In the Shade of the Qur'an by Sayyid Qutb

With this passage we begin discussion of the great issue treated in the remainder of this sūrah. The groundwork for this discussion has been prepared throughout the sūrah, including the discussion of major faith concepts. Further preparation is given in the first two verses of this passage which speak of the continuing battle launched against every prophet by the evil ones among human beings and the jinn, and how this battle is resolved. The preparation may also be seen in earlier references to the rules that govern divine guidance and how people react to it. Now the sūrah dwells on the issue of what is lawful or forbidden of slaughtered animals, and whether God’s name is invoked at the time of their slaughter or not. This theme reiterates the basic Islamic concept acknowledging God’s absolute authority over everything in the universe, and His unquestionable sovereignty and right to legislate. Human beings are denied any share of this authority and sovereignty. Within the framework of this concept, every violation, large or small, acquires the same degree of importance. A ruling may relate to a very simple issue such as the definition of which slaughtered animals to eat from, or it may be very serious, relating to the state, the system of government and social relations. Within the light of the basic principle, both equally concern the recognition or rejection of God’s absolute authority and His Lordship over the universe.

The Qur’ān emphasizes this principle on every occasion. It is reiterated when any new legislation is outlined. This is because this principle is central to faith and submission to God. Once this principle is settled, what remains is its implementation in matters of detail.

We will see in this passage, and in the rest of the sūrah, that this principle is repeated in various ways, as the sūrah refers to some of the laws and traditions of pre-Islamic society. The relationship between these laws and traditions on the one hand and a rejection of Islam on the other is made clear by virtue of the fact that their enactment and practice is possible only when Godhead is attributed to an entity other than God Almighty. Hence, the Qur’ān launches a sustained attack on them, using different ways and methods, but always linking its campaign to the basic issue of faith and submission to God alone.

The first two verses complement the passage discussed in the previous chapter.

They also serve as a prelude to the important issues that relate to authority, law and sovereignty which take up the remaining part of this sūrah.

Thus We have set up against every prophet enemies: the evil ones among human beings and the jinn, who inspire each other with varnished and deluding falsehood.

Had your Lord willed otherwise, they would not have done it. Therefore, leave them to their own inventions, so that the hearts of those who do not believe in the life to come may be inclined to what they say and, being pleased with it, persist in their erring ways. (Verses 112-13)

The first word here reminds us that God has ruled that those unbelievers who demand miracles in order to believe and who turn away from the pointers to faith which are present everywhere around them do not actually ever come to accept the faith, even though they may be shown every miracle they can possibly imagine. By God’s same free-will, He has assigned to every prophet enemies who are the evil ones among human beings and the jinn. Those evil ones inspire each other with varnished falsehoods, half-truths and delusive whispers in order to resist God’s guidance and combat His messengers. It is God’s will also that those who do not believe in the hereafter shall listen attentively to such deceptive falsehood and half- truths and be pleased with what they hear. This enables them to continue with their opposition to God’s messengers and the truth they preach, endeavouring to spread corruption on earth.

All this occurs as God has determined and according to His freewill. Had he willed otherwise, they would not have done so. His will is accomplished in the manner which pleases Him, leading to different results. In a nutshell, nothing of what happens in the universe comes about as mere coincidence, or through human power or authority. When we realize that everything that takes place on earth actually happens according to God’s will, including the unabating fight between truth and falsehood, God’s messengers and evil forces, then we should try to understand God’s purpose in so letting it take place: “Thus We have set up against every prophet enemies: the evil ones among human beings and the jinn, who inspire each other with varnished and deluding falsehood.” (Verse 112)

It was God’s will and planning that every prophet faced enemies, and that those enemies were the evil ones among the human race and jinn. The Arabic term used here for `the evil ones’ is ‘satans’. From a linguistic point of view, to be a satan is to rebel, to follow every error and to give oneself up completely to evil. This can be true of human beings as well as the jinn. If such rebellion and dedication to evil by anyone from the jinn makes him a satan, the same title is given to any human being who does likewise. Indeed, this description can be applied to an uncontrollable animal that causes endless harm. It is said in Arabic: “The black dog is a Satan.” Those satans, be they human or jinn, whom God has made enemies to every prophet, deceive one another by falsehood that is given a bright and unreal glitter.

Thus, they urge one another to continue in their rebellion, evil and disobedience to God. Evil human beings are easily identifiable; and their work is familiar.

All the different patterns of their hostility towards prophets, the truth they preach and to the believers who follow them are well known. The satans among the jinn, and indeed all the jinn, are creatures about whom we know only what God, who knows all, has chosen to tell us. In principle, we accept without hesitation what God has told us about the existence of creatures other than man and the living species known to man. We accept God’s statement as it is, within the limits He has set for it.

Those who claim to follow a scientific approach and who use this in order to deny what God has stated in this regard do not base their argument on any solid foundation. They do not claim that their knowledge is aware of every type of living species on this planet, let alone what exists on other planets. All that human science can assume is that the type of life which exists on earth may or may not exist on other planets and stars. Even if these assumptions prove to be true, they cannot preclude the possibility that other types of life and beings may inhabit other parts of the universe which remain totally unknown to man. Therefore, it is far too arrogant for anyone to deny the existence of such a living world on the basis of human knowledge or science.

The nature of the jinn, some of whom like Iblīs and his offspring give themselves up totally to evil, remains unknown to us except in as far as God tells us in the Qur’ān and His Messenger in the ĥadīth. On the basis of these accurate statements we know that the jinn have been created out of fire and that they are able to live on the face of the earth, inside it or even outside it. They can move much more swiftly than human beings. They include some who are good believers and some who reject the faith totally. They can see human beings, while human beings cannot see them in their original form. This is not surprising, because there are numerous species that see man while man does not see them. We know also that satans have access to human beings and that they tempt them to stray. We do not know how this is done, but we know that these satans have no power over true believers. A Satan constantly remains with a believer: when the believer remembers God, the satan shrinks and disappears, but when the believer is absorbed with worldly matters, the satan tries to tempt him. All satanic scheming is hollow and weak if the believer continues to remind himself of God. The jinn will also be resurrected at the same time as human beings, and all will be held to account. The jinn will either be rewarded with heaven or punished in hell, in the same way as human beings. Compared to angels, the jinn are very weak and powerless.

From this verse we learn that God has set up enemies for every prophet from among the evil ones, human and jinn alike. Had it been God’s will, they would have done nothing of this. They would not have rebelled, given themselves up to evil, fought against the prophets, harmed the believers and tried to turn people away from God’s path. God could have compelled them to follow His guidance, or made it easy for them to follow it, should they have shown the inclination to do so.

Furthermore, He could have made them totally incapable of standing up to the prophets and the believers. He has, however, left them this measure of free choice, and enabled them to cause His servants harm in order to test them. Likewise, He tests His enemies by the choice He has given them. They certainly can cause no servant of God any harm beyond what God has willed. “Had your Lord willed otherwise, they would not have done it.” (Verse 112)

What conclusions can we draw from the statements made in this verse? The first is that those who are hostile to every prophet and who try to cause harm to those who follow the prophets are evil whether they belong to the human race or to the jinn.

They all work for the same end. Some of them may deceive others, but they all rebel against God’s guidance, follow evil ways and maintain their hostility towards the believers.

Second, these devils cannot do any of this through any inherent ability of their own. They are subject to God’s will. He uses them to test those who believe in Him for a definite purpose of His own. He puts the believers to such a test so that they may show how determined they are to defend the truth entrusted to them. He also wants their hearts to be purged of anything that is unacceptable to Him. When they come through the test with their heads raised high, He stops their enemies from harming them any further. These enemies, who are indeed God’s own enemies, find themselves powerless, humiliated, shouldering their heavy burdens and lacking the support of others.

Third, it is God’s wisdom that has allowed these evil ones to give themselves up totally to evil. God tests them within the limits of the ability and choice He has allowed them, and He leaves them, for a while at least, with some ability to harm the believers. By the same process, He tests believers so that they show their perseverance and dedication to the cause of the truth they serve. When falsehood seems to have complete power over them, are they able to show that they have completely dedicated themselves to God and that they are willing to sacrifice their all for His cause? Those who persevere in times of both hardship and ease can thus distinguish themselves. All this is part of God’s purpose. Otherwise, He is always able to prevent anything from happening.

Lastly, those devils, be they human or jinn, and the scheming and harm they cause are not to be given any great importance. They have no independent power of their own. Indeed, they cannot exceed the limits God has allowed them. When a believer realizes that it is his Lord who has all the power and who determines everything according to a definite measure, he should look down upon the devils who set themselves up in hostility to Him whatever power and authority they claim to command. Hence, the divine instruction to God’s Messenger (peace be upon him):

“Therefore, leave them to their own inventions.” (Verse 112) Let them do whatever they want, because I, the Lord of the universe, am able to smite them whenever I wish.

Their retribution is kept in store for them.

There is another purpose for this enmity, which differs from testing both the believers and the evil ones. This is stated clearly in the second verse in this passage:

“So that the hearts of those who do not believe in the life to come may be inclined to what they say and, being pleased with it, persist in their erring ways.” (Verse 113) This means that those who do not believe in the hereafter will listen to such glittering and deluding falsehood. Such people attach all importance to the life of this world. As they see the devils standing up to every prophet, inflicting harm and hardship on their followers and deluding one another with sweet words and deceptive action, they are ready to follow these devils wherever they lead them. They admire their power, unreal as it is, and they are impressed by their deception. They thus commit sin and error, and indulge in disobedience and corruption.

This is also something that God has willed and has allowed to happen because of what it involves of testing people. Thus, everyone has a chance to prove himself, do what he likes and earn his reward or punishment in all fairness. Human life is thus maintained, the truth is shown distinctly, and goodness is identified through perseverance in times of hardship. The evil ones will shoulder all their burdens on the Day of Judgement. Everything takes place in accordance with God’s will whether it is a matter that relates to God’s enemies or to His obedient servants.

The scene painted in the Qur’ān showing the battle between the evil ones, human and jinn, on the one side and the prophets and their followers on the other, as well as God’s overpowering will, is certainly worth contemplating. It is a battle in which the universal forces of evil combine, with determined cooperation and coordination, to achieve a definite objective. Their uniting force is their enmity to the truth, which is represented by the messages God has sent down through His prophets. To achieve their objective, they have a well-defined plan in which they employ specific methods:

they “inspire each other with varnished and deluding falsehood.” (Verse 112) They supply one another with the means of temptation, and at the same time they try to cause one another to yield to temptation. This phenomenon applies to every evil force which aims to suppress the truth and subdue its advocates. The evil ones cooperate among themselves and they help one another to persist in error. They never try to guide one another to the truth. Indeed, they always counsel each other to persist with their hostility to the truth.

But nothing of this scheming is free of restraints. It remains within the realm of God’s will. The evil ones cannot accomplish any part of it beyond the extent that God’s will allows. Great and overpowering as their scheming may seem, mustering the combined forces of evil, it remains constrained, unable to have a free rein. It cannot help anyone, nor can it escape questioning or being held to account. Indeed, dictators and tyrants try to convince their subjects that they are not accountable to anyone so that their subjects remain submissive towards them. This, however, is false. These tyrants’ will and power are indeed subject to God’s will and can operate only within the limits God has allowed them. They cannot cause any of God’s servants any harm except within the limits God has allowed them in order to test that servant. Eventually, all power belongs to God.

The advocates of the truth are well advised to look carefully at the scene which portrays the evil ones working together to carry out a unified plan, so that they can realize the nature of that plan and its method. They also should contemplate that scene which portrays God’s controlling power and His overpowering will because this should give them confidence and reassurance. They should always look up to God’s will, which cannot be resisted, and His authority to which the whole universe submits. When they do so, they will not care for what the evil ones desire. The believers will then be able to continue along the way God has chosen for them. They continue to establish the truth in their everyday life after having established it in their hearts. The hostility of the evil ones does not worry them, because they leave it all to God who will certainly take care of it: “Had your Lord willed otherwise, they would not have done it. Therefore, leave them to their own inventions.” (Verse 112)

The passage then emphasizes once more that the authority to legislate in all matters that relate to human life belongs to God alone. This is preliminary to stating that it is God who determines which slaughtered animals are lawful to eat and which are forbidden. Those who associate partners with God often exercise this authority in blatant aggression against God and His sovereignty. We note that a long prelude is included here before the issue is clearly tackled: “Am Ito seek for judge anyone other than God, when it is He who has revealed the Book to you, clearly spelling out the truth.

Those to whom We previously gave revelations know that it is the truth revealed by your Lord. So, do not be among the doubters. Perfected are the words of your Lord in truth and justice. No one can change His words. He hears all and knows all. If you were to pay heed to the greater part of those on earth, they would lead you away from God’s path. They follow nothing but conjecture and they do nothing but guess. Your Lord surely knows best who strays from His path, and best knows He those who are right guided.” (Verses 114-17)

These four verses serve as a long preamble, introducing the main subject and closely relating it to the central issue of acceptance or denial of the faith: “Eat, then, of that over which God’s name has been pronounced, if you truly believe in His revelations. And why should you not eat of that over which God’s name has been pronounced when He has clearly spelled out to you what He has forbidden you (to eat) unless you are driven to do so by sheer necessity?” (Verses 118-19)

Before the discussion of the question of permissibility and prohibition is completed, the sūrah gives a number of instructions with strong overtones of authority and warning: “Many people lead others astray by their errant views and lack of knowledge. Your Lord is fully aware of those who transgress. Abstain from all sin, be it open or secret. Those who commit sins will be requited for what they have committed:” (Verses 119-20)

The question of permissibility and prohibition is then resumed and linked directly to the question of submission to God alone, as opposed to associating partners with Him: “Hence, do not eat of that over which God’s name has not been pronounced; for that is sinful. The evil ones do whisper to their friends to argue with you. Should you pay heed to them, you will end up associating partners with God.” (Verse 121)

This is followed by further discussion on the nature of faith and disbelief, which too serves as a comment on the question of permissibility and prohibition. Such emphasis and re-emphasis as well as the links between matters of detail and major issues serves to outline how Islam views the basic issue of legislation for matters of ordinary day-to-day life.

“Am I to seek for judge anyone other than God, when it is He who has revealed the Book to you, clearly spelling out the truth. Those to whom We previously gave revelations know that it is the truth revealed by your Lord. So, do not be among the doubters.” (Verse 114) This verse comes in the form of a question asked by God’s Messenger, denouncing the very idea of seeking anyone other than God for judgement in any matter whatsoever.

It follows this with stating that the authority to legislate in all matters belongs indisputably to God alone. There is simply no one other than God to turn to for judgement in any matter of human life:

“Am Ito seek for judge anyone other than God?” (Verse 114) This initial rhetorical question is supplemented by an outline of the factors which make turning to someone other than God for judgement an extremely singular attitude. God has explained all things, leaving nothing obscure or confusing. There is absolutely no need for human beings to turn to any other authority to judge over any matter or question: “It is He who has revealed the Book to you, clearly spelling out the truth.” (Verse 114)

This Book has been revealed in order to settle human disputes in all fairness. It outlines God’s authority to legislate and explains what Godhead means practically.

Moreover, this Book sets forth, in detail, the basic principles which serve as the foundation for the Islamic constitution regarding human life. It also includes detailed rulings for those questions which God wants to settle, regardless of the economic and scientific progress of any human community. Together, these give the revealed Book its status, removing any need to refer to anyone other than God for judgement on any matter of life. This is what God states in His Book. Let anyone, then, claim that during a particular stage of development, mankind does not find this Book sufficient for their purposes. But he should also say in conjunction with this claim that he does not believe in this religion, and that he rejects what the Lord of this universe states.

There is another factor which makes any attempt to seek a judgement other than God’s ruling, on any matter, exceedingly strange. Those who were given divine revelations in the past recognize that this Book, the Qur’ān, is revealed by God. They should know, since they were also given scriptures: “Those to whom We previously gave revelations know that it is the truth revealed by your Lord.” (Verse 114) This factor was present in Makkah and the Arabian Peninsula. Hence, God mentions it to the unbelievers, whether the people of earlier revelations acknowledge it or not. Indeed, some of them did acknowledge it and these were guided to the truth of Islam. Others denied it. However, the truth of this Book has been established by the fact that God tells us that the people who received earlier revelations know that the Qur’ān is revealed by God with the truth. Indeed, the truth is its subject matter and it is revealed by God simply to explain that truth.

The fact is that the people of earlier revelations continue to realize that the Qur’ān is revealed by God and that the strength of Islam comes from the fact that there is nothing in the Qur’ān but the truth. Knowing all this, they continue in their unabating war against this religion and its Book. This war is most determined when it comes to the attempt to usurp God’s authority to legislate by abandoning the law of the Qur’ān and replacing it with man-made laws. In this way, someone other than God is called upon for judgement. The end result is that God’s Book is not implemented and faith disappears. It is to this end that the people of earlier revelations, be they Crusaders or Zionists, support every system and government which aims to change the character of the land of Islam, distinguished by its people’s submission to God alone and their implementation of the law outlined in His Book.

The sūrah then addresses God’s Messenger and, by implication, those who believe in His message, telling them not to take to heart the determined opposition they encounter from those who disbelieve or the suppression of the truth by some of the people of earlier revelations: “So, do not be among the doubters.” (Verse 114) The truth is that God’s Messenger has never entertained any doubt. An authentic report states:

“When God revealed to him the verse which says, If you are in doubt concerning what We have sent down to you, ask those who have read the Scriptures before you. It is surely the truth that has come to you from your Lord. Do not, then, be among the doubters’. (10: 94)

God’s Messenger said, `I do not doubt, and I am not going to ask anyone.’“ This directive, however, and similar ones in the Qur’ān which aim to strengthen the Prophet’s resolve to advocate the truth, give us an impression of the size of the opposition, denial and scheming the Prophet and the early Muslim community had to put up with. They also show how kind God was to them, constantly giving them this reassurance.

The sūrah then tells us that God’s decisive word has been passed and it cannot be altered by human efforts, no matter what means they employ: “Perfected are the words of your Lord in truth and justice. No one can change His words. He hears all and knows all.” (Verse 115) Indeed, God’s word is perfect. Whatever He says is the truth and whatever ruling or legislation He pronounces is just. Hence, no one else may say anything different whether it relates to faith, concepts, principles, values, law, custom or tradition. No one may amend His rulings or revise them. Indeed, He hears everything His servants say and He knows their every intention. He knows what is good for them and what establishes their life on the right basis: “He hears all and knows all.” (Verse 115)

Having stated that the truth is simply what is contained in the Book revealed by God, the sūrah states that what human beings legislate is the result of following conjecture which is devoid of all certainty. To follow it leads to one clear outcome:

error. It also explains that human beings cannot be certain of the truth and cannot follow it unless they receive it from its only source. The sūrah also warns God’s Messenger (peace be upon him) against obeying people in what they say or advocate, no matter how great their number may be. Ignorance remains the same even though it gathers a very large following: “If you were to pay heed to the greater part of those on earth, they would lead you away from God’s path. They follow nothing but conjecture and they do nothing but guess.” (Verse 116)

At the time when the Qur’ān was revealed, most people on earth belonged to the world of jāhiliyyah, as is certainly the case today. They did not refer to God for judgement in all their affairs. Nor did they make the divine law contained in His revealed Book the law which they implemented. Nor did they derive their concepts, ideas, thoughts and code of living from God’s guidance. Hence, they followed the way of ignorance, as they certainly do today. They could not formulate any opinion or advocate any ruling based on the truth, and they could not lead anyone who followed them except into error. Just as people do today, they abandoned certitude in order to follow conjecture and guesswork. Hence, God warns His Messenger and his followers against obeying them so that they do not stray from His path. This warning has a general import, although it is given in connection with the prohibition of certain types of slaughtered animals and permitting others, as is later explained.

The Qur’ān then states that it is God alone who decides which of His servants follow right guidance and which go astray. It is God alone who knows what is in people’s inmost hearts, and it is He who determines what constitutes proper guidance and what takes people away from it: “Your Lord surely knows best who strays from His path, and best knows He those who are right-guided.” (Verse 117)

It is necessary, then, to have a proper rule to evaluate people’s beliefs, concepts, values, standards, activities and actions. This rule will determine what is true and what is false, so that nothing of it is judged according to people’s changing desires or ill-founded criteria. It is also necessary that a sovereign authority establishes standards to evaluate all these matters so that people may refer to it for verdicts.

Here God declares that He alone has that authority as well as the authority to judge people as to whether they follow guidance or error. It is not `human society’ that is empowered to issue such verdicts according to its changeable values. Society changes its forms and material foundations, and such changes are bound to lead to an amendment of its values and verdicts. Human beings have held different values and moral standards depending on whether society is based on agricultural, industrial, capitalist, socialist or communist lines. The criteria to judge people and their actions differ in accordance with the different bases adopted by these societies.

But Islam does not recognize this at all. Islam establishes its own values which are determined by God and which remain constant despite the different forms human society may take. Any society which abandons these has its own title according to Islamic terminology: it is un-Islamic, jāhilī, unbelieving because it allows human beings to establish criteria, values, concepts, systems and situations other than those established by God. This is the only classification of societies, values and moral standards Islam acknowledges. These can be either Islamic or jāhiliyyah, regardless of their shape or form.

Having made this long factual introduction, the sūrah moves on to discuss the question of slaughtered animals based on the fundamental principle: “Eat, then, of that over which God’s name has been pronounced, if you truly believe in His revelations. And why should you not eat of that over which God’s name has been pronounced when He has clearly spelled out to you what He has forbidden you (to eat) unless you are driven to do so by sheer necessity?” (Verses 118-19) Before discussing the details of the legislation contained in these verses, we should point out the basic principles of faith to which these verses refer.

There is first an order to eat of animals over which God’s name has been pronounced at the time of their slaughter. Such a pronouncement determines people’s direction and highlights the relationship between accepting the faith and obeying this directive given to them by God: “Eat, then, of that over which God’s name has been pronounced, if you truly believe in His revelations.” (Verse 118) They are then asked why they should not eat of such animals over which God’s name has been mentioned. They are reminded that God has detailed for them what He has forbidden them, unless they are compelled to eat it out of necessity. With such explanation, every argument concerning the permissibility or prohibition of meat is over: “And why should you not eat of that over which God’s name has been pronounced when He has clearly spelled out to you what He has forbidden you (to eat), unless you are driven to do so by sheer necessity?” (Verse 119)

These statements directly addressed a major issue in Arabian society. The unbelievers used to forbid themselves the eating of certain animals which God had made lawful, and they made lawful certain animals which God had forbidden. They claimed that their action relied on God’s legislation. Hence, the sūrah gives its verdict concerning those who made false claims and who sought to exercise an authority that belongs to God alone. It states that what they legislated was a manifestation of their own vain desires, one based on total ignorance. They led people astray by the laws they issued and usurped God’s authority to legislate: “Many people lead others astray by their errant views and lack of knowledge. Your Lord is fully aware of those who transgress.” (Verse 119)

They are then commanded to abandon all sin, whether open or secret. Part of that sin was to lead people astray with vain desires and errant views, all totally baseless.

They actually compelled them to implement laws that God had not promulgated, falsely claiming that these were divine laws. They are, therefore, warned against this grave sin: “Abstain from all sin, be it open or secret. Those who commit sins will be requited for what they have committed.” (Verse 120)

This is followed by a strict order not to eat from any slaughtered animal over which God’s name has not been pronounced at the time of slaughter. The Arabs in pre-Islamic days used to pronounce the names of some of their idols when they slaughtered animals for eating, or when they slaughtered them for gambling or drawing lots. This prohibition covers the eating of carrion, which refers to animals that die naturally. The unbelievers used to argue with the Muslims about this prohibition, claiming that such animals had been killed by God. Thus, they wondered that the Muslims would eat of what they themselves slaughtered but would not eat of what God had slaughtered. This is just one of the infinitely stupid arguments that people of ignorance may advance, prompted by the evil ones among them and the jinn. Hence, the command given in this verse is coupled with a warning: “Hence, do not eat of that over which God’s name has not been pronounced; for that is sinful. The evil ones do whisper to their friends to argue with you. Should you pay heed to them, you will end up associating partners with God.” (Verse 121)

This statement requires some reflection, for it is decisive in its reference to the authority every Muslim should obey. It clearly demonstrates that even in matters of detail, obedience by a Muslim to anyone who orders him to do something which is at variance with God’s law and which does not recognize God’s sovereignty and authority to legislate takes that Muslim out of Islam and leads him to associate partners with God.

In discussing the statement, “should you pay heed to them, you will end up associating partners with God” Ibn Kathīr says: This means that when you have abandoned God’s law, disregarded His commandments and preferred someone else’s law, then you are guilty of associating partners with Him. This is comparable to God’s description of the followers of earlier religions: “They have taken their rabbis and their monks for their lords beside God.” (9: 31) In his interpretation of this verse, al-Tirmidhī reports that `Adī ibn Ĥātim said to the Prophet: “Messenger of God, they did not worship them.” The Prophet said: “Yes, indeed. They (meaning the rabbis and monks) made lawful to them what God has made unlawful, and they have forbidden them what God has made lawful, and they (meaning the followers of those religions) followed them.

That is indeed their worship of them.” Similarly, Ibn Kathīr quotes al-Suddī in his commentary on the Qur’ānic statement, They have taken their rabbis and monks for lords beside God.’ Al-Suddī says:

“They have taken the views of human beings, abandoning God’s Book and His law.

Hence, God follows this with the statement, `they have been ordered only to worship the one God’, (9: 31) referring to the One who has the authority to forbid and make lawful and who must be obeyed whatever He legislates.” 40

Both distinguished scholars, al-Suddī and Ibn Kathīr, state with total clarity, that whoever obeys any man-made law which is at variance with God’s law, even in a matter of detail, associates partners with God. If he is a Muslim yet continues to do so, he actually leaves the fold of Islam altogether, even though he declares verbally that he believes in God’s oneness. This is because he receives his laws from an authority other than God’s. When we look everywhere on earth today, we find ignorance and the association of partners with God among all peoples, with the exception of those God has guided to His path. These are the ones who refuse to accept the claims of all deities to any of the attributes of Godhead. They reject all such laws and legislation, except when they are compelled to accept them by force.

Let us now consider the implication of the divine statement, “Do not eat of that over which God’s name has not been pronounced; for that is sinful.” (Verse 121) We need to learn from this statement which animals are lawful to eat and which are not, and whether God’s name is pronounced or omitted at the time of slaughter. Ibn Kathīr sums up the various views of a large number of scholars as follows:

This Qur’ānic verse provides the evidence supporting the view that when God’s name is not pronounced at the time of the slaughtering of any animal, it becomes unlawful to eat, even though the man carrying out the slaughter is a Muslim. Leading scholars have three different views in this respect. The first view is that such an animal is unlawful to eat, whether the omission of pronouncing God’s name at its slaughter has been deliberate or out of forgetfulness. This view is supported by Abdullāh ibn `Umar, Nāfi`, `Āmir al- Sha`bī and Muĥammad ibn Sīrīn. It is also reported to be one view held by Imāms Mālik and Aĥmad ibn Ĥanbal. Some early and later scholars of the Ĥanbalī school support this view. It is also supported by Abū Thawr and Dāwūd al-Żāhirī. It is the preferred view of Muĥammad al-Ţā’ī, of the Shāfi`ī school in his book, Al-Arba`īn. These scholars support their view with this verse and the verse concerned with the permissibility of hunted animals which states: “you may eat of what they catch for you. But mention God’s name over it.” (5: 4) This prohibition is further confirmed by the statement, “for that is sinful.” (Verse 121) The pronoun, ‘that’, is understood to refer either to the eating or the slaughtering without pronouncing God’s name. This view is also supported by the aĥādīth ordering the pronouncement of God’s name at slaughter and hunting, such as: “If you set your trained dog and mention God’s name, you may eat of what it catches for you.” (Related by al-Bukhārī and Muslim.) “You may eat of animals whose blood is spilled and over which God’s name has been pronounced.” (Related by al- Bukhārī and Muslim.)

The second view is that the pronouncement of God’s name at the time of slaughter is recommended, and not obligatory. If it is omitted, whether deliberately or through forgetfulness, it does not affect the fact that the animal is permissible to eat. This is the view of Imām al-Shāfi`ī and all his disciples. It is also reported to have been expressed by Imāms Aĥmad and Mālik, as well as Ibn `Abbās, Abū Hurayrah and `Atā’. As for the Qur’ānic statement, “Do not eat of that over which God’s name has not been pronounced; for that is sinful,” (Verse 121), al-Shāfi`ī interprets this as referring to animals dedicated to deities or beings other than God. Imām al-Shāfi`ī’s view is considered to be strongly supported. A report attributed to Ibn Abbās suggests that the statement, “Do not eat of that over which God’s name has not been pronounced’, refers to carrion. A ĥadīth related by Abū Dāwūd quotes the Prophet as saying: “An animal slaughtered by a Muslim is permissible to eat, whether he pronounces God’s name or not, because if he is to mention any name, he would pronounce only God’s name.” This ĥadīth is not strongly authentic, but it is endorsed by one related by al-Dāraquţnī who quotes Ibn `Abbās as saying: “If a Muslim slaughters an animal without pronouncing God’s name, he may eat of it, because a Muslim bears a name of God.” The third view makes it clear that if the pronouncement of God’s name is omitted out of forgetfulness, the animal is lawful to eat; while if it is omitted deliberately, the slaughtered animal is unlawful. This is the view most commonly associated with the Mālikī and Ĥanbalī schools. It is the one to which Imām Abū Ĥanīfah and his school subscribe. It is supported by many other scholars, such as Isĥāq ibn Rāhawayh, `Alī, Ibn `Abbās, Sa`īd ibn al- Musayyib, `Aţā’, Ţawūs, al-Ĥasan al-Başrī, Abū Mālik, Ibn Abī Laylā, Ja`far al-Şādiq, and Rabī `ah ibn `Abd al-Raĥmān.

Ibn Jarīr al-Ţabarī mentions that scholars hold different views with regard to whether any part of the rulings in this verse have been abrogated. Some of them say that no abrogation has taken place; its import is certainly clear. This is the view of Mujāhid and most scholars. 41 However, `Ikrimah and al-Ĥasan al-Başrī, two prominent scholars, refer to the verses in this sūrah: “Eat, then, of that over which God’s name has been pronounced, if you truly believe in His revelations.” (Verse 118) “Hence, do not eat of that over which God’s name has not been pronounced; for that is sinful.” (Verse 121) They also refer to a verse in another sūrah:” The food of those who were given revelations is lawful to you, and your food is lawful to them.” (5: 5) These scholars quote Makhūl as saying: “God revealed in the Qur’ān, “Do not eat of that over which God’s name has not been pronounced’. Then God abrogated it out of mercy shown to Muslims, saying:

“Today, all the good things of life have been made lawful to you. The food of those who were given revelations is lawful to you, and your food is lawful to them”. (5: 5)

Thus, the abrogation of the first verse is effected as God has made the animals slaughtered by people of earlier revelations lawful for Muslims to eat.” Al- Ţabarī adds: “The fact is that there is no conflict between making the food of the people of earlier revelations lawful and prohibiting the meat of animals over which God’s name has not been pronounced.” His view is certainly right. Those early scholars who say that the earlier ruling has been abrogated actually mean that it has been qualified.42

Next we have a full treatment of the nature of both faith and disbelief. The following verses speak of God’s will that manifests itself in every community, even where the most hardened of criminals scheme and give themselves airs. Their arrogance prevents them from accepting the faith. This concludes with a splendid image portraying the faith that opens people’s hearts and minds, contrasting it with the oppressive situation of disbelief, which weighs heavily on people’s minds. The whole passage relates to the question of prohibition and permissibility concerning slaughtered animals, in the same way as a basic rule is related to a detailed application.

Is he who was dead and whom We have raised to life, and for whom We set up a light to see his way among men, to be compared to one who is in deep darkness out of which he cannot emerge? Thus do their deeds seem goodly to the unbelievers. And thus in every city have We placed arch-criminals so that they weave their schemes there. But it is only against themselves that they scheme, though they do not perceive it. When a sign comes to them, they say: “We shall not believe unless we are given the same as God’s messengers were given.” But God knows best whom to entrust with His message. Humiliation before God and severe suffering will befall those guilty of evildoing for all their scheming. Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers. (Verses 122-5)

These verses delineate the nature of faith and divine guidance in a factual statement describing a true fact. The apparent allegory magnifies this in an inspiring way, but the statement itself expresses a practical fact. Indeed, the nature of that fact requires the use of such splendid images. We are speaking here of a spiritual and intellectual fact, one which can only be appreciated when experienced. Its description brings this whole experience into full relief, particularly to those who have actually gone through it.

It is true that faith revives people’s hearts after they have been dead and gives them light to bring them out of darkness. Their new life enables them to appreciate and evaluate all things in a new light and according to a new measure they did not previously know. The light they are given makes everything appear new. It is as if it has never been seen by those hearts that now bask in the light of faith.

This experience cannot be described in words, because it is known only to those who have actually gone through it. The Qur’ānic statement is the strongest that can express for us the nature of this experience, because it depicts it in its true colours.

Rejection of the divine faith is indeed a break with the true life which is ever present, eternal. It is a self-imposed isolation from the effective power that influences the whole of existence, and a breakdown of all natural systems of reception and response. Hence, it is an effective death. Faith, on the other hand, is a real bond of communication and response. As such, it is life.

Denial of the divine truth is a cover that prevents the soul from looking around, a screen over human powers and feelings, and a state of complete loss. Hence, it is darkness. Faith, on the other hand, means opening up, looking around, appreciating and understanding. As such, it is the true light.

Disbelief means shrinking within oneself, so it signifies narrowness. It is a deviation from the natural, easy method; hence, it signifies difficulty and affliction. It is a deprivation of security and reassurance; hence, it signifies worry. Faith, on the other hand, signifies openness, ease and reassurance.

How do we describe an unbeliever? He is no more than a parasitic growth that has no real roots in the soil of this universe. He is an isolated individual who has no tie with the Creator of the universe. Consequently, his ties with the universe are very flimsy, extending only within the limitations of his own existence. In other words, unbelievers are confined to the limitations placed on the physical world of animals.

When a believer establishes his bond with the Creator and makes faith the basis of all his ties with other people, he actually reaches out, within his short life, to that existence which was there before the beginning of time and to immortality which has no end. He also establishes firm ties with the universe and with all aspects of life. He also establishes ties with the procession of the faithful who constitute a single nation whose history stretches back to time immemorial and extends far into the future, indeed for as long as human life continues. Thus, a believer has a great treasure of ties going well beyond his own limited lifetime.

As a believer feels the light in his heart, he begins to discover the basic facts of this religion and its method of action. The scene that extends before man’s eyes is breathtaking because it portrays the unique harmony in the nature and the details of this religion and the elaborate complementarity of its method of action. The believer then begins to look at this religion, not as a set of beliefs, acts of worship, laws and directives but as a complete whole which is alive, interacting with nature like an intimate and loving friend.

With this light in his heart, a believer begins to discover the facts behind existence, life, people and the facts of the events that take place on earth and in the universe. Again, within this wonderful scene he sees the perfect divine laws that relate starting premises to their natural conclusions in an elaborate, but natural and easy system. He sees how God’s free-will determines the law and its operation, while continuing to be free, absolute. He sees that people and events react to natural laws which remain subject to God’s will.

This light also gives man complete clarity in all matters and events. He is clear about the thoughts and intentions he entertains and the actions he plans. He sees with absolute clarity the events that take place around him, whether they are the result of the laws of nature or of people’s actions and plans. To him, the whole history of mankind and the universe becomes an open book that he reads with absolute transparency. His thoughts and feelings become bright; he has no worry about his existence or his future; events and happenings take place and he is relaxed, reassured.

The Qur’ān describes all this with inspiring touches: “Is he who was dead and whom We have raised to life, and for whom We set up a light to see his way among men, to be compared to one who is in deep darkness out of which he cannot emerge?” (Verse 122)

This verse describes the situation of Muslims before they came to believe in this religion, and before faith breathed life into their souls to release within them their great store of ability, action and forward- looking qualities. Their hearts were dead, and their spirits were in darkness, but when faith touched their hearts they quickened and light brightened their souls. Thus they were able to bring guidance, reassurance and freedom to mankind, showing them the way and making an all- important declaration that man has been reborn. With faith, man is liberated, enlightened, submitting to no authority other than that of God’s.

Can they be compared: the one in whom God has breathed life and to whom He has given light, and the one who lingers in darkness, knowing no way out of it? The two worlds are set widely apart. Why do people, then, linger in darkness when the light is bright all around them? “Thus do their deeds seem goodly to the unbelievers.” (Verse 122)

This is the secret then. Disbelief, darkness and even death have been made to seem good to the unbelievers. This is part of God’s will which has made men, by nature, susceptible to the dual lure of light and darkness. Thus, man is put to a test to find out whether he chooses darkness or light. When he chooses darkness, it is made to look good to him so that he goes deeper and deeper into it. Additionally, the evil ones among both human beings and jinn continue to inspire each other with fabricated falsehoods and continue to make their actions seem goodly to the unbelievers. A heart that has been cut off from life, faith and light listens to evil whispers in the dark, because it cannot see or feel or distinguish guidance from error.

How can it make such a distinction in the depth of the darkness into which it has sunk?

By the same token and for the same reasons, God has placed in every land criminals who enjoy a position of power so that they can scheme and plot. Their scheming allows the test to be completed, and God’s will to take effect. Everyone is thus able to follow the path made easy and reap his reward at the end of the day:

“And thus in every city have We placed arch-criminals so that they weave their schemes there. But it is only against themselves that they scheme, though they do not perceive it.” (Verse 123)

It is an aspect of the law God has set in operation that in every main or capital city, a group of those who have power and are hardened in sin take a very hostile attitude towards divine faith. This is due to the fact that divine faith begins by depriving such people of the power which enables them to establish their authority over others, making them subservient and for whom they claim they have the power to legislate.

It re-establishes God’s authority as He is indeed the Lord, King and God of mankind.

It is part of the laws of human nature that God sends His messengers with the truth which deprives those who claim Godhead of every aspect of lordship and authority over mankind. Hence, such people declare their opposition to the divine faith and to God’s messengers. They weave their schemes and try to inspire one another with deceptive falsehoods, cooperating with the evil ones among the jinn to try to win their battle against the truth and divine guidance. Thus they work hard spreading falsehood and error, deceiving people with their scheming.

The fight is inevitable because it is caused by the inherent and complete opposition between the basic principle of faith, which declares that all sovereignty belongs to God, and the ambitions of those criminals occupying positions of power.

Every prophet will inevitably fight this battle because he cannot avoid it. Similarly, those who believe in a prophet will inevitably be engaged in this battle to the end.

God reassures the believers that no matter how great and powerful the scheming of these criminals may appear to be, it will inevitably turn against them in the end. The believers are not alone in this battle, because God is their patron. That is sufficient for them, because it is He who makes the scheming of the criminals turn against them:

“But it is only against themselves that they scheme, though they do not perceive it.” (Verse 123) Let the believers then be reassured.

The sūrah then reveals the arrogant nature of those who are hostile towards God’s messengers and His religion. It is their arrogance which prevents them from surrendering themselves to God because that would place them on the same level as the rest of God’s servants. They want a place of distinction to preserve their positions among their followers. They feel that it is beneath them to believe in the Prophet after having enjoyed a position of lordship over others. Hence, they come out with their singularly stupid declaration: “When a sign comes to them, they say: ‘We shall not believe unless we are given the same as God’s messengers were given.’“ (Verse 124)

Al-Walīd ibn al-Mughīrah, one of the tribal chiefs of the Quraysh, said to the Prophet: “Had prophethood been true, I would have been more entitled to it than you, because I am older and richer than you.” Abū Jahl, the most hardened opponent of Islam among the Quraysh said: “By God, we shall never accept or follow Muĥammad, unless we are given revelations just as he receives.” It is clear that their self-esteem and the special position they enjoyed among their followers and the fact that their orders were obeyed were the real reasons to justify their opposition and hostility to God’s messengers and the divine faith. God replies to their singular statement by making it clear first that the question of choosing messengers to be entrusted with His message is something that He determines in accordance with His knowledge of who may be trusted with it. He then warns them that they will suffer great humiliation: “God knows best whom to entrust with His message. Humiliation before God and severe suffering will befall those guilty of evildoing for all their scheming.” (Verse 124)

The divine message is something very serious because it provides a link between God’s will and a single one of His servants, and between the supreme society and the limited world of human beings. Through the message a linkage is made between heaven and earth, this life and the life to come. The eternal truth is placed in human hearts and implemented in human society and becomes the initiator of historical events. A human being is purged of every trace of self-interest so that he or she may be totally dedicated to God, not only in intention, purpose and action, but in their whole being. Thus, God’s Messenger (peace be upon him) has a direct link with this truth and its source. Such a direct link can only be established with a soul that is worthy of this honour, of receiving the truth directly without impediments. God alone knows whom to entrust with His message. He chooses that person from among billions of people, and assigns to him his mission.

Those who aspire to be given that honour or demand that they be given similar revelations are unsuitable by their very nature for this task, because they think themselves to be the pivot around which the whole universe turns. Messengers are of a totally different nature, because they receive their message with complete surrender, dedicate themselves to it and have no aspirations or ambitions of their own: “You could never aspire to that this Book would be offered to you, but it [came to you] only by the grace of your Lord.” (28: 86) Moreover, such people are ignorant of the seriousness of the divine message and do not know that it is God alone who chooses His messengers. Hence, God gives them His decisive answer: “God knows best whom to entrust with His message.” (Verse 124) He certainly chose for it the noblest souls among His creation and the most dedicated of them. These were the messengers of whom Muĥammad was the last.

This is followed with a warning that humiliation and severe suffering awaits those criminals: “Humiliation before God and severe suffering will befall those guilty of evildoing for all their scheming.” (Verse 124) The humiliation is an answer to their arrogance and their impudent aspiration to be given divine messages. Their severe suffering is a fitting retribution for their scheming and hostility towards God’s messengers and the believers.

The whole passage concludes with a description of the state that ensues when divine guidance is followed, when the faith is accepted and the effect it has on people’s hearts. “Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers.” (Verse 125)

God has set in operation a law that ensures guidance for everyone who wishes to be guided and who takes the necessary action to achieve that guidance. All this remains within the limits of choice given to human beings by way of a test. Within this law, when God wishes to guide a person, “He makes his bosom open wide with willingness towards self- surrender (to God).” (Verse 125) He thus receives the concept of surrendering himself to God with willingness and reassurance. Again, in accordance with God’s law that He leaves anyone who turns his back on guidance and closes his mind to it to his own devices, it is said of God that: “He causes his bosom to be tight and constricted.” (Verse 125) His mind is shut and he finds difficulty in accepting God’s guidance. He is just like one who “is climbing up into the skies.” (Verse 125) This is a mental state described in terms of a physical condition which combines difficult breathing, stress and the exhaustion which accompanies climbing up stage after stage into the skies. The very word chosen here to denote `climbing up’ imparts a sense of difficulty and strenuous physical effort. Thus, the whole scene is in perfect harmony both with the physical condition and the verbal expression describing it.

The scene is concluded with a fitting comment: “Thus does God lay the scourge on the unbelievers.” (Verse 125) Just as it is God’s will to cause the bosom of a person who wishes to be guided to open wide with willingness to surrender himself to God, and causes the one who chooses to go astray to find things hard and difficult, so does God lay a scourge on those who do not believe. The Arabic term which is rendered here as `scourge’ has a variety of meanings. It denotes `suffering, blight, ignominy, etc.’ Together, its nuances give us a picture of a person who is completely incapable of rescuing himself. He continues to endure most severe suffering without any hope of salvation.

We need to say something further about this verse: “Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers.” (Verse 125)

This verse and similar ones in the Qur’ān refer to the essential relationship between God’s will and people’s choices, and what befalls them of either being guided or going astray and the consequent reward or punishment they receive. To fully appreciate the facts such verses describe requires a level of human understanding different from that of intellectual logic. All the controversy that has taken place around this issue over the years, in the history of Islamic thought, particularly between the Mu`tazilah, the Murji’ah and the mainstream Sunnīs, and in the history of divinity and philosophy, and all that has been written about it have a distinct intellectual drift.

But as we have said, this whole question requires the use of a different level of understanding. It also requires us to deal with practical facts, not intellectual arguments. The Qur’ān describes the true facts within the human self and the universe at large. These portray distinctly the close interrelation between what God determines and man’s choice and action in a way that cannot be properly appreciated by intellectual logic.

To say that God’s will pushes man into taking one of two ways, either guidance or error, is not compatible with practical reality. Nor is this reality compatible with saying that man’s will determines his destiny. Instead, the practical reality is made up of an elaborate mixture which combines the freedom and authority of God’s will on the one hand and man’s free choice on the other, without these being in conflict with each other.

As has already been stated, understanding this reality cannot be done within the confines of intellectual logic or argument. It is the nature of a certain reality that determines how it should be approached and expressed. Understanding this reality as it is also requires going through a complete spiritual and psychological experience.

When people move towards surrendering themselves to God, they find that their hearts open up warmly to such surrender. This is certainly of God’s own doing. To feel inclined to something takes place only by God’s will. On the other hand, a person who prefers the path which leads astray feels his bosom tightening and constricted. This is again of God’s own doing, because it is an event that cannot come about unless God wills it to be. But this is not the will of force. It is the will that has set a particular law in operation so that man is tested with the measure of choice he has been given. Moreover, it is God’s will to determine the consequences of the type of choice man makes and whether he follows guidance or error.

When one intellectual issue is set against another, and when the benefit of practical experience of how to deal with these intellectual issues is not made use of, we cannot have a complete and accurate understanding of the practical reality involved. This is the shortcoming of all intellectual arguments on these issues, whether we find them in Islamic philosophy or elsewhere. Hence, a different approach is needed.

Let us now pick up the thread of our commentary on this passage, which is stated as a comment on the question of which slaughtered animals it is permissible to eat.

All these issues form a single unit in the Qur’ān, in a Muslim’s mind and in the structure of the Islamic faith. The question of which meat is lawful is a question of legislation, and this is a question of authority, which is, in turn, a question of faith.

This means that this approach to faith is the right one, given in the right place.

The final comment in this passage provides the last link between the issues of faith and legislation. Together they form God’s straight path. To violate either of them is to abandon the path set by God. To stick to them both is to follow the path which leads to the abode of peace and ensures God’s patronage to those who do well: “Such is the path of your Lord, a straight path. We have made Our revelations plain for people who reflect. Theirs shall be an abode of peace with their Lord. He will be their patron in reward for what they have been doing.” (Verses 126-7)

The path is described as `the path of your Lord’ to add a sense of reassurance about the outcome. His law governing guidance and error has been outlined, and His legislation concerning permissibility and prohibition has been spelled out. Both enjoy equal importance in God’s sight. Both are approached in the same way in His Book, the Qur’ān.

God has made plain His revelations, but it is those who take heed and do not overlook these revelations that benefit by such a detailed statement. A believer’s heart is always alert, wide open, happy, alive, responsive. Those who reflect and take heed will enjoy the abode of peace with their Lord. Their reward will not fail to come. God will grant them His support as He takes good care of them to reward them for what they have been doing. They have passed the test well and their reward is generous indeed.

Once more we find ourselves looking at one of the fundamental issues of this faith, showing God’s straight path to reflect the recognition of His sovereignty and the following of His code. Beyond both lies faith. Together they define the nature of the Islamic faith as stated by the Lord of the universe.