In the Shade of the Qur'an by Sayyid Qutb

We can better appreciate the value of this passage and the experience of past nations and communities it relates when we bear in mind that the Qur’ān is the inspiring book of the Muslim community, its sincere counsellor and guide through life. It was with the Qur’ān that God moulded the first Muslim community to which He assigned the task of implementing the Islamic code of living. After the Prophet’s death, the Qur’ān remains the guide which prepares future Muslim generations for their role of leadership of mankind. This is the role God has promised the Muslim community whenever it fulfils its pledges to follow His guidance, giving the Qur’ān supremacy over all man-made laws and methods.

The Qur’ān is not merely fine verses to be recited for enchantment. It is a comprehensive constitution providing education and guidance through life. Hence, it provides examples of the experience of past communities for the benefit of the new generations of Muslims. It lays special emphasis on past experience in the advocacy of faith, highlighting its interaction with people in practical life. Such wealth of experience portrayed in the Qur’ān is of great value in the enlightenment of the advocates of Islam.

This is the reason why the Qur’ān includes a wealth of highly inspiring historical accounts. The history of the Children of Israel provides the majority of these stories for a variety of reasons which we discussed in Chapter 3. We may add here that the prominence given to the Jewish history is perhaps due to God’s prior knowledge that some Muslim generations will be going through situations similar to those experienced by the Israelites. Therefore, He alerts them to the slips that may lie in their way by highlighting the lessons they could learn from such history.

Muslim generations should read the Qur’ān very carefully, treating it as guidance provided today to show us how to deal with our present problems and to chart our future course. Its historical accounts are not provided for inconsequential academic study.

We will not benefit by the Qur’ān unless we read it with the aim of seeking guidance for our present and future life, in the same way as the first Muslim community did. When we approach the Qur’ān in this way, we are certain to find in it what we are looking for, and we shall have something far more remarkable than we can imagine. Its words, expressions and instructions will come alive, giving us all the guidance we need. It will point out to us what to do and what to avoid, what precautions to take, who is our friend and who is our enemy. It will give us a long, elaborate discourse touching on everything that may occur to us. Thus, we will find in the Qur’ān both life and enjoyment. God’s words will ring in our ears: “Believers, respond to the call of God and the Messenger when he calls you to that which will give you life.” (8: 24)

The present passage gives an account of two episodes in the history of past nations to add to the practical lessons given to the Muslim community, as part of its preparation to face what may lie ahead on its way. The first is outlined briefly, but adequately, without even mentioning the people involved. They are a large group who tried to flee from death, leaving their homes to no avail. God caused them to die and brought them back to life, rendering their efforts to evade death futile, and giving them a new life without any effort on their part. As it shows them this example, the Qur’ān urges the believers to fight and donate for the cause of God who gives and takes away both life and wealth.

The second lesson is derived from an episode in the history of the Israelites after the death of Moses. Having abandoned divine guidance, they suffered the loss of their kingdom, violation of their sacred places and personal humiliation at the hands of their enemies. But then their sense of faith reawakened and they were eager to fight for God’s cause. They asked their prophet to appoint for them a king to lead them in such a fight.

The way the Qur’ān portrays this episode is highly inspiring and particularly significant for all Muslim generations, let alone the first Muslim community. The total sum of what had taken place on this occasion is that, despite all the weaknesses shown by the Israelites, leading to one group’s desertion after another, the steadfastness of even a small group of believers achieved very great results for the whole community. They were able to turn the tables on their enemies, shaking off their long humiliation by their enemies to achieve victory and establish the kingdom of David and Solomon. That was the beginning of the Israelites’ golden age. All this was the result of the new impetus given to faith after it remained long forgotten, and the steadfastness of a small group facing the large army led by Goliath.

A number of significant facts are highlighted here. The first is that public enthusiasm can be dangerously deceptive. Therefore, those in the position of leadership must put it to the test before going into a decisive battle. A group of wise and respected elders of the Israelites requested their prophet to choose for them a king who could lead them in their struggle for God’s cause. They wanted to fight those enemies who had ravaged their kingdom and looted their property, including what was left by their prophets, Moses and Aaron, and their household. Trying to gauge their determination, their prophet suggested that, once a battle loomed large, they might not be up to the task. Here their enthusiasm reached its highest point, and they expressed their attitude, feeling that they had every reason to fight: “Why should we not fight for the cause of God when we have been driven out of our homes and our children?” (Verse 246) Nevertheless, their enthusiasm was short lived: “Yet, when fighting was ordained for them, they turned back, save for a few of them.” (Verse 246)

Although the Israelites habitually reneged on their promises, such an attitude remains a human weakness often encountered in communities whose strength of faith remains suspect.

Another aspect of the moral of the story is that when public enthusiasm for action is at a high pitch, the first test of its substance should be the final. The great majority of the Israelites in the present case turned away once their expressed desire to fight was accepted. Only a few of them remained true to the promise they gave to their prophet. These were the soldiers that formed Saul’s army after the long arguments about his choice as king and commander, and after they were clearly shown that it was God’s choice. Nevertheless, the majority of these soldiers failed the very first test to which Saul put them, when he ordered them not to drink from the river they were about to cross. Even then, the minority that remained did not persevere; they were overawed by the great numbers of the enemy force and declared that they were no match for their opponents. But a very small group kept faith with God and stood firm. It was this small group that tilted the balance. They were granted victory and were worthy of their achievement.

As the story unfolds, we appreciate the importance of a resolute leadership motivated by faith. All fine leadership qualities are shown by Saul: knowledge of human nature, repeated testing of commitment of his soldiers, getting rid of the weak elements, unlimited trust in God’s promise to those who remain steadfast in the face of adversity.

Moreover, we clearly see how true believers have their own standards and values, because they look at the present situation in a way that relates it to the greater reality of God’s will and His power. The great disparity with the large enemy forces was not lost on the small group of believers who persevered with Saul to the end. The difference, however, was that those believers also recognized that victory is granted by God. Hence, they turned to Him in a sincere prayer: “Our Lord, grant us patience in adversity, make firm our steps, and grant us victory over the unbelievers.” (Verse 250)

With such unshakeable faith, and such a proper understanding, they deserved the victory given by the One who is always able to grant victory. We will now look at the passage in more detail.

We need not go into the plethora of interpretations with regard to the identity or the time and place of the people referred to in this verse. Had these details been of any particular importance in understanding the moral and the message of the story, they would most certainly have been given in the Qur’ānic account.

The aim of this verse is simply to establish that life and death are determined by the will of God, and that human beings should fulfil their obligations in life with complete trust in God’s will and total reassurance that what befalls them is an integral part of God’s order of things.

No precautions could ever prevent death or impede God’s will, nor could fear or despair prolong life. Life and death are entirely in God’s hands. He dispenses them according to reasons known only to Him, and His grace and mercy are evident in both. “Surely, God grants limitless bounty to mankind, but most people are ungrateful.” Such a mass exodus, with thousands of people fleeing at the same time, whether from a hostile attack or the outbreak of disease, could only occur in a state of total panic. Nevertheless, running away could not save those people from meeting their death, for “God said to there; ‘Die.’“ (Verse 243)

No details are given as to the manner in which God spoke to those or how they met their death, because these bear no relevance to the objective of the story, which is that their despairing desertion of their homes did not change the destiny God had already willed for those panic-stricken people. They needed to persevere, be patient and freely put their trust in God.

Nor are we given any details of how God brought those people back to life, or on whether this is a reference to a later generation of the same community who did not panic or despair, and who accepted what God had chosen for them. There would be no point in speculating over these matters; nor can we accept the various unsubstantiated accounts of some commentaries. The essential message here is that God gave those people life, and their own efforts could not prevent their death. Life is a gift from God which He bestows on human beings with no effort or reason on their part. They, on the other hand, can do nothing to prevent what God has predestined.

As the sūrah continues, we begin to understand the significance of the story and partly appreciate God’s purpose in citing this episode quite early on in the history of the Muslim nation. The next verse says: “Fight for the cause of God and know that God hears all and knows all.” (Verse 244)

This verse tells the Muslims very clearly that neither their love of life nor their fear of death should stop them from fighting for God’s cause. Death and life are determined by God, and those who believe should fight for His cause and under His banner alone. They should be mindful that God is aware of what they do and is there to respond to their needs and appreciate and reward their actions.

To fight for the cause of God, which is the ultimate form of jihād, requires devotion and sacrifice. In the Qur’ān, jihād is frequently associated with financial contribution, especially in the early days of Islam when fighting was voluntary and fighters were required to finance their own participation in it. There would be eager and capable ones who were prevented from going out with the Muslim army only by their lack of means. The emphasis on financial sacrifice was, therefore, essential, as the sūrah strongly states: “Who will offer God a generous loan, which He will repay multiplied many times over? It is God who straitens people’s circumstances and it is He who gives abundantly; and to Him you shall all return.” (Verse 245)

God bestows life and takes it away, and one may go to battle and survive, if that is God’s will. Wealth is not lost when spent in a good cause. It is a form of loan to God whose generous repayment is guaranteed, both in this world and in the life to come.

Poverty and wealth are also due to God’s will rather than the outcome of one’s financial acumen or frugality or philanthropy. “It is God who straitens people’s circumstances and it is He who gives abundantly; and to Him you shall all return.” (Verse 245) People and all their possessions shall one day return to God, and so death and poverty no longer pose any threat. Believers shall go ahead and sacrifice their lives, their wealth and all their possessions in the cause of God who has already charted their course and destiny in this world. They shall live their lives to the full, in dignity and freedom, in the service of God Almighty.

This short passage is a fine example of the power of the Qur’ānic language and style. We are immediately taken into a scene of panic and confusion, with thousands of people fleeing in all directions to avoid death and annihilation. Suddenly, they meet the very fate they are trying to escape; no measures or precautions they have taken will avail them. And, just as suddenly and without further explanation, they are brought back to life by the mighty hand of God, who controls everything and whose power is overwhelming. Thus, we realize that life and death are in the hands of God Almighty, as are wealth and fortune, which complement the theme of the passage.

he sūrah goes on to cite another episode of the story of the Israelites after the death of Moses, God’s messenger to them: “Are you not aware of those elders of the Children of Israel, after the time of Moses, when they said to one of their Prophets, Appoint for us a king, and we shall fight for the cause of God.’ He said, ‘Would you, perchance, refuse to fight if fighting is ordained for you?’ They said, ‘Why should we not fight for the cause of God when we have been driven out of our homes and our children?’ Yet, when fighting was ordained for them, they turned back, save for a few of them. God is fully aware of the wrongdoers.” (Verse 246)

The reference here is to a group of the Israelite elders who had asked one of their numerous Prophets, whose identity has not been given as it is not essential in this context, to appoint them a king to lead them into battle “for the cause of God”. The narrative suggests a time of religious revival among the Israelites, a .d a strong desire to uphold ‘the truth and defend it against the ungodly enemies.

Resolve takes a fighter halfway to victory. He must be certain of the legitimacy of his cause, and the falsehood of that of his enemy, and his objective to uphold the cause of God must also be clear in his mind.

The wise prophet needed reassurance that the elders’ enthusiasm for fighting was not mere bravado, and that they were sincere in their resolve and committed to the requirements of fighting for God’s cause. He did not wish his efforts to be in vain.

Would they flinch or retreat once fighting had been made obligatory for them?

The elders gave reasons of their own for wishing to fight: “They said, ‘Why should we not fight for the cause of God when we have been driven out of our homes and our children?’“ Their motives were clear: they had been wronged. So was their objective:

they wanted to fight for the cause of God, and their determination was not open to question.

Nevertheless, as soon as the time had come for them to face their enemy, “Yet, when fighting was ordained for them, they turned back, save for a few of them.” (Verse 246)

Here the sūrah highlights the propensity of some Israelites to breach agreements, break promises and disobey God. It also points to their tendency to display disunity and to betray their cause. This is not only true of those Israelites, but it is true of many other human communities and groups who lack cultural maturity and a strong and enlightened tradition. Such characteristics need to be taken into account by those who have to lead these communities through difficult times.

The verse concludes with the comment: “God is fully aware of the wrongdoers.” (Verse 246) This comment deplores the dereliction of responsibility and accuses the large group of betraying themselves, their leader and their cause. No group of people could be so certain of the legitimacy of their cause, and of God’s support for their case, and then go on to flagrantly relinquish their obligations. People who are certain of the truth they follow, like those Israelites were, could not just turn away from their responsibilities. If they do, they are certain to have the punishment reserved for wrongdoers.

The sūrah points to another disturbing streak in the Israelites’ character, cited a number of times in the sūrah. The group had asked for a king to be appointed to lead them into battle, claiming to be ready to fight for “the cause of God”. But, as soon as he was appointed, they began to question the wisdom of his choice and his eligibility to rule over them. They argued that some of them were better suited for the task because he did not come from a noble background, nor was he wealthy enough to be a king and leader.

Here is how the sūrah relates what happened: “Their Prophet said to them, ‘God has appointed Saul [Ţālūt] to be your king.’ They said, ‘How can he have the kingship over us when we are better entitled to it than he is? Besides, he has not been given abundance of wealth.’ He said, ‘God has chosen him in preference to you, and endowed him abundantly with knowledge and physical stature. God grants His dominion to whom He will. He is Munificent, All-Knowing.’“ (Verse 247)

Their Prophet had to explain that the king was chosen by God, which should have been enough reason for his people to accept him, because God is powerful and generous and would only choose what would be in their best interest. Moreover, he was endowed with knowledge and physical strength, providing him with a greater quality of leadership and ability.

This should have been enough to convince them to accept Saul as king over them; but, it seems, nothing short of a miracle would persuade them. “Their Prophet also said to them, ‘The portent of his kingship is that a casket shall be brought to you, wherein you shall have peace of reassurance from your Lord, and a legacy left behind by the House of Moses and the House of Aaron. It will be borne by angels. That will be a sign for you, if you are true believers.’“ (Verse 248)

In the post-Moses era, the Israelites, during the reign of Joshua, were driven out of the Holy Land and most of their sacred heritage was pillaged and looted. This included a casket that was said to contain many relics of Moses and Aaron. More significantly, it also contained a copy of the tablets given by God to Moses on Mount Sinai. The reappearance of that casket, carried by angels, would be, their Prophet said, a sign from God and material proof of Saul’s kingship. Once they saw it they would be reassured and, if they were true believers, would accept him as their leader.

The narration suggests that the miracle did take place and, completely reassured, the Israelites went on to confront their enemy.

Despite the lack of narrative details, we can gather that Saul had organized his fighting force of willing men and had gone ahead to do battle, and that as soon as they were on their way, he put their loyalty to the test. “And when Saul set out with his troops, he said, ‘God will now put you to the test by a river. He who drinks from it will not belong to me, but he who does not taste its water will indeed belong to me, except him who takes a scoop with his hand.’ They all drank [their fill] of it, except for a few of them.” (Verse 249)

The leadership qualities of Saul are now coming to light. He was leading an army of a vanquished nation who had experienced defeat many times in its history, and was about to meet a formidable enemy, and had therefore to test the will of his troops. He had to be sure of their ability to overcome their desires and endure hardship and deprivation. Above all, he had to test their loyalty and obedience, and their ability to shoulder responsibility. He put them to the test at the river, having established that they were getting very thirsty, to find out who would obey him and who would not.

“They all drank [their fill] of it, except for a few of them.” (Verse 249) He allowed them a single scoop with the hand to quench their thirst, but most of them drank their fill and were left behind because they had failed the test. It was better for the rest of the fighting force as weaklings would have been a liability on the battlefield. Military prowess is not determined by size or numbers, but is measured by the will and moral strength and faith of the troops.

This example shows that good intentions, by themselves, are not sufficient unless they are tested in practice. It also demonstrates the strength of a leader who is not swayed by the fall of most of his troops at the first hurdle, but who forges ahead with the rest of them.

Saul’s forces were to encounter more trials of loyalty and strength: “When he and those who kept faith with him crossed the river, they said, ‘No strength have we today to stand up to Goliath and his forces.’“ (Verse 249)

Their numbers had dwindled, and they were aware that they were outnumbered by Goliath’s forces. Certainly, they had the advantage of faith in their cause and trust in their leader, but the harsh reality of the situation told them they were the weaker side, and that their faith would be put to the test. Would that invisible force of faith triumph? How strong was their faith in God, and would they be able to harness that force in their favour and prevail?

At that decisive moment, a small group of true believers stood up to express their faith: “But those of them who were certain that they would meet their Lord said, ‘How often has a small host triumphed over a large host by God’s grace. God is with those who remain patient in adversity.’“ (Verse 249)

To the believer’s mind, that is the way it should be: believers are always numerically less than their enemies, because they need to sacrifice more and work harder to earn God’s grace and pleasure. But they triumph because they draw their strength from God Almighty and their faith in Him. The believers are aware that their victory comes from God as a reward for their patience and perseverance.

The sūrah goes on to confirm that, despite their material disadvantage, the small, devoted, faithful band of believers prevailed and overran their formidable enemy:

“And when they came face to face with Goliath and his troops, they prayed, ‘Our Lord, grant us patience in adversity, make firm our steps, and grant us victory over the unbelievers.’ They routed them, by God’s will. David slew Goliath, and God bestowed on him the kingdom and wisdom, and taught him whatever He willed.” (Verses 250-251)

Their prayers are deeply sincere and poignant. The Arabic words depict patience as an endless shower poured down upon the believers by God Almighty, filling their hearts with reassurance and tranquillity and providing them with the power and energy to face their superior enemy. They plead for strength to stand firm and to triumph over their adversary. It was clearly a confrontation between truth and falsehood in which God’s intervention was indispensable to ensure a decisive victory for His allies.

And so it was: “They routed them, by God’s will.” The emphasis here is on “God’s will” in order to reassure the believers, and to establish that what goes on in this world is determined and controlled by this will. Believers are only the means by which God’s will comes to pass. They are His servants, with little power of their own, chosen to perform a certain predestined role in the universal divine scheme.

Believers are granted this privileged status through the grace of God and as a result of their sincerity, their determination to serve God and their unstinted devotion to Him.

“David slew Goliath, and God bestowed on him the kingdom and wisdom, and taught him whatever He willed.” (Verse 251) At the time of these events, David was a young man and Goliath a powerful king and a fearful commander, but God wished to demonstrate to the Israelites that they should not judge matters at face value, and should look deeper into the reality of things. Their side of the bargain was to keep their pact with God and prepare themselves for battle, leaving the rest to God who knows the essence of all things and how they come about. The outcome would be decided by God, in accordance with His will and wisdom. It was God’s will that a youth such as David should slay a powerful giant-of-a-man such as Goliath as proof that physical power by itself is not the decisive factor. The other divine objective, not obvious at the time, was that David was destined to inherit the kingdom of Saul, and that David would be succeeded by his son, Solomon, who reigned over what became the golden era in the whole history of the Israelites, a period of great religious revival which came after their return from the wilderness.

David was a king and a Prophet, who excelled in the craft of making iron tools and implements of war, as the Qur’ān tells us elsewhere (21: 80). The purpose behind relating this story is revealed in the closing sentence of the verse: “Had it not been for the fact that God repels one group of people by another, the earth would have been utterly corrupted. God is limitless in His bounty to all the worlds.” (Verse 251)

This powerful statement takes us beyond the limited narrative and its personalities and events to reveal the fundamental divine wisdom underlying the constant contention, power struggles and battles among the multitudes of mankind in the tumult of life. It depicts the incessant strife and the spirit of competition and rivalry that drive human beings to their various ends and objectives in this world, according to the overall divine scheme under God’s wise hand which leads them all towards progress and higher standards of life.

Were it not for this spirit of struggle and competition, life would be dull and stale.

The conflict of interests and the variety of objectives that people seek in this world are the means by which human talent and energy are released and brought into play to reinvigorate and revitalize the human experience for the good of mankind. This dynamic movement produces the true human force of goodness, brings truth to the fore, enhances man’s sense of right and wrong, and firmly establishes justice on earth. It enables true and sincere believers to identify their noble role in life. It provides them with the will and strength to persevere and fulfil that role in total obedience to God’s order and tireless pursuit of His pleasure and blessings.

God then intervenes on the side of the believers so that the truth they are upholding will prevail. Human conflict becomes a positive and constructive struggle for the good of mankind and a better life in this world. The fact that the smaller group of believers have placed their trust in God, and are devoted to fulfilling His ultimate will in protecting life and establishing the truth and defending it, enables them to eventually triumph and prevail.

The passage is rounded off with a final verse: “These are the revelations of God. We recite them to you in all truth, for you are indeed one of Our messengers.” (Verse 252)

These noble revelations emanate directly from God, itself an august fact that deserves man’s understanding and reflection. They convey the truth and outline a complete code for human life, unrivalled and unmatched by any other code or system. Any attempts to substitute God’s code, or declare it obsolete, are bogus and futile; God alone should be served and obeyed.

The fact that Muĥammad is a Messenger chosen by God Almighty qualifies him to receive God’s revelations and to learn from the experiences of previous generations, and adequately equips him to convey those revelations to the rest of mankind.