In the Shade of the Qur'an by Sayyid Qutb

This rather long passage refers to some examples of God’s mercy and the punishment He inflicts. These include how Abraham was given in his old age the happy news of a son to be born to him, and how Lot and his household, except his wife, were saved from the fate that befell the wrongdoers. They also include a reference to the fateful punishments that befell the people of the Madyan and those of al-Ĥijr.

All these stories occur after an introduction that says: “Tell My servants that I alone am Much Forgiving, truly Merciful; and also, My punishment is indeed the most grievous suffering.” (Verses 49-50) Some of them thus confirm what has been said about God’s mercy, and some confirm that His punishment is grievous indeed. These stories also refer to what is mentioned at the opening of the sūrah, confirming the warning it contains: “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 3-5) These were examples of cities destroyed by God after they ignored all the warnings they had received. Their punishment only befell them after the time they were given had lapsed. The stories we have in this passage also confirm what is mentioned earlier in the sūrah concerning the angels and their mission when they are sent with God’s orders: “They say: ‘You to whom this reminder has been bestowed from on high! You are truly mad. Why do you not bring the angels before us, if you are truthful?’ We never send down angels except in accordance with the truth. And then, [the unbelievers] would be given no further respite.” (Verses 6-8)

All this goes to show that the whole sūrah is a single unit, with every part confirming the rest. This observation we make in spite of the fact that most sūrahs were revealed in parts, with the possibility that later verses were often revealed before earlier ones. Yet the final ordering of the verses of each sūrah is made in accordance with divine instructions. Hence, there must be a clear purpose in such order. We have learnt some aspects of the wisdom behind the ordering of verses in the sūrahs we have discussed. Each of them appears clearly as a complete and perfect structure. Yet what we say is only a personal point of view, while true knowledge belongs to God alone. We pray to Him to guide us to what is right.

“Tell My servants that I alone am Much Forgiving, truly Merciful; and also, My punishment is indeed the most grievous suffering.” (Verses 49-50) This order to the Prophet (peace be upon him) comes after the reward of God-fearing believers and the punishment of wrongdoers are mentioned. The link is self-evident. But God’s mercy and forgiveness are mentioned before the punishment, because they fit in with the grace God has committed Himself to bestow. Sometimes, only the punishment and suffering are mentioned, or they are given precedence in the text, but that is only because there is special need for such treatment.

We are then given an account of the encounter between the Prophet Abraham and the angels sent to Lot. This episode is mentioned several times in the Qur’ān, each time in a different way which fits the context in which it occurs. The story of Lot alone is also mentioned in other places.

For example, Lot’s story is covered in Sūrah 7, The Heights, and a different account of Abraham and Lot’s story is given in Sūrah 11, Hūd. In the first we have a denunciation by Lot of the indecent practices of his community, and their reply to him: “Drive them [i.e. Lot and his household] out of your land, for they are indeed people who would keep chaste.” (7: 82) It also refers to saving him and his household, except his wife who was destined to stay behind with those who were to be destroyed. There is no mention of the angels coming to him or the scheme of his people against them. In the second instance, a totally different layout is given to the story of the angels with Abraham and Lot. There we have more details concerning Abraham and the happy news he was given in the presence of his wife. There is also a mention of his argument with the angels concerning Lot and his community, which is not mentioned here. Different lines are adopted in the two sūrahs in relating the events concerning the angels and Lot. In Sūrah Hūd the angels do not reveal their identity to him until his people arrived, and he had pleaded with them to spare his guests, but all his pleas fell on deaf ears. When he despaired of them, he cried out in distress:

“Would that with you I had real strength, or that I could lean on some mighty support.” (11:

80) Here in this sūrah, the identity of the angels is revealed right at the outset, while the design of his people against his guests is mentioned later. The point here is not to mention the story as it took place, but the confirmation of the warnings, emphasizing that when angels are sent down, their task is to inflict the punishment, giving people no further respite.

Tell them about Abraham’s guests, when they went in to him and said: Peace.’ But he replied: ‘We feel afraid of you.’ They said: Do not be alarmed. We bring you the happy news of the birth of a son to you who will be endowed with knowledge.’ Said he: ‘Do you give me this happy news when I have been overtaken by old age? Of what, then, is your good news?’ They replied: ‘That good news we have given you is the truth. So do not abandon hope.’ He said: ‘Who but a person going far astray abandons hope of His Lord’s grace? (Verses 51-56)

In this account some of the details mentioned in other sūrahs are left out. The angels greet Abraham with a message of peace as they enter, but he tells them he is apprehensive about them. The sūrah does not mention the reason for his fear, nor does it mention that he placed a roasted calf before them, as mentioned in Sūrah 11, Hūd. There we are told: “When he saw that their hands did not reach out to it, he felt their conduct strange and became apprehensive of them.” (11: 70) The point of emphasis here is that God’s grace is always bestowed on God’s servants, as made clear by His messengers. Hence the details of Abraham’s story are of little importance. “They said:

‘Do not be alarmed. We bring you the happy news of the birth of a son to you who will be endowed with knowledge.” (Verse 53) The sūrah outlines this happy news without much detail of what else took place.

Here also we have Abraham’s reply, without mentioning his wife and her intervention in the discussion that ensued: “Said he: ‘Do you give me this happy news when I have been overtaken by old age? Of what, then, is your good news?” (Verse 54) First Abraham feels it unlikely that he would be given a son at his old age, particularly with his wife also being old and barren as mentioned in other sūrahs. Therefore, the angels remind him of the truth: “They replied: ‘That good news we have given you is the truth. So do not abandon hope.’“ (Verse 55) Abraham immediately returns to his normal hopeful self, stating that he never lost hope of God’s grace: “He said: ‘Who but a person going far astray abandons hope of His Lord’s grace?” (Verse 56)

Here we note a reference to God’s grace in Abraham’s reply, which fits with the beginning. An emphasis is also placed here on the fact that only those who go far astray despair of God’s grace. They go far away from the road God has laid down for people to traverse, so they do not feel His mercy, compassion and care which He bestows on all His servants. On the other hand, a person whose heart is full of faith will never despair of God’s grace, no matter what hardship and difficulties he is called on to endure. Even in the thickness of darkness and the gloom of adversity, they feel that God’s grace is close at hand. It will never fail to be bestowed. God has the power to initiate the causes and bring about the results, changing the present and the future.

As Abraham feels reassured he becomes eager to know the purpose they have been sent to accomplish: “[Abraham] said: ‘What is your business, you [heavenly] messengers?’ They replied: ‘We are sent to a guilty nation, except for Lot’s household, all of whom we shall save, except for his wife. We have decreed that she should remain with those who stay behind.” (Verses 57-60) The account we have here does not refer to Abraham’s argument on behalf of Lot and his people, as mentioned in Sūrah Hūd.

Instead, it moves on quickly from the angels’ information to the realization of their mission. Abraham believes that God will bestow His grace on Lot and his household, with the exception of Lot’s wife. Thus the business the angels have with Abraham is accomplished, and they proceed towards completion of their mission.

And when the messengers [of God] came to the house of Lot, he said: ‘You are unknown here.’ They answered: ‘No, but we bring you news of that over which they have been disputing. We are bringing you the certainty [of its fulfilment], for we are speaking the truth indeed. Depart with your household in the dead of night, with yourself following them in the rear. Let none of you look back, but proceed to where you are commanded.’ And We made plain the case to him, that the last remnant of those [wrongdoers] will be wiped out by the morning. (Verses 61-66)

As indicated earlier, the sūrah states that the angels immediately reveal their true identity to Lot and that they have come to accomplish what his people disputed about their punishment for their misdeeds. That punishment comes in fulfilment of God’s warnings, confirming the fact that when angels are sent to a community, their punishment is immediate.

“He said: ‘You are unknown here.’“ (Verse 62) He said this in irritation, as he was fully aware of the habits of his people and expected what they would try to do with his guests. He was a stranger among his people, and they were arrogant in their immorality. Hence he tells his guests that it is unwise of them to come to a city when the reputation of its people is well known. “They answered: ‘No, but we bring you news of that over which they have been disputing. We are bringing you the certainty [of its fulfilment], for we are speaking the truth indeed.’” (Verses 63-64) All these assertions serve to tell us the extent of Lot’s alarm and distress, as he wants to be hospitable yet also protect his guests against the designs of his people. Hence, they reassure him time after time, before giving him his instructions: “Depart with your household in the dead of night, with yourself following them in the rear. Let none of you look back, but proceed to where you are commanded.” (Verse 65) Thus Lot was to leave the town by night, before the break of dawn. He was to walk behind those who would be saved with him to make sure that no one was left behind, and no one looked behind, like displaced people unwilling to leave their homeland.

“And We made plain the case to him, that the last remnant of those [wrongdoers] will be wiped out by the morning.” (Verse 66) It is God, then, who has revealed to Lot this very serious piece of news, which is expressed in the Qur’ān as the last one of those people would be destroyed by the morning. Well, if the last of them is destroyed, it follows that the whole lot are destroyed, with none spared. Hence, caution must be exercised, so that no one is left behind to suffer the fate which was sure to engulf the whole city.

The sūrah relates this part of the story first because it is more suited to its overall theme. It now fills in the details of what happened earlier when Lot’s people heard that a number of handsome young men were visiting him. To them, that was a chance not to be missed: “The people of the city came [to Lot] rejoicing.” (Verse 67)

The way this is expressed portrays to what low and abhorrent level those people had sunk in their eagerness to fulfil their perverse, uncontrolled desires. This is shown in the fact that the townsfolk came in a group, rejoicing at the presence of young men, openly declaring their intent to rape them in broad daylight. This shameful publicity of their wicked intentions, in addition to the filthy action itself, is so abhorrent and repulsive that we cannot imagine it, but it was certainly true. An individual may harbour some perverted desire, but he conceals the fact and tries to satisfy his perversion in secret. He is ashamed if others know of it. In fact, sound human nature prefers to keep such desire private even when it is with one’s legitimate wife. Some animal species do not mate in public. But those wicked and evil people declare their lust shamelessly, come seeking it in groups, and rejoice as they expect to fulfil it. This is unparalleled perversion.

On the other side we see the Prophet Lot in distress, standing up to defend his guests and his honour. He tries to awaken in his people a sense of honour and fear of God. But he knew full well that they had no fear of God, and that such perverted natures would not respond to any compassionate, humanitarian appeal. Yet in his distress he tries every avenue: “Said he: ‘These are my guests: so do not put me to shame.

Fear God and do not bring disgrace on me.’” (Verses 68-69) But his appeal awakens no feeling of honour or integrity. They had lost all such feelings. Instead, they rebuke Lot for entertaining any man as a guest, as if he is the offender by offering them the temptation: “They replied: ‘Have we not forbidden you to entertain any people?’” (Verse 70)

Lot continues with his attempts, pointing out the proper line of desire, i.e. the other sex. It is women who hold natural attraction for men to satisfy their sexual urge, so that procreation continues and human life is preserved. “He said: ‘Here are these daughters of mine [to marry], if you must do [what you intend to do].’“ (Verse 71)

Lot, a prophet, does not offer his daughters in any adulterous relationship. He simply reminds the menfolk of the natural way to satisfy their urge. He knew that if they responded to his appeal they would not want to be adulterous. Hence, his offer sought recourse to their human nature, if only it would respond. But that was unlikely.

The sūrah portrays the scene with all the action taking place. At this moment, the mode of expression changes into an address to the Prophet who is observing it all.

This takes the form of an oath, following the traditional method of Arabic emphasis:

“By your life, they were reeling in their drunkenness.” (Verse 72) This describes a state that had become part of their nature. In that state they were unlikely ever to wake up or listen to appeals based on personal integrity, fear of God or uncorrupted human nature. Hence they were doomed and God’s punishment was to engulf them without delay: “We never send down angels except in accordance with the truth. And then, [the unbelievers] would be given no further respite.” (Verse 8)

Now we face a scene of total destruction, two towns in complete ruin with particular features that are suited to the perverted natures of their dwellers: “By your life, they were reeling in their drunkenness, when the blast [of punishment] overtook them at sunrise, and We turned those [towns] upside down, and rained on them stones of clay.” (Verses 72-74)

The towns were ruined by a natural phenomenon which seems similar to that of earthquakes and volcanic eruptions, which are sometimes accompanied by earth subsidence and a showering of stones. Sometimes complete villages and towns are so immersed. It is said that the Dead Sea was formed after this event, which witnessed the sinking of Sodom and Gomorrah, when the surface of the earth collapsed forming a lake that was later filled with water. We will not try to explain their particular punishment as an earthquake or a volcano, for our approach is based instead on complete faith that does not admit such explanations.

We know for certain that all natural phenomena operate in accordance with a law that God has laid down for the universe. But no phenomenon or event occurs on the basis of inevitability. It occurs in fulfilment of God’s will, which applies particularly to that situation. There is no conflict between the operation of God’s law and the need for an act of God’s will for every event. We also know for certain that in some cases God, in His wisdom, accomplishes a particular will of His through a certain event, in order to serve a certain purpose. What destroyed Lot’s townships need not be an ordinary earthquake or volcano. God might have willed to inflict on them whatever scourge He might have chosen, at the time of His choice and by the method He determined. That is the approach to explain, on the basis of faith, all miraculous events that took place at the times of all prophets.

Those towns were on a road regularly traversed between Arabia and Syria. They contain good lessons for those who wish to learn from the end that befell earlier communities which defied and rejected God’s messengers. But such lessons are of benefit only to those who are prepared to learn from them: “Surely in this there are messages for those who read the signs. Those [towns] stood on a road that is trodden still. In all this there is a sign for true believers.” (Verses 75-77) Thus the warning came true. The sending of the angels was a signal for God’s punishment which no one can prevent or avoid.

The same applied to the communities of the Prophets Shu`ayb and Şāliĥ: “The dwellers of the wooded dales [of Madyan] were also wrongdoers, and so We punished them.

Both these [communities] lived by an open highway, plain to see.” (Verses 78-79) The Qur’ān gives detailed accounts of the history of the Prophet Shu`ayb and his people in other sūrahs. Here we have only a reference to the injustice they were keen to perpetrate, and to their punishment. This comes as confirmation of God’s punishment. As indicated at the beginning of the sūrah, when the time appointed for any community lapses, their punishment is inevitable if they persist in their rejection of God’s messages. The city of Madyan and the wooded dales inhabited by Shu`ayb’s people were not far from Lot’s townships. The reference in the dual form, ‘both’, here may mean Madyan and the wooded lands, which were on a clearly marked road. Or it may mean the townships of Lot already mentioned and Shu`ayb’s city of Madyan.

They may be grouped together as they lie on the same road between Hijaz in today’s Saudi Arabia and Syria. The doom that befalls cities and townships flourishing along a well traversed road provides a great reminder as it becomes a lesson to all that pass by. Life continues all around these towns which once flourished, but now lie in ruin.

The people of al-Ĥijr are the community to whom the Prophet Şāliĥ was sent.

Their land lies in between Hijaz and Syria. Its ruins are still seen today, because they used to build their dwellings in the mountains, cutting space for themselves there.

This indicates a high level of progress and civilization, as well as recognized power:

“Likewise, the people of al-Ĥijr also denied [God’s] messengers.” The fact is that those people only rejected the message of the Prophet Şāliĥ, but he was certainly a representative of all God’s messengers. When they denied him, they belied all messengers.

“We have given them Our signs, but they turned their backs on them.” (Verse 81)

Şāliĥ’s special miraculous sign was the she-camel who had an equal share of water to drink as the whole town with all its cattle. But the signs available in the universe are numerous, and so are God’s signs within ourselves. All of these are there for people to look upon and contemplate. God did not only give them the preternatural sign which Şāliĥ brought them, but instead they turned away from all God’s signs.

No reasonable person was ready to contemplate them and reflect on the message they carried.

“Out of the mountains did they hew their dwellings, leading a life of security. But the blast [of punishment] overtook them at early morning. Of no avail to them was all that they had acquired.” (Verses 82-84) What we have here is a very quick move from the secure dwellings carved out in the mountains, to a blast that overwhelms them all, leaving nothing of what they earned, acquired or built. They are destroyed suddenly. This scene touches our hearts violently. No people feel more secure than those who hew their dwellings out of mountainous rocks. No community feels more at ease than early in the morning as the sun rises and sends its warming rays. But the people of Şāliĥ are overwhelmed by a blast at that very tranquil moment in their very secure dwellings. They lost everything. Nothing could protect them, for no fortress is immune from God’s punishment. The blast, which was the sound of storms, or a thunderbolt, destroys them all.

Thus the scenes of punishment portrayed in very quick flashes come to an end.

They show us how God’s law is fulfilled, and how the people who reject God’s messages are destroyed when their time is over. The end of this passage is seen to be in perfect harmony with the ending of the previous three passages. They all emphasize that God’s law always operates, and His promises and warnings always come true.