In the Shade of the Qur'an by Sayyid Qutb

The Qur’ān is the Book of Islam. It is the soul and raison d’être of the Islamic mission. It is the backbone and edifice of its existence. It is its guardian and protector; its expression and manifestation; its constitution and way of life. Once all is said and done, the Qur’ān is the fountain, and the reference point, from which Islam and Muslims draw the ways and means of their actions, their systems and approach, and the provisions for their journey in this life.

However, a vast chasm will continue to separate us from the Qur’ān unless we understand deep down in our consciousness that the Qur’ān was addressed to a living community that existed in real life. It dealt with genuine situations in the life of that community and interacted with human life in its true manifestation on this earth. It was the main factor in a tremendous battle within the human soul that took place on a specific part of our planet; a battle that teemed with changes, passions and responses.

This divide between our hearts and the Qur’ān will continue to exist as long as we recite or listen to it as though it were a collection of fanciful religious hymns, totally disassociated from the realities of daily life facing this being we call man, and this community we call Muslims. These verses were revealed to address living souls, actual realities and events, with real meaning. They did indeed guide those souls, realities and events in an effective and vigorous manner, bringing forth a particular tangible situation with particular characteristics in man’s life, in general, and in the life of the Muslim community, in particular.

The Qur’ān’s distinctive miracle lies in the fact that it was revealed to deal with the actual experience of a particular human community, at a specific and finite time in history. It led that community in a momentous battle that was to change the whole history of mankind. That notwithstanding, the Qur’ān continues to provide us with the competence and the capability to live life today, as though it were being revealed at this very moment to organise the affairs of the Muslim community, and its ongoing struggle against pervasive universal ignorance. It continues to lead Muslims in their struggle with their own souls and conscience and with the same vigour and down-to- earth spirit it displayed so long ago.

In order for us, today, to capture the Qur’ān’s penetrating power, appreciate its latent vitality and receive the guidance it conveys to Muslims in every generation, we need to visualise the true nature of the earliest Muslim generation who received the Qur’ān for the first time. We need to perceive the Muslims of that generation as they went about their daily lives, facing up to events and developments in Madinah and the rest of Arabia, dealing with their enemies as well as their allies, and struggling against their own passions and desires. The Qur’ān was being revealed to deal with all that and to follow the progress of the Muslim community in their greatest battle — with their own souls, with those enemies poised to strike in Madinah, Makkah and the surrounding lands, and even beyond.

Indeed, we have to live with that pioneering community of Muslims and picture them in their downright humanity, their actual life and in their human predicaments.

We ought to reflect on how the Qur’ān guided that community directly in their daily affairs as well as in their greater global aspirations. We have to see how the Qur’ān led those Muslims by the hand, step by step, as they stumbled and rose, deviated and returned to the true path, weakened and resisted, as they suffered and endured, as they climbed upwards slowly and painfully, striving and persevering, showing all their human characteristics, their weaknesses and capabilities.

In this way, we can feel that we are being addressed by the Qur’ān in exactly the same manner as that earlier Muslim community. We can realise that the humanity whose attributes we see and know and feel within ourselves is also capable of responding to the Qur’ān and benefiting from its guidance along the same true path.

Thus, we will find the Qur’ān actively working in the life of that Muslim community, but also working in our own lives as well. We will feel that as the Qur’ān is here with us today, so will it be with us tomorrow. It is not merely hymns or hollow rituals, far- removed from our changing reality; nor is it some historic record that has passed and been forgotten, having lost its efficacy and dynamic ability to interact with human life.

The Qur’ān is a reality with a perpetual existence akin to that of the cosmos itself; the cosmos being God’s visual “book” while the Qur’ān is God’s recited “book”.

Each book is a testimony and a witness to the Creator, and a force in the world. The universe continues to move and fulfil the functions ordained for it by its Creator: the sun moves in its orbit and performs its role, as do the moon, the earth and all the stars and planets, unhindered by the passing of time or the changes affecting their role in the universe. Similarly, the Qur’ān has fulfilled its role towards humanity, and continues to exist in its original form. Likewise, as far as his true character and original nature are concerned, man has not changed. The Qur’ān is God’s message to man. It is immutable because, despite the changes that may have taken place around him and despite the mutual effect between him and those changes, man has not changed or become a different being. The Qur’ān addresses man’s basic being and his original nature which have remained the same. It is capable of guiding human life today and in the future because it is destined so to do. That is because it is God’s last and final message and because human nature, like that of the physical universe, is constant and dynamic but never changing.

Would it not be laughable if the sun, for instance, were described as old or “reactionary” and hence it should be replaced by a new and more “progressive” star?

Similarly, is it not also laughable for man to be considered antiquated and “reactionary” and his replacement by some other more “enlightened” being to rule the world be argued for?

It would also be ludicrous to say the same with regard to the Qur’ān, God’s last and final message to mankind.

The sūrah under examination here covers a lively period in the history of the Muslims in Madinah, extending from the end of the famous Battle of Badr, in the second year of Hijrah (622 CE), to the aftermath of the Battle of Uĥud, a year later. It describes the circumstances and the atmosphere surrounding the events of that period, the impact of the Qur’ān on the life of that community, and how it interacted with the prevailing conditions, across all walks of life.

The force and vitality of the Qur’ānic text brings into sharp focus the images of that period, the life of the community, and the interactions and circumstances in which that life was engulfed. It penetrates deep into the Muslims’ consciences, exploring their innermost thoughts, feelings and sensibilities; so much so that the reader feels those events in the same way that members of that community experienced them. If one closes one’s eyes, one may begin to see — as I have seen — those Muslims going about their daily lives, hither and thither, with their smiling faces and serenity, but with enemies lurking all around. Those enemies were conspiring, spreading lies and suspicion, harbouring grudges, and rallying their forces for combat with the Muslims, for them to be defeated initially at Uĥud, but later to re-group and inflict heavy losses upon the Muslims. One can picture every movement and every action that took place on the battlefield, and every inner or outward emotion and reaction that accompanied it. One can see the Qur’ān being revealed to counteract the conspiracy and the intrigue, to refute the lies and the allegations, to strengthen Muslim morale and bolster the Muslim position, to direct Muslim spirit and thoughts, to comment on events and actions and draw appropriate lessons, to establish and clarify concepts, to alert the Muslims to the treachery and deceit of their scheming enemies, and to provide them with an enlightened and judicious lead through the thorns, nettles and traps laid in their path.

Beyond that, the directives and exhortations contained in this sūrah remain eternal and universal, not restricted by time, place, or circumstance. The sūrah addresses the human soul and the Muslim community — today and in the future — and the whole of mankind, as though it is being revealed at this very moment. It deals with contemporary issues and current situations, because it deals with emotional and spiritual issues, events and feelings as though these were already taken into account within the context of the sūrah. Indeed, they would have been taken into account in the overall scheme of God, the omniscient, who has full knowledge of everything.

Thus, it becomes clear that the Qur’ān is the guiding light of Islam everywhere and at all times. It is the life code for every generation of Muslims whoever they may be, and their beacon along the way, century after century. For, it is God’s last and final message to mankind in all ages.

At the time of the revelation of this sūrah, the Muslim community began to settle in their new homeland, Madinah, the city of the Prophet Muĥammad (peace be upon him) and had gone some way into the state of affairs already described in our Introduction to sūrah 2, al-Baqarah, or The Cow (Vol. I, pp 9-16).

The Battle of Badr had already taken place, and the Muslims had been blessed with victory over the Quraysh. The circumstances concomitant with achieving that victory suggested a “miracle”. This forced notable figures such as `Abdullāh ibn Ubayy ibn Salūl, a grand personality of the Khazraj tribe of Madinah, to suppress his pride, put aside his hatred for Islam, and contain his spite and envy towards the Prophet Muĥammad in order to assimilate into the Muslim community, albeit hypocritically. His only comment was: “This, Islam, is here to stay.” He had come to accept that Islam was firmly established and its progress unstoppable.

This was how the seeds of the phenomenon known as hypocrisy were planted in Madinah, and which began to grow and spread. Before Badr, some people whose relatives had converted to Islam were obliged to pretend not to mind; some of the more prominent of these even pretended to have accepted Islam and joined the Muslim community while, at the same time, they continued to harbour a grudge and animosity. They were ready to scheme against the Muslims and to seek the weaker points in the structure of the new community in order to undermine Muslim ranks and strength, satisfy their own prejudices and await the appropriate moment to strike their final blow, if possible.

The hypocrites found natural allies among the Jews of Madinah who had a similar or even stronger grudge and prejudices of their own towards Islam and the Prophet.

Islam had posed a real and formidable threat to the status of the Jews among the Arabs of Madinah. It deprived them of the one reason they had to cause rancour and division between the two main Arab tribes of Madinah: the Aws and the Khazraj.

Under Islam, people of the two tribes became “brothers and sisters”, belonging to the same united side.

The Jews of Madinah were stifled and choked at the Muslim victory at Badr. From then on, they would use all their powers of intrigue, deceit and scheming to break Muslim ranks and throw doubt and confusion into Muslim hearts and minds; spreading rumours and allegations against Islam and against the Muslims personally.

Then came that episode with the Jewish tribe of Qaynuqā` bringing all that animosity into the open. This they did, despite the agreements and covenants the Prophet Muĥammad had made with the Jews of Madinah following his arrival there in 622 CE.

On the other hand, in the wake of their defeat at Badr, the non- Muslim Arabs were growing increasingly bitter. They could no longer afford to ignore Muhammad’s achievements or those of the Madinah camp; nor could they underestimate the threat posed to their trade, their status and their very existence in Arabia. They were, therefore, keen to eliminate that imminent threat before it was beyond their capacity to do so.

As the hatred and power of the enemies of Islam were reaching their peak, the Muslim camp in Madinah was still in its infancy. It was hardly a homogeneous community; there were the elites of the earlier Muslims of Makkah (the Muhājirūn)

and Madinah (the Anşār) as well as individuals who were yet to mature. The community as a whole lacked any practical experience to be able to smooth away the rough edges in its composition and to present a clear image of Islam and the phase it was going through, or to express the sum and substance of its approach and obligations.

The hypocrites, headed by `Abdullāh ibn Ubayy, commanded a strong position in society. They maintained strong family and tribal ties. The Muslims, on the other hand, were yet to develop the understanding that Islam alone represented their family and tribal relationships and the only bond that united them. A certain amount of dislocation could still be found within Muslim ranks due to the existence of hypocrite and dishonest elements and their influence on the destiny and future of the whole community, as we will see clearly when we come to review the verses in this sūrah relating to the Battle of Uĥud.

The Jews also enjoyed a strong position in Madinah as well as maintaining their economic ties and covenant alliances with its inhabitants. Their hostility was yet to become open, while the Muslims had yet to develop the feeling that their faith was the only covenant binding upon them, the sole symbol of their nationhood, and the basis of their behavioural and contractual dealings. They were yet to appreciate that ties and bonds, which clashed with their faith, would have no efficacy or validity. In this atmosphere, the Jews found openings for meddling, and for sowing doubts and confusion. There were Muslims who would listen to their talk and be influenced by it. There were Muslims even prepared to intervene with the Prophet on their behalf so as to spare them any possible penalty or punishment and to mitigate the harm they might cause the Muslim community. A stark example is that of `Abdullāh ibn Ubayy who spoke harshly to the Prophet in his plea on behalf of the Qaynuqā ‘ Jews.

The total and decisive victory of the Muslims at Badr, however, was achieved with minimum effort and cost. The small band of Muslims who joined that expedition were scantily equipped for armed conflict. Although they confronted a much larger and well- prepared Quraysh battalion, the latter were overcome swiftly and convincingly.

That victory, coming in the very first confrontation between the army of God and that of the infidels, was part of God’s scheme of things, and we may be able to discern some of its underlying purpose today. Perhaps it was designed to reinforce and strengthen the fledgling religion of Islam, or to demonstrate its efficacy in the battlefield so that it could proceed and progress thereafter.

The Muslims, themselves, might have taken their victory for granted and considered that they would prevail at every stage of their ascent. After all, were they not believing Muslims and their enemies unbelievers? Was it not the case, then, that whenever the two camps met in battle, the Muslims would be certain of triumph.

The Divine principles governing victory and defeat are not so simplistic or naïve.

There are prerequisites pertaining to mental preparation, organisational readiness, equipment and provisions, discipline and control, as well as mental and physical alertness. This is what God meant to teach them through the setback they suffered at Uĥud, as this sūrah portrays in vivid, breathtaking and meaningful terms. It identifies the behaviour of some Muslims as the reason for their defeat and delivers constructive lessons for both individuals and the community as a whole.

As we review the Battle of Uĥud, we can see that its lessons cost the Muslims enormous pain and sacrifice. They lost some of their dearest and most important members, including Ĥamzah ibn `Abd al-Muţţalib, the Prophet Muĥammad’s uncle.

More serious and shocking than that, they saw God’s Messenger sustain wounds to his forehead, break one of his teeth, fall into a ditch, and have the rings of his armour embedded in his cheek. Nothing could have been more horrific and distressing for the Muslims to witness.

The events of the Battle of Uĥud are preceded in the sūrah by a lengthy section completely devoted to a series of directives and exhortations aimed at an elaborate and crystal-clear statement of Islamic belief. It presents the principle of the oneness of God, or tawĥīd, in precise and unambiguous terms; it refutes the lies and suspicions propagated by Jews and Christians in Arabia, whether those emanated from their own deviation and false beliefs or those they aimed to sow in Muslim ranks so as to undermine their faith and break their unity and solidarity.

Several accounts identify verses 1-83 as being revealed in connection with a visit, during the ninth year of the Muslim calendar, to Madinah by a Christian delegation from Najrān in southern Arabia. However, I doubt if these verses were revealed in that year because their context and content indicate that they were received over the earlier part of the Madinah era, during the Muslim community’s formative years. It was during that period that the Muslims were exposed to the largest part of Jewish and other intrigues, which affected both the development of their community as well as their individual behaviour.

However, whether we accept those reports or not, it is clear that the verses address Christian claims and allegations, especially those relating to Jesus (peace be upon him) and focus on the principle of oneness of God. The verses clear the Christian faith of the confusion and distortions that had crept into it, and call upon Christians to believe in the one true God identified in their own scriptures which the Qur’ān had come to confirm and endorse.

The section also contains references and reprimands addressed to the Jews.

Specifically, it warns the Muslims against intrigues by their non-Muslim neighbours, especially the Jews of Madinah.

This section, delineated in this work as Part I, which represents about half of the sūrah, covers aspects of the confrontation between Islam and other religious beliefs existing in the Arabian peninsula at the time. This conflict was not merely theological, but rather represented the theoretical aspects of the wider confrontation between the developing Muslim community and its many antagonists who connived and schemed against it, and who strenuously sought to undermine the Islamic faith itself. The essence of that confrontation between the Muslim nation and its opponents remains fundamentally the same today: secularism, international Zionism and modern-day Crusaders.

It is also clear from the text of the sūrah that the means and the ends of the confrontation remain the same. This confirms that the Qur’ān is the Book of Islam and the guidebook for the Muslim nation, now and in the future, as it was its reference during its formative years so long ago. In today’s struggle, only those who are mentally unsound would reject the means that would bring certain victory and refuse to consult the Qur’ān or follow its guidance. Through weak-mindedness, carelessness or malice, those would be deceiving themselves and the Muslim nation, and rendering its enemies a great service.

The discourses and the accounts given in this part of the sūrah also expose the attitude of the Jews and Christians, peoples who have deviated from their own true Scriptures, towards the Muslim community and the new faith of Islam. (See, for instance, verses 7, 23, 65, 69-72, 75, 78, 98-9, and 119-20.)

It is clear from the numerous and pointed references that the instruments of war used against the Muslim community were not limited to swords and spears. First and foremost, Islam’s enemies targeted the Muslim faith. They deployed deception and intrigue, spread false allegations, plotted and conspired. They aimed to dislodge Islam, the essence that had brought the Muslim community into being. They sought to undermine and destroy the Islamic faith, because they knew, as their counterparts know today, it was the mainstay of the community; the community is only defeated when its spirit of faith is defeated. Their enemies could do the Muslims no harm so long as the Muslims themselves held fast to their faith, depended on it, lived according to its principles, championed its banner, represented its true supporters, and proudly identified with it alone.

From this it is clear that the most evil of enemies are those who divert Muslims away from their faith and belief, and who lead them away from God’s path or deceive them regarding the true identity of their enemies and their long-term objectives.

The struggle between the Muslim community and its enemies is, first and foremost, a struggle of faith and belief. Even when the struggle is over land or resources or economic gain or raw materials, winning the war of beliefs and ideas comes first. Long experience has taught Islam’s enemies that they cannot prevail over the Muslim community as long as the latter adhere to their faith and religion and commit themselves to its system, remaining constantly vigilant. This is why Islam’s enemies and their lackeys expend colossal energy and resources in order to deceive the Muslims and camouflage the real nature of the conflict. In this way they seek to get what they want, to dominate and exploit the Muslims, safe in the knowledge that no faith or belief can motivate them.

Although its enemies today adopt more sophisticated means of intrigue against the Muslim community and use more advanced methods to sow doubts among its people and weaken their bonds, their fundamental objective remains unchanged: to lead the Muslims astray, away from their faith and their religion.

The Qur’ān, therefore, concentrated first of all on frustrating these noxious efforts.

It would strengthen the Muslim community’s belief in the truth it advocated; it would refute the lies and suspicions that the Jews and Christians spread about Islam; it would expound unequivocally, the grand concepts it promoted, impressing upon the Muslims the need to see the essence and value of their existence on this earth, and to appreciate their role and the role of the faith they uphold in shaping the history of mankind.

The Qur’ān warned the Muslims against their opponents’ intrigue, exposed their clandestine schemes, dirty tricks and sinister aims. It identified this hatred towards Islam and Muslims as the result of the favour conferred by God for the great honour of conveying the message of Islam to the world.

The Qur’ān guides the Muslims by affirming the realities and criteria of power in this world, stressing the inherent weakness of their enemies and their disgrace in the eyes of God. It cites their infidelity and deviation from God’s revealed messages and their slaying of their own prophets and messengers. It reassures them that God is on their side; He is One, the unmatched Supreme Ruler of everything, and He alone bestows power or takes it away. He will severely punish the faithless (who, in this context, are the Jews). He will humiliate them, just as He did the polytheist Arabs.

(See verses 1-5, 10-13, 19, 26, 28, 68, 83, 85, 1003, 110-12, and 118-20.)

A number of facts arise from the concerted and diverse campaign depicted in these verses: Firstly; the extent to which the Jews of Madinah were prepared to go to subvert Islam and undermine the Muslim community, the depth of their hatred and the wide variety of means and methods they were willing to deploy. Secondly; the great impact the campaign had on individual Muslims, thereby calling for such extensive and detailed Qur’ānic coverage. Thirdly; that, after all these centuries, we still find the same antagonists perpetrating a similar campaign of vilification and demonisation against Islam and the Muslims all over the world. They continue to pose the main threat, and so God Almighty, in His infinite wisdom, has preserved the Qur’ān as a guiding beacon for subsequent Muslim generations to be able to identify their traditional enemies clearly and accurately.

The second part of the sūrah deals exclusively with the Uĥud campaign, but also carries affirmations relating to the principles of Islam and its outlook, together with commands and exhortations on how to build the Muslim community on those principles. It reviews the facts and events of the campaign, and the feelings and thoughts generated by it, in vivid detail. It describes most accurately the state of the Muslim community at the time and its various constituents, as outlined at the beginning of this Prologue.

The link between this section and the preceding one is quite clear. It also attends to the articulation of the Islamic outlook — immediately and decisively in the heat of battle. It guides and counsels the Muslim community how to uphold their faith and to take on their obligations and responsibilities. It instructs the Muslims in the Divine rules and criteria regarding victory and defeat, complementing the lessons they had learned from their practical experience.

It is hardly possible, in this general Prologue, to do justice to this section of the sūrah, but we shall return to it at the appropriate point in the commentary.

The final section of the sūrah provides a summary of its main themes. It begins with a revealing reference to the physical world, God’s observed book, and its inspiring effect on believing hearts. It continues with a serene and flowing invocation on behalf of those faithful hearts, recited with God’s ‘observed book’ as a fitting backdrop. It says: “In the creation of the heavens and the earth, and in the succession of night and day, there are indeed signs for men endowed with insight, who remember God when they stand, sit and lie down, and reflect on the creation of the heavens and the earth: ‘Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire. Our Lord, him whom You shall commit to the fire, You will have condemned to disgrace. The evildoers shall have none to help them. Our Lord, we have heard the voice of one who calls to faith, [saying], “Believe in your Lord, “and we have believed. Our Lord, forgive us then our sins and efface our bad deeds and let us die with the truly virtuous. Our Lord, grant us what You have promised us through Your Messengers and do not disgrace us on the Day of Resurrection. Surely, You never fail to fulfil Your promise.’” (Verses 190-4)

God’s response comes next, citing the displacement, struggle and persecution suffered by the believers for the cause of God Almighty:

Their Lord answers them: “I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other. Therefore, those who emigrate and are driven out of their homes and suffer persecution in My cause, and fight and are slain [for it] — I shall indeed efface their bad deeds and admit them to gardens through which running waters flow, as a reward from God. With God is the best of rewards.” (Verse 195)

It is clear that these verses directly relate to the events and the aftermath of the Battle of Uĥud.

The sūrah then refers to those people who received earlier revelations, and to whom it devotes the whole of its first part. It reassures the Muslims that the revelation they received has not been rejected by all of those earlier communities, as some of them believe its teachings and attest to its veracity. It says: “There are indeed among the people of earlier revelations some who believe in God and what has been bestowed from on high upon you and in what has been bestowed upon them, humbling themselves before God. They do not barter away God’s revelations for a trifling price.” (Verse 199)

The sūrah closes with an appeal to believing Muslims to persevere, to forebear, and to hold fast to their faith and to fear God, a call that fits perfectly with the whole ambience of the sūrah and its many themes.

No introduction to the sūrah would be complete without understanding three broad themes whose constituent elements are dotted throughout it.

Firstly, the clear and precise statements made on the meaning of “religion” and “Islam”. Religious faith, as defined and affirmed by God Almighty, is not a haphazard or irrational belief in the existence of God. There is only one form of belief in God and that is an absolute, definite and certain affirmation of the oneness of God, tawĥīd. He is a God to whom mankind submit, as do all other creatures in this world.

He is the power that controls and oversees the affairs of mankind and of everything in existence. Nothing can exist or function without God Almighty, and none but Him has absolute power and authority over creation. Accordingly, the religion that God would approve of is Islam, which in this context means total and absolute submission to the Divine Being. Islam is to acknowledge God as the only source of guidance in all walks of life, to recognise His revealed Book, the Qur’ān, as the final arbiter and reference and to follow the Messenger to whom it was revealed. The Book, in its essence, is one and the same, and the religion, in its essence, is one and the same. It is Islam, in its realistic and practical meaning as perceived in the human mind and conscience and in man’s daily affairs. By adopting this one religion, all believing followers of God’s appointed Messengers, in their respective generations, fall into line as long as they believe in the oneness of God and in His absolute authority and submit to Him in all aspects of their life, without exception.

The sūrah highlights this theme, expanding upon it, in clear and emphatic terms, on more than thirty occasions. (See, for example, verses 2, 18-20, 23, 31-2, 52, 64, 67, 83, and 85.)

Secondly, the sūrah deals with the relationship between Muslims and God. It emphasises their full submission to Him and their total acceptance of, compliance with, and acquiescence in all that He had revealed. References to this theme will be dealt with in full in their respective places in this sūrah. (See verses 7-8, 16-17, 52-3, 110, 113-14, 146-7, 172-3, 191-4, and 199.)

Thirdly, the Muslims are warned against seeking alliances with the unbelievers whose position and strength are shown to be of little consequence. It emphasises that alliances with the unbelievers, who do not adhere to God’s Book or comply with the way of life He ordains, negate any presumed belief in God or ties with Him.

Reference has already been made to this aspect, but since it is such a prominent feature of the sūrah, further amplification is given here. Some quotations which deal with this theme include verses 28-9, 69, 100-3, 111-12, 118, 149-51, and 196.

These three broad themes complement one another perfectly in presenting the Islamic outlook and the true concept of the oneness of God, tawĥīd. The prerequisites of this concept in human life and in man’s consciousness of God Almighty are clearly delineated as also the effect all this has on the Muslims’ attitude towards the enemies of God.

When read in their proper place and context in this sūrah, these verses provide greater vigour and deeper meaning. They were revealed in the thick of battle; the battle for faith and belief. During both the internal battle raging within Muslim hearts and minds, and the battle taking place in their daily lives. Hence the sūrah has come to contain such extraordinary accounts of movement, inspiration and impact.