In the Shade of the Qur'an by Sayyid Qutb

The passage discussed in Chapter 3 concluded with a statement making clear that God alone is the One who determines the destiny of all His creatures. He bestows His grace on them or punishes them as He pleases. The deities they worship beside Him have no power to remove harm from them or to shift it to others. They are powerless.

The present passage speaks about the ultimate destiny of all mankind, as it is determined by God’s justice. All cities and communities will suffer death before the Day of Judgement, although some may suffer a doom of some sort should they incur something that deserves God’s punishment. Thus, every living creature will have come to its life’s end, either by natural death or by destruction.

Within the context of the destruction suffered by some communities, the sūrah mentions the miracles accomplished at the hands of earlier messengers ahead of such destruction. This was the case prior to the message of the Prophet Muĥammad (peace be upon him). Such miracles and supernatural events were excluded with the advent of this final message. The law that applied to earlier communities meant that they suffered inevitable doom and destruction when they denied the truth after having received such miracles. But complete destruction was, by God’s grace, not to be visited on the Muslim community. Therefore, the Prophet Muĥammad was not given any material miracle. Such miracles were given to strike the fear of God into the hearts of earlier communities.

God also held people’s hands away from the Prophet, meaning that they could not kill him. He showed him some of His true signs on his night journey, which was a form of test for people. It was not meant as a supernatural event as those shown to earlier communities. All people are warned against being made to eat of the cursed tree, which the Prophet saw with his own eyes, coming out of the heart of hell, but such warnings only hardened them in their transgression. This demonstrates that had they been shown any miracles, these would only have further hardened their deviant stance.

At this point in the sūrah reference is made to the story of Adam and Satan, and God’s permission to the latter to try to seduce human beings away from the right path, except for the God-fearing among them. Thus the sūrah explains the true reasons which lead people away from the truth into unbelief. They are unwilling to reflect on the signs pointing to the truth. Our emotions are touched here however as the sūrah mentions God’s blessings bestowed on people, while they continue to deny God and His grace except when they find themselves in desperate situations. When they are in heavy seas, they appeal to God to save them. When they are safe on land, they turn away. Yet God is able to smite them on land and sea alike. Indeed God has honoured human beings and favoured them with grace that He does not bestow on other creatures, but people neither reflect nor show gratitude.

The passage concludes with a scene from the Day of Judgement, when people will have the reward for their deeds. None will be saved unless his actions in this life ensure his safety.

There is no community but We shall destroy or severely punish before the Day of Resurrection. That is laid down in Our decree. (Verse 58)

God has determined that the Day of Judgement will take place when the face of the earth is devoid of all life. Every living thing will have died before that promised day falls due. God has also determined that some communities will be made to suffer punishment for the sins they commit. This is part of God’s knowledge which admits no uncertainty. God knows the future in the same way as He knows the present.

Indeed what has taken place in the past and what will take place in the future are equally known to God.

Miraculous events took place in the past in order to endorse the messages preached by God’s messengers, and to warn people against rejecting them. Such rejection ensured that the whole community was punished. Yet only those whose hearts and minds were receptive to the message of the truth declared their belief.

Those with hardened hearts denied God’s messages and the miraculous events that took place during their time. Hence the final message was not accompanied by any such preternatural event: “Nothing hinders Us from sending miraculous signs except that the people of former times treated them as false. To the Thamūd We gave the she-camel as a sign to open their eyes, but they did wrong in respect of her. We never send signs for any purpose other than to give warning.” (Verse 59)

Islam has one miracle to prove its truth. That is the Qur’ān. It is a book that maps a whole system of life, addressing both the mind and heart and meeting all the needs of human nature. It remains open to all generations to read and to believe in. It is valid for all time. A physical miracle is given to one generation, and its effects are limited to those who witness it. Yet the majority of those who witnessed such physical miracles did not believe in them. The example given here is that of the Thamūd who were given the miracle they sought. It came in the shape of a she- camel. Yet they transgressed and slaughtered the she-camel. Hence, God’s warning came to pass and they were destroyed as a result of their denials that continued even after this clear, miraculous sign had been given them. All such signs were given by way of warning. They heralded the inevitable punishment, a punishment that was bound to be inflicted should rejection of the message continue.

Past history being such, it was necessary that the final message should not be accompanied by any physical miracle. This message is not meant for one generation; it is addressed to all future generations. It is a message that addresses the human mind with all its receptive faculties. It respects man’s intellect and power of understanding.

The preternatural events that took place at the time of the Prophet, or happened to him, such as that of his night journey, were not meant as proof of his message. These were given as a test for his people.

We said to you that your Lord encompasses all mankind. We have made the vision which We have shown you, as also the tree cursed in this Qur’ān, only a trial for people. We seek to put fear in their hearts, but it only increases their gross transgression. (Verse 60)

Some of those who believed in the message preached by the Prophet Muĥammad (peace be upon him) reverted to unbelief after he told them about his night journey.

Others, however, became firmer than ever in their belief. Hence, it is true that what God showed His Messenger on that night was meant as ‘a trial for men’, so that they would reaffirm their faith. The Prophet is reminded that God encompasses all mankind. This was given to him as a promise from God, assuring him of ultimate victory. In the meantime, God would protect him against any evil scheme they might devise against him. He would come to no harm at their hands.

The Prophet told his people of God’s promise and what he had seen in his true vision. This included the tree of zaqqūm which grows in hell. It is a tree which God cites as a warning to unbelievers. However, they continued to deny the message and whatever the Prophet said. Abū Jahl, the arch-enemy of Islam even ridiculed the tree, playing on the sense given by its name. He asked for dates and butter and mixed them together and ate them. He said to those around: “Come and eat. This is the only zaqqūm we know.” Of what use could any miraculous event be with such people, had it constituted proof of the Prophet’s message, as was the case with some messengers before him?

The whole event of his night journey and the warning about the tree of hell only caused them to become more insolent and to transgress even further.

God had not pre-determined to destroy them. Hence, He did not give them a physical miracle. It was His will to destroy those who continued to reject the truth of His message after they had been given miraculous evidence confirming it. The Arabs of the Quraysh were given more time. They were not subjected to the same fate that befell the peoples of Noah, Hūd, Şāliĥ, Lot and Shu`ayb. Some of those who rejected the message of the Qur’ān at first subsequently changed their mind, believed in Islam and were among its true servants. Others who died as unbelievers were the fathers of good believers. The Qur’ān — the miracle of Islam — continued to be a book open to future generations just like it was open to the generation of the Prophet’s Companions. People who did not see the Prophet or his companions came to believe in it when they read it or heard it being read. It remains open to all future generations, a guide for many who are not yet born. Some future believers in the Qur’ān may be even stronger in faith and better servants of Islam than many in past generations.

The vision the Prophet was shown included a complete world that he had not known before. The verse that refers to this vision also mentions the accursed tree which provides the food eaten in hell by those who follow Satan. The sūrah follows this with an image in which we see the devil threatening to seduce human beings.

When We said to the angels, ‘Prostrate yourselves before Adam,’ they all prostrated themselves; but not so Iblīs. He said, Am I to bow down before one whom You have created out of clay?’ And he added: ‘You see this being whom You have exalted above me! Indeed, if You will give me respite until the Day of Resurrection, I shall bring his descendants, all but a few, under my sway’ [God] said: Begone! As for those of them who follow you, hell will be the recompense of you all, a most ample recompense.

Entice with your voice such of them as you can. Muster against them all your cavalry and your infantry, and share with them wealth and offspring, and promise them [what you will] — indeed, whatever Satan promises them is nothing but a means of deception. But over My servants you shall have no power. Your Lord is sufficient as a Guardian.’ (Verses 61-65)

Thus the real reason behind the attitude of those who go astray is revealed. This serves as a warning to mankind to be careful, lest they go astray. They see here Iblīs, their enemy and the enemy of Adam, the father of all mankind, threatening to tempt them away from the truth. It is a determined effort on his part to lead them astray:

“When We said to the angels, ‘Prostrate yourselves before Adam,’ they all prostrated themselves; but not so Iblīs. He said, Am I to bow down before one whom You have created out of clay?’” (Verse 61)

Here we see the envy that eats at Iblīs’ heart. He states that Adam was created of clay, but omits the fact that God breathed of His soul in that clay. Iblīs further speaks contemptuously of Adam’s weakness and his susceptibility to err. He says to God in an arrogant manner, “You see this being whom You have exalted above me!” (Verse 62)

You have given this weak creature a position of honour. Yet, “if You will give me respite until the Day of Resurrection, I shall bring his descendants, all but a few, under my sway.” (Verse 62) I will have power over them, and I will be able to direct their course and subject them to my power.

Iblīs here overlooks the fact that man is equally susceptible to goodness and following divine guidance as he is to evil and error. He chooses not to see man when he is elevated by God’s guidance, able to resist temptation and evil. He is unaware of this great, distinctive characteristic that places man above all creatures that follow a single route, having no element of choice. Indeed man’s position of distinction lies in his free-will and the exercise of his power of choice.

It is God’s will that the advocate of evil, Satan, should have his respite to try to tempt mankind away from divine guidance. Hence, God says to him: “Begone! As for those of them who follow you, hell will be the recompense of you all, a most ample recompense.” (Verse 63) Go and do your utmost. If you try to tempt them, they have been given reason and will. They can follow you or reject your advances. Now anyone who follows you, preferring error to My guidance, ignoring the signs I have placed in the world around him, deserves the fate that he is bound to suffer in hell.

Indeed, both Satan and his followers will have the same end: “Hell will be the recompense of you all, a most ample recompense.” (Verse 63)

“Entice with your voice such of them as you can. Muster against them all your cavalry and your infantry.” (Verse 64) This description seeks to magnify the means employed by Satan to encompass people and impose his power over their hearts and minds.

We are looking here at a battle in which loud voices are heard, and horses and soldiers employed. A loud outcry irritates opponents and brings them out of their fortifications. They may thus fall into a trap, or find themselves facing a surprise attack.

“And share with them wealth and offspring.” (Verse 64) This partnership is seen in certain false beliefs. The pagans used to assign a portion of their property to their false gods, or in effect to Satan himself, and they would also assign some of their offspring as a dedication to their deities. These were indeed dedicated to Satan by virtue of their being offered to idols. The same partnership is seen in every kind of illegitimate earning, and any money spent illegally, to buy what is forbidden. It is also manifested in every child born in sin. The statement describes a partnership between Satan and his followers that includes wealth and offspring, the two main elements in this life.

Iblīs is given leave to employ all his devices, including tempting promises: “And promise them [what you will] — indeed, whatever Satan promises them is nothing but a means of deception.” (Verse 64) Such promises include Satan’s assertions to man that he will escape God’s punishment and the promise of acquiring wealth or power through easy or dirty means.

Perhaps the most tempting promise Satan makes is that of God’s forgiveness of sins. It is the point which Satan uses to attack those who will not respond to his temptation of open defiance of God’s orders. With such people he employs a softer attitude trying to paint sin as very tempting, and promising people that they will be forgiven by God whose mercy is greater than all sin.

While Satan has been given leave to try to seduce those who will listen to his promises, some people will not respond to him and he has no power over them.

These have immunity against all his devices and can easily resist his power: “But over My servants you shall have no power. Your Lord is sufficient as a Guardian.” (Verse 65)

When man’s heart is kept alive by his bond with God, and when man addresses his worship purely to God, he maintains the bond that will never be severed. His soul is brightened with the sublime light of heaven. Over the hearts and souls of such people Satan has no power. “Your Lord is sufficient as a Guardian.” (Verse 65) He protects them and renders Satan’s scheming futile.

Ever since that day, Satan has been trying hard to make his word come true. He enslaves those who yield to his temptation, but those who address worship purely to God, the Most Merciful, are immune from his scheming.

Satan tries to inflict only evil on mankind, yet there are those who listen to his temptations and do his bidding, turning their backs on God’s guidance. God is always merciful to them, provides them with help, support and guidance, facilitates their living, saves them from harm, removes their distress and responds to them when they pray to Him to lift their suffering and hardship. Yet despite all this, they turn away, denying Him and the message He has sent them:

Your Lord is He who makes ships go smoothly through the sea, so that you may go about in quest of His bounty. He is indeed most merciful to you. And when you are in distress at sea, all those you may call upon to help you will forsake you, except Him.

Yet when He has brought you safe to dry land, you turn away. Indeed, bereft of all gratitude is man! (Verses 66-67)

The sūrah portrays this scene of distress at sea by way of an example of hard times.

At sea, people realize much more quickly and keenly that they cannot do without God’s help. Any boat or ship they use is no more than a little spot of wood or metal on the surface of an endless great sea. It is subject to the winds and currents that travel in different directions. They cling to life over this little spot, their vessel, which needs God’s care more than anything else.

It is an inspiring image, the effects of which come more readily to anyone who has experienced it. People remember how, in their fear and apprehension, their hearts turn only to God, no matter how large their vessel is. At times when the wind is very strong and in high seas, even huge liners, designed to cross the oceans with ease and comfort, look vulnerable, like a feather blown away by the wind.

The Qur’ān touches people’s hearts as it shows them that it is God’s hand that allows their ships to travel smoothly over the sea, so that they may seek God’s bounty. God is indeed Most Merciful to man. It is God’s grace that man’s heart seeks most in such a situation of helplessness. The sūrah then shows them the other extreme. After a smooth phase in their journey, they experience great turbulence in high seas. Enormous waves seem to carry their vessel and throw it around in every direction. They realize then that they have no real support and no saviour except God. They turn to Him in a sincere prayer, addressed to Him alone: “And when you are in distress at sea, all those you may call upon to help you will forsake you, except Him.” (Verse 67)

But man remains the same. When the hardship is over and he feels himself steady, moving easily on dry land, the experience he suffered disappears gradually from his mind, and as a result he forgets God. He then allows his desire to get the better of him and overshadow the beckoning of his uncorrupted nature: “Yet when He has brought you safe to dry land, you turn away. Indeed, bereft of all gratitude is man!” (Verse 67) This applies to all people except those who maintain their strong bond with God.

Their hearts continue to have the light of right guidance.

At this point the sūrah makes a direct and emotional address to people’s consciences, depicting the danger they left at sea as though it were chasing them on land, or engulfing them again when they return to sea. It wants them to feel that safety and security can only be ascertained with God’s protection. It cannot be guaranteed at sea or on land, with easy waves and moderate wind, or with a comfortable home or fortified shelter:

Can you feel so sure that He will not let a tract of the land cave in beneath you, or let loose against you a deadly stormwind? You will not find then anyone to protect you.

Or can you feel so sure that He will not let you go back to sea again, and then let loose against you a violent tempest to drown you for your ingratitude? You shall not find then anyone to help you against Us. (Verses 68-69)

Human beings are subject to God’s will at every place and time, on land and at sea. How can they feel secure against His will? How can they feel secure that they will not be overwhelmed by an earthquake or volcanic eruption, or by any other natural phenomenon? All such phenomena operate by God’s will. He may send a volcanic explosion that overwhelms them with lava, rocks, mud and water. Thus they may be destroyed before they can receive any help from anyone. Or He may let them return to sea and then send a violent tempest or hurricane which overturns ships and destroys vessels. They will thus be drowned as a result of their rejection of the truth. There will be none to seek compensation for their drowning.

How can they feel secure against any such event? Yet people easily overlook the stark facts that look them in the face. They easily reject God and deny Him, and this gives them a false sense of security. Yet when they experience hardship, they turn to Him alone. When He has saved them and removed their hardship, they forget Him, as though it were the last hardship they will ever experience.

God has honoured mankind, favouring the human race over many of His creatures. He honoured man when He created him in this particular fashion, giving him a nature that combines the characteristics of clay, from which he was made, and the spirit that was breathed into him. Thus he combines elements of heaven and earth in his constitution. God has also honoured man by placing in Op his nature such faculties that make him able to take charge of the earth, able to be active and make changes in it. Thus human beings initiate and produce new things, combine things together and analyse complex matters in order to elevate life to the highest standard attainable.

God has also honoured man by making natural forces on earth subservient to his will and endeavour, and by making other natural forces operating in the universe helpful to him. A further aspect of the honour God has given man is seen in the reception given him when he was first created. It was a reception in which the angels prostrated themselves in a gesture of respect, because God Himself declared that man is to be honoured. Then there comes the additional honour when God states in His book, sent down from on high and which He guaranteed to remain intact for the rest of time, that man is given a position of honour.

We have indeed honoured the children of Adam, and borne them over land and sea, and provided for them sustenance out of the good things of life, and favoured them far above many of Our creatures. (Verse 70)

“And borne them over land and sea.” This is accomplished by making natural laws fit with human nature and its abilities. Had these laws been at odds with human nature, life would have been impossible to sustain on earth. Indeed man is weak when his strength is measured against the natural forces that operate on land and sea, but man is given the ability to live on earth and to make use of its resources and treasures.

This is all an aspect of God’s grace.

“And provided for them sustenance out of the good things of life.” (Verse 70) Man tends to forget that whatever sustenance is given to him is indeed granted by God, because its different aspects become familiar to him. He only remembers the different forms of sustenance he is given when he loses access to them. It is then that he realizes the value of what he was given. But man’s memory is short. He soon forgets again all God’s blessings. He forgets what role the sun, air, and water play in sustaining human life. He forgets how important health is to him, and how he is given mobility, senses and reason, in addition to different types of food and drink. Indeed he is placed in charge of a complete world which includes countless blessings.

“And favoured them far above many of Our creatures.” (Verse 70) Indeed God has favoured human beings by giving them mastery of this wide planet. Furthermore, He placed in their nature such abilities that make them unique among God’s creatures.

One aspect of God’s favour is to make human beings responsible for themselves, accountable for their actions. This is the first quality which distinguishes mankind and makes them worthy of their exalted position on earth: freedom of choice and individual responsibility. It is only fair that people should receive the results of their work and get their reward in the life to come, when everyone’s record is considered:

One day We shall summon every community by their leaders. Those who are given their records in their right hands will read their records. None shall be wronged by as much as a hair’s breadth. But whoever is blind in this world will be even more blind in the life to come, and still further astray from the path of truth. (Verses 71-72)

This is a scene showing all creatures gathered together. Every group is called by the doctrine it followed in this life, or the messenger in whom it believed, or the leader it followed in this first life. It is called to be handed the record of its actions and the result that determines its reward in the life to come. Whoever is given his record in his right hand will be full of joy, reading through his record and looking carefully at its details. Such people are given their reward in full. Nothing is denied them, even though it may be no larger than a hair’s breadth. On the other hand, a person who chooses in this life to remain blind to all indications of guidance will be also blind to the way of goodness in the life to come. They will be even far more astray. The outcome they will suffer is well known. However, the sūrah portrays them in this overcrowded scene as blind, moving aimlessly, lacking a guide to lead them. They are left like this without a final abode mentioned for them. This is because the blindness and strayness in that difficult situation is a destiny to be avoided at all costs.