In the Shade of the Qur'an by Sayyid Qutb

This sūrah was revealed in Makkah, after the revelation of Sūrah 12, Joseph. The time was a very critical one, falling as it did between the ‘year of sorrow’ when the Prophet lost his wife Khadījah and his uncle Abū Ţālib and the year when the Prophet migrated to Madinah. The sūrah thus reflects the needs and requirements of this difficult period. For specifics about this crucial time please refer to the Prologues of Sūrahs Jonah and Hūd, in Volume IX, and Sūrah Joseph in this volume.

In particular, the sūrah directs the Prophet and the Muslim community in how best to deal with their practical problems, and how to stand firm in the face of the unbelievers’ stubborn opposition. This then is the role and nature of the Qur’ān.

At this critical juncture, the message of Islam was making little progress because of the unwavering resistance of the Quraysh, the Arabian tribe residing in Makkah, and whose leadership was recognized by the rest of Arabia. Their persecution of the Prophet and his followers was now at its zenith. Hence, the Qur’ān warns and threatens these pagan Arabs, portraying as it does the fate of earlier communities which denied God’s messages and opposed His messengers. It reveals to the Prophet the real reasons behind their determined opposition. Essentially it had nothing to do with the truth of his message and much to do with their stubbornness which could not be moderated even as a result of seeing God’s clear signs. Hence, the sūrah consoles the Prophet. It directs him to hold fast to the truth he has and to confront with it all those who reject it. He is also instructed to remain patient in adversity, conveying his message to mankind with determination.

Thus the sūrah shares with other sūrahs revealed during the same period the same subject matter and general features. Likewise, it addresses the needs and requirements of that period when the Islamic message faced the ignorance, or jāhiliyyah, that prevailed in Arabia. The same applies to any similar period in history.

Indeed it even applies now.

We have always emphasized the practical nature of the Qur’ān because it is central to an understanding of this book, its goals and objectives. This means that we need to be aware of the circumstances that prevailed when a particular sūrah or text was revealed so that we can better recognize the drift of the text and understand its directives. We are thus able to appreciate how it deals with real life situations, and with living human beings who either actively support or oppose it. In this way, we can better understand its rulings and benefit by its directives whenever similar circumstances prevail. We particularly need to take such an attitude in our own times.

But we say this knowing full well that only those who are actively facing this present state of ignorance in their work to bring about an Islamic revival will look at the Qur’ānic texts in this light. Such people are dealing with circumstances and events similar to those faced by the first advocate of this faith, Muĥammad (peace be upon him), and his early Companions. They face the same type of rejection of the great truth of this faith, which requires complete submission to God in all aspects of life: religious, moral, political, economic and social. Likewise, they face the same type of persecution which was endured by the first group of Muslims. Only such people are able to deduce the Islamic method of active advocacy which cannot be deduced in a theoretical approach.

It should be stated here that what is required in our own time is an understanding of the method to be followed by a young Islamic movement facing a totally un- Islamic state of affairs. Such a movement aims to bring mankind out of darkness into light, and out of ignorance and submission to different beings into a state where people submit themselves to God alone. These were the objectives of the first Muslim generation, even before the Islamic state in Madinah was born, and before Islam enjoyed any authority anywhere on earth.

Today we are in a position which, though not identical to that early period, has some similarities to it. Needless to say, circumstances and external factors are different. Yet we are aiming to establish an active advocacy of Islam in the face of total opposition. The fact that circumstances are different means that the needs and requirements of such advocacy are different. Hence why we need today fresh insight into the method of action that Islam approves. Such insight will fit the precedents set by the first Islamic movement, established by the Prophet, to the circumstances and requirements of the present period.

It is such insight that the newly-born Islamic movement requires. It is too early now for the development of a system of government, and the drafting of a legal code.

Today, there is not a single state or community where the basic rule of human transactions is God’s law and the Islamic code. The type of insight which gives birth to a system of government and a legal code comes at the appropriate time. Its details should fit the Muslim community that needs it, whenever it comes into existence, and begins to face the practical problems that apply to it. Prior to this, producing such a system and a code is no different from trying to plant seeds in the air and hoping they will sprout.

The first major topic the sūrah tackles highlights the nature of those who reject this faith of Islam, based on submission to God alone, and outlines their true motives for so doing. It also describes the terrible fate that awaits such unbelievers. The sūrah tackles this in several rounds, employing different subjects and techniques, such as narrative, an exhibition of scenes of the universe and scenes of the Day of Judgement, and directives and comments that either precede or follow the stories it relates.

While the general atmosphere of Sūrah 13, Thunder, reminds us of Sūrah 6, Cattle, the general atmosphere of this sūrah reminds us of Sūrah 7, The Heights. Both begin with a serious warning, and the whole sūrah confirms it. The two sūrahs, however, differ greatly in their method.

The warning at the beginning of Sūrah 7 is stated very clearly: “This is a book that has been bestowed on you from on high — so do not entertain any doubt about it — in order that you may warn people with its message, and admonish the believers. Follow what has been sent down to you by your Lord, and follow no masters other than Him. How seldom do you keep this in mind. How many a community have We destroyed, with Our punishment falling upon them by night, or at midday while they were resting. And when Our punishment fell upon them, all they could say was: ‘We have indeed been wrongdoers.’“ (7:

2-5) The sūrah then relates the story of Adam and Iblīs, following it to its conclusion when human life on earth comes to an end and people return to their Lord where the warnings given to them will be fulfilled. This is then followed by some scenes of the universe, including images of the heavens and earth, night and day, the sun, moon and stars, the wind, clouds, water and fruit. Thereafter, we are given the stories of the Prophets Noah, Hūd, Şāliĥ, Lot, Shu`ayb and Moses, all of which confirm the warning.

Here in this sūrah, the warning is given at the beginning, but it is given a continuous air of mystery to enhance its effect in anticipation of the fearful destiny:

“These are the verses of the Book, a clear discourse. Little do those who disbelieve wish that they were Muslims. Let them eat and enjoy themselves, and let their hopes beguile them. For they will surely come to know [the truth]. Never have We destroyed any community unless divine revelations have been made known to it. No community can ever forestall its term, nor can they delay it.” (Verses 1-5)

The sūrah then refers to some scenes from the universe: the heavens and the constellations, the expanded earth and the mountains set firm on it, the plants that demonstrate a balanced method of creation, the winds full of moisture, water and drinking, and the life, death and resurrection of all mankind. This is followed by the story of Adam and Iblīs leading up to the destinies of all believers and unbelievers.

Then we have brief references to the stories of Abraham, Lot, Shu`ayb and Şāliĥ, with the emphasis being placed on the destiny of unbelievers in each case. We note here that the Arabs were aware of the ruins left by these communities, as they passed by them on their traditional journeys to Syria.

The main line in both sūrahs is the same, but each has its own special features.

Their rhythm is similar, but not identical. This is the system followed by the Qur’ān, tackling its topics in a variety of ways that may be similar in some aspects but totally different in others, and where they are never repeated or allowed to be identical.

The sūrah can be divided into five sections, each of which includes a specific topic.

The first explains the law that God has set in operation concerning His message and people’s attitudes to it, either accepting and believing in it or rejecting it. This starts with an implicit warning which is covered with mystery: “These are the verses of the Book, a clear discourse. Little do those who disbelieve wish that they were Muslims. Let them eat and enjoy themselves, and let their hopes beguile them. For they will surely come to know [the truth].” (Verses 2-3) This section ends with a statement that the unbelievers reject the message out of stubbornness, not because they do not have sufficient evidence to lead them to faith: “If We opened for the unbelievers a gateway to heaven and they had ascended higher and higher, still they would surely say: ‘It is only our eyes that are spellbound! Indeed, we must have been bewitched.’“ (Verses 14-15)

They are all of the same type: “Indeed We have sent before you messengers to communities of old, but whenever a messenger came to any of them they mocked at him. Thus do We cause it [i.e. this scorn of the revelation] to slip into the hearts of the guilty, who do not believe in it, although the ways of ancient communities have gone before them.” (Verses 10- 13)

The second section portrays some of the signs God has placed in the universe, both in the heavens and the earth and in between. All of these have been set in accordance with God’s precise wisdom, and according to a definite measure: “We have indeed set up in the heavens constellations, and endowed them with beauty for all to behold, and We have guarded them from every cursed devil, so that anyone who tries to eavesdrop is pursued by a flame clear to see. We have spread out the earth, and placed on it firm mountains, and caused [life] of every kind to grow on it in a balanced manner. We have placed various means of livelihood on it for you, as well as for those whom you do not have to provide for. There is not a thing but with Us are its storehouses; and We send it down only in accordance with a defined measure. We send forth winds heavily loaded, then We send down water from the skies for you to drink. You are not the ones who store it up.” (Verses 16-22)

It is to God that everyone and everything returns at the time appointed and known to God: “It is We who give life and cause death, and it is We who are the inheritors [of all things]. Well do We know those who lived before you and those who will come after you. Your Lord will gather them all together. He is indeed Wise, All-Knowing.” (Verses 23- 25)

The third section delivers the story of mankind and the origins of following right guidance or abandoning it in order to follow erring ways. It also shows the fates of those who follow God’s guidance and those who reject it. This is shown in the way Adam was created out of clay before God breathed of his soul into him, and the arrogance of Iblīs who leads people astray.

The fourth section relates the fates suffered by the peoples of Lot, Shu`ayb and Şāliĥ. It starts with the verses: “Tell My servants that I alone am Much Forgiving, truly Merciful; and also, My punishment is indeed the most grievous suffering.” (Verses 49-50)

The stories are given in succession, showing God’s mercy to Abraham and Lot, and His punishment of the peoples of Lot, Shu`ayb and Şāliĥ. Thus the Quraysh are told of the fate of those whose lands they pass by on their trips to Syria. Their ruins are there for them to see. “Surely in this there are messages for those who read the signs. Those [towns] stood on a road that is trodden still.” (Verses 75-76)

The fifth and final section reveals the truth that is at the heart of the creation of the heavens and the earth and how this relates to the Hour of Judgement and the reward or punishment that comes after that, and also to the message of the Prophet Muĥammad (peace be upon him). That is the great truth in the whole universe. It relates to origin and destiny: “It was only with the truth that We have created the heavens and the earth and all that is between them. The appointed Hour will certainly come. Hence overlook their faults in fair forbearance. Your Lord is the All-Knowing Creator. We have given you seven oft-repeated verses and this sublime Qur’ān.” (Verses 85-87)