In the Shade of the Qur'an by Sayyid Qutb

The second passage of this sūrah, discussed in Chapter 2, starts and finishes with a strong emphasis on God’s oneness and the prohibition of associating any partners with Him. Within its two ends, it contains a number of orders, prohibitions and values that are all based on the central principle of God’s oneness. The present passage begins and ends with the denunciation of the very concept of assigning a son or a partner to God, explaining its absurdity. It states that the whole universe functions on the basis of believing in God as one, having no partners: “Indeed every single thing extols His glory and praise.” (Verse 44) It stresses the fact that all shall return to God in the life to come, and that God knows everything about all creatures in the heavens and earth.

He is the One who controls the destinies of all His creatures, and no one has any say about it: “If He so wills, He will bestow His grace on you; and if He so wills, He will inflict punishment on you.” (Verse 54)

As the passage goes on, we see the fallacy of all beliefs based on associating partners with God, and we watch how they collapse. We also see that God is the One who controls everything in this universe, this life and the life to come, what is visible to us and what we do not see. We realize that it all addresses its praises, sincere and devoted to God alone. In such praises all creatures and living things take part.

Has your Lord distinguished you by [giving you] sons and taken for Himself daughters from among the angels? That which you utter is indeed an enormity.

(Verse 40)

This question implies a sarcastic response to what the unbelievers used to do, as they described the angels as God’s daughters. God is indeed too exalted to take to Himself a son or a wife, and He is too sublime to have any partner or associate. The verse also ridicules the assigning of daughters to God, when the Arabs considered girls to be of lesser status than boys. They indeed killed their daughters for fear of poverty or shame. Nevertheless they considered angels to be female and made them God’s daughters. When it is God who gives life and gives everyone their sons and daughters, how come He favours them with the better sons and takes to Himself the inferior daughters! This is stated merely for argument’s sake, so as to make apparent the hollowness and fallacy of their claims. The whole issue is too bizarre to merit any discussion:

“That which you utter is indeed an enormity.” (Verse 40) It is enormously odd, impudent, false and outlandish.

“We have certainly explained things in various ways in this Qur’ān, so that they may take it to heart, but it only increases their aversion.” (Verse 41) The Qur’ān preaches the faith of God’s oneness, presenting it in a variety of ways, styles and methods, so that people may ‘take warning’. Indeed accepting the faith based on God’s oneness does not require more than a reminder and a reference to uncorrupted human nature. It only needs to reflect on the various signs presented in the universe. But they only grow in their aversion to this faith whenever they listen to the Qur’ān. They show that they are averse to the faith the Qur’ān preaches, and averse to the Qur’ān itself, lest it clearly show the fallacy of their erroneous beliefs based on myth and superstition.

Here also the sūrah goes part of the way with them to make its argument about their alleged deities. It states that had such deities existed, they themselves would have tried to get closer to God and believe in Him: “Say: If there were other deities alongside Him, as some people assert, they would have to seek a way to the Lord of the Throne.”‘ (Verse 42) As linguists tell us, the construction of the sentence means that the whole supposition is false. There are no deities alongside God. What they claim to be their gods are no more than some of His creatures, be they stars, human beings, animals, plants and trees or other inanimate objects. All these turn to God, submitting themselves to His will, in accordance with the law of nature. They find their way to God through their obedience to His will and His laws: “They would have to seek a way to the Lord of the Throne.” (Verse 42)

Mention of the Throne here indicates God’s clear exaltation above all creatures, including those they claim to be deities alongside Him. They are below His Throne, which means that they cannot be ‘with Him’. This is followed by a clear statement glorifying God: “Limitless is He in His glory and sublimely exalted is He above everything they may say [about Him].” (Verse 43)

The sūrah then portrays the whole universe, with all creatures living in it, under God’s Throne. They all turn to God glorifying Him: “The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises. He is indeed Forbearing, Much Forgiving.” (Verse 44) Every single particle in this vast universe shares in this glorification. Indeed it comes alive as it praises God and glorifies Him. The scene shows the whole universe full of life and activity, sharing in a single action, addressing God in His exalted nature in a glorification that implies submission to His will and acknowledgement of His authority over everything.

It is a powerful and majestic scene in which we see every stone, large and small, every seed and leaf, every flower and fruit, every little shoot and every tree, every insect and reptile, every animal and human being, every creature that walks the earth, swims in the water or floats in the air, in short, all creatures in the whole universe glorifying God and turning to Him in submission. We are filled with awe as we sense that everything that comes within our vision or stays beyond it comes alive.

‘Whenever we stretch our hands out to touch something, and whenever we put our feet to step over something, we feel that it is alive, glorifying God.

“Indeed every single thing extols His glory and praise,” in its own way and language.

“But you [human beings] cannot understand their praises.” (Verse 44) Human beings are limited by their own constitution which has a clay origin. This debars them from understanding the praises of other creatures. Had they listened with their hearts, directing them to appreciate the subtle laws that operate in the universe and make everything, large or small, turn to the Creator of all, they would have appreciated something of that praise. When human souls are purified and when they hearken to every animate and inanimate object as it addresses its glorification to God alone, they are better prepared to be in contact with the Supreme Society. They are better able to understand the secrets of the universe than those who limit themselves to the material world.

“He is indeed Forbearing, Much Forgiving.” (Verse 44) These attributes of God are mentioned here because of what seems clear of people’s failing in their duties towards Him. Compared with this great show of submission to God in the whole universe, human beings seem to be in a singular position. Some associate partners with God, while others allege that He has daughters, and still others remain oblivious of their duty to praise and glorify Him. In fact human beings should have been the first among all creatures to acknowledge God, declare their submission to Him and extol His praises. Had it not been for God’s forbearance and forgiveness, He would have hastened their punishment. But He allows them time, reminds and admonishes them because ‘He is indeed Forbearing, Much Forgiving.’ The leaders of the Quraysh, the Prophet’s own tribesmen who rejected his call, tried hard to prevent their hearts and souls from responding positively to the truth of the Qur’ān. As a result, God raised an invisible curtain between them and the Prophet, and placed coverings on their hearts preventing them from understanding it. Their ears were in a state similar to deafness, which meant that they could not understand its message.

When you read the Qur’ān, We place an invisible barrier between you and those who do not believe in the life to come. We cast a veil over their hearts which makes them unable to grasp its meaning, and their ears We make deaf. And so, when you mention your Lord in the Qur’ān as the One and only God, they turn their backs in aversion.

We are fully aware of what they are listening for when they listen to you, and what they say when they speak to each other in private. The wrongdoers say: ‘The man you follow is certainly bewitched.’ See to what they liken you. They have certainly gone astray and are unable to find a way back [to the truth]. (Verses 45-48)

One report states that the elders of the Quraysh issued a general order telling everyone not to listen to the Qur’ān when they heard it being recited by Muslims.

But the Qur’ān had its attraction even to the most outspoken enemies of Islam.

Protected by the cover of darkness, three of those elders, Abū Jahl, Abū Sufyān and al-Akhnas ibn Sharīq sat just outside the Prophet’s house, listening to the Qur’ān being recited from inside. Every one of them was on his own, thinking that no one would know about his action. As the day began to break, each took his way home, so that no one would find out. Soon, the three of them met. There was only one reason for their presence there at that particular time. Therefore they counselled each other against such action: “Should some of your followers see you,” one of them said, “you would stir doubts in their minds.” The following night they did the same, and once again they met at the break of day. Again they counselled each other against their ‘irresponsible’ action.

Nevertheless, the third night each of them went to sit outside the Prophet’s home and listen to the Qur’ān. When they met in the morning, they were ashamed of themselves. One suggested that they should each give their word of honour not to return. This they did before going home.

Later that morning al-Akhnas ibn Sharīq went to see Abū Sufyān at his home. He asked him what he thought about what he had heard Muĥammad reciting. Abū Sufyān said: “I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand.” Al-Akhnas said that he felt the same. He then left and went to Abū Jahl’s home to put the same question to him. Abū Jahl’s answer was totally different. For once, he was candid and honest with himself and his interlocutor: “I will tell you about what I heard! We have competed with the clan of `Abd Manāf for honours: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honour? By God, we shall never believe in him.” It is abundantly clear then that these three elders were touched by the Qur’ān, their souls attracted to its message, but they deliberately sealed their hearts to it. As a result, God placed between them and His Messenger a secret seal that could not be seen with the human eye, yet it is felt by the heart. Its effect was to ensure that they would not benefit by the presence of God’s Messenger among them and would not be guided by the Qur’ān he recited. Thus, they would speak to each other about the beauty and the truth of the Qur’ān but would pledge not to listen to it again. They might feel its power again and go out to listen to it anew, but they would remain determined to oppose it, and pledge a word of honour to stop listening to the Qur’ān and its message that addresses both mind and heart. They felt that the message of God’s oneness, which is the central message of the Qur’ān, threatened their interests, privileges and pride: “And so, when you mention your Lord in the Qur’ān as the One and only God, they turn their backs in aversion.” (Verse 46)

They were averse to the very principle of God’s oneness because they felt that it threatened their social position based on the myths that prevailed in those dark ages.

In fact, the elders of the Quraysh were too intelligent not to realize the hollow nature of their beliefs as compared with the profound faith of Islam. They could easily appreciate the superb nature of the Qur’ān. Indeed their very nature motivated them to listen to it, but their pride caused them to take a hostile attitude to it. Thus they even fabricated allegations against the Prophet to justify their opposition: “The wrongdoers say: ‘The man you follow is certainly bewitched.” (Verse 47)

Their very words carried an implicit recognition of the nature of the Qur’ān. They realized deep inside that the Qur’ān was far too superior to be the word of a human being. They felt that its superiority transcended the realm of human beings. They also felt that it penetrated their own feelings. Hence, they alleged that it was the word of a sorcerer. Thus they claimed that Muĥammad was not speaking for himself, but by the power of magic. Had they been fair to him and to themselves, they would have acknowledged its divine nature. Indeed no human being and no other creature could have produced anything like the Qur’ān.

“See to what they liken you. They have certainly gone astray and are unable to find a way back [to the truth].” (Verse 48) They likened the Prophet to those who are bewitched when he was nothing like them. He was simply a Messenger chosen by God. As they made this analogy, they went astray. They could find no way ahead. They could not even justify their suspicions.

Such was what they said about the Qur’ān and the Messenger who recited it. They also denied resurrection and the life to come:

They say: ‘When we are bones and dust, shall we be raised to life again as a new creation?’ Say: ‘Be you stones or iron, or some other form of creation which, to your minds, appears even harder [to bring to life]. ‘They will say: ‘Who is it that will bring us back [to life]?’ Say: ‘He who created you the first time.’ Thereupon they shake their heads [in disbelief] and ask: ‘When will this be?’ Say: ‘It may very well be near at hand. On that day He will call you, and you will answer by praising Him, thinking that you stayed on earth but a very short while.’ (Verses 49-52)

The concept of resurrection was the subject of a long controversy between the Prophet and the unbelievers. The Qur’ān relates much of this argument. Yet the whole issue is very clear and simple for anyone who contemplates the nature of life and death, resurrection and the gathering of all creation. The Qur’ān explains it in full on various occasions. Yet people could not take it in its simple and clear nature.

They could not imagine how a person could be brought back to life after the body had decomposed: “They say: ‘When we are bones and dust, shall we be raised to life again as a new creation?” (Verse 49)

They simply did not reflect on the fact that there was a time when they were not alive, yet they were brought to life. Nor did they appreciate that the second origination is simpler than the first. They did not fully understand that, as far as God is concerned, nothing can be described as ‘easier’ or ‘more difficult’. Nor did they appreciate that the method of creation is the same in all cases. It is just that God issues His command for any creature to ‘Be’, and it comes into existence immediately. It is immaterial whether people consider something to be easy or difficult. When God wants it to happen, it will, without fail.

The reply comes in the form of an instruction to the Prophet to say to them: “Be you stones or iron, or some other form of creation which, to your minds, appears even harder [to bring to life].” (Verses 50-51) The bones and dust may still have some traces or memory of life, but iron and stones seem even further away from life. Hence they are told to be stones or iron or any other form that cannot ever be associated with life.

Even if they are made of material that is least imagined to have life, God will bring them alive. They naturally cannot make themselves stones or iron or some other form of creation. This is given only by way of a challenge and reproach. Stones and iron have no feelings and cannot be inspired or influenced. This sounds as an implicit reference to their hardened nature.

“They will say: ‘Who is it that will bring us back [to life]?” (Verse 51) Who is it that brings bones and dust, or even more lifeless objects, back to life? ‘Say: ‘He who created you the first time.” (Verse 51) The answer puts the whole question into its proper perspective, which is both simple and direct. The One who originated them the first time is able to bring them back to life. Yet this reply is ignored: “Thereupon they shake their heads [in disbelief’.” (Verse 51) They simply shake their heads in disapproval, or even in ridicule. They try to make this sound too far fetched by asking: “When will this be?” (Verse 51) The Prophet is told to reply: “It may very well be near at hand.” (Verse 51) The Prophet does not know its exact timing, but it may very well be nearer than they think. They should fear then lest it happen when they are engaged in such opposition and ridicule.

The sūrah then paints a speedy image of what happens when that event takes place, as it will indeed do: “On that day He will call you, and you will answer by praising Him, thinking that you stayed on earth but a very short while.” (Verse 52) The image shows those people who were bent on denying the resurrection rising up to respond to the call that brings them back to life. As they do, they praise God in clear terms.

They have nothing else to say apart from praising God. This is a strange response from those who were dogged in their denial of resurrection and the Day of Judgement altogether. They simply rise, saying nothing except: “Praised be God, praised be God.” Thus this whole life is shown to be very brief, like a flickering light:

“You will answer by praising Him, thinking that you stayed on earth but a very short while.” (Verse 52)

Describing this life in this way is sure to belittle its importance in the minds of those to whom this address is made. It is a very short life. Nothing of its effects is of a lasting nature. It is no more than a brief moment that has passed, accompanied by a brief enjoyment.

After it has described their attitude of ridiculing God’s promise and the Prophet’s message, the sūrah turns away from those who deny the life to come and resurrection. It has something to say about the believers, instructing the Prophet to direct them to say only what is best. They should always be in the habit of saying a good word: “Tell My servants that they should always say that which is best. Satan tries to sow discord between them. Satan is indeed man’s open foe.” (Verse 53)

“Tell My servants that they should always say that which is best.” It is a general order that applies in all situations and positions. They should choose the best to say. In this way they will be able to spoil Satan’s attempts to undermine the bond of mutual love that exists between them. Indeed he always tries to sow the seeds of discord between them, helped by an impolite word said by one person, followed by a similarly rude answer by another. Thus the atmosphere of love and brotherhood is spoilt, only to be replaced by an air of alienation, estrangement and even hostility. A good word always helps to clear the air and heal grievances.

“Satan is indeed man’s open foe.” (Verse 53) He tries to build on every slip of a person’s tongue to spread an air of alienation between brothers. Good words simply foil his attempts and protect the bond of brotherhood among all believers.

The sūrah then returns to those unbelievers who responded to the call to rise on the Day of Judgement. All destiny is in God’s hands: He may forgive or punish. They will have to face God’s judgement. The Prophet is no more than a Messenger. He is not their protector against God’s will: “Your Lord is fully aware of what you are. If He so wills, He will bestow His grace on you; and if so wills, He will inflict punishment on you. We have not sent you, Prophet, to be their guardian. Your Lord is fully aware of all beings that are in the heavens and earth.” (Verses 54-55) God’s knowledge is absolute. Whatever He may determine of punishment or forgiveness is based on His knowledge. The Prophet’s mission is completed when he has conveyed his message. God’s knowledge encompasses all that is in heaven and earth, including the angels, prophets, human beings and jinn, as well as other creatures which are known only to God.

It is on the basis of this knowledge that He has exalted some prophets over others as He states here: “Indeed We have exalted some of the prophets above others.” (Verse 55)

God alone knows the reasons behind this preference. As for the practical aspects of such exaltation and preference, these were discussed in commenting on verse 253 of Sūrah 2, which also mentions this exaltation.5

“Justus We gave the Psalms to David.” (Verse 55) This is one example of what God may give to one of His prophets, and one of the aspects of exaltation. The fact is that revelation and scripture are more lasting than supernatural events that may be witnessed by only a handful of people.

This passage, which begins with a definitive negation of the concept of God having a son or partner before calling on people to turn to God alone in all situations, concludes with a challenge to those who associate partners with God. The challenge is simply that they should call on those partners to remove any harm that befalls them, should God decide to punish them, or that they should divert His punishment to others: “Say: ‘Call on those whom you claim (to be gods] besides Him, but they have no power to remove any affliction from you, nor can they shift it.’” (Verse 56) No one can remove hardship or change its nature or recipient except God Himself. He alone is in control of the destinies of all creation.

The sūrah tells them that those whom they claim to be deities, be they angels, jinn or human, are no more than forms of God’s creation. They all try to find their way to God’s pleasure, competing in this pursuit, fearing His punishment, which truly deserves to be feared: “Those whom they invoke strive to obtain their Lord’s favour, vying with each other to be near Him. They hope for His grace and dread His punishment. Indeed your Lord’s punishment is something to beware of” (Verse 57)

Some of them claimed that Ezra was the son of God, while others attributed this position to Jesus Christ and worshipped him. Others claimed that the angels were God’s daughters and worshipped them. Still others associated other creatures with God. To all of them the Qur’ān says: even the closest to God of all those you invoke try hard to approach their Lord, the One God, and worship Him alone hoping to receive His grace and fearing His punishment. Indeed His punishment is severe and it should be feared. Thus, it behoves you well to turn to God, as do those you claim to be deities.

The passage, then, ends on the same note on which it began, illustrating the hollow nature of polytheistic beliefs and showing clearly that God is the only Lord in the universe. Human beings should turn to Him alone with their appeals and worship.