In the Shade of the Qur'an by Sayyid Qutb

Here begins a very long passage which stretches across twenty-one verses but which constitutes a single unit, tackling one subject, which is indeed the main theme running throughout the whole sūrah. As has already been explained, the sūrah establishes this theme on a solid foundation, strengthened by a comprehensive explanation of the nature of Godhead, servitude to God and the links between them.

The approach adopted here, however, is different from the one we encountered earlier in the sūrah. Here, we find a story followed by comments, coupled with a number of inspiring elements. One element used here that deserves particular mention is an elaborate scene depicting our approaching deaths.

This long passage provides a vivid picture of the long procession of the faithful, beginning with the Prophet Noah and travelling down the ages until the time of the Prophet Muĥammad (peace be upon them both). Before this procession is shown, the nature of Godhead is outlined as instinctively perceived by a saintly servant of God, the Prophet Abraham (peace be upon him). We have a splendid scene of unperverted human nature seeking the true Lord, whose presence it clearly senses, although at the surface it comes face to face with distortions and misconceptions. It continues its search until it can formulate a proper and correct concept that corresponds to the true image it has deep down of its true Lord. From within it, it has strong proof of that concept which is more firmly founded than what is superficially apparent. This is outlined in the argument Abraham advances to refute his people’s theories, after he has been reassured that his new concept is the true one.

The sūrah continues with the long procession of the faithful, led by the noble prophets and messengers. As we look attentively at this procession, all concepts of polytheism and all the arguments of those who reject the truth are shown to be worthless. All the faithful across all ages are seen as constituting one nation and one community, the later generations of which follow the same guidance received by earlier generations. Thus, considerations of time, place, race, nationality, lineage or colour are seen to be of no value whatsoever. The tie that links all the faithful is the single faith preached by the noble prophets (peace be upon them all).

This is a splendid picture followed by a powerful commentary making it clear that whoever turns his back on God’s guidance shall find that all his deeds avail him nothing. People are required to follow the divine guidance outlined by the prophets who seek no wages for teaching their people. They only fulfil the mission entrusted to them by God.

This is followed by a denunciation of those who claim that God neither sent messengers nor vouchsafed revelations to any human being.

It denounces those who do not hold God in the position He deserves, because they claim, in effect, that He abandons people to their own devices. These are they who rely on their finite reason, influenced as it is by their desires and shortcomings, to come up with codes and concepts to implement in their lives. Needless to say, this does not fit with God’s Lordship, knowledge, wisdom, justice and grace. Indeed, all these attributes of Godhead require that He sends messengers to His servants and that He gives some of them revelations so that they guide mankind to their Lord and keep their nature pure from any influences that blind them to the truth. An example of this is the book revealed to Moses. Another example is the Qur’ān which endorses all past divine revelations.

As this long passage draws to a close, it denounces those who indulge in false fabrications, claiming that they receive revelations when they do not, or who claim that they are able to produce revelations similar to those God has given to His messengers. Some of the opponents of Islam have indeed made such claims: from receiving inspiration and revelation from God to claiming full prophethood.

The passage concludes with a picture of the unbelievers facing the moment of truth as death approaches them. “And now, indeed, you have come to Us individually, just as We created you in the first instance; and you have left behind all that We conferred on you. Nor do We see with you those intercessors of yours whom you had claimed to be partners in your affairs. Broken are the ties which bound you, and that which you have been asserting has failed you.” (Verse 94) It is a scene that sends fear into people’s hearts and shows the unbelievers’ humiliation as part of their punishment for rejecting the truth and concocting false fabrications.

Thus Abraham said to his father Azar: “Do you take idols for gods? I see that you and your people have obviously gone astray.” Thus did we give Abraham an insight into [God’s] mighty dominion over the heavens and the earth; so that he may become a firm believer. When the night drew its shadow over him, he saw a star; and he exclaimed:

“This is my Lord!” But when it set, he said: “I do not love things that set.” Then when he beheld the rising moon, he said: “This is my Lord!” But when it set, he said:

‘If my Lord does not guide me, I will most certainly be one of those who go astray.” Then when he beheld the sun rising, he said: “This is my Lord! This is the greatest of all!” But when it also set, he said: “My people, I disown all that you associate with God. I have turned my face with pure and complete devotion to Him who brought the heavens and the earth into being. I am not one of those who associate partners with God.” (Verses 74-9)

This is a splendid scene which the sūrah uses to portray healthy human nature initially rejecting all ignorant concepts of idolatry. To undistorted nature, idolatry is no more than an unfounded and totally unacceptable superstition. Rejecting it without hesitation, human nature begins to seek its true Lord with vigorous activity.

It has an innate feeling of the Lord, although it has no well-formulated concept of Him. Hence, it looks up to anything that presents itself as a possible manifestation of God. Soon it discovers that such an object cannot be the true Lord. It does not correspond to what is deeply implanted within human nature of the reality and nature of God and His attributes.

It then experiences the truth revealing itself and shining within. This gives man his greatest joy. He declares his unshakeable belief as he realizes the complete and total correspondence between his innate picture of the Lord and the reality he has consciously discovered. All this is shown in the splendid scene of Abraham and his search for his Lord. In a few short verses, the great experience of Abraham is outlined. As faith establishes its firm roots within him, he declares his belief, fearing no opposition or objection. He is not prepared to make any compromise with his father, family, clan or nation. Every believer must, then, adopt the same attitude as Abraham who faced up to his father and his people with undeniable firmness: “Thus Abraham said to his father Azar: ‘Do you take idols for gods? I see that you and your people have obviously gone astray.’“ (Verse 74)

This is the instinctive argument of nature voiced by Abraham who had not yet consciously recognized his true Lord. When human nature is free of deviation and perversion, it simply cannot accept that those idols worshipped by Abraham’s people were gods. It should be remembered here that the ancient Chaldeans, who lived in Iraq at that time, used to worship idols as well as the stars and planets. To Abraham, the deity to be worshipped, to whom people turn for help in all situations, and who has created all living things, cannot be an idol made of stone or wood. It is obvious that those idols cannot create, listen, respond or provide sustenance. Hence, they are not worth worshipping. Indeed, they cannot be considered as deities even if they are given the limited role of being intermediaries between the Lord of the universe and human beings. Such a set-up and practices are, then, all erroneous.

Abraham (peace be upon him) recognized this instinctively at the first instant.

Indeed, he provides a complete example of human nature as created by God: pure, and free of perversion. It confronts error and deviation with clarity and decisiveness, stating the whole truth, since the matter is one of faith: “Do you take idols for gods? I see that you and your people have obviously gone astray.” (Verse 74)

Abraham, the best natured of all people, forbearing, tolerant and fine-mannered, as we gather from his frequent descriptions in the Qur’ān, makes a clear and strong declaration to his father. It would have been expected that his attitude towards his father would be rather different but the question here is one of faith. This supersedes all ties of parenthood and the duties of a son towards his father. It simply overrules the dictates of parenthood and generosity. We should not forget that Abraham is the example that God orders Muslims to follow. This story is related here in the Qur’ān so that it should be followed by Muslims for all generations to come.

As he demonstrated such a fine, pure nature dedicated to the truth, Abraham deserved that God reveal to him some of the secrets of the universe and some of the pointers to the truth that He has placed everywhere around us. “Thus did we give Abraham an insight into [God’s] mighty dominion over the heavens and the earth; so that he may become a firm believer.” (Verse 75)

When Abraham demonstrated that he was not prepared to pervert his nature or becloud his vision, and that he was determined to reject falsehood and follow the truth, God showed him some aspects of the kingdom of the heavens and the earth.

He let him into some of the secrets of the universe, so that he could reflect on some of the great signs of the truth with which the world around us abounds. Thus, he would be able to make the correct linkage between his pure nature and the pointers to the right faith and guidance. This would then enable him to move from the stage of rejecting falsehood to the stage of conscious recognition of God, the true Lord.

This is indeed the proper line to be followed by human nature. It should demonstrate a consciousness unaffected by false ideas and an open mind which studies the miraculous working of God’s power. Such contemplation is certain to benefit by the lessons of what God has created in the universe and receive proper guidance from God as a result.

Let us follow this very interesting journey with Abraham’s pure nature. Easy and comfortable as it may appear, it is certainly a tough and demanding journey starting from the point of instinctive belief and ending with a conscious acceptance of faith. It is the sort of faith that initiates action, defining a task to fulfil and a law to implement. God does not abandon human beings or require them to achieve that degree of faith using their reason alone. He shows it to them, clearly outlined in the messages with which He sends His messengers. Thus, He makes the message, not human nature or intellect, the basis of their accountability and the determinant of their destiny. In this, His perfect knowledge of human nature works in conjunction with His justice and His grace.

We should remember that Abraham was God’s chosen friend, the father of the nation that includes all people who surrender themselves totally to God Almighty.

“When the night drew its shadow over him, he saw a star; and he exclaimed: ‘This is my Lord.” But when it set, he said: ‘I do not love things that set.’” (Verse 76) The sūrah portrays here an image of Abraham as he begins to have serious doubts and then rejects the idols worshipped by his community. He was fully preoccupied with the question of faith. As we read the Qur’ānic expression, `When the night drew its shadow over him’, we see the whole image rising before our eyes. It is as if the night covers Abraham alone, isolating him from all other beings, so that he remains alone with his thoughts and the issue that preoccupies him: “When the night drew its shadow over him, he saw a star; and he exclaimed: ‘This is my Lord.” (Verse 76)

As we have already said, his people worshipped the stars and planets as well as idols. As he despaired of recognizing his true Lord among those idols, he might have hoped to find Him among the other things which his people worshipped. He was certainly aware of the sort of beliefs his people entertained particularly the worship of stars. Nor was this the first time he saw a star. On this night, however, the star spoke to him in an entirely new fashion. The inspiration of the star was in line with Abraham’s preoccupations: “He said: ‘This is my Lord. “‘Its shining light and its elevation made the star more plausible to be the Lord than the idols worshipped on the ground. But he soon realized the error in his thinking: “But when it set, he said: I do not love things that set.’“ (Verse 76) The star, then, sets and can no longer be seen by ordinary creatures. Who, then, will take care of all these creatures when it sets?

Certainly the star cannot be the Lord, because the Lord is always present. This is the simple logic of nature. It cares nothing for theoretical hypotheses or questions of logic. It is simple and decisive. It expresses the instinctive, natural reaction: “I do not love things that set.” (Verse 76) The relationship that exists between nature and the Lord is one of love, and Abraham’s nature has no love for things that set. The deity that nature loves does not set at any time.

“Then when he beheld the rising moon, he said: ‘This is my Lord!’ But when it set, he said:

‘If my Lord does not guide me, I will most certainly be one of those who go astray.’“ (Verse 77) This is a very similar experience, as if Abraham has never seen the moon before, and does not know that his people worshipped the moon. To him on that particular night, it was something new: “He said: ‘This is my Lord.’“ Its light spreads all over the place: it is a beautiful light singling it out in the sky. Nevertheless, it sets, while the Lord, as Abraham knows Him instinctively through his unadulterated nature, does not set.

At this moment, Abraham realizes that he needs help from his true Lord, the existence of whom he feels in the depths of his soul. He loves his Lord although he has not yet recognized Him in his consciousness. Therefore, he feels he will remain astray unless his Lord helps him with His guidance and shows him the way. Hence, when he sees the moon setting, he says: “If my Lord does not guide me, I will most certainly be one of those who go astray.” (Verse 77)

Then when he beheld the sun rising, he said: “This is my Lord! This is the greatest of all!” But when it also set, he said: “My people, I disown all that you associate with God. I have turned my face with pure and complete devotion to Him who brought the heavens and the earth into being. I am not one of those who associate partners with God.” (Verses 78-9)

This is Abraham’s third experience with stars, and it is with the sun, the largest, brightest and hottest of visible stars. The sun rises and sets every day, but now it appears to Abraham as something brand new. He is searching for the Lord whom he can recognize with certainty and who can give him reassurance. After his long search, he feels that now he can make a decision: “This is my Lord! This is the greatest of all!” (Verse 78) But the sun also sets.

At this moment, everything becomes clear. Contact is made between pure nature and God, the true Lord. Light shines within his searching heart and spreads over the visible world and over man’s reason and consciousness. At this moment, Abraham finds his true Lord and realizes that there is complete identity between what he feels deep in his heart and his new, clear concept. He realizes that his Lord is not a bright planet, a rising moon or a shining sun. He is not one to be seen with the human eye or felt with other physical senses. He is the one recognized by man’s heart, nature, reason and consciousness all alike. He is the one seen everywhere in the universe, the creator of everything eyes behold, senses feel and intellects recognize.

At this point Abraham realizes that there can be no meeting point between him and his people while they continue to worship their false deities. With complete clarity, he dissociates himself from all that they worship and from their methods and philosophies. It should be remembered that they were not atheists who denied God completely, but were rather used to associating those false deities as partners with God. Abraham, on the other hand, turned to God alone. Thus, when the sun set, he said: “My people, I disown all that you associate with God. I have turned my face with pure and complete devotion to Him who brought the heavens and the earth into being. I am not one of those who associate partners with God.” (Verses 78-9)

This is a firm and decisive decision taken by Abraham who now turns with complete devotion to God, entertaining no hesitation or doubt. How can he do otherwise, when the identity is complete between what he feels deep in his heart and the conclusions he has arrived at after such a long and meaningful search?

Once again we see with our eyes the splendid scene of faith when it is clearly manifest, with established roots and shining over man’s whole being. Man is thus reassured, at ease with himself and with the universe around him. The full splendour of this scene comes to its climax in the verses that follow.

We witness the case of the Prophet Abraham as he realizes with all his consciousness the truth of his Lord. He has complete peace of mind as he feels that God has taken him by the hand to guide him to the straight path. His people come to him with their arguments about his declared belief in God’s oneness and to warn him against what their idols and deities might inflict on him: “His people argued with him. He said: Do you argue with me about God, when it is He who has given me guidance? I do not fear those beings you associate with Him, [for no evil can befall me] unless my Lord so wills. My Lord embraces all things within His knowledge; will you not, then, reflect? And why should I fear anything you worship side by side with Him, when you are not afraid of associating with God partners without His ever giving you any warrant? Which of the two parties has a better right to feel secure, if you happen to know?” (Verses 80-1)

When human nature departs from the right path, it goes astray, and then it is automatically led further astray. The angle between its line and the right path becomes wider and wider, to make any return far more difficult. Abraham’s people used to worship idols, planets and stars. They could not appreciate the great divide that separated them from Abraham after he had been helped by God and guided aright. In spite of the clear flimsiness of their concepts and beliefs, they came to him with their arguments.

Abraham, who could feel God within himself and in the universe around him, confronted them with decisiveness and reassurance: “Do you argue with me about God, when it is He who has given me guidance?” (Verse 80) He tells them that God Himself has helped him, opened his mind and shown him the right guidance. He has seen Him clearly, consciously in everything He has placed in the universe. How can they, then, argue with him about something he feels deep down within himself? The fact that God has guided him provides all the evidence and argument he needs.

“I do not fear those beings you associate with Him.” (Verse 80) This is both natural and logical. Having known God, what and whom would any person fear, when every power other than God’s is of no consequence? However, with his strong faith, Abraham does not make any final statement without attaching it to God’s free-will and perfect knowledge, “[for no evil can befall me] unless my Lord so wills. My Lord embraces all things within His knowledge.” (Verse 80) He, thus, entrusts himself to God’s care, reassured of His protection. He declares that he fears nothing whatsoever from their deities, since he knows that nothing befalls him except by God’s will and with God’s knowledge.

“And why should I fear anything you worship side by side with Him, when you are not afraid of associating with God partners without His ever giving you any warrant? Which of the two parties has a better right to feel secure, if you happen to know?” (Verse 81) This is the logic of a believer who has a true understanding of the truth to be found in the universe. If anyone should entertain fear, that person is certainly not Abraham who believes in God and follows His guidance. How could he fear deities that are powerless, no matter what they are, even though they may wear the mask of tyrannical powers? After all, compared to God’s power, theirs is insignificant. How could Abraham, then, fear such powerless deities while his people do not entertain fear as a result of having associated partners with God whom He has not sanctioned?

Which party has a stronger claim to security: those who believe in God’s oneness and reject the notion of Him having any partners, or a person who ascribes divinity to anything which has no power whatsoever? He tells them that they should answer him if they have any knowledge or true understanding.

But the answer is given by God who passes His verdict with absolute clarity: “ Those who believe and do not taint their faith with wrongdoing are the ones who will feel secure, as they follow the right path.” (Verse 82) Those who believe and submit themselves purely to God, associating with Him no partners whom they obey or worship, are the ones who deserve security and receive guidance.

“This was Our argument with which We furnished Abraham against his people. We raise whom We will, degree after degree.” (Verse 83) This was the argument with which God inspired Abraham to refute all his people’s arguments. He showed him how petty and worthless were their concepts and claims that their deities could harm him. It is clear that Abraham’s people did not deny God’s existence altogether, and did not deny that He had the ultimate power and authority in the universe. They only associated those partners with Him. Abraham confronted them with the fact that a person who submits himself totally to God does not fear anyone besides Him. On the other hand, a person who ascribes divinity to beings other than God is the one to experience fear. Thus, their arguments collapsed while Abraham’s argument was triumphant. Abraham was thus raised above his people in rank, faith, argument and position. God thus raises in rank whomever He wills, in accordance with His knowledge and wisdom: “Your Lord is Wise, All-Knowing.” (Verse 83)

Before we move on to the next verses in this passage, let us reflect on the sort of life led by the Prophet’s Companions as they were addressed by the Qur’ān. They certainly contemplated its meaning, appreciated its teachings and requirements, abiding by its instructions and committing themselves not to deviate from them. We cannot but admire their serious commitment which moulded their generation of believers in a way that enabled them to achieve, by God’s will, and in a very short period of time, heights that were superior to anything humanity had ever known.

A report quoted by al-Ţabarī on the authority of `Abdullāh ibn Mas`ūd, says:

“When this verse was revealed, speaking of Those who believe and do not taint their faith with wrongdoing’, the Prophet’s Companions felt down-hearted and wondered: who of us does not wrong himself? God’s Messenger told them: `It is not as you think.

This is a reference to what Luqmān said to his son: Do not associate partners with God; for, to associate partners with God is serious wrongdoing. 25

Al-Ţabarī also reports that after `Umar ibn al-Khaţţāb once read, `Those who believe and do not taint their faith with wrongdoing’, he was much alarmed. He went to Ubayy ibn Ka`b and asked him: “Who is safe after the revelation of this verse? Who of us does not wrong himself? Ubayy said: “May God forgive you. Have you not heard what God says: To associate partners with God is indeed serious wrongdoing. (31: 13) This verse means that true believers do not taint their faith by the association of partners with God”. 26

Al-Ţabarī also reports that a man said to Salmān, one of the Prophet’s Companions: “I am very scared by a Qur’ānic verse I read, saying: Those who believe and do not taint their faith with wrongdoing.” Salmān said: “It refers to associating partners with God.” The man said: “To hear this from you is far more welcome to me than having twice as much of everything I own.” 27

These incidents give us an idea of how those people treated the Qur’ān very seriously. They took it as direct commandments which must be implemented and as a final judgement that could not be contested. If they felt that their limited ability could not cope with what was assigned to them, they were scared lest they should be held accountable for it. Their worry would not quieten until they were reassured by God and His Messenger. In their attitude we also recognize the nature of those people whom God has used to accomplish His will in human life.

The sūrah goes on to provide us with a glimpse of the procession of the faithful, led by the noble messengers, from the time of Noah and Abraham to the last of all prophets and messengers, Muĥammad (peace be upon them all). This procession is shown to be continuous, uninterrupted, particularly since the time of Abraham and the prophets among his offspring. Those prophets are not given here in chronological order, which is the case elsewhere in the Qur’ān, because it is the fact that the procession has been a continuous one that is given importance here, not its historical order.

We bestowed on him Isaac and Jacob, and We guided each of them as We had guided Noah before them. Among his offspring were [the Prophets] David, Solomon, Job, Joseph, Moses and Aaron. Thus do We reward those who do good. And Zachariah, John, Jesus and Elijah; who were all righteous. And Ishmael, Elisha, Jonah and Lot.

Every one of them did We favour above all people. And [We exalted likewise] some of their forefathers, their offspring and their brethren. We chose them and guided them to a straight path. Such is God’s guidance; He bestows it on whomever He wills of His servants. Had they associated partners with Him, in vain would certainly have been all that they ever did. On these did We bestow revelation, wisdom and prophethood. If this generation were to deny this truth, We have certainly entrusted it to others who will never deny it; those are the ones whom God has guided. Follow, then, their guidance, (and] say: ‘No reward do I ask of you for this. It is but an admonition to all mankind.’“ (Verses 84-90)

These verses mention altogether seventeen messengers and prophets in addition to Noah and Abraham. There is also a reference to others among `their forefathers, offspring and brethren’. The verses which name these prophets are concluded with the comments, “Thus do We reward those who do good.” (Verse 84) “Every one of them did We favour above all people.” (Verse 86) “We chose them and guided them to a straight path.” (Verse 87) All these comments endorse the nobility of this group of honourable prophets and the fact that they have been chosen by God and have been guided to the right path. All this, however, is made by way of an introduction to the three statements that follow.

“Such is God’s guidance; He bestows it on whomever He wills of His servants. Had they associated partners with Him, in vain would certainly have been all that they ever did.” (Verse 88) This first statement limits the sources of guidance in this world to what has been preached by God’s messengers. The part of which we are absolutely certain and which we must follow is the Qur’ān, the single source which God Himself declares to be His guidance, and to which He guides whomever He wills of His servants. If those guided human beings deviate from the path of believing in God’s oneness and change the source from which they receive their guidance, associating partners with God, in faith or worship, then they will see all their labours go to waste. The Arabic expression draws on an image of cattle grazing in a poisoned area:

their bellies swell and then they die. This is the linguistic association of the expression used here for the wasting of their labours.

“On these did We bestow revelation, wisdom and prophethood. If this generation were to deny this truth, We have certainly entrusted it to others who will never deny it.” (Verse 89)

The first statement defines the source of guidance, limiting it to what has been given to God’s messengers and conveyed by them. The second statement makes it clear that those messengers mentioned in the preceding verses were the ones to whom God has given the Book, wisdom, authority and prophethood. The Arabic word used for wisdom in this context also connotes power and authority. Both aspects are acceptable within the context of this verse. Some of these messengers were given scriptures, such as the Torah given to Moses, the Psalms given to David and the Gospel given to Jesus. Others were given power, such as David and Solomon. All of them were given authority in the sense that their revelations detailed God’s verdict, and the religion they preached outlined God’s authority over their hearts and all affairs. God has sent His messengers to be obeyed and revealed His book to be implemented, as clearly stated in other verses.

All these prophets and messengers were also given wisdom and prophethood.

They have been entrusted with God’s message: to convey it to mankind and to supervise its implementation. If the Arab idolaters deny it, God has no need of them.

Those prophets and the people who have followed them and believed in them are more than sufficient. This is an old fact that had established its roots and spread them wide. It is a long procession that continues uninterrupted. The same message has been conveyed by one messenger after another, accepted by those whom God has guided, knowing that they deserve His guidance.

This statement gives reassurance to the believers, although they may be few in number. Their community does not stand alone, isolated. It forms a branch of a huge tree with some roots and branches reaching to the sky. They are a group forming part of an honourable and noble procession that enjoys God’s guidance. Every individual believer, everywhere on earth and in every generation is strong indeed and enjoys a noble position. He belongs to a community of believers that has continued for countless generations throughout human history.

“Those are the ones whom God has guided. Follow, then, their guidance, [and] say: No reward do I ask of you for this. It is but an admonition to all mankind.” (Verse 90) Those noble leaders of the procession of faith are the ones who have been given God’s guidance. What they received from God provides an example to be followed by God’s Messenger, the Prophet Muĥammad, and those who follow him. He should follow only that guidance and submit only to its ruling. It is the only guidance which he preaches. As he does so, he says to those who are called on to believe in it: “No reward do I ask of you for this. It is but an admonition to all mankind.” (Verse 90) It is not the monopoly of any community, race or generation. It is God’s guidance given to mankind in all ages and generations. The Messenger seeks no reward for his effort.

His reward comes only from God.

The sūrah continues with the theme of God’s messengers and their messages, and denounces those who deny the divine messages, describing them as having no true understanding of God, His wisdom, grace and justice. It states that the final message follows the same pattern of earlier messages, and that the Qur’ān, the last of the Books revealed by God, endorses earlier scriptures. All this fits beautifully with the procession of the faithful, led by the noble prophets, which was the subject matter of the preceding verses.

“No true understanding of God have they when they say: ‘God has never revealed anything to any human being.’ Say: Who, then, revealed the Book which Moses brought to people as a light and a guidance? You transcribe it on sheets to show around, while you suppress much. You have been taught [by it] what neither you nor your forefathers had ever known. Say: God, and leave them to their play and foolish chatter. This is a blessed book which We have revealed, confirming what came before it, that you may warn the Mother City and all who dwell around it. Those who believe in the life to come do believe in it, and they are ever- mindful of their prayers.” (Verses 91-2)

The unbelievers used to stubbornly argue that God had never sent a human messenger, nor had he ever revealed anything to a human being. They maintained this in spite of the fact that there lived alongside them in the Arabian Peninsula a number of Jewish communities. The Arab idolaters did not deny that the Jews had a revealed book or that the Torah was sent down to Moses (peace be upon him). Those Arabs made this argument in the midst of their stubborn refusal to accept the message given to the Prophet Muĥammad (peace be upon him). Hence, the Qur’ān denounces their claims and reminds them of Moses’s scriptures.

“No true understanding of God have they when they say: ‘God has never revealed anything to any human being.’“ (Verse 91) This claim by the ignorant unbelievers in Makkah is reiterated by unbelievers in every period of history. It is even reiterated nowadays by those who claim that religions where invented by human beings and that they developed and became more sophisticated with the progress of human civilization. Such people make no distinction between man-made ideologies, such as idolatrous and pagan beliefs past and contemporary, which are indeed influenced by the stage of progress of their adherents, and divine religions preached by God’s messengers. They ignore the fact that the main principles of these divine religions are the same, and that they are elaborated by every messenger. In each case, the divine religion was accepted by a community of believers and rejected by other people. As time passed, deviation occurred and distortion crept in. Thus, people reverted to their days of ignorance, awaiting the appearance of a new messenger to preach the divine faith.

This claim is reiterated in all ages by people who do not have any clear and true understanding of God and who are blind to God’s grace, mercy and justice. They may say, as the Arabs at the time of the Prophet used to say, that God would not send a human messenger. Had He willed to send anyone, He would have chosen an angel for a messenger. Or they may say that the creator of this vast and great universe would not pay any attention to man, an insignificant creature in an exceedingly small planet called earth, to the extent of sending him messengers and revelations to guide him in his small world. This view was advanced by some philosophers in the past as also in modern times. Or they may say with the atheists that there is neither God nor a message to be revealed to anyone. They claim all this is the product of human fancies to enable some people to deceive others using the guise of religion.

All this betrays a shameful lack of understanding of God: His justice, mercy, wisdom, knowledge and grace. For it does not fit with God’s grace to abandon man completely, when it is God who has created him and who knows his abilities and weaknesses. When it is God who knows his need for a proper standard by which to evaluate his concepts, notions, views, actions, traditions and systems, in order to choose what is right of all these and abandon what is bad or false. God also knows that the human mind is subjected to enormous pressures from a whole host of desires, whims and ambitions. Besides, man has been placed in charge of the earth, which God has made subservient to him. It is not his task to formulate an absolute concept of the universe or the essential principles of life. This is part of the domain of faith which God gives him so that he can formulate a proper concept of life and existence.

God does not abandon man to his own reason. Nor does He make his guidance to the truth dependent only on what He has planted in human nature of an innate yearning to know the true Lord. He does not leave him to reflect only on the fact that in times of great distress and hardship, man turns instinctively to God for help.

Human nature may become distorted by internal and external pressures, and by the great variety of temptations. Therefore, God provides human beings with His revelations and sends them His messengers to put their nature back on a straight course and to keep their minds on the right track. It is part of the task assigned to God’s messengers that they should remove all traces of distortion and delusion that may creep into human nature, whether of internal or external origin.

This is indeed what fits with God’s grace, mercy, justice, wisdom and knowledge.

He would not have abandoned human beings after having created them. Nor would He hold them to account on the Day of Judgement without first sending them a messenger: “We would not have punished (people) without first sending (them) a messenger.” (17: 15) Hence, a true understanding of God requires an acceptance that He has sent messengers to save mankind from a multitude of philosophies and pressures so that the mind remains free to contemplate and evaluate. It also requires that we believe that those messengers have been given the method of advocating faith and that some of them have been given scriptures to be maintained by their people for a period of time, as is the case with the scriptures of Moses, David and Jesus, or maintained for all time, as in the case of the Qur’ān.

Since the message of Moses and the people of earlier scriptures were known to the Arabs, God instructs His Messenger, Muĥammad (peace be upon him), to confront the unbelievers who denied revelation altogether with these facts. Thus, he asks them: “Who, then, revealed the Book which Moses brought to people as a light and a guidance? You transcribe it on sheets to show around, while you suppress much. You have been taught [by it] what neither you nor your forefathers had ever known.” (Verse 91)

One interpretation suggests that this particular verse was revealed in Madinah and was addressed to the Jews. Another interpretation, which the present author prefers,28 maintains that this verse was, like the rest of the sūrah, revealed in Makkah.

It addresses the unbelievers among the Arabs, telling them how the Jews used to play games with the Torah, showing only certain parts of it, which endorsed their treacherous methods and allowed them to change divine rulings. They suppressed much which censured their behaviour. The Arabs knew only a little of that, but God has told them in the Qur’ān much of what they did not know. Although this reference is made in the form of an address, another authentically reported reading of it makes it in the form of a reported speech, which endorses the view we prefer.

Thus, the Prophet is instructed to ask the Arabs: “Who revealed the Book which Moses brought to people as a light and a guidance?” The Jews show of it only some parts but suppress others in order to achieve their own selfish ends. The Prophet is further instructed to remind them that God has taught them much that they did not know. It behoves them, then, to show their gratitude to God for revealing the Qur’ān, not to deny its truth by claiming that God has not sent down any revelations to His messengers.

They have not been given a chance to answer the question. God instructs His messenger to put a decisive end to this argument, in order not to allow it to become protracted. “Say: ‘God, and leave them to their play and foolish chatter.’” (Verse 91) It is God who has revealed it. The Prophet is instructed not to pay any attention to their arguments, described here as play and foolish chatter. This description implies a contemptuous look at their arguments and a serious threat. When foolishness is carried so far as to cause people to make such claims, the appropriate course of action is to make a final and decisive statement that leaves no room for any further argument.

The sūrah now speaks of the new Book, the Qur’ān, whose revelation the unbelievers continue to deny. They are told that it is only a stage in a continuing chain. It is no new invention, but only one of the books God has revealed to His chosen messengers.

This is a blessed book which We have revealed, confirming what came before it, that you may warn the Mother City and all who dwell around it. Those who believe in the life to come do believe in it, and they are ever-mindful of their prayers. (Verse 92)

That God should send messengers and give them revelations and scriptures is one of the laws He has set in this world. The new Book is blessed indeed, as God describes. It is blessed in its origin, since God has given it His blessings when He revealed it. It is also blessed in its destination, as it is engraved on Muĥammad’s pure, large and noble heart. Furthermore, it is blessed in its size and contents.

Compared to voluminous works written by human beings, it comprises a small number of pages; but its inspiration, impact, directives and meaning are far superior to those contained in scores of those books, each one of which is several times its size.

A person who has been preoccupied with the art of expression and dealt with the relationship between words and meanings is better able to appreciate the fact that the Qur’ān, with its unique style, is blessed. It is simply impossible that human beings could express all the meanings, concepts and inspiration of the Qur’ān in a work which is a great many times its size. Many a single verse includes the meanings, facts and concepts that make it quotable in a variety of situations and for numerous purposes. This is a unique quality of the Qur’ān which has no parallel in the works of human beings.

The Qur’ān is also blessed in its effect. It addresses human nature and man as a whole, in a way which is remarkable, direct and gentle. It puts its facts before human nature in every direction, taking care of all its aspects. Its effect on it cannot be matched by the effect of anything else. The fact remains that it enjoys the authority of God. No other speech enjoys a similar authority.

We are constrained to go any further in describing the blessings of this Book.

Whatever we say remains far short of the fact that God Himself describes it as a blessed Book. This is indeed the truth.

The next quality of the Qur’ān mentioned in this verse is that it confirms “what came before it”. It confirms all that has been revealed by God in its original, undistorted form. This confirmation is based on the fact that all those revelations established the basic truth about the question of faith. Apart from this, God has given every nation its own code and constitution within the framework of the basic belief in Him.

Those who write about Islam saying that it is the first religion to preach the whole faith of God’s oneness, or the complete concept of the message and the Messenger, or the resurrection, reckoning and reward in the life to come, do so in an attempt to praise Islam. Yet these people do not read the Qur’ān. Had they read it carefully, they would have realized that God Himself states that all His messengers (peace be upon them all) preached the message of His absolute oneness, and that their messages, in all their forms, admitted no form or trace of polytheism whatsoever. All of them informed their communities, and mankind at large, that a messenger is a human being, like them.

He has no power to bring benefit or cause harm to them, or even to himself. He does not know what God has not informed mankind about, and cannot increase or reduce what God chooses to give to any one of His servants. They all warned their peoples about the resurrection and the life to come as well as the accountability, reward and punishment. The basic concept of faith, based on complete submission to God, has been preached by every messenger. The last message, the Qur’ān, confirms the Books revealed before it.

Those writers think that they are giving Islam a higher position when they claim that it is the most developed monotheistic faith. In this they are greatly influenced by European culture which claims that the human faith, including divine religions, have evolved and progressed in parallel with the evolution and progress of human communities. However, it is not permissible to defend Islam by undermining its fundamental concept, stated in the Qur’ān. Writers and readers alike should be cautious of such pitfalls.

The purpose of revealing this last message is so that the Prophet (peace be upon him) can use it to warn the people of Makkah, the Mother City, and its neighbouring areas: “That you may warn the Mother City and all who dwell around it.” (Verse 92)

Makkah was called the Mother City because it is honoured by the first house ever to be built for mankind where they worship God alone, associating no partners with Him; a sanctuary where everyone enjoys peace. It is from that House that the universal call to every human being on earth was announced. It was never previously so universal. It is to that House that believers go on pilgrimage declaring their submission to God and honouring the House which is the birthplace of His call.

Some Orientalists who are hostile to Islam try to twist the meaning of this Qur’ānic statement in order to assert that the Islamic call was meant only for the people of Makkah and its surrounding area. They single out this statement to claim that in the early period, Muĥammad (peace be upon him) did not intend to address his message to anyone other than the people of Makkah and a few nearby towns.

They claim that his ambition could not go beyond this area. They further say that he only broadened his scope to include the whole Arabian Peninsula, and then to carry it further, as a result of certain coincidences which he could not have envisaged at the outset. These coincidences only came about as a consequence of his migration to Madinah, where he established his state. All these claims are lies. In the Qur’ānic sūrahs revealed at Makkah, in the early period of Islam, we read statements addressed by God (limitless is He in His glory) to His Messenger asserting that his message is addressed to all mankind: “We have sent you forth but as a blessing to mankind.” (21: 107) “We have sent you forth to all mankind, so that you may give them good news and forewarn them.” (34: 28) When these verses were revealed, the Islamic call was still confined to small enclaves in Makkah where its advocates endured much persecution.

“Those who believe in the life to come do believe in it, and they are ever-mindful of their prayers.” (Verse 92) It is true that those who believe in the life to come, when people will have to account for their deeds and be rewarded or punished for them, also believe that God will no doubt send to mankind a messenger to convey to them His revelations. They have no problem in believing in this messenger. Indeed, they are inclined to believe in him.

Because they believe in the life to come and in the Qur’ān, they are always mindful of their prayer, so that they continue to maintain a close link with God and continue to demonstrate their obedience to Him. This is, then, all a part of human nature.

When we believe in the hereafter, we accept that this Book, the Qur’ān, is revealed by God and we are keen to obey Him in order to enhance our closeness with Him. We need only to look at different types of human beings to be sure that all this is absolutely true.

The last two verses in this long passage portray a very vivid image of those wrongdoers, i.e. the unbelievers, who fabricate falsehood against God. Some of them go as far as to make blatantly false claims that they receive revelations from on high or that they can produce something similar to the Qur’ān. They are painted here when they are actually in the throes of death, with the angels coming to them, hands outstretched, to inflict their punishment, requiring them to yield up their souls. They face such a strong reproach when they leave everything behind them.

Who could be more wicked than one who invents a falsehood about God, or says: “This has been revealed to me”, when nothing has been revealed to him? Or one who says, `I can reveal the like of what God has revealed”? If you could but see the wrongdoers when they are in the throes of death and the angels stretch out their hands [and say]:

“Give up your souls!” Today you shall be rewarded with a humiliating punishment for having attributed to God something that is untrue and, in your arrogance, scorned His revelations. And now, indeed, you have come to Us individually, just as We created you in the first instance; and you have left behind all that We conferred on you. Nor do We see with you those intercessors of yours whom you had claimed to be partners in your affairs. Broken are the ties which bound you, and that which you have been asserting has failed you. (Verses 93-4)

A number of scholars like Qatādah and Ibn `Abbās say that the first verse refers to Musaylamah, the Liar, his wife Sajāĥ bint al-Ĥārith and al-Aswad al-`Ansī. All three made claims during the Prophet’s lifetime that they themselves were also prophets and that they received revelations from God. Another report attributed to Ibn `Abbās suggests that the one who boasted that he would reveal something similar to God’s revelations, or said that he received revelations himself, was Abdullāh ibn Sa`d ibn Abī Sarĥ. He had embraced Islam and the Prophet used to ask him to write down Qur’ānic revelations as he received them. He was once called in by the Prophet to write down some verses which are included in Sūrah 23, The Believers. `Indeed, We create man out of the essence of clay, then We place him, a living germ, in a safe enclosure.

Then We create out of this living germ a clot of congealed blood, and out of the clot We create an embryonic lump. Then We create within the embryonic lump bones, then We clothe the bones with flesh. We then bring this into being as another creation. Exalted be God, the best of creators.” (23: 12-14) When the Prophet dictated these verses, up to the phrase, “We then bring this into being as another creation”, `Abdullāh marvelled at the details given in the Qur’ān about the creation of men. He said, “Exalted be God, the best of creators.” The Prophet said to him: “This is exactly what has been revealed to me.” This stirred up doubts in `Abdullāh’s mind. He thought: “If Muĥammad was truthful, I have received the same revelations, but if he was a liar, I have said the same as he did.” He turned away from Islam and rejoined the unbelievers.

According to this report, it is to him that reference is made by the sentence, “Or one who says, I can reveal the like of what God has revealed.’“ (Verse 93)

The scene painted here of the punishment administered to those wrongdoers, i.e.

the idolaters, fills us with awe and fear. The wrongdoers are shown when they are in the throes of death, totally overwhelmed, and angels stretching their hands out to punish them. They demand that they yield up their souls and reproach them for their misdeeds: “If you could but see the wrongdoers when they are in the throes of death and the angels stretch out their hands [and say]: ‘Give up your souls!’ Today you shall be rewarded with a humiliating punishment for having attributed to God something that is untrue and, in your arrogance, scorned His revelations.” (Verse 93) The humiliating punishment is a fitting reward for arrogance, and the public reproach answers their falsehood, which they invent against God. All this imparts to the scene shades of total misery and depression.

This is followed by a strong rebuke by God Himself about whom they asserted their fabrications. They stand in front of Him in a position of total misery: “And now, indeed, you have come to Us individually, just as We created you in the first instance.” (Verse 94)

You have nothing except your own selves, and you come as individuals, each one for himself. That is how you face your Lord, just as He created you: each is born alone, naked, helpless. You have left behind everything you have had; everybody else has deserted you; you have no power or authority over anything God had given to you: “You have left behind all that We conferred on you.” (Verse 94) All your wealth, children, prestige, position and power you have left behind because you could not bring them with you, even if you had so wished.

“Nor do We see with you those intercessors of yours whom you had claimed to be partners in your affairs.” (Verse 94) You used to claim that those beings would intercede on your behalf anytime you go through a hardship. You used to assign to them a portion of your lives and a share of your wealth, claiming that they would intercede for you with God. This is similar to their claim in defence of their idolatrous practices, when they said: “We only worship these (idols) so that they may bring us closer to God.” These assumed intercessors may take different shapes and forms.

They may be human, such as priests and people of power and authority, or they may be statues of stone, idols, jinn, angels, planets or indeed any being, which symbolized their gods. Yet they even went further than this, assigning to these beings a share of their lives, wealth and offspring, as will be explained later in this sūrah. (Verses 136- 9)

Now that they have come to their Lord individually, each on his or her own, they are asked where have those partners and intercessors gone? The answer is given in the Qur’ānic verse in these terms: “Broken are the ties which bound you.” (Verse 94)

Every link, and every tie has been broken. There is no longer anything to group them together in any way or form. “And that which you have been asserting has failed you.” (Verse 94) They used to make all sorts of assertions, including what they maintained about those beings whom they claimed to be partners with God or whom they alleged to be able to intercede with God. All these claims are now proven false. All trust they had put in anyone or anything has failed them. They are totally powerless.

This scene violently shakes the human heart as it holds out a vivid and awesome image, imparting its overtones to us so that we are able to contemplate its powerful message. This is just one example of the inimitable style of the Qur’ān.