In the Shade of the Qur'an by Sayyid Qutb

Based on the reports that verses 1-83 were revealed in relation to the visit by a Christian delegation from Najrān in Yemen to Madinah and their debates with the Prophet Muĥammad about the Prophet Jesus, one would expect these opening verses to form part of those debates. However, the reports give the date of that visit as being the ninth year of the Muslim calendar which dates from the migration, Hijrah, in 622

CE, of the Prophet Muĥammad from Makkah to Madinah. The ninth year of Hijrah is also known as “the Year of Delegations” during which a succession of delegations from various parts of Arabia, having seen the power and influence of Islam spread throughout Arabia and beyond, arrived in Madinah to pay homage to the Prophet Muĥammad or to conclude agreements with him or find out more about his mission.

As already pointed out, I feel that the subject matter of these verses and their approach to the subject favour the opinion that they were revealed much earlier in the Madinian period. Accordingly, I am more inclined to conclude that the debates with the people of earlier revelations (i.e. the Jews and Christians), the refutation of their distorted beliefs, the doubts they deliberately spread about the Prophet Muĥammad and the faith of Islam, as well as the subsequent warnings and reassurances addressed to the Muslims, were not directly connected with the Najrān delegation in the ninth year of Hijrah. Other and earlier occasions must have inspired the revelation of these verses.

We now continue to take a general look at these verses as Qur’ānic arguments addressed to the people of earlier revelations but not directly linked with that event which came at a much later date. 1

These verses, as has already been pointed out, present the on-going and fundamental struggle between the Muslim community and its belief, on the one hand, and the people of earlier revelations and their beliefs, on the other. It is a struggle that has never ceased since the advent of Islam, and specifically since its emergence and the establishment of its state in Madinah. The Qur’ān documents this encounter, in which the unbelievers and the Jews of Madinah emerged as close allies, in a brilliant and succinct style.

It would hardly be surprising that certain Christian priests from distant parts in Arabia should, in one way or another, participate in that controversy. Nor is it implausible that some of them, whether in groups or as individuals, would have gone to Madinah to take part in debates on the controversial aspects of the difference between their distorted beliefs and the beliefs of the new faith, based on the concept of God’s absolute oneness, especially the identity and nature of the Prophet Jesus (pbuh).

The opening verses of the sūrah emphasise the parting of the ways between the principle of God’s absolute oneness and that of falsehood and distortion. It delivers a warning to those who reject the Qur’ān and God’s revelations it contains. All such people are branded as unbelievers, even though they may profess to be Christian or Jewish. It describes the Muslims’ attitude towards their Lord and their reactions to His revelations in a manner that makes the situation crystal clear. This it does by defining in no uncertain terms the true meanings of belief, or īmān, and disbelief, or kufr. (Verses 2-7, and 18-19)

The passage also carries a warning which contains a clear reference to the Jews, when it says: “Those who deny God’s revelations, and slay the prophets against all right, and slay the people who enjoin equity among people: promise them a painful suffering.” (Verse 21) The Israelites would immediately spring to mind at the mere mention of a prophet being slain.

The same reprimand is repeated in the instruction: “Let not the believers take unbelievers for their allies in preference to the believers...” (Verse 28) Most likely this is a reference to the Jews, although it could possibly include the idolaters as well. For, until that time many Muslims maintained various alliances with their non-Muslim blood relatives as well as with Jews in Madinah. The Qur’ān ordered them to desist from such associations, warning them in the severest terms. Regardless of whether those allies were Jews or non-Muslim Arabs, they were all identified as “unbelievers”.

It is also obvious that the references in verse 12 are to the Badr campaign and that they are addressed to the Jews of Madinah. Ibn `Abbās reported that having triumphed over the Quraysh at Badr, the Prophet Muĥammad on his return to Madinah called the Jews together and urged them to convert to Islam before they met a similar fate to that of the Quraysh. Their reply was: “Look here, Muĥammad.

Āl `Imrān (The House of `Imrān) | CONCEPTS OUTLINED 18

Do not let yourself be deceived by the fact that you have done away with a few men from the Quraysh, inexperienced in the skills of battle. Were you to fight us, you would realise that we are the true men, and you would never fight a more courageous people.” Ibn `Abbās adds that it was on that occasion that verses 12 and 13 were revealed. (Related by Abū Dāwūd.)

It is also evident that although the instructions addressed to the Prophet Muĥammad in verse 20 are inspired by concurrent events, they are meant to be general and universal, relevant to confrontation with all adversaries who oppose his faith.

God’s assertion that: “If they turn away, then your only duty is to convey your message.

God is watching over His servants” (20), indicates clearly that, up to that point, Muĥammad was not ordered to use force against the people of earlier revelations or to impose taxes on them. All this reinforces what has been stated previously that these verses were revealed at an earlier stage in Madinah.

The overall purport of the passage, as we can see, indicates that they represent a general argument that is not restricted to a particular occasion such as the Najrān delegation’s visit to Madinah. Indeed, this could well be one of the events the verses were revealed to cover, but there are frequent other occasions throughout the struggle between Islam and its many adversaries in Arabia, especially the Jews of Madinah.

This opening passage also includes robust expositions of the principles of the Muslim religious outlook, complemented by a powerful elucidation of the nature of Islam and its influences on daily life. Islam is a religion based on belief in the oneness of God, and it therefore demands submission to God and no one else besides Him.

Islam means submission and obedience to, and compliance with, the commands and laws of God and the teachings and leadership of His messenger. He that neither submits, obeys nor complies is not a Muslim, and his religious belief will be rejected by God. God accepts no other religion except that of Islam, in the sense of total submission, obedience and compliance. This sūrah expresses astonishment at those people of earlier revelations who are called to the Book of God to judge between them, “... some of them turn away and pay no heed” (23). Such obstinacy and intransigence towards God’s Book are a sign of rejection and infidelity that negates any claims of belief or submission to God.

The second aspect of this part of the sūrah revolves entirely around this fundamental truth. Let us now turn to a closer examination of the text.

Alif. Lām. Mīm. God: there is no deity save Him, the Ever-living, the Eternal Master of all. He has revealed to you this Book with the truth, confirming what was revealed before it; and He has already revealed the Torah and the Gospel before this as guidance for people. (Verses 1-4)

We choose as the most probable explanation of the three individual letters of the Arabic alphabet, which open the sūrah, namely, Alif; Lām; Mīm, the same explanation given in our commentary on the opening passage of the preceding sūrah al-Baqarah.

These letters are mentioned here in order to draw people’s attention to the fact that this book, the Qur’ān, is composed of the same type of letters as those available to the Arabs addressed by it. It remains at the same time a miraculous book which they cannot imitate despite the fact that their language is composed of the same letters.

This most probable of explanations helps us understand, without difficulty, the need for such references to the nature of the Qur’ān in many sūrahs that open with individual letters. In the preceding sūrah al-Baqarah, this reference points to the challenge thrown down subsequently in the sūrah in these terms: “If you are in doubt as to what We have revealed to Our servant, then produce one sūrah comparable to it and call upon all your witnesses, other than God, if you were truthful.” (2: 23)

In this sūrah a different occasion necessitates this reference to the letters of which the Qur’ān is composed. The sūrah stresses that this Book is revealed by God, the One and only deity. It is yet composed of letters and words in the same way as earlier revelations acknowledged by their followers, who are primarily addressed by this sūrah. There is nothing new in the fact that God has chosen to reveal this Book to His Messenger in this way.

The sūrah begins with confronting the People of the Book, a Qur’ānic term used to denote people of earlier Divine revelation, especially the Jews and Christians, who deny the Prophet’s message, even though their knowledge of earlier Prophets, messages, and revelations should have made them the first to accept and believe in the new message. That should have been the case if the matter was simply one of evidence and conviction.

The first passage of the sūrah confronts these people in clear terms, dismissing all doubts they entertain or deliberately try to raise in people’s minds. It points out how these doubts press on the minds of people. It defines the attitude of true believers towards God’s message and defines the attitude of doubters and those who go astray. It vividly portrays the believers’ attitude towards their Lord and how they seek refuge with Him and appeal to Him. They know all His attributes.

“God: there is no deity save Him, the Ever-living, the Eternal Master of all.” This emphatic opening stresses the absolute oneness of God. It identifies itself as the very basic difference between the faith of Muslims and all other religions and ideologies, whether atheist and polytheist creeds or the religions of those people of the Book, Jews and Christians alike, who have gone astray. It distinguishes the faith of Islam from all other faiths, creeds and ideologies. It is also the basic difference between the way of life of Muslims and that of the followers of all other religions. It is the faith which determines the direction and the system of life in an elaborate and perfect manner.

“God: there is no deity save Him.” He has no partner in His most essential attribute of Divinity. “The Ever-living,” Who has true, self- sustaining life with absolutely no restrictions. Hence, nothing is similar to Him in this attribute. “The Eternal Master of all,” Who gives every life and sustains every existence. No life can exist in this universe without His permission.

This is the central point at issue between the Islamic faith and all other ideologies; between ascribing Divinity only to God and all the multitude of erring beliefs, including idolatry, concepts which were rife at the time in the Arabian Peninsula, as well as Jewish and Christian concepts. The Qur’ān tells us that the Jews used to say that Ezra was the son of God. Something to this effect is included in the fallacies recorded in what the Jews claim to be the Holy Book (Genesis, chapter 6). As for erroneous Christian concepts, the Qur’ān speaks of the Christian belief in the Trinity and their claim that Jesus, son of Mary, was God Himself. They also attribute Divinity to Jesus and his mother, considering them gods. They also consider their priests and monks to have Divine authority. In his book, The Preaching of Islam, Thomas Arnold refers to some of these deviant concepts.

A hundred years before, Justinian had succeeded in giving some show of unity to the Roman Empire, but after his death it rapidly fell asunder, and at this time there was an entire want of common national feeling between the provinces and the seat of government. Heraclius had made some partially successful efforts to attach Syria again to the central government, but unfortunately the general methods of re- conciliation which he adopted had served only to increase dissension instead of allaying it. Religious Passions were the only existing substitute for national feeling, and he tried, by propounding an exposition of faith, that was intended to serve as an eirenicon, to stop all further dispute between the contending factions and unite the heretics to the Orthodox Church and to the central government. The Council of Chalcedon (451) had maintained that Christ was “to be acknowledged in two natures, without confusion, change, diversion or separation; the difference of the natures being in nowise taken away by reason of their union, but rather the properties of each nature being preserved, and concurring into one person and one substance, not as it were divided or separated into two persons, but one and the same Son and only begotten, God the Word.” The council was rejected by the Monophysites, who only allowed one nature in the person of Christ, who was said to be a composite person, having all attributes divine and human, but the substance bearing these attributes was no longer a duality, but a composite unity. The controversy between the orthodox party and the Monophysites, who flourished particularly in Egypt and Syria and in countries outside the Byzantine empire, had been hotly contested for nearly two centuries, when Heraclius sought to effect a reconciliation by means of the doctrine of Monotheism: while conceding the duality of the natures, it secured unity of the person in the actual life of Christ, by the rejection of two series of activities in this one person; the one Christ and Son of God effectuates that which is human and that which is divine by one divine human agency, i.e., there is only one will in the Incarnate Word.2

As for deviation in the beliefs of idolaters, the Qur’ān speaks of their worship of the jinn, the angels, the sun, the moon and idols. The least deviant in all their beliefs being the assertion by some of them that they only worshipped these idols in order that they would act as intermediaries endearing them to God.

It confronting such a great heap of erring beliefs and deviant concepts, Islam declares in the clearest and strongest of terms: “God: there is no deity save Him, the Ever-living, the Eternal Master of all.” As we have said, this declaration identifies the central point at issue in matters of faith. Moreover, it is the departing point for different ways of life and codes of behaviour. When belief in the existence of God, the only God Who is Ever-living, and Who is the Eternal Master from Whom every life and every existence are derived and Who controls every living thing, is firmly established in someone’s mind, his way of life must, by necessity, be totally different from that of a person who holds to any of the confused and erring concepts. The latter cannot feel the influence on his life of the Divine Being, the One, who is actually in control of his life. With the concept of the absolute oneness of God, submission to anyone other than Him is inadmissible. There can be no room for deriving any laws or systems, moral values, economic or social systems except from God. He is the only One to Whom we turn for guidance in every matter which concerns this life or in what follows this life. With all other confused beliefs and concepts there is no one to whom we may turn. There are no boundaries distinguishing right from wrong, what is forbidden from what is lawful. All these can be determined only when the source from which they are derived is determined.

For it is that source to which we turn for guidance and to which we submit ourselves in total obedience.

Hence, it was necessary to put the issue very clearly right at the outset: “God: there is no deity save Him, the Ever-living, the Eternal Master of all.” This is, indeed, what gives Islamic life its unique character, one which is not confined to the realm of beliefs only. All aspects of Islamic life are derived from this basic Islamic concept of the total and absolute oneness of God. This concept cannot be truly established in our minds unless its practical influence is felt in our lives, starting with deriving our laws which relate to all fields of life from God alone, and turning to Him for guidance in every sphere of life.

When the central issue is thus resolved by the declaration of the absolute oneness of God and outlining His unique attributes, which no one shares with Him, are outlined, the sūrah moves on to speak of the unity of the source from which all religions, Scriptures and Divine messages are revealed. That is to say the source of the revealed code implemented throughout all generations of human life.

... And He has revealed the Criterion (to distinguish the true from the false). Those who disbelieve in God’s revelations shall endure grievous suffering. God is Mighty, able to requite. Nothing on earth or in the heavens is hidden from God. It is He Who shapes you in the wombs as He pleases. There is no deity save Him, the Almighty, the Wise. (Verses 4-6)

These initial verses provide an affirmation of several essential principles in formulating the correct ideological concept, i.e. Islam, and for silencing the people of earlier revelations and others who denied the Prophet’s message and its Divine source. It states first the unity of the source which reveals Divine messages to Prophets and Messengers. It is God the only deity, the Ever-living, the Eternal Master of all Who has revealed this Qur’ān as He has indeed revealed the Torah to Moses and the Gospel to Jesus (pbuh them). There can, therefore, be no confusion between the position of the Divine Being and that of His servants. There is only One God Who reveals messages to His chosen servants. For their part, they are servants who submit themselves to God, despite the fact that they are Prophets sent with messages from Him.

The verses also state the unity of Divine faith, as well as the fact that the Truth included in the Scriptures revealed by God is also one. This Book which has been sent down to Muĥammad has been revealed, “with the truth, confirming what was revealed before it,” i.e. the Torah and the Gospel. All these Scriptures have been sent down for a single purpose, that is, to serve “as guidance for people.” This newly revealed Book is a “Criterion” distinguishing the Truth embodied in the revealed Scriptures from all sorts of deviation and confused ideas which have found their way into the Scriptures whether by way of personal prejudices, intellectual trends or political considerations.

These verses also include an implicit insertion that there can be no valid reason for the denial of the new message by the people of earlier revelations. In this way, it follows the same line of earlier messages. It is a book sent down with the truth in the same way as all revealed books and Scriptures are. It too has been revealed to a human messenger. Furthermore, it confirms all Divine Scriptures revealed before it.

It clearly sets out the “Truth” which they have stated earlier. Moreover, it has been sent down by the One Who is able to send down His revelations and Who has the right to lay down a code of living for mankind which sets for them their concepts of faith, law, and morality.

Verse 4 also delivers a stern threat to those who deny God’s revelations. It reminds them of God’s might, His grievous punishment, and His ability to enforce justice.

Those who deny God’s messages are those who reject this one faith in its absolute nature. The people of earlier revelations who have deviated from the Divine revelations and who deny this new book, a clear criterion distinguishing right from wrong, are the first to be described here as non-believers. They are foremost amongst those to whom God’s threat of severe punishment and grievous suffering is directed.

Within the context of this threat an emphatic assertion is given that God knows everything. Nothing at all can be hidden from Him: “Nothing on earth or in the heavens is hidden from God.” This assertion of God’s absolute knowledge fits well with the statement of the absolute oneness of the Divine Being Who is the Eternal Master of all. This attribute of God is stated right at the outset, in verse 5. It also fits well with the stern threat delivered in the preceding verse. Since nothing on earth or in the heavens may be withheld from God’s knowledge and no secrets can be kept from Him, then all intentions and all schemes are known to Him. Hence, nothing can escape His fair judgement and His just punishment.

Having stated this fact of God’s absolute knowledge of everything in the universe, the sūrah gently but effectively touches upon human nature with a reference to man’s origin. It is an origin well hidden from man in the darkness of mothers’ wombs and in the realm to which man’s knowledge cannot aspire: “It is He Who shapes you in the wombs as He pleases. There is no deity save Him, the Almighty, the Wise.” It is He Who gives you whatever shape He pleases. He also gives you your distinctive characteristics. This He does alone, according to His absolute will, “as He pleases.” For He is the only deity in the universe, and He is “the Almighty” Who has the power and the ability to shape and fashion His creation, “the Wise” Who determines everything according to His wisdom. He has no partner or associate to influence what He creates and fashions.

This statement dispels all the confusion created by the Christians concerning Jesus’s birth and origin. It is God Who shaped Jesus (pbuh) as He pleased. There is no truth whatsoever in the claims that Jesus (pbuh) was the Lord, or was God, or the son of God, or a being with a dual nature: Divine and human. All deviant and confused concepts which are at variance with the Truth of the absolute oneness of God are false and without substance.

In this brief passage, the sūrah uncovers the reality of those who swerve from the truth. These people turn their back on the facts stated with absolute clarity in the Qur’ān, pursuing other Qur’ānic statements which admit more than one explanation in order to use the same as a basis for their fabrications. It also shows the distinctive characteristics of those who truly believe in God and submit to Him, accepting everything they receive from Him without any doubt or argument.

One report suggests that the Christian delegation from Najrān said to the Prophet:

“Do you not state that Jesus Christ was the word of God and His spirit?” They wanted to utilise this statement to support their own doctrines that Jesus was not a human being, but the spirit of God. At the same time they paid no heed to those unequivocal verses which emphatically state the absolute oneness of God, categorically rejecting all claims of His having any partner or son. The report says that verse 7 was revealed by way of reply, showing the reality of their attempt to make use of such allegorical statements, while at the same time abandoning other clear and precise statements.

This verse does, however, have more general significance than its relevance to that particular historical case. It shows the attitudes of different people towards this Book which God has revealed to the Prophet, stating the essentials of the correct concept of faith and the basics of the Islamic way of life. It also includes other statements which relate to matters kept beyond the realm of human perception. The human mind cannot fathom these matters beyond what the relevant Qur’ānic statements point out.

As for the basics of faith and Islamic law, these are definitively stated, clearly understood and have well-defined aims. These are the essence of this Qur’ān. Those matters which are stated allegorically, including the origin and birth of Jesus (pbuh)

are so given in order that we accept them at face value. We believe in them because they come to us from the source which speaks the truth: their sense and form are difficult to comprehend because, by nature, they are beyond our human, finite means of comprehension.

People’s reception of both types of revelation differs according to whether their nature has remained straightforward or has swerved from the truth. Those whose hearts have deviated and erred deliberately overlook the clear and precise essentials which make up the foundation of the faith, the law and the practical way of life.

Instead, they pursue those allegorical verses which can only be accepted on the basis of believing in their source and acknowledging that He is the One Who knows all the truth, while human perception is limited. Acceptance of both types of revelation also depends on human nature remaining pure and straightforward, believing as a matter of course that this whole book is a book of truth, and that it has been sent down with the truth and that no deviation or error can creep into it. Deviants, however, create trouble and dissension by attributing interpretations to those allegorical statements which shake the foundation of the faith, and which bring about confusion as a result of forcing the human mind into a realm which lies way beyond it. “None save God knows its final meaning.” “Those who are firmly grounded in knowledge” and who have recognised the nature of human thinking and the area within which the human mind can operate say with confidence and reassurance: “We believe in it; it is all from our Lord.” Such scholars are reassured because they know that it is all from their Lord; hence it must tell the truth, simply because whatever originates with God is the truth. It is not part of the function or ability of the human mind to look for reasons and arguments to support it. Nor is it within its ability to fathom its nature or the nature of the causes which give rise to it. True knowledge presupposes that the human mind need not try to penetrate what is kept beyond it nor what man has not been given the means to discover or understand.

This is a true description of those firmly grounded in knowledge. Only those who are deluded by the scanty knowledge they have acquired make boastful statements that they have acquired omnipotent knowledge and only they deny the very existence of what they cannot understand. Furthermore, they sometimes impose their own understanding on universal facts, allowing them to exist only in the manner they understand them. Hence, they try to measure God’s Word, which is absolute, by their own rational dictates formulated by their own finite minds. Those who are truly learned, however, are much more humble in their attitude, and they readily accept that the human mind cannot fathom the great many facts beyond its capability. They are more faithful to human nature, recognising the truth and accepting it: “... only those who are endowed with insight take heed.” It seems that those who have insight need only reflect and take heed in order to recognise the truth and to have it well established in their minds. When this is achieved they repeat their prayers in total devotion, asking God to enable them to hold on to that truth, to not let their hearts swerve from it, and to give them of His Abundant grace. They also remember the undoubted day when all mankind will be gathered together, and they remember the promise which will never fail: “Our Lord, ... bestow on us mercy from Yourself You are indeed the great Giver. Our Lord, You will indeed gather mankind together to witness the Day of which there is no doubt. Surely, God never fails to keep His promise.” This is the sort of attitude those who are firmly grounded in knowledge adopt, and it is the attitude which suits the believers. It emanates from the reassurance that what God says is the truth and that His promise will be fulfilled. It is an attitude influenced by knowledge of God’s mercy and His grace, and by fear of what His will may determine. It is an attitude shaped by fear of God and the great sensitivity faith implants in the hearts of believers so that they never forget or overlook these facts at any moment of day or night.

A believer’s heart appreciates the value of having guidance after being misguided, the value of clarity after impaired vision, the value of following a straight road after confusion, the value of reassurance after being at a loss, the value of liberation from subjugation to other people, through submission to God alone, the value of having high concerns after being preoccupied with pettiness. It appreciates that God has given him all that through faith. Hence, the believer fears to return to error as much as a person who follows a bright, clear way fears to return to a dark, endless labyrinth, or a person who has enjoyed the cool shade fears to return to the burning sun of the desert. Only a person who has experienced the bitter misery of unbelief can appreciate the sweetness and happiness of faith, and only a person who has tasted the bitterness of deviation and error can enjoy the reassurance of faith.

Hence, the believers address their Lord with this prayer which reflects their sincere devotion: “Our Lord, let not our hearts swerve from the truth after You have guided us.” They pray for more of God’s mercy which has saved them from error, provided them with guidance, and given them what they could not have from any other source: “... and bestow on us mercy from Yourself You are indeed the great Giver” Their faith tells them that they cannot attain anything except through God’s mercy and grace. They do not even have control-over their own hearts; for they are in God’s hand. Hence, they pray for God’s help. `Ā’ishah, the Prophet’s wife reports: “God’s messenger (peace be on him) often repeated this prayer: Lord, You are the One Who turns hearts over. Let my heart stick firmly to your faith. I said: Messenger of God, you often repeat this prayer. He said: Every single heart is held in between two of the Merciful’s fingers; He will keep it on the right path if He wills, and He will let it swerve from the truth if He wills.” When the believer appreciates that God’s will is accomplished in this way, he realises that his only choice is to hold tight to God’s guidance, and to pray to God to bestow His mercy on him so that he may keep the great treasure which God has given him.

As for those who disbelieve, neither their riches nor their offspring will in the least avail them against God; it is they who shall be the fuel of the fire. Just like the cases of the people of Pharaoh and those before them: they disbelieved Our revelations; therefore, God took them to task for their sins. God’s retribution is severe indeed. Say to those who disbelieve: “You shall be overcome and gathered unto hell, an evil resting place. You have had a sign in the two armies which met in battle. One was fighting for God’s cause, the other an army of unbelievers. They saw with their very eyes that the others were twice their own number. But God strengthens with His succour whom He wills. In this there is surely a lesson for all who have eyes to see.” (Verses 10-13)

This passage follows the opening verses of the sūrah which outline the attitude of the believers towards God’s revelations, whether of the clear and precise type or of the type expressed in allegory. Here we have an explanation of the end which awaits the unbelievers, and the Divine Law which never fails to inflict punishment on them for their sins. A warning is also included to the unbelievers among the people of earlier revelations who stand in opposition to Islam. The Prophet is instructed to warn them, and to remind them of what they saw with their own eyes at the Battle of Badr when such a small group of believers achieved a great victory over a much larger force of unbelievers.

The context of this passage is an address to the Israelites warning them of a similar fate to that of the unbelievers who lived before them and who may live after them. It also reminds the Israelites of the doom which befell Pharaoh and his soldiers when God saved the Israelites themselves. That, however, does not give the Israelites any right to special treatment should they revert to disbelief and denial of the truth.

There is nothing to prevent them from being branded as unbelievers should they err, and there is nothing to save them from doom either in this life or in the life to come, in the same way as doom befell Pharaoh and his army.

They are also reminded of the fate of the Quraysh army of unbelievers at the Battle of Badr. This drives it home to them that God’s law will never fail. Nothing will protect them from being overwhelmed by the same fate as the Quraysh. The cause of that fate was the Quraysh’s rejection of the faith. In essence they are being told that no one has a special position with God and no one will have any immunity except through true faith.

“As for those who disbelieve, neither their riches nor their offspring will in the least avail them against God; it is they who shall be the fuel of the fire.” (Verse 10) Wealth and children are normally thought of as two sources of protection. Neither, however, will be of any avail on that Day, about the arrival of which there is no doubt, because God never fails to keep His promise. On that Day, they will be “the fuel of the fire.” This metaphor deprives them of all the characteristics which distinguish man. They are grouped together with logs, wood and all manner of fuel.

Indeed, wealth and children cannot be of any avail in this life, even when they are coupled with power and authority: “Just like the cases of the people of Pharaoh and those before them: they disbelieved Our revelations; therefore, God took them to task for their sins.

God’s retribution is severe indeed.” (Verse 11) This case has had frequent parallels throughout history. God relates it in detail in this book. It is a case which outlines God’s law, which applies to those who reject His revelations as lies. He implements this law as He wills. Hence, no one who rejects God’s revelations can have any immunity or safeguard.

This means that those who rejected the faith and dismissed Muĥammad’s call and the message contained in the book God has revealed to him with the truth, lay themselves open to the same fate in both this life and the life to come. The Prophet is instructed to warn them against the same fate in both lives. He is further instructed to give them the recent example of what happened to them in Badr, for they may have forgotten the example of Pharaoh and the unbelievers before him and how they were overwhelmed by God’s stern retribution. “Say to those who disbelieve: ‘You shall be overcome and gathered unto hell, an evil resting place. You have had a sign in the two armies which met in battle. One was fighting for God’s cause, the other an army of unbelievers. They saw with their very eyes that the others were twice their own number. But God strengthens with His succour whom He wills. In this there is surely a lesson for all who have eyes to see.’” (Verses 12-13)

The statement, “they saw with their very eyes that the others were twice their own number,” admits of two possible interpretations. The pronoun “they”, preceding the verb “saw” may be taken to refer to the unbelievers, whilst “the others,” in this case, refers to the Muslims. This means that despite their numerical superiority, the unbelievers imagined the much smaller group of Muslims to be “twice their own number”. This was by God’s own design. He led the unbelievers to perceive the Muslims as a very large force when they were indeed few in number, and this put fear into their hearts.

The same statement could be interpreted in the opposite fashion, which suggests that the Muslims saw the unbelievers as “twice their own number” when in actual fact they were three times as many. Nevertheless, the Muslims were steadfast and achieved victory.

The most important factor here is the attribution of victory to God’s aid and His planning. This, in itself, serves as a warning to the unbelievers and has a demoralising effect on them. At the same time, it strengthens the believers and decries their enemies, so much so that the believers have no fear. The particulars of the situation pertaining at Badr required both elements. In other words, the Qur’ān was working on both aspects.

God’s promise to defeat those unbelievers who swerve from the truth and who reject God’s constitution is valid for all time. Similarly, God’s promise to grant victory to the believers, even though they may be few in number, is also valid for all time. That victory depends, in the last resort, on God’s help, which He grants to whomever He wills. This fact also remains true for the present as for the future.

The believers need only to be certain that this is the truth and to be confident that God’s promise will be fulfilled. They must do all in their power and then be patient until God’s will is done. They must not precipitate events, nor should they despair if victory seems long coming. Everything is done in God’s own good time, according to His wisdom which determines the most suitable time for every event.

“In this there is surely a lesson for all who have eyes to see.” There must be eyes to see and hearts to understand and minds to reflect, so that the lesson is fully understood.

Otherwise, lessons are given at every moment of the day and night, but few pay heed.

The next few verses in the sūrah fall within that part of the Qur’ān which is mainly concerned with educating the Muslim community. The first of these verses identifies those subtle, natural incentives which cause people to deviate from the right path, unless they are properly checked. In order to control them, one must always be on the alert, yearn for more sublime horizons and aspire to those comforts which remain with God, for these are indeed far superior to worldly comforts.

Pursuing worldly pleasures and giving priority to personal desires and pleasures will no doubt distract a person’s mind and prevent him from reflecting on what fruits one is bound to reap or what lessons one can learn from the facts of life. People are thus drowned in easy, physical pleasures, unable to see what lies beyond of better and superior comforts. They are thus deprived of the enjoyment of looking beyond cheap, physical pleasure, or being preoccupied with the nobler concerns which fit with the great role of man, the creature God has placed in charge of this great dominion, the earth.

Those physical pleasures and worldly comforts and incentives are, nevertheless, naturally infused in man by the Creator to fulfil the essential role of preserving the continuity of life. Hence, Islam does not approve of their suppression. It advocates that they should be regulated, moderated and brought under control. Islam wants man to be able to control these desires, not to be controlled by them. I lam promotes the feeling of the sublime in man and helps him look to what is higher and superior.

Hence, that Qur’ānic statement, which is concerned with the education of the Muslim community, mentions all these comforts and pleasures, but portrays alongside them a variety of physical and spiritual pleasures which are provided in the life to come for those who control their natural desires in this life. These are, in part, the reward awaiting those who maintain their noble human standard, and who do not allow themselves to be overwhelmed by the cheap, physical enjoyments of this world.

In a single verse the sūrah groups together the most enjoyable pleasures of this life:

women, children, endless wealth, splendid horses, fertile land and cattle. These represent the total sum of worldly pleasures, either by themselves, or because of what they can provide for their owners by way of other pleasures. The verse which follows, however, identifies the pleasures of the hereafter: gardens through which running waters flow, spouses renowned for their chastity, and what is much more:

God’s good pleasure. These are in store for anyone who looks beyond the pleasures of this world and maintains good relations with God.

Alluring to man is the enjoyment of worldly desires through women and offspring, heaped-up treasures of gold and silver, horses of high mark, cattle and plantations.

These are the comforts of this life. With God is the best of all goals. Say: Shall I tell you of better things than these? For the God-fearing there are, with their Lord, gardens through which running waters flow where they shall dwell forever, and wives of perfect chastity, and God’s good pleasure. God is mindful of His servants, those who say: “Our Lord, we have indeed accepted the faith. Forgive us our sins and keep us safe from the torments of the fire.” They are the patient in adversity, the true to their word, the devoted who spend in the cause of God, and those who pray for forgiveness at the time of dawn. (Verses 14-17)

“Alluring to man is the enjoyment of worldly desires.” In the original Arabic text, the verb in this sentence is expressed in the passive voice which indicates that this love is part of man’s nature. Hence, this is a statement of fact. Man certainly loves to enjoy these pleasures. There is no need, then, either to deny that love or to denounce and condemn it. It is essential for human life so that it may continue and progress. But there is certainly another side which is also infused in human nature and that is to balance that love and to guard man against total consumption by it to the extent that he loses the great effects of the spiritual element in his constitution. That aspect provides man with the ability to look up to the sublime and to control his desires and fulfil them in a befitting and appropriate measure. He can thus achieve his fulfilment here but, at the same time, elevate human life spiritually and look forward to the life to come where he can enjoy God’s good pleasure. This ability can hold worldly desires in check, purify them and keep them within safe limits so that physical pleasures do not overwhelm the human soul and its aspirations. To turn to God and to fear Him is the way to the achievement of those aspirations.

The verse speaks of those worldly desires as being made alluring to man. There is no suggestion, implicit or explicit, that they are contemptible, or that they should be treated as such. We are only called upon to understand their nature in order to place them in their appropriate place in our lives and not allow them to suppress what is superior to and nobler than them. We are, indeed, called upon to aspire to higher horizons after we have taken what is sufficient and necessary for us of those pleasures.

Islam is distinguished by its realistic approach to human nature and its constant effort to elevate rather than suppress it. Those who talk nowadays of the harmful effects of the “suppression” of natural desires, or about psychological complexes which result from such suppression, agree that the main reason for such problems is the suppression of natural desires, not their control. Suppression stems from the condemnation of natural desires, or looking down on them with contempt. This places the individual under two kinds of pressure which pull in opposite directions.

There is first the emotional pressure from within, the result of social traditions or religion, that physical desires are contemptible and should not have existed in the first place. They are portrayed as sinful and evil. There is, on the other hand, the pressure of these desires themselves which cannot be overcome because they are deeply rooted in human nature, having an essential role to play in human life.

Indeed, they have not been made part of human nature in vain. As this conflict rages within man, it gives rise to psychological complexes. This is the opinion held by scientists specialised in psychology. Assuming that their theory is correct, we still find that Islam has kept man safe from this conflict between the two parts of his human soul, the temptation to indulge in wanton satisfaction of desire and seek every type of easy pleasure and the aspirations to a nobler existence. It caters for the fulfilment of both, combining continuity with moderation.

It goes without saying that women and children are among the most important and strongest desires of man. Coupled with these in the text listing the desires of this world are “heaped-up treasures of gold and silver”. The phrase “heaped-up treasures” implies a consuming greed for wealth. If it was merely a love of wealth that is meant here, the Qur’ān would simply have used the term “money”, or “gold and silver”.

“Heaped-up treasures,” however, adds a further connotation, that is treasure for its own sake. The implication here being the greed to amass gold and silver, because the mere amassing of wealth is a human desire, regardless of what that wealth may be used for, especially in satisfying other desires.

The Qur’ānic verse then adds, “horses of high mark.” Even in the material world of machines in which we live, horses remain among those pleasures loved and desired by all people. A stallion combines beauty with vigour, strength, intelligence and a close relationship with his owner. Even those who do not ride horses warm to the sight of a lively horse as it runs. Cattle and plantations are then mentioned. The two are closely linked together in our minds and in real life. People love the scene of plants growing out of the earth, of life blossoming. When the desire of ownership is coupled with this, then cattle and plantations are certainly craved.

All the desires mentioned in this verse are mere examples of what people strive to have. The ones so identified were particularly appealing to the community which the Qur’ān addressed for the first time, but many of them appeal to all people in all ages.

The Qur’ān mentions them before stating their real value so that they are given their proper place in the list of priorities of any believer: “These are the comforts of this life.” (Verse 14)

All these cherished desires, and all similar ones, are the comforts of this life.

Perhaps we should add here that in the Arabic text, the term “this life”, or “dunyā”, connotes “the lower life”. Hence, they are not part of the sublime life or of the higher horizon. They are indeed the easy comforts of the life of this world. What is better than all this, because it is essentially nobler and it helps protect the human soul against being consumed by worldly desires, is that which remains with God. This is available to anyone who wants it, and it more than compensates for the pleasures of this world: “Say: Shall I tell you of better things than these? For the God-fearing there are, with their Lord, gardens through which running waters flow where they shall dwell forever, and wives of perfect chastity, and Gods good pleasure. God is mindful of His servants.” (Verse 15)

The Prophet is commanded to give the happy news of these comforts of the hereafter to those who are described as “the God- fearing”. We note that these comforts are, generally speaking, physical. There is, however, an essential difference between them and the comforts of this world. These are provided only to the God- fearing, who are always conscious of God. This consciousness has a definite moderating influence on both the spirit and the body. It prevents man from being totally consumed by his desires, striving like an animal to fulfil them in any way he can. Hence, when the God-fearing look forward to these physical comforts which they are promised, they do so with a sublimity which remains free of the uncontrolled vigour of animal desire. Even in this life, long before they arrive in their promised abode, close to God, they are elevated by looking forward to these heavenly comforts.

They find in them more than a mere compensation of the worldly desires and pleasures they miss in this world. If the pleasures of this life included fertile plantations, they have in the hereafter gardens through which running waters flow.

Moreover, both they and their gardens live forever, unlike the plantations of this world which people enjoy only for a limited period of time. In contrast to the pleasures of women and children in this life, there are in the hereafter wives of perfect chastity. Their purity makes them far superior to what people desire of women in this life. As for the horses of high mark and the cattle, and the heaped-up treasures of gold and silver, all these are viewed in this life as means to achieve more and greater comforts. In the hereafter, all comforts are freely available to everyone.

No special means are required to achieve any ends.

There remains what is far superior to all comforts, namely, “God’s good pleasure.” His pleasure is, to a believer, more precious than this life and the life to come combined. The Arabic term which is used to express this pleasure has endless connotations of love, tenderness, care and compassion.

“God is mindful of His servants.” He knows their nature and the motivations and incentives which form part of it. He also knows what suits human nature in the way of directives and instructions. He knows how to deal with it in this life and the life to come.

The passage then describes the relationship of the God-fearing with their Lord, which earns them this blessing of God’s good pleasure: “Those who say: ‘Our Lord, we have indeed accepted the faith. Forgive us our sins and keep us safe from the torment of the fire.’ They are the patient in adversity, the true to their word, the devoted who spend in the cause of God, and those who pray for forgiveness at the time of dawn.” (Verses 16-17)

Their prayer is indicative of the fact that they are God-fearing. They state first that they are believers, before they appeal to God on the strength of that faith to forgive them their sins and to keep them safe from the Fire.

Every one of their qualities is of great value in human life and in the life of the Muslim community. Their patience in adversity suggests that they endure pain without complaint. They remain steadfast, happy to fulfil the duties of their faith, submitting themselves to God and accepting whatever happens to them as part of God’s will and design. Being truthful shows that they hold the truth, which is the mainstay of human life, dear to their hearts. They find lying contemptible, for lying is indicative of a state of weakness which prevents one from telling the truth, in order to realise some benefit or to avoid some harm.

Their devotion is a fulfilment of the duty of the servant towards his Lord.

Moreover, it elevates man because he addresses his devotion to the only God in the universe, not to anyone else. Spending in the cause of God liberates man from the captivity of the material world, and from the greed for wealth. It also places the reality of human brotherhood above the desire for personal comfort. It achieves social security on a mutual basis which is worthy of human life.

To pray at dawn for forgiveness adds to all this connotations of purity and compassion. Indeed, the mere mentioning of dawn reminds us of the lovely feelings of this particular part of the night, shortly before the break of day. At that time, everything is beautiful, pure and still. Man’s thoughts are at their purest. The inner motives of uncorrupted human nature are at work. When we add to all this the condition of praying to God for forgiveness, then the atmosphere is one of total purity in both the inner soul of man and the inner soul of the universe. Both are truly submissive to God, the Creator of both man and the universe.

The God-fearing, who are characterised by these essential qualities, will have “God’s good pleasure.” They deserve it, and with it all that is associated with God’s compassion and grace. It is certainly superior to any worldly comfort and to any of man’s desires.

We note how the Qur’ān deals with the human soul. Its approach begins with man on earth. Gradually but steadily it elevates the human soul to higher horizons until it brings it into the highest society with ease and compassion. It never forgets man’s weakness, nor his motives and nature. However, it directs man’s abilities and aspirations gently, without the suppression of any motive and without the use of force. It is also mindful that human life should continue and progress. This is the nature of God’s method: “God is mindful of His servants.”