In the Shade of the Qur'an by Sayyid Qutb

The main theme in the last part of the sūrah, which concentrates on God’s sovereignty, authority to legislate, and their inter-relation with faith, continues in this passage. It speaks of the main principles of faith with regard to sovereignty and legislation, while the first part of the sūrah dealt with these main principles as they relate to faith. In this way the sūrah makes it clear that the issues relevant to law and sovereignty are the same as those that are relevant to faith. The Qur’ān asserts this fact most emphatically. As we study the sūrah, we realize that the same inspirations, scenes and expressions used in the first part are employed again in the second part.

This means that this second part of the sūrah • Refers to divine books, God’s messengers, revelation and the miracles unbelievers demanded; • Speaks of the destruction that follows denying the truth after miracles have been shown; • Speaks of the life to come and the rules concerning accountability and reward and punishment there; • Refers to the total separation between God’s Messenger (peace be upon him)

and his people who regard certain beings as equal to their Lord, acknowledge other deities besides Him and accept the laws these deities enact for them. It directs the Prophet to declare decisively the true nature of his faith, clear, free of all equivocation and ambiguity; • Makes it clear that there is one Lord for all the worlds. No believer may acknowledge any other lordship whatsoever; • States God’s ownership and control of everything in the universe. He assigns the role He wants human beings to play. It makes it clear that God is able to remove any group or community as He wills.

These very issues were also employed earlier in the sūrah when dealing with the greater question of faith in its totality and the relationship between God and His servants. That they are employed in both parts of the sūrah is clearly significant and easily appreciated by anyone who studies how the Qur’ān addresses its concerns.

This last passage of the sūrah begins by speaking about the book revealed to Moses, i.e. the Torah. This continues the discussion of God’s straight way at the end of the last passage which concluded with the verse stating: “Know that this is the way leading to Me, a straight path. Follow it, then, and do not follow other ways, for they cause you to deviate from His way.” (Verse 153) This suggests that God’s way stretches long in history, as was outlined in previous divine messages. The most recent code of law given in these messages prior to Islam was that of Moses. To him, God revealed a book in which He spelled out everything, providing guidance and bestowing grace, in the hope that his people would believe in the resurrection and the meeting with their Lord: “Moreover, We gave Moses the Book in fulfilment [of Our favour] upon him who would do right, clearly spelling out everything, and providing guidance and grace, so that they might believe in the meeting with their Lord.” (Verse 154)

The sūrah then moves on to mention the new blessed book, which is closely related to the one revealed to Moses. It gives full details of the faith and the law which people are required to accept and implement consciously. This will ensure that people receive God’s grace in both this life and the life to come: “And this is a Book which We have bestowed from on high, a blessed one. Follow it, then, and be conscious of God, so that you might be graced with His mercy.” (Verse 155)

This new book, the Qur’ān, was revealed so as to refute any argument the Arabs would have had. Thus, they would not be able to claim that they had not received a book similar to those vouchsafed to the Jews and Christians, or that they would have done better than them had they received such revelations. Now that they have a book revealed by God, anyone who denies it deserves a painful punishment: “[It has been given to you] lest you say, ‘Only two groups of people before our time have received revelations from on high; and we were unaware of what they learned.’ Or lest you say, `If a Book had been revealed to us, we would surely have followed its guidance better than they did.’ Now then a clear evidence of the truth has come to you from your Lord, and guidance, and grace. Who could be more wicked than he who denies God’s revelations and turns away from them in disdain? We shall punish those who turn away from Our revelations in disdain with grave suffering for so turning away.” (Verses 156-7)

All arguments are ended with the revelation of this new book, but they continued to assign partners to God and enact legislation which they claimed to be part of God’s law. How can they do this when God’s book is readily available, containing nothing of what they allege to be God’s law? Moreover, they persist in demanding miracles so that they can believe in God’s book. Had these miracles been given to them, they would have spelled their inevitable doom: “Are they waiting for the angels to come to them, or for your Lord [Himself], or certain of your Lord’s signs to appear? On the day when certain of your Lord’s signs do appear, believing will be of no avail to any human being who did not believe before, or who did not put its faith to good uses. Say: Wait if you will; we too are waiting.’“ (Verse 158)

At this point, God demarcates the line between His Prophet and all religions that do not acknowledge God’s oneness, in both faith and law. He makes it clear that they will all return to Him when He will hold them to account and will reward them in accordance with His justice and grace: “As for those who have broken the unity of their faith and have become sects, you certainly have nothing to do with them. Their case rests with God. In time He will tell them the truth of what they were doing. Whoever does a good deed shall be credited with ten times as much; and whoever does an evil deed will be requited with no more than its like. None shall be wronged.” (Verses 159-60)

The remaining verses of the sūrah provide its final rhythm in a devotional but decisive glorification of God. It sums up the most profound truism of the Islamic faith: God’s absolute oneness and man’s total submission to Him. It reflects the seriousness of the hereafter and individual responsibility and accountability in this life. It describes God’s sovereignty as the Supreme Lord of all, and His assignment of vicegerency to whom He pleases. This extended glorification of God also gives us a splendid image of how the truth of Godhead is viewed in the purest and most sincere human heart; the heart of Muĥammad, God’s Messenger (peace be upon him). It is an image only the Qur’ān can describe: “Say: ‘My Lord has guided me to a straight way, to an ever-true faith; the way of Abraham, who turned away from all that is false, and was not of those who associate partners with God. Say: My prayers, my worship, my living and my dying are for God alone, the Lord of all the worlds. He has no partner. Thus have I been commanded, and I shall be the first of those who surrender themselves to Him.

Say: Am I, then, to seek a lord other than God, when He is the Lord of all things? Whatever wrong any human being commits rests upon himself alone. No one shall be made to bear the burden of another. In time, to your Lord you all must return; and then He will tell you the truth of all that over which you were in dispute. He it is who has made you inherit the earth and has raised some of you by degrees above others, so that He might try you by means of what He has bestowed upon you. For certain, your Lord is swift in retribution; yet, He is indeed much forgiving, merciful.” (Verses 161-5)

Let us now look at this passage in detail.

“Moreover, We gave Moses the Book in fulfilment [of Our favour] upon him who would do right, clearly spelling out everything, and providing guidance and grace, so that they might believe in the meeting with their Lord.” (Verse 154) This verse starts with the conjunction, ‘moreover’, while in Arabic the conjunction used signifies `then’, but there is no time gap in the text here. The conjunction relates the statement following it to what occurs before it. That is, the instruction to the Prophet: “Say: Come, let me tell you what your Lord has forbidden to you.” (Verse 151) This is followed by the statement: “Know that this is the way leading to Me, a straight path.” (Verse 153) The present statement starting with `moreover’ is added to the two earlier statements as part of what the Prophet is instructed to convey to people, detailing with what God has forbidden, outlining the path to follow and showing the continuity from earlier messages.

The interpretation of the next clause, “in fulfilment [of Our favour] upon him who would do right”, according to al-Ţabarī, is as follows: “We have given the Torah to Moses so as to complete the favours We have bestowed on him. Thus We perfect the honour We have granted him in reward for his obedience to his Lord and implementation of his religion. It spells out every thing he and his people need to know in order to put their faith in practice.”50

According to Qatādah, the phrase, clearly spelling out everything’, means that it gives a detailed outline of what is permissible and what is forbidden. Moreover, the Torah revealed to Moses provides his people with guidance and ensures mercy to them so that they may believe that they will meet their Lord and receive His grace that wards off His punishment.

The same purpose applies to the Book addressed to you. With it you may have guidance in addition to God’s mercy: “And this is a Book which We have bestowed from on high, a blessed one. Follow it, then, and be conscious of God, so that you might be graced with His mercy.” (Verse 155)

The Qur’ān is indeed a blessed book, as we have explained in Chapter 11: “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) This Book was mentioned there within the context of faith in general. It is mentioned here in a similar statement, but in the context of jurisprudence. People are ordered to follow it, because receiving God’s grace is made conditional on such following.

The Arabs who were the first to be addressed by the Qur’ān are told that with the revelation of this blessed book spelling out everything most clearly, all arguments and excuses are useless. Now that you have the Qur’ān, you do not need to refer to anything else. It covers all aspects of life. Therefore, they do not need to legislate for any purpose without guidance: “[It has been given to you] lest you say, ‘Only two groups of people before our time have received revelations from on high; and we were unaware of what they learned.’ Or lest you say, If a Book had been revealed to us, we would surely have followed its guidance better than they did.’ Now then a clear evidence of the truth has come to you from your Lord, and guidance, and grace. Who could be more wicked than he who denies God’s revelations and turns away from them in disdain? We shall punish those who turn away from Our revelations in disdain with grave suffering for so turning away.” (Verses 156-7)

It has been God’s will that every messenger was sent to his people, speaking their language. When He willed to send His final message, He sent the last of all prophets, Muĥammad, to all mankind. As His final Messenger, it is only right that he should address all mankind equally.

God forestalls the Arabs’ argument should they say that Moses and Jesus were sent to their own people, while they, i.e. the Arabs, were oblivious of what the Jews and the Christians studied in their Books. They might have argued that had they received a book in their own language, addressed to them and providing guidance and warnings, they would have been better guided than the Jews and the Christians.

Now this Book has been revealed and given to them by a Messenger from among them, even though he is a Messenger to all mankind. The Book he brings is, in itself, a clear proof of its truth. It gives them some very clear, unambiguous and unequivocal information. It provides them with guidance out of the error in which they live, and ensures God’s grace will be bestowed on them in this life as well as in the life to come.

Bearing all this in mind, who could be more in the wrong than one who denies God’s revelations and turns his back on them when they show him the way to goodness and success? Who is more unjust to himself and to mankind by denying himself and others all these blessings, and by spreading corruption on earth through upholding ignorant concepts and laws? Those who turn away from the truth have a malignant nature, just like the disease that affects a camel’s hoof, causing it to become lop-sided. They are lop-sided in the sense that they cannot maintain a straight path to the truth. Their attitude qualifies them for the worst punishment:

“We shall punish those who turn away from Our revelations in disdain with grave suffering for so turning away.” (Verse 157)

The Qur’ān uses this particular expression, borrowed from a physical condition to describe a mental one, so that the original sense imparts an added connotation. This is frequently employed in the Qur’ān. It describes an arrogant person as one who `turns his cheek away from people’ (31: 18). This is borrowed from the image of a disease affecting camels and humans, giving them a stiff neck, so that they lift their cheeks and turn them away. It also describes the useless deeds of the unbelievers as swelling and coming to nothing, giving an image of a camel grazing in a poisoned area. Its belly swells then it dies. In all this, the physical image is used to describe a mental situation in a highly vivid and inspiring manner.

More warnings are added to answer their demands for physical miracles in order to believe in God’s revelations. Similar warnings were given earlier in the sūrah where it addressed their denial of the faith altogether. Here the warnings are in relation to their denial of God’s law and the need to implement it in life. Earlier in the sūrah we read: “They say: ‘Why has not an angel been sent down to him?’ If We had sent down an angel, all would have been decided, and they would have been allowed no further respite.” (Verse 8) Here, at the end of the sūrah, the matter is clearly explained: “Are they waiting for the angels to come to them, or for your Lord [Himself], or certain of your Lord’s signs to appear? On the day when certain of your Lord’s signs do appear, believing will be of no avail to any human being who did not believe before, or who did not put its faith to good uses. Say: Wait if you will; we too are waiting.” (Verse 158)

This is a very clear and decisive warning. It has always been God’s law that should a miracle been given and the unbelievers continue to reject the truth, they will inevitably be destroyed. Here, God tells them in plain terms that if only some of the signs they ask for were shown to them, they would be destroyed thereafter should they continue to disbelieve. They are further told that when some of God’s signs are shown, they spell the end that renders all subsequent actions futile. Accepting the faith should come before this, and should be translated into practical action. Good action is always associated with true faith, as it is, in the Islamic view, the practical translation of faith.

A number of reports suggest that what is meant by the phrase, ‘when certain of your Lord’s signs do appear’, (Verse 158), is certain signs of the Day of Judgement, the appearance of which renders the acceptance of the faith and doing good works of no avail. Some scholars even mention some particular signs of the Day of Judgement.

However, it is better to interpret this verse according to God’s law that operates in this life. A similar warning was given earlier in the sūrah: “They say: ‘Why has not an angel been sent down to him?’ If We had sent down an angel, all would have been decided, and they would have been allowed no further respite.” (Verse 8)

It should be noted that the sūrah repeats what it has said within the context of faith and belief when it speaks about God’s sovereignty and law. This is clearly seen and intentionally used to emphasize a particular fact. Hence, it is better to interpret the statements that occur here at the end of the sūrah in the same light as those which occur at its beginning, reading them as referring to the laws of nature God has set in operation. This is sufficient to understand the Qur’ānic statements without having to resort to something that we cannot fathom because it is beyond the reach of our perception.

At this point the sūrah addresses God’s Messenger, Muĥammad (peace be upon him), singling him out with his faith, law, way of life and operational mode. His faith is different from all creeds and religions known to mankind, including the erring ways of the Arab idolaters: “As for those who have broken the unity of their faith and have become sects, you certainly have nothing to do with them. Their case rests with God. In time He will tell them the truth of what they were doing.” (Verse 159)

This is the parting point between God’s Messenger and his faith on the one hand and all other doctrines and creeds on the other. In the latter group we may include the idolaters who were divided into groups, sects, tribes and clans on the basis of the myths, traditions and disputes of jāhiliyyah, the Christians and Jews with their unending disputes and rivalries which break them into quarrelling blocs and states, as well as other creeds, ideologies, theories, and regimes that may surface at any time until the Day of Judgement.

God’s Messenger has nothing to do with any of these. His faith is Islam, his law is God’s book and his way of life is unique and independent. The Islamic faith cannot mix with any sort of belief or ideology; its law and system cannot merge with other systems and theories. No legal system or regime can carry a dual status of being Islamic and something else at the same time. Islam is independent of all creeds and colours; its legal, social, political and economic systems are clearly Islamic and have no other description. The Prophet has nothing to do with any other situation or condition at any time.

When a Muslim is faced with any faith other than Islam, his attitude to it is that of outright rejection. The same applies to any regime or situation where sovereignty is not acknowledged to God alone; or, in other words, where Godhead and Lordship are not recognized as belonging only to God. A Muslim takes a clear stand at the outset, rejecting all these creeds before trying to identify any similarities or conflict between them and Islam. According to God’s standard, true religion is that of selfsurrender to Him alone. The Prophet has nothing to do with anything produced by those who differed over their faith and did not establish their attitudes on the principle of self-surrender to God.

In God’s sight, religion incorporates a law and a way of life. And God’s Messenger has nothing to do with anyone who adopts a law and a way of life other than those approved by God. The question is viewed in its totality, without pausing to look at different details.

As for those who have split into groups over their faith, and about whom God has declared that His Messenger will have nothing to do with them, they will be judged by God, and then they will have to account for all their deeds: “Their case rests with God. In time He will tell them the truth of what they were doing.” (Verse 159)

As accountability and reward are mentioned here, God states what mercy He has committed Himself to show to His servants. He will reward every good deed done by a believer ten times its value. It is a condition that such a good deed is done by a believer, because with rejection of faith no deed remains good. On the other hand, a person who does a bad deed is requited with its like only. God will never be unjust to anyone or stint his or her reward: “Whoever does a good deed shall be credited with ten times as much; and whoever does an evil deed will be requited with no more than its like.

None shall be wronged.” (Verse 160)

At the end of the sūrah with its long discourse on legislation and sovereignty we have a devotional glorification of God which carries with it a pleasant rhythm and a decisive verdict. The beat is repeated in each verse as it starts with the same word, ‘Say’. Each verse touches the heart, where the core of oneness lies: the oneness of the creed, goal, Lord and worship. It also provides a total look at the universe and its laws: “Say: ‘My Lord has guided me to a straight way, to an ever-true faith; the way of Abraham, who turned away from all that is false, and was not of those who associate partners with God’. Say: ‘My prayers, my worship, my living and my dying are for God alone, the Lord of all the worlds. He has no partner. Thus have I been commanded, and I shall be the first of those who surrender themselves to Him.’ Say: ‘Am I, then, to seek a lord other than God, when He is the Lord of all things? Whatever wrong any human being commits rests upon himself alone. No one shall be made to bear the burden of another. In time, to your Lord you all must return; and then He will tell you the truth of all that over which you were in dispute. He it is who has made you inherit the earth and has raised some of you by degrees above others, so that He might try you by means of what He has bestowed upon you. For certain, your Lord is swift in retribution; yet, He is indeed much- forgiving, merciful.” (Verses 161-5)

This long and final comment, together with the opening of the sūrah, plays a fascinating, perfectly harmonious tune. Yet it is a comment which concludes the discourse on animal slaughtering, offerings, agricultural produce and all the regulations alleged by the people of ignorance to be laid down by God. All that they say is a shameless lie. So, what do we make of this comment? In fact we do not need to make any further explanation after all that we have already said on the subject.

“Say: ‘My Lord has guided me to a straight way, to an ever-true faith; the way of Abraham, who turned away from all that is false, and was not of those who associate partners with God.’” (Verse 161) This declaration expresses gratitude and trust, and overflows with certainty. We see the certainty in both the verbal expression in worship and its mental effect. The trust is derived from the bond with the Lord who guides and takes care of His servants. The gratitude is felt for being guided to a straight way that is free of diversion and crookedness. This straight way is the `ever true faith’ of Abraham, the father of this community who submitted himself to God in total devotion: “the way of Abraham, who turned away from all that is false, and was not of those who associate partners with God.” (Verse 161)

“Say: ‘My prayers, my worship, my living and my dying are for God alone, the Lord of all the worlds. He has no partner. Thus have I been commanded, and I shall be the first of those who surrender themselves to Him.’” (Verses 162-3) This expresses complete dedication, with every pulse and every life movement. It is a form of glorification of God and submission to Him in the most absolute of terms: it combines obligatory and voluntary prayer, life and death. All is dedicated to God alone, the Lord of all the worlds, who controls and sustains them all and conducts and determines all their affairs. It is the sort of submission to God that leaves out nothing within oneself, one’s conscience or in life, without dedicating it totally to God. “Thus have I been commanded”, and I understood and obeyed, and “I shall be the first of those who surrender themselves to Him.” (Verse 163)

“Say: ‘Am I, then, to seek a lord other than God, when He is the Lord of all things?

Whatever wrong any human being commits rests upon himself alone. No one shall be made to bear the burden of another. In time, to your Lord you all must return; and then He will tell you the truth of all that over which you were in dispute.” (Verse 164) This is a word that encompasses all the heavens and earth as well as all that is in or on them, every creature known or unknown to man, everything to be done or to take place in public or private. It puts them all under the umbrella of God’s Lordship of everything in the universe. They must all submit to God’s absolute sovereignty in faith, worship and law.

This verse asks rhetorically and in amazement: “Am I, then, to seek a lord other than God, when He is the Lord of all things?” (Verse 164) Am I to seek a lord other than God to be my master who conducts my affairs and determines my course in life, when I am accountable to God for my intentions and actions, and will be rewarded for whatever obedience or disobedience to God I do? Am I to seek a lord other than God when this whole universe is in His hand, and both you and I are sustained by Him?

Am I to seek a lord other than God when everyone will be requited for his or her sins? No one shall bear responsibility for anyone else’s actions. “Whatever wrong any human being commits rests upon himself alone. No one shall be made to bear the burden of another.” (Verse 164) Am I to seek a lord other than God when to Him you must all return and face His reckoning of all that over which you are in dispute?

Am I to seek a lord other than God when it is He who has placed human beings on earth to inherit it, and placed some of them above others in their mental and physical abilities and in the provisions they receive. He does all this to test them, so that they may prove whether they are grateful or ungrateful to Him.

Am I to seek a lord other than God when He is swift in retribution, and He is the One who grants grace and forgiveness to all those who repent of their misdeeds? Am I to seek a lord other than God so as to replace his law, orders and rulings for those of God, when I have all these indications, inspirations and evidence pointing to the truth of God being the only Lord of the universe?

As we have said, these verses are a devotional prayer and a glorification of God’s oneness, reflecting the splendid image of pure faith as God’s Messenger (peace be upon him) feels it in his heart. It is an image the splendour of which cannot be expressed in human terms. Only the Qur’ān, God’s own word, can express it fully in its unique style.

And as we have said, this last beat in the sūrah addressing the question of sovereignty and legislation is in full harmony with the early part of the sūrah where the issue addressed was that of faith. We see this clearly in verses like these: “Say:

‘Am I to take for my master anyone but God, the Originator of the heavens and the earth, who gives nourishment to all and Himself needs none?’ Say: ‘I am commanded to be the first of those who surrender themselves to God, and not to be among those who associate partners with Him.’ Say: ‘Indeed I would dread, were I to disobey my Lord, the suffering of an awesome day. He who is spared that shall have received His grace. This will be a manifest triumph.’” (Verses 14-16)

We do not need to repeat here what we have said time and again about the significance of such pairs of thoughts, expressions and rhythms that occur in both the early and later parts of the sūrah. They are simply different facets of the same truth, reflected at one time as a belief and faith, and at another as a code of living.

Now that the sūrah is completed, if we look back at its great dimensions, the wide range it covers and the profound depths it goes into, we are overwhelmed. It all takes a small number of pages, 165 verses and a limited number of clauses and sentences.

Had this space been used by a human being, it would not have covered onehundredth of this great panorama of scenes, truths, inspirations and indications, let alone the sublime level it attains and the superb expression it uses.

The sūrah has taken us on a fascinating and breathtaking journey, to look at the great truths of existence. It is a journey that covers the major and fundamental Islamic concepts.

It portrays the truth of Godhead in all its awesome glory, majesty, splendour and beauty. It holds in front of our eyes the truths of the universe, life and what lies beyond life which we cannot perceive with our limited faculties. It shows us the truth of God’s will and how it initiates and obliterates, gives life and causes death, and runs the universe and all living things. It reflects the truth of the human soul: its depths, apparent and hidden pathways, desires and leanings, the guidance it follows and the errors it commits, how it reacts to the whispers of evil humans and jinn, as well as how it is led along the right or wrong way.

It portrays scenes of the Day of Judgement, the gathering of all creatures, their moments of great distress and moments of hope and happiness. It gives us scenes of human history on earth, and shots of the history of life and the universe.

The panorama it shows us is vast and extensive. We cannot sum it up in words. It can only be seen through the sūrah itself, with its surpassing excellence and inimitable style of expression. No wonder it is part of this blessed book.

All praise is due to God, the Lord of all the worlds.

He it is who has made you inherit the earth and has raised some of you by degrees above others, so that He might try you by means of what He has bestowed upon you.

For certain, your Lord is swift in retribution; yet, He is indeed much forgiving, merciful.” (Verse 165)