In the Shade of the Qur'an by Sayyid Qutb

The sūrah begins with glorifying God, the most fitting action to confirm the bond between God and His servants in the atmosphere of compassion and friendliness imparted by the mention of the night journey:

Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the Aqşā Mosque [in Jerusalem] — the environs of which We have blessed — so that We might show him some of Our signs. Indeed He alone is the One who hears all and sees all. (Verse 1)

The sūrah emphasizes the position of man as God’s servant: “He who transported His servant by night...” The emphasis here is needed in the context of the Prophet’s ascension to heaven where no human being had gone before. It is important in this context that the status of man’s servitude to God should always be remembered.

There must be no confusion of status similar to that which happened in the case of Jesus on account of his birth, his being raised to heaven at the end of his life on earth, and the powers which were given to him during life. All these caused some people to confuse his status and to claim that he had a divine nature. In its simplicity and purity, Islam insists that no similarity could ever exist between God and any creature.

The Arabic text of this opening verse uses the verb, asrā, which denotes ‘travelling during the night’. It is sufficient then to use this verb to denote the time of the action.

Yet the verse adds the phrase, laylan, or ‘by night’, to give an added sense of the still night and the ease of travel. The journey from the Sacred Mosque to the Aqşā Mosque was one chosen by God, the Compassionate who knows everything. It provided a link between all monotheistic faiths from the time of Abraham and Ishmael to the time of the last Prophet, Muĥammad (peace be upon them all). It also established a link between the holy places in all these religions. It seems that this unusual journey served as an announcement that the last Messenger was the heir to the heritage of all former messengers. His message staked a claim to all these holy places. Thus it becomes a journey that goes beyond the scope of time and place.

The opening verse describes the Aqşā Mosque as one with blessed environs. This description shows the blessings surrounding the mosque and flowing in abundance.

This impression could not have been given with a direct description such as ‘the mosque which we have blessed.’ This is another example of the refined use of language characteristic of the Qur’ān.

The Prophet’s night journey was a telling sign, and it was accompanied by others, as the opening verse says in stating its purpose, “so that We might show him some of Our signs.” Covering the distance between the Sacred Mosque in Makkah and the Aqşā Mosque in Jerusalem, in a very short period that did not allow the Prophet’s bed to become cold, is a sign of God’s power, whatever the means used to accomplish it. It opens our minds to new horizons in the universe and reveals latent potentials within mankind. It shows that those human beings chosen by God to be the bearers of His message have the latent ability to receive whatever greater powers God wishes to give them. It is God who has honoured man, giving him a favoured position among His creation, and endowed him with such potentials. “He alone is the One who hears all and sees all.” (Verse 1) He indeed hears and sees all that is beyond the reach of our hearing and seeing faculties.

It is especially impressive that the opening verse of this sūrah starts with glorifying God, “Limitless in His glory is He who transported His servant by night”. After defining the purpose of this journey, it finishes with highlighting two of God’s attributes, perfect hearing and seeing that encompass all things. This quick movement across purposes reflects the finest points of the expression used. The glorification is addressed to God Himself, and the statement about the purpose of the night journey comes from Him, while the description of God’s powers is made in the form of an indisputable statement. All these forms are combined in one verse so as to give their different imports.

The night journey is a remarkable sign which God wished to demonstrate. It is an amazing journey by human standards. The Aqşā Mosque in Jerusalem, which was the destination of the first part of this journey, is at the heart of the Holy Land which God assigned to the Children of Israel before He caused them to be driven out of it.

Thus it is appropriate to relate in the passage that follows the history of Moses and his people, the Israelites:

We gave Moses the book and made it a [source of] guidance for the Children of Israel, saying: Do not take anyone for a guardian other than Me. You are the descendants of those whom We carried [in the ark] with Noah. He was a truly grateful servant of Ours. ‘ We made it clear to the Children of Israel in the book: ‘Twice will you spread corruption on earth and will indeed become grossly overbearing.’ When the prediction of the first of these came true, We sent against you some of Our servants of great might who wrought havoc throughout the land. Thus [Our] warning came to be fulfilled. Then We let you prevail against them once more, and We gave you wealth and offspring, and made you more numerous [than ever. And We said:] ‘If you do good, you will be but doing good to yourselves; and if you do evil, it will be also against yourselves.’ And when the second prediction came true, [We allowed your enemies] to disgrace you utterly, and to enter the Mosque just like [their predecessors] had entered it the first time, and to visit with destruction all that fell into their power.

It may be that your Lord will have mercy on you; but if you revert [to your old ways], We shall revert [to punishing you]. Indeed We have made hell a place of confinement for the unbelievers. (Verses 2-8)

This episode in the Children of Israel’s history is mentioned only in this sūrah in the Qur’ān. It refers to the fate of the Jews which led to the collapse of their state. It reveals the direct relationship between the spread of corruption and loose morality in a nation and its decline and destruction. This comes in fulfilment of a law of nature God has set in operation, and which the sūrah refers to. The law states that the corruption and immorality of the affluent in any community is the cause of its destruction by God.

The story begins here by mentioning Moses’ revealed book, the Torah, and the warnings it gives to the Israelites. It reminds them of their great ancestor, Noah, God’s obedient and truly grateful servant, and also of their ancestors who were carried with him in the ark. It should be remembered that only the believers were allowed on the ark: “We gave Moses the book and made it a [source of] guidance for the Children of Israel, saying: Do not take anyone for a guardian other than Me. You are the descendants of those whom We carried [in the ark] with Noah. He was a truly grateful servant of Ours.” (Verses 2-3)

Both the warning and the reminder are confirmation of the promise that the sūrah soon mentions. The promise makes it clear that God will not inflict punishment on any community unless He sends them first a messenger to warn and remind them. It makes clear the primary purpose of giving the book to Moses. It serves as a source of guidance and warns them: “Do not take anyone for a guardian other than Me.” They must rely on none other than God and turn to Him only for guidance. This is the essence of faith. Anyone who seeks a guardian other than God is misguided and devoid of true faith.

The sūrah makes its address to them in the name of their ancestors who were carried in the ark with Noah. These were the best of mankind at the time of the first messenger on earth. Pointing out this relationship in this address serves to remind them of God’s grace when He saved their forefathers with His truly grateful servant, Noah. Thus it establishes an age-long bond of faith. That Noah is described here as God’s servant is intended to emphasize this point and also to highlight the essential quality of God’s chosen messengers, which is their servitude to Him. In the first verse Muĥammad is described as ‘God’s servant’. This follows the Qur’ānic method of maintaining an air of harmony and coherence throughout each sūrah.

In the book which God gave Moses to serve as a source of guidance to the Israelites, He issued them with a warning that they would be doomed to destruction should they spread corruption on earth. The destruction was visited on them twice because its causes were repeated. This is followed by a warning of further episodes of destruction should they revert to their old ways of spreading corruption. This leads to the inevitable operation of God’s laws of nature that never fail: “We made it clear to the Children of Israel in the book: ‘Twice will you spread corruption on earth and will indeed become grossly overbearing.’” (Verse 4)

This judgement is merely information given to them by God, spelling out what they will do and what will happen to them as a result. It is based on God’s knowledge of their fate. It is not an act of predestination that they cannot escape, or that forces their hands so as to behave in a certain way. God does not compel anyone to be corrupt or to spread corruption. “Say: ‘never does God enjoin what is indecent.’” (7:

28) It is the nature of God’s knowledge that makes Him aware of what will happen in the future in the same way as He is aware of what is happening now. What is yet to happen, and is totally unknown to all human beings, is, to God, the same as what has already happened.

In the book He gave to Moses, the Torah, God warned the Children of Israel that they would spread corruption on earth twice and that they would gain power and be the masters in the Holy Land. Every time they held power and used it corruptly or spread corruption, God sent some of His servants against them who overpowered and destroyed them, abusing their rights: “When the prediction of the first of these came true, We sent against you some of Our servants of great might who wrought havoc throughout the land. Thus [Our] warning came to be fulfilled.” (Verse 5)

This was the first time: they gained power in the Holy Land and they established their strong state. But then they resorted to tyranny and corruption. As a result, God brought them face to face with some of His servants who combined great might with strong determination. They overran those who had erred and spread corruption, completely subjugating them. Thus the warning came to pass, as is always the case with God’s promises.

After the Children of Israel were vanquished and suffered humiliation, they turned back to their Lord, mended their ways and applied the lessons they had learnt. In the meantime, their conquerors were blinded by victory and travelled along the same road of tyranny and corruption. As a result, the tables were turned. The vanquished were victorious again: “Then We let you prevail against them once more, and We gave you wealth and offspring, and made you more numerous than ever.” (Verse 6)

History thus repeated itself.

Before the sūrah continues its account of the true prophesy and warning, it states a basic rule of action and reward: “If you do good, you will be but doing good to yourselves; and if you do evil, it will be also against yourselves.” (Verse 7) This is a never changing rule with effects that transcend this life into the next. It makes everything a human being does, with all its results and consequences, totally his own. Thus, reward is the natural fruit of action. Hence it is determined by the nature of the action done. This is to say that a human being is responsible for himself. It is he who chooses to do good or evil, and he alone who will receive the reward or bear the consequences of what he does. He has only himself to blame when the result of his action leads him to suffer punishment.

Having established the rule, the sūrah goes on to complete the telling of true prophesy: “When the second prediction came true, [We allowed your enemies] to disgrace you utterly, and to enter the Mosque just like [their predecessors] had entered it the first time, and to visit with destruction all that fell into their power.” (Verse 7)

The sūrah does not include in its text any account of how the Israelites spread corruption again after they regained power. Its mention of the first occasion is sufficient: “Twice will you spread corruption on earth.” (Verse 4) But it tells us of what God inflicted on them the second time: “When the second prediction came true, [We allowed your enemies] to disgrace you utterly.” (Verse 7) This is a vivid description of the widespread destruction that causes acute humiliation, visible even on their faces. Or the disgrace was physically painted on their faces, coupled with what they felt when they saw their sanctities desecrated. And they “enter[ed] the Mosque just like [their predecessors] had entered it the first time.” (Verse 7) They wrought total destruction, leaving nothing in place.

The warning was fulfilled. God sent enemies against the Jews who overpowered them, destroyed their kingdom and left them in their great diaspora. The Qur’ān does not specify the nationality of those God sent against the Jews, because such information adds nothing to the lesson to be drawn, or to the effect of the law God has made applicable to all communities.

The sūrah comments on this true warning and prophesy by saying that this destruction may be a way leading to God’s mercy if the right lesson is drawn and acted upon: “It may be that your Lord will have mercy on you.” (Verse 8) But if the Jews revert to spreading corruption on earth, then the law will inevitably operate and the punishment will again be inflicted: “But if you revert [to your old ways], We shall revert [to punishing you].” (Verse 8) They certainly did revert to their corrupt ways and God sent the Muslims against them who drove them out of Arabia. They did this again with the same results, until He caused them to be humiliated during the twentieth century. We see now how they have again reverted to tyranny and corruption in the state of Israel which uses very cruel tactics against the Arabs, the owners of the land.

God is certain to send His servants against them who will make them suffer much for their corruption in fulfilment of His firm warning and in accordance with His law which never fails. We need only wait and see this take place.

The sūrah concludes this episode by defining the destiny the unbelievers will suffer in the hereafter. It is the same destiny as will be suffered by those who spread corruption: “Indeed We have made hell a place of confinement for the unbelievers.” (Verse 8) They will be surrounded, unable to escape. Furthermore, it is large enough to contain them all.

The sūrah now speaks about the Qur’ān, making it clear that it is a book of true and full guidance:

Surely this Qur’ān shows the way to that which is most upright. It gives the believers who do good deeds the happy news that theirs will be a rich reward; and [declares] that We have prepared a grievous suffering for those who do not believe in the life to come.

(Verses 9-10)

“Surely this Qur’ān shows the way to that which is most upright.” This is a general statement applicable to all those who are guided by the Qur’ān and the goals to which it guides. Thus, the guidance is given to communities and generations that are not restricted by time or place. And the superiority of its guidance applies to all that they may attain when they follow any method or approach. It is also superior to every good thing to which people may be guided at any time or place.

The Qur’ān guides to that which is ‘most upright’ in relation to man’s inner feelings and thoughts, outlining a clear faith, free of complication and ambiguity. Its guidance frees the human spirit of the burden of myth and superstition, and releases human energy so that it is constructive, bringing benefit, providing a harmonious link between the laws that govern the universe and those governing human nature.

The Qur’ān also ensures harmony between man’s outward and inward existence, feelings and behaviour, faith and action. In all this it shows the way to what is ‘most upright’, linking all these aspects to the true and unseverable bond that exists between man and God. This enables man to look up to a higher horizon while he is still on earth. Thus what man does in his daily life becomes an act of worship, provided that he does so seeking God’s acceptance. This is true even when the action itself provides him with pure enjoyment of what is available in this life.

In the field of worship also, the Qur’ān establishes a perfect balance between duties and abilities. This ensures that duties are not seen as too hard so as to constitute a heavy burden, or induce despair of ever fulfilling one’s obligations.

Maintaining this balance ensures that a person neither takes matters too lightly or complacently on the one hand, nor exceeds the limits of what is reasonable and perfectly bearable on the other. Thus we can say without fear of contradiction that in worship, the Qur’ān shows the way to that which is most upright.

The same applies to human interaction whether between individuals and couples, governments and peoples, or states and races. Relations between all these groups are established on a firm basis, influenced neither by personal prejudice and interest, nor by feelings of love and hatred. This firm foundation in human relations is chosen by God, the Creator who knows His creation and what is certain to promote goodness in their lives. The Qur’ān shows the way which gives the best course of action in the fields of politics and finance, as well as in those of social and international relations.

The Qur’ān also endorses all divine religions, establishing a firm link between them, honouring all that is sacred in them, and protecting all that they hold in reverence. This ensures that humanity, with all its divine faiths live in peace. In this again the Qur’ān provides its perfect guidance. This is all summed up in the verse which says: “Surely this Qur’ān shows the way to that which is most upright.” (Verse 9)

“It gives the believers who do good deeds the happy news that theirs will be a rich reward; and [declares] that We have prepared a grievous suffering for those who do not believe in the life to come.” (Verses 9-10) This is the basic rule laid down by the Qur’ān in respect of action and reward. The Islamic structure is built on the two pillars of faith and good action. Faith that is not confirmed by action is hollow, unfulfilled, while action that is not based on faith lacks firm roots. It is when both are combined that life maintains its most upright course, and with them both together guidance shown in the Qur’ān takes its proper effect.

Those who do not follow the guidance of the Qur’ān are left to their own devices.

But man is hasty, unaware of what benefits him and what causes him harm, impulsive, unable to control his reactions even when they bring about evil consequences: “Yet man prays for evil as eagerly as he prays for good. Truly man is ever hasty.” (Verse 11) He does not know the ultimate results. He may do something that is evil and precipitate its results unaware that these only bring about immense harm to himself; or he may be aware of such results but is unable to control himself. This is a long, long way away from the assured, calm and consistent guidance given in the Qur’ān. The two ways of Qur’ānic guidance and human desire are too widely divergent.

So far the sūrah has pointed to some of the signs God gave to His messengers, such as the Prophet’s night journey, Noah’s ark, Moses’ book, and, above all, the Qur’ān.

Now the sūrah mentions some of God’s universal signs and relates these to people’s actions, efforts and earnings on the one hand and their fruits and reward on the other. We thus see that the laws that govern action and reward are closely linked to the laws governing the whole universe. Both are based on perfect rules that never fail. They are as accurate as the system that ensures that day and night succeed each other. They are operated by the Creator who has made them two of His signs:

We have made the night and the day as two [of Our] signs. Then We have effaced the sign of the night while the sign of the day We have left enlightened, so that you may seek bounty from your Lord, and you may learn to compute the years and be able to reckon. Most clearly have We spelled out everything. (Verse 12)

The universal law that governs the succession of day and night is linked to numerous aspects of human life. It is linked with people’s efforts in earning their living, and their knowledge of time and calculation. It also relates to the good and evil man may earn in life and what reward he may achieve in the end for either his good or bad actions. Indeed the consequences of following guidance or error relate to it, as is the individual nature of responsibility which means that no one will have to answer for anyone else. The same universal law is linked to God’s promise that He will not inflict punishment on anyone until He has sent His messengers. This link further applies to the law which governs the destruction of communities only after the affluent among them have been guilty of immense transgression. The law further relates to the diverse destinies of those who seek the pleasures of this world and those who prefer the good reward of the hereafter, and what God grants to both in this life and in the life to come. All these aspects follow a well set system and certain immutable laws besides. Nothing takes place haphazardly.

“We have made the night and the day as two [of Our] signs. Then We have effaced the sign of the night while the sign of the day We have left enlightened, so that you may seek bounty from your Lord, and you may learn to compute the years and be able to reckon. Most clearly have We spelled out everything.” (Verse 12) The night and the day are two major universal signs which confirm the accuracy of the law governing the universe which operates all the time, suffering neither a failure nor a temporary need for repairs. So what is meant here by ‘effacing the sign of the night’, when we see that this sign remains operative as much as the sign of the day? It seems to me, and God knows best, that the reference here is to the darkness of the night which hides everything and during which movement slows down. The darkness gives the impression that the night is effaced when compared with the day, its light and the bustling activity that takes place under its light. It is as though the day is able to see things by its light and reveals everything for us to behold.

The effacing of the night and the full visibility of the day have a clearly specified purpose: “so that you may seek bounty from your Lord, and you may learn to compute the years and be able to reckon.” This makes things very clear: the night is for rest and recuperation, and the day for work, earning one’s living and activity. The succession of the day and night enables people to compute the years and determine the seasons and set times for different transactions. “Most clearly have We spelled out everything.” There is nothing in the universe that has been left to chance. The accuracy that is manifested in the succession of day and night confirms the elaborate and faultless design of everything God has created.

The law of action and reward is directly linked to the meticulous law of the universe:

Every human being’s action have We tied around his own neck. On the Day of Resurrection We shall produce for him a record which he will find wide open. [And We will say:] ‘Read this your record! Sufficient it is for you today that your own soul should make out your account.’ (Verses 13-14)

The Arabic phraseology of this verse provides a highly graphic description which uses the word, ‘bird’, in place of ‘action’, as used in the translated text. Thus we have here a metaphor referring to what flies of a person’s actions and becomes tied around his neck, so that it never parts from him. Thus does the Qur’ān in graphically describing things in order to emphasize its point. A person’s actions do not leave him, and he cannot disown them. The same applies to the wide open record of all his actions. Thus whatever he has done in life is laid bare. He cannot hide, ignore or disown it. Both descriptions, of the bird denoting action and the record thrown open, produce a very strong effect that adds to the fears experienced on that very difficult day when nothing remains hidden. Everyone is told to read their own records because, “Sufficient it is for you today that your own soul should make out your account.” (Verse 14)

Again the same accurate universal law is linked to the rules governing action and reward: “Whoever chooses to follow guidance does so for his own good, and whoever goes astray does so to his own loss. No soul shall be made to bear the burden of another.” (Verse 15) It is all individual responsibility. When one follows guidance, one reaps the fruits, and when one chooses error, one bears the consequences. None will bear or lighten the burden of another. Everyone will be questioned about their own actions and will have the reward for what they have done in this life. Close friends will be of no help to each other.

Yet as a sign of God’s grace, He does not leave man’s guidance dependent only on the signs that are available in the universe. Nor does He leave him to the covenant God has made with human nature before a person is born. He has sent messengers to warn and remind: “We would never inflict punishment [on anyone] until We have sent a messenger [to give warning].” (Verse 15) This is certainly an aspect of God’s grace which gives everyone ample opportunity to follow His guidance. Only when they have been properly warned and still persist in error does He punish them, if He so wills.

The same consistent and universal law that governs the succession of day and night also applies to the destruction of any community: “When it is Our will to destroy a community, We convey Our command to those of its people who live a life of affluence. If they persist in sin, judgement is irrevocably passed, and We utterly destroy them.” (Verse 16)

The affluent who enjoy wealth, servants, luxuries, comfort and power are prone to carelessness and decadence in their lives. They thus lead a life of corruption, transgress all limits, trample over values, desecrate sanctities and defile other people’s honour. Unless they are taken to task for their misdeeds, they will spread corruption and indecency throughout their community. They will debase the sound values and principles which every community needs to observe in order to survive.

Thus their corruption will lead to the loss of strength, vigour and means of survival by the whole community. It then becomes lifeless, and is soon overtaken by destruction.

The verse here restates this law which God has set in operation. When God determines that a certain community is to be destroyed, this is only the natural outcome of its pursuit of ways and practices that lead to destruction. The affluent become too numerous and no one takes any action to curb their transgressions. They spread corruption, and bit by bit the whole community becomes corrupt.

Consequently, it is liable to the effects of the law God has set in operation, condemning such communities to destruction. Indeed the community in question is responsible for the destruction it suffers, because it did not take the necessary action to stop such foul practices. Had it done so, it would have spared itself destruction. It would not have had corrupt people to lead it astray until it has faced the dire results.

God has willed that human life should run according to set laws which never fail or change. A cause has its effect, and the effect takes place as a result of the operation of God’s will that has set this law in operation. God does not approve of indecency or transgression. However, the presence of those who are exceedingly rich in a community is indicative that its fabric has become loose and that it has set itself on the way to decline. This will seal its fate, because it has set itself open to the operation of this law when it allowed those who are excessively rich to lead their corrupt life.

The mention of God’s will in the verse, “When it is Our will to destroy a community, We convey Our command to those of its people who live a life of affluence,” does not mean a commanding will which initiates the cause. It is a will that brings the effect when the cause takes place. Thus the effect becomes inevitable as a result of the operation of God’s laws of nature. Similarly, the ‘command’ in the same statement does not refer to a directive requiring them to indulge in sin. It simply refers to the natural result which comes about in consequence of those people leading such a life. Hence, the verse states that: “If they persist in sin, judgement is irrevocably passed, and We utterly destroy them.” (Verse 16)

This statement highlights the responsibility of every community, as it makes clear that this law has remained operative since Noah’s time: “Many generations have We destroyed since Noah’s time. Suffice it that your Lord is well aware of His servants’ sins, and observes them all.” (Verse 17)

Someone who wishes to lead a life based solely on this world, looking up to nothing beyond this earth and its pleasures, will have whatever God has assigned to him of these. In the life to come, hell will be waiting for him because he will have deserved it. This is because those who do not aspire to anything beyond this world are keen to immerse themselves in its carnal pleasures. This however inevitably leads them to hell: “As for those who care only for [the pleasures of] this fleeting life, We readily grant of it whatever We may please to whomever We will. In the end We consign any such person to hell, where he will burn disgraced and rejected.” (Verse 18) He is disgraced by his actions, rejected, suffering severe punishment.

On the other side is a totally different picture: “But those who care only for the life to come, strive fir it as it should be striven for, and are true believers, are indeed the ones who will have their endeavours well rewarded.” (Verse 19) Someone who desires the rich reward of the life to come must pursue his goal diligently. He should fulfil the duties God requires of him. Moreover, he must have faith which serves as the basis of his pursuit for the life to come. Faith is not a matter that people attain through idle wishes, but it is rather an idea that is firmly held as a belief, and clearly endorsed by action. Pursuit of the hereafter does not deprive anyone of the wholesome pleasures of this life. It simply opens up wider horizons before us. Thus, enjoyment and pleasure are not the driving goal. There is no harm in seeking pleasure, provided however that one is not captivated or enslaved by it.

A life that seeks nothing more than the pleasures of this world is fitting only for worms, reptiles, insects, cattle and wild beasts. It is only the life that pursues the rewards of the hereafter that is fitting for man who has been the recipient of honour bestowed on him by God. It is God who has created man and fashioned him, planting in his soul a secret that motivates him to look up to higher horizons even when his feet are solidly planted on earth.

Yet both groups receive God’s bounty which is open to all and restricted to none.

Both those who seek only this world’s pleasures and enjoy them to the full and those who pursue the reward of the life to come partake of God’s bounty which God grants to all: “On all — these as well as those — do We bestow the bounty of your Lord. Indeed your Lord’s bounty is not denied [to anyone].” (Verse 20) This bounty bestowed by God differs widely, in accordance with people’s means, aims and actions. They differ despite the fact that the scope on earth is very limited and its expanse so narrow.

How then will they differ when they are in the other place, where the scope is limitless? How can we compare the expanses of the two worlds, when, in God’s sight, this world and all that it contains counts for less that the span of a mosquito’s wings, as stated by the Prophet?

“See how We have bestowed more bounty on some than on others. But the life to come will be higher in rank and greater in merit.” (Verse 21) If one seeks to have the higher prize and the greater grace, then one should aim for the hereafter. For there lies the limitless expanse and scope whose boundaries are known only to God. It is for this prize that people should compete, not for the petty comforts of this world.