelievers cried, ‘burn him!’ A different word, however, was also said at this point to render everything they said meaningless, and to reduce their schemes to nothingness. This was the supreme word that can never be countered: “But We said:

Fire, be cool to Abraham, and a source of inner peace [for him].” (Verse 69) And thus the fire was cool and a source of inner peace for Abraham to enjoy and relax in.

How is this possible? Yet why do we even ask about this when it is only the word, ‘be’, that needs to be said for worlds and universes to come into existence and for universal rules to be set in operation: “When He wills a thing to be, He only says to it, ‘Be’– and it is.” (36: 82) We do not need to ask how the fire soothed rather than burnt Abraham when it is a well known phenomenon that fire burns all living tissues. For it was the One who said to the fire in the first place, ‘burn’ who also said to it in this instance, ‘be cool and a source of inner peace’. It is the same word that initiates its object at the moment it is said, whatever that object may be, whether it is familiar to us or not.

Those who compare God’s actions to those of human beings are the ones who ask how this could happen. On the other hand, those of us who understand that the two are widely different in both their nature and the means they employ neither ask such questions, nor do we try to find explanations, scientific or otherwise. The question is not one for analyses and explanations by human standards. Any method that tries to explain such miracles except by reference to God’s absolute power suffers a basic defect. God’s actions cannot be subjected to human standards or explained within the confines of man’s limited knowledge.

All we need to do is to believe that this actually took place, because the One who did it is able to make it happen. What He did to the fire to make it cool so that it gave Abraham inner peace, and what He did to Abraham so that the fire did not burn him are points the Qur’ān does not explain because our limited minds fall short of understanding them. On the other hand, we have no source of evidence other than the Qur’ānic text.

Transforming the fire so as to give Abraham coolness and inner peace is only one example of God’s infinite ability, even though they may not be totally contrary to what we are familiar with, as this one. There are countless other difficulties and circumstances that beset individuals and communities which, if allowed to run their course, would cause their total ruin. But then God administers just a small touch to bring about life instead of death, happiness instead of misery, and endless goodness instead of unmitigated evil. Thus we see how the command that made the fire cool, bringing peace to Abraham is frequently repeated in the life of individuals, groups and communities, as well as in the life of ideas and beliefs. This command is only a manifestation of the word which renders any scheme, effort or design futile, because it is the final say by the highest power.

“They sought to lay a snare for him, but We caused them to be the absolute losers.” (Verse 70) It is reported that the king who was Abraham’s contemporary was the Nimrod, the Aramaic king of Iraq. He and his supporters were destroyed by some punishment inflicted by God. The reports we have differ as to the details of this punishment. We have no way of verifying them. However, all that we need to know is that God saved Abraham from the torture prepared for him while his opponents who schemed against him were the ones to suffer utter loss. They are described in the Qur’ān as the ‘absolute losers’.

“We delivered him and Lot, [bringing them] to the land which We have blessed for all mankind.” (Verse 71) It was to the land of Palestine that he and his nephew, Lot, emigrated. This was the land to receive revelations from on high for a very long time and the area where prophets and messengers of Abraham’s descent were raised. This area incorporates the holy land where the second house of worship was built. It is a fertile land with rich tillage. All these blessings were added to that of the generations of prophets living there.

And We gave him Isaac and, as an additional gift, Jacob, and caused all of them to be righteous men, and We made them leaders to give guidance at Our behest. We inspired them to do good works, and to be constant in prayer, and to give regular charity. It is Us alone that they worshipped. (Verses 72-73)

Abraham left his home country where his family and community lived. So God compensated him with this blessed land as a better country to live in. He also gave him his son Isaac and grandson Jacob to be a better family than the one he had earlier. He also gave him a better community than his old one and raised from his offspring leaders to give mankind guidance. He inspired them to do all sorts of good works, to attend to their prayers and to give regular charity, or zakāt. They were obedient worshippers of God. All this was Abraham’s blessed compensation given by God for his perseverance when he was tested. It was a goodly compensation to fit his endurance in adversity.

And to Lot, too, We gave sound judgement and knowledge. We saved him from that community which was given to deeds of abomination. They were people lost in evil, depraved. Him We admitted to Our grace; for he was righteous. (Verses 74-75)

The story of Lot is related in full detail elsewhere in the Qur’ān. Here we have only a brief reference to it, as he emigrated from Iraq with his uncle, Abraham. Lot stayed in the township of Sodom, where the people resorted to repugnant practices.

They were guilty of abominable, perverted sexual indecency, men with men, openly, without any sense of shame or guilt. Hence, God poured His punishment on the township and its people, as “they were people lost in evil”. (Verse 74) God saved Lot and his household with the exception of his wife. “Him We admitted to Our grace; for he was righteous.” (Verse 75) The way this verse is phrased suggests that God’s grace is a place of refuge into which God admits whomever He wills so that they find peace, comfort and blessings.

This is followed by a similarly short reference to Noah and his saviour: “And long before that, Noah called out [to Us], and We responded to him and saved him with his household from the great calamity, and helped him against the people who had denied Our revelations. Lost in evil were they, and so We caused them all to drown.” (Verses 76-77)

Again the reference here does not provide details. It is simply to confirm God’s response to Noah when he appealed to Him. Noah lived at an earlier time than Lot, hence the reference, long before that’. In Noah’s case as well, he and his household were saved with the exception of his wife. As for his people, they were destroyed by the flood, which is described here as ‘the great calamity’. It is described in detail in Sūrah 11, Hūd.

Then follows a fairly detailed account of an episode in the story of David and Solomon:

And remember David and Solomon, when both gave judgement concerning the field into which some people’s sheep had strayed and grazed by night. We were witness to their judgement. We gave Solomon insight into the case. Yet We gave sound judgement and knowledge to both of them. And We caused the mountains to join David in extolling Our limitless glory, and likewise the birds. We are indeed able to do [all things]. And We taught him how to make garments for you, so that they may fortify you against all that which may cause you fear. Will you, then, give thanks? To Solomon We subjected the stormy wind, so that it sped at his behest towards the land which We had blessed. It is We who have knowledge of everything. And of the evil ones, [We assigned him] some that dived for him into the sea and performed other works besides; but it was We who kept a watch over them. (Verses 78-82)

The story of the field over which David and Solomon gave judgement is detailed in some reports as stating that two men came to David. One of them had a field, or a vineyard according to some reports, while the other had a flock of sheep. The field’s owner said: ‘This man’s sheep traversed my field at night, leaving it devastated.’ David ruled that the owner of the field should take the sheep in compensation for his wasted crops. The sheep’s owner then passed by Solomon and told him of David’s judgement. Solomon went to his father and said: “Prophet of God, you should have judged differently.” David asked: “How should I judge?” Solomon replied: “Give the sheep to the field’s owner to benefit by them and give the field to the sheep’s owner to tend until it is returned to its original state. Then each man returns to the other his property. Thus, the field’s owner will get his field and the sheep’s owner his sheep.” David confirmed that that was the right judgement, and he ordered it to be carried out.

Both David and Solomon judged according to their own discretion, but God was observing their judgement. He inspired Solomon to give the verdict that was fairer.

David’s judgement aimed to compensate the field’s owner for the damage done to him, which establishes justice. But Solomon’s judgement added to justice a constructive dimension. Thus, justice became a motive to initiate constructive effort.

This is a higher level of justice, one which was given by God’s inspiration.

Both David and Solomon were given wisdom and knowledge: “Yet We gave sound judgement and knowledge to both of them.” (Verse 79) There was nothing wrong with David’s judgement, but that of Solomon’s went a step further because it was inspired.

The sūrah moves on to show what was given specifically to each of these prophets, starting with the father: “And We caused the mountains to join David in extolling Our limitless glory, and likewise the birds. We are indeed able to do [all things]. And We taught him how to make garments for you, so that they may fortify you against all that which may cause you fear. Will you, then, give thanks?” (Verses 79-80)

David was famous for his Psalms, which were hymns that he chanted in his melodious voice. They were echoed by his surroundings, including the mountains and birds. When a human being feels his bond with God alive in his heart, he feels that the entire universe responds to him. All impediments and barriers separating different kinds of creatures are thus removed, so that they join together in one great, universal entity. In such moments of clarity, man’s soul is united with all about it. It is no longer distinct from its surroundings. Indeed it is one with all that is around it.

As we read these verses we can imagine David chanting his Psalms, oblivious to his own separate entity, letting his soul move freely in the universe, looking at God’s animate and inanimate creation. He feels that they echo his chanting and in this way respond to him. The entire universe thus becomes an orchestra singing a marvellous tune of God’s praise and glorification. “The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises.” (17: 44) The one who understands such praises is a person who sheds all barriers and separations. He is one who turns to God.

“We caused the mountains to join David in extolling Our limitless glory, and likewise the birds. We are indeed able to do [all things].” (Verse 79) There is nothing difficult for God when He wills to have it done or put in place, regardless of whether it is familiar or not to mankind.

“And We taught him how to make garments for you, so that they may fortify you against all that which may cause you fear. Will you, then, give thanks?” (Verse 80) That was how God taught him to make shields using interconnected rings. Shields were previously made of long plates. Small, interconnected rings can make a shield that is easier to use and more flexible. It seems that it was David who invented this, as God instructed him to do. God reminds people of His favour in teaching David this art so as to protect them in wartime: “So that they may fortify you against all that which may cause you fear.” The verse ends with a question that encourages them to do the right thing: “Will you, then, give thanks?” Human civilization has moved step by step in its discoveries, because he task that man was given to build life on earth allowed him to move one step at a time, to reorganize his life after each advance. Reorganizing life according to a new system is not easy for the human soul, because it shakes its foundations and alters its habits. A period of readjustment is thus needed until man settles into his new system. God in His wisdom has willed to allow a period of resettlement, long or short as it may be, after each leap forward.

In our own times, however, an important cause of anxiety that is characteristic is the rapidity of scientific and social changes which do not allow humanity a period of resettlement. Man is not given the chance to adapt to new conditions or recognize their merits.

The case of Solomon was even greater: “To Solomon We subjected the stormy wind, so that it sped at his behest towards the land which We had blessed. It is We who have knowledge of everything. And of the evil ones, [We assigned him] some that dived for him into the sea and performed other works besides; but it was We who kept a watch over them.” (Verses 81- 82) Reports of all types are given about Solomon, most derived from Israelite sources and interwoven with unfounded myth. We will not go into this maze, but will rather confine our discussion to what is stated in the Qur’ān. Nothing else about Solomon is certain.

The Qur’ānic text here states that winds, in their stormy conditions, were made subservient to Solomon, moving at his bidding to the blessed land, which was most probably Palestine, given it was earlier described as such in Abraham’s story. The question asked here though is how all this was done.

There is the story of the magic carpet which is said to have carried Solomon and his courtiers to Palestine and back in a very short period, while camel caravans took a month to cover the same distance. This report relies on what is mentioned in another sūrah: “To Solomon [We made subservient] the wind: its morning course [covered the distance of] a month’s journey, and its evening course, a month’s journey.” (34: 12) The Qur’ān though does not mention anything about a magic carpet, nor do we find it in any authentic report. Thus we cannot say anything further about it.

It is safer to explain this statement about the wind by saying that it was directed, by God’s will, to the blessed land in a cycle lasting one month each way. How? As we have said, we cannot ask such a question about the operation of God’s will, which is free and unrestrained. It is God’s will that creates the laws of nature and sets them in operation. What we know of the laws operating in the universe is very little. There is nothing to preclude that other laws, about which we know nothing, are in operation, but their effects may surface only when God wills: “It is We who have knowledge of everything.” (Verse 81) Unlike human knowledge, God’s knowledge is complete and perfect.

The same applies to making the jinn subservient to Solomon such that they dive into the depths of the sea, or deep into the earth, to bring him some of its hidden riches or to perform other works. The word jinn includes in its meaning everything that is concealed, hidden or unknown. Qur’ānic texts mention a type of creature unknown to us, called the Jinn. It was from among these that God assigned some to Solomon to dive in the sea and do his bidding. Furthermore, God kept watch over them so that they did not escape or rebel. It is He who holds sway over all His creatures, putting them to whatever purpose He chooses in any way He likes.

God tested David and Solomon with what pleases people. David was tested in connection with the administration of justice, while Solomon’s test involved nobly bred, swift-footed steeds, as is detailed in Sūrah 38. So we will leave that for now.

Both David and Solomon persevered, sought God’s forgiveness and passed their tests. They remained grateful to God for His favours.

The sūrah also provides us with the example of Job, the Prophet, (peace be upon him), being tested with hardship:

And remember Job, when he cried out to his Lord. Affliction has befallen me, but of all those who show mercy You are the most merciful.’ We responded to him and removed all the affliction he suffered. We restored to him his family and as many more with them, as an act of grace from Ourself, and as a reminder to all who worship Us.

(Verses 83-84)

Job’s story is one of the finest that centres on a test. Qur’ānic texts mentioning Job only speak in general terms, giving few details. In this particular instance, the sūrah mentions Job’s supplication and God’s response, because the overall atmosphere of the sūrah is one of grace bestowed from on high on His prophets and the care He takes of them when He tests them. This applies in all test situations, including rejection by their peoples, as with Abraham, Lot and Noah; power and wealth as with David and Solomon; or hardship with Job.

Job’s prayer, as mentioned here, does not go beyond describing his condition and emphasizing God’s attributes: “And remember job, when he cried out to his Lord:

Affliction has befallen me, but of all those who show mercy You are the most merciful.’” (Verse 83) He does not appeal for his condition to be changed, because he wants to remain patient in adversity. Nor does he suggest anything to his Lord. His is an attitude of perfect humility before Him. Thus, he is God’s model servant: neither panicking in a situation of adversity nor expressing frustration at the hardship he endures. Indeed, his is considered a test of the highest severity. 2 He is reluctant even to pray to God to lift his hardship. Therefore, he leaves the matter entirely to God, knowing that He knows his situation and does not need his prayer.

At the moment Job addressed his Lord with such confidence and humility, his prayer was answered and God’s grace was bestowed on him in abundance. His test was over: “We responded to him and relieved all the affliction he suffered. We restored to him his family and as many more with them.” (Verse 84) His personal affliction was removed, and his health was restored. This indicates complete recovery, leaving no trace of illness. The affliction which concerned his family was also lifted. God compensated him for the one he had lost by giving him twice as many. It is said that he had lost his children, and God gave him twice their number, or He might have given him new children and grandchildren.

All this was as “an act of grace from Ourself,” because every blessing is an act of God’s grace. It was also “a reminder to all who worship Us.” It reminds them of God and the tests He may put us through, and of His grace that will not fail to follow the hardship. The test to which Job was put provides an example for all mankind, and his patient endurance sets a model for all to follow.

The reference to those “who worship Us” within the context of hard tests is especially significant. Such worshippers may be subjected to tests and hardship. To endure with patience is a requirement of faith and worship. The whole matter is very serious. Faith is a trust which is given only to those who are able to shoulder its responsibility and endure its hardship. It is not mere words, carelessly uttered by anyone.

The sūrah then refers very briefly to three other prophets: “And remember Ishmael, Idrīs and Dhu’l-Kifl: they all were men of constancy and patience. We admitted them to Our grace, for they were among the righteous.” (Verses 85-86) Again with all three the quality of patience in adversity is highlighted. Ishmael showed his patience when he was required to submit himself for sacrifice, and he duly did so, saying to his father, Abraham: “Father, do as you are bidden. You will find me, if God so wills, among those who are patient in adversity.” (37: 102)

As for Idrīs, as we noted earlier, we know nothing about his time or where he lived. Some people suggest that he was Osiris, whom the Egyptians worshipped after his death and invented some legends concerning him. He is said to have been the first teacher of mankind, from whom farming and industry were learned. But we have no evidence to support this. We need only know that he was patient in some good way that merits a record in God’s book.

Dhu’l-Kifl is also unknown: we cannot determine when or where he lived.

Perhaps he was one of the Israelite prophets, or among their most pious and God- fearing people. It is also said that before one of their prophets died, he guaranteed that he would take care of the Children of Israel, giving a warrant that he would spend the night in worship, fast during the day and not allow anger to take hold of him when he ruled in a dispute. He honoured all his commitments. It is said that he was called Dhu’l-Kifl because of this, since his name refers to such practices.3 But none of these details is supported by evidence. The Qur’ānic text here is sufficient to credit him with being patient in adversity, a highly rewarding quality.

“We admitted them to Our grace, for they were among the righteous.” (Verse 86) This is why they are mentioned in this sūrah.

We then have a brief outline of Jonah’s story to fit with the approach followed in this sūrah. It is however given in more detail in Sūrah 37, al-Şāffāt And remember Dhu’l-Nūn, when he went away in anger, thinking that We would not force him into a tight situation! But then he cried out in the deep darkness: ‘There is no deity other than You! Limitless are You in Your glory! I have done wrong indeed!’ So We responded to him and delivered him from his distress. Thus do We deliver those who have faith. (Verses 87-88)

Jonah is here called Dhu’l-Nūn, which means ‘man of the whale’ because he was swallowed by the whale and then thrown out. He was sent to a particular city, and he called on its people to believe in God, but they rejected both him and his message.

By way of response to their stubbornness, he left in anger. He showed little inclination to persevere with them on account of their rejection. He thought that God would not restrict him to a particular place, given there were many cities and communities, and that he would thus be directed to go somewhere else. This is what is meant by the expression rendered here as “thinking that We would not force him into a tight situation!” Angry and frustrated, he walked away, and found himself sometime later by the sea, where he saw a laden boat. He boarded it. When the boat was in the middle of the sea, it was apparent that its load was too heavy. The shipmaster said that one passenger must be thrown overboard in order to give the rest a chance to survive.

They all drew lots and the draw fell to Jonah. The other passengers threw him into the sea, or he might have jumped overboard. It was then that the whale swallowed him and he found himself in a most tight situation. He felt shrouded by several layers of darkness: the darkness of the whale’s belly, the darkness of the deep blue sea and the darkness of the night. At this moment, he cried out: “There is no deity other than You! Limitless are You in Your glory! I have done wrong indeed.” (Verse 87) God answered his prayer and saved him from the distress he was suffering. The whale thus threw him out near the shore. The remainder of his story is taken up in Sūrah 37, al-Şāffāt.

There are in Jonah’s story some significant points we need to reflect upon. First, Jonah did not initially show enough patience and willingness to endure the difficulties of delivering God’s message. He quickly became fed up, abandoned his people and moved on, angry and frustrated. He felt his situation to be very tight. But God exposed him to a much tighter and harder distress as compared with the opposition of unbelievers. Had Jonah not turned to his Lord in repentance and admitted that he had wronged himself by leaving his position of duty, he would not have been relieved of his distress. It was God’s care that saved him.

The advocates of a message must be ready to bear the burden involved in such advocacy, remain patient in the face of rejection and vicious opposition. When a person is certain of the truth of the message he advocates, he finds the opposition of people who accuse him of false inventions and deliberate lying difficult to handle.

Yet to remain patient in the face of such adversity is only part of the duties of such advocacy. Those who are entrusted with delivering a message and advocate the truth must remain patient, face the difficulties and persevere with their advocacy. They must continue to present their message to people and call on them to believe in it, time after time.

Such advocates cannot give in to despair. They cannot give up on people, believing that they will never respond to the truth, no matter how much opposition they face, and how often they are rejected and accused of falsehood. If their hundred attempts to touch people’s hearts meet with failure, their next attempt may have a positive result. Indeed, such a result may come only after one thousand and one attempts. Hence, if they have already tried a thousand times and failed, they should try once more in the hope that, with God’s grace, their next attempt will be more successful.

The way a message must follow in order to touch people’s hearts is neither easy nor comfortable. Positive responses may not be forthcoming. A great heap of false beliefs, erring practices, customs, traditions and situations weigh heavily on people’s hearts and minds. This heap must be removed, and hearts must be revived in every possible way. A touch on every sensitive receptor must be made to try to find the effective nerve. With determination and diligence the right touch will inevitably be made, and a complete transformation of the addressee is achieved. We are often surprised that a thousand attempts may be made with one particular person, but without success. Then a casual gesture, coming at the right time, touches the right cord, and the person concerned goes through a complete transformation without any difficulty.

A comparison may be made with trying to find a particular radio station. We turn the tuning key to and fro, but we miss it despite taking full care to find it. Then suddenly a casual touch may hit upon it and we enjoy a good reception. The human heart is akin to a radio receiver. Advocates of the divine message must try hard to find the right spot that enables every heart to receive that message. When one thousand attempts have failed, the next one may succeed.

It is easy for an advocate of the divine message to be angry when people turn away from him. To give up and quit is always easy. It may enable us to cool down.

But of what service is that to the message itself? It is the message that is most important, not its advocate. If we are angry, we should remain patient. It is infinitely better for us not to lose heart and not to give up.

An advocate is merely a tool in God’s hand, and God preserves His message better than us. We must discharge our duty however hard the opposition we may face. We then leave the matter to God, and He gives guidance to whomever He pleases. In the story of Jonah we thus have a good example to reflect upon. His return to his Lord and acknowledgement of his error provide a good lesson. Furthermore, in the grace God showed him, answering the prayer he addressed through the compounded darkness, gives us great hope: “Thus do We deliver those who have faith.” (Verse 88)

Along the same lines of its brief accounts of different prophets, the sūrah gives a quick reference to Zachariah and his son John, highlighting how God responded to Zachariah and answered his prayers:

And remember Zachariah when he cried out to his Lord: My Lord! Do not leave me alone, although You are the best of inheritors.’ So We responded to him and gave him John, having cured his wife for him. They all would vie with one another in doing good works, and would call on Us in yearning and awe. They were always humble before Us. (Verses 89-90)

The story of John’s birth is given in detail in Sūrahs 19 and 3, Maryam and the House of `Imrān. Here it is given very briefly to fit with the rest of the sūrah. It begins with Zachariah’s prayer, ‘My Lord, do not leave me alone,’ without a successor to take care of the temple. Zachariah was in charge of the temple where the Israelites offered their worship, before the birth of Jesus. However, Zachariah does not forget that the ultimate custodian of faith and property is God Himself: “You are the best of inheritors.” He only needs a successor who will attend well to the faith and to his family. People are the medium to fulfil God’s will on earth.

The answer to this prayer was swift and direct at the same time. “So We responded to him and gave him John, having cured his wife for him.” (Verse 90) She was barren, unable to bear children. The sūrah overlooks all details to give us the ultimate result of God’s response to Zachariah’s prayer. “They all would vie with one another in doing good works.” Hence, God gave an immediate response to that prayer. They “would call on Us in yearning and awe.” They yearned to earn God’s pleasure and were in awe of incurring His displeasure. Their hearts were alive, always hopeful. “They were always humble before Us,” showing no arrogance.

It was Zachariah’s and his wife’s good characteristics that deserved that God should bless them with a goodly son, John. Thus, the whole family was blessed, fully deserving of God’s grace.

Finally, Mary is mentioned along with her son: “And remember her who guarded her chastity, whereupon We breathed into her of Our spirit and caused her, together with her son, to become a sign to all mankind.” (Verse 91)

We note that Mary is not mentioned here by name, because the main reference in the chain of prophets is to her son, while she is second to him in this account.

Reference is made to her main quality that is related to her son. 4 Thus she is the one “who guarded her chastity,” keeping herself pure of all sexual contact. Normally, this expression of guarding one’s chastity is used to refer to marriage, because it protects against sin. Here it refers to its primary meaning, which is purity of all contact, whether legitimate or not. Thus, Mary is held innocent of all accusations levelled by the Jews against her and against Joseph the carpenter, who was with her in the service of the temple. The Gospels now in circulation claim that he married her but did not consummate the marriage and she remained a virgin.

So, Mary guarded her chastity, and God breathed into her of His spirit. The breathing is left general here, unlike Sūrah 66, The Prohibition, where its location is mentioned. We discussed this in our commentary on Sūrah 19, Maryam. In order to stick to the general atmosphere generated by the text of this sūrah, we prefer not to add any details here, confining ourselves only to what is directly mentioned.

We “caused her, together with her son, to become a sign to all mankind.” (Verse 91)

Indeed she was a unique sign, without similar example, whether in the past or in the future, a single such case in the history of mankind. Such a special case is worthy of our contemplation, for by doing so we recognize God’s power, unrestricted as it is by anything whatsoever. It is the power that designs natural laws and sets them in operation, but which is not subservient to them. It remains free of all restrictions.

At the end of this fast moving round, referring to different messengers, types of tests, and forms of God’s grace and mercy, the sūrah gives a final comment: “Surely, your community is but one community, and I am your only Lord. So, worship Me alone.” (Verse 92)

This is the community of prophets: a single community, sharing the same faith, following the same course, and turning to God alone. Thus we have a single community on earth, and a single Lord in heaven. He has no partners. No one can be worshipped but Him. This whole community follows the same line, acknowledging a single will in heaven and on earth. Thus, this whole round dovetails with the central theme of the sūrah, emphasizing the right faith based on the concept of God’s oneness, which is confirmed by all universal laws.