In the Shade of the Qur'an by Sayyid Qutb

This second passage of the sūrah establishes a proper value system from a faith perspective. No real value is attached to wealth, position, influence or power, nor to indulgences and comforts. All these are transitory. Islam does not prohibit enjoyment of luxuries or comforts that are obtained in a lawful and legitimate way. But these are not the goals of human life. Whoever wants to enjoy these may do so, but he should remember that it is God who provides them. A human being must, therefore, express his gratitude to God through good work, because this is what remains in the end.

The passage starts with a directive to the Prophet to remain steadfast with those who turn to God for guidance and grace. He should abandon those who are oblivious of their Lord. An example is given of the two parties. This is given in a story involving two men, one boasts about his wealth and position, while the other maintains pure faith in God, hoping to receive from Him what is better than all material riches.

This is followed with an analogy showing the whole of life on earth. It appears to us short, fleeting, and having no real substance. It is just like ashes blown by the winds in all directions. The ultimate truth is that “Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord’s sight, and a far better source of hope.” (Verse 46)

And contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds. Say: ‘The truth [has now come] from your Lord. Let him who wills, believe in it, and let him who wills, reject it.’ (Verses 28-29)

Some reports suggest that these verses were revealed when some of the noblemen of the Quraysh demanded that the Prophet should expel his poor Companions if he were to hope that the chiefs of the Quraysh tribe would ever come to believe in his message. Thus people like Bilāl, `Ammār, Şuhayb, Khabbāb and `Abdullāh ibn Mas`ūd would have to be expelled from his companionship. Or at least the Prophet should make special arrangements, whereby he could meet the masters of the Quraysh on their own, in a place where none of the poor and the deprived were admitted. The rich, they argued, would be irritated if they had to sit in the same place with them, because their clothing smelled of perspiration.

It is also reported that the Prophet hoped dearly that these elders of the Quraysh would embrace Islam. He even contemplated making the arrangements they suggested, but before taking any steps in that direction God revealed to him the verse which starts with His command: “Contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance.” (Verse 28) Thus He sets the true values clearly and permanently. These establish a standard that never fails.

When this has been accomplished and the true criterion has been put in place, then “let him who wills, believe in it, and let him who wills, reject it.” (Verse 29) Islam will never seek to bend its values in order to please anyone and gratify his wishes. It does not borrow any value from any society implementing standards of jāhiliyyah. It has its own values and it will continue to implement these only.

The Prophet is thus to remain patient, and not to precipitate matters. He is to content himself with those who “call on their Lord morning and evening, seeking His countenance.” Their aim is to win His pleasure. Hence to Him only should they appeal at all times, and in all situations. They should never change their purpose.

Indeed they determinedly seek their goal which is more honourable and far superior in every way to any goal sought by people who are content with this life and seek nothing beyond its confines.

Being content and patient means that the Prophet should have for his true companions those very people the chiefs of the Quraysh wanted expelled. He is to sit with them and instruct them in their faith and its requirements. They are indeed the better set of people. It is their type that supports new messages best. A new faith or message does not rely on those who accept it only when it appears victorious, or when it gives them a position of leadership or other type of material gain. A new message is truly supported and firmly consolidated when it has adherents of sincere heart who turn to God seeking nothing other than to win His pleasure. No position of honour, pursuit of pleasure or achievement of any material gain discolours their sincerity.

“Let not your eyes pass beyond them in quest of the beauties of the life of this world.” (Verse 28) Do not let your attention pass them by in order to contemplate the superficial comforts of this world, in which people compete. All this is no more than an outward beauty which remains much inferior to the high horizon to which those who call on their Lord morning and evening’ aspire to, because they seek only to please Him and win His acceptance.

The Prophet is further instructed: “Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds.” (Verse 28) He must not pay any attention to them when they demand that they must be separated from the poor. Had they remembered God, they would have banished from their minds any thoughts of conceit and arrogance. They would have recognized their position in front of God, who looks at all mankind in the same way and places them in the same rank. They would have felt that in faith all people are brothers. But they continue to implement standards of jāhiliyyah, allowing fleeting desires to dictate their attitudes. Hence, both they and their views are worth no attention, because they themselves have not paid attention to God and His commandments.

Islam places all human beings on the same level, in front of God. They do not claim a position on the basis of their wealth, lineage or social standing. All these are transient. The real criterion to distinguish people is their standing with their Lord, which is determined by their sincerity in seeking His pleasure and their dedication to His cause.

“Pay no heed to any whose heart We have left to be negligent of all remembrance of Us.” (Verse 28) We have left his heart alone because he directed all his attention and all his efforts to his selfish pursuits, wealth, family, pleasures and desires. Such preoccupations leave no time and no room for remembrance of God. Indeed when anyone places them at the top of his list, he does not have time for God, and in consequence, God lets him pursue these goals further and become even more removed from His remembrance. His days pass rapidly and he comes to his end in order to face what God has in store for those who wrong themselves.

“Say: ‘The truth [has now come] from your Lord. Let him who wills, believe in it, and let him who wills, reject it.’” (Verse 29) This is what the Prophet should proclaim in all clarity and firmness. The truth does not bend for the sake of anyone. It follows its own straight way. It is clear, solid, strong, free of all crookedness and manipulation.

It is, then, each individual’s own decision whether to take it up or leave it: “Let him who wills, believe in it, and let him who wills, reject it.” Whoever does not like the truth may banish himself from it. Anyone who does not wish to make his desires fall in line with the truth should know that no privileges are given at the expense of faith. A person who does not lower his head to God and His majesty has no place in the service of God’s message.

Faith does not belong to anyone who makes concessions in it. It belongs to God who needs no one. Faith does not obtain strength if it is supported by people who do not seek it for its own sake, or who do not accept it as it is. A person who does not wish to sit with people dedicated to God’s cause because he feels himself above them will have nothing to contribute to the Muslim community. Such a person is better left out.

The sūrah then portrays a scene of the hereafter, describing what is prepared for the unbelievers on the one hand and for the believers on the other. The unbelievers will have a fire that has been made ready to receive them: “For the wrongdoers We have prepared a fire.” (Verse 29) It is all made, set and brought forward. It does not require any new effort to receive them. No one is needed to kindle that fire, and it does not take any time to light or burn fiercely. God does not need anything to create whatever He wishes other than to actually will it, and it exists. The expression here uses the term, ‘prepare’, to indicate speed of action. Everything is put in place to take the wrongdoers and the unbelievers straight to the fire that is already prepared to receive them.

It is a fire that has huge folds that surge to encompass its inhabitants. They are securely captured there, with no hope of escape or rescue. Nor is there any chance of having a breath of cooling air, or the chance of a reduction in the suffering. Should they cry for help or to be spared the burning fire, help is given to them in the form of filthy water which is described in words which some commentators believe to mean ‘molten lead’, while others define it as ‘boiling oil’. Should anyone’s face get near it, it would certainly scald them. What will it do, then, to throats and stomachs, should the wrongdoers attempt to drink it? “If they beg for water, they will be given water [hot] like molten lead, which will scald their faces.” (Verse 29) It is a terrible situation that they find themselves in when they so urgently need a drink, but they only have what the Qur’ān truthfully describes as: “Dreadful is the drink.” (Verse 29) Moreover, the fire and its billowing folds are not the place where to seek rest: “Evil is the place to seek rest.” (Verse 29) In this description there is an element of bitter irony. They are not in the fire to take rest, but to be burnt in punishment for their wrongdoing. But this description also serves as a contrast with the fate of the believers in heaven. The two ends are opposite extremes.

The opposite picture shows the believers who have done righteous deeds in heaven where they will permanently stay:

Theirs shall be gardens of perpetual bliss, with rivers rolling at their feet. There they will be adorned with bracelets of gold and will wear green garments of silk and brocade, and they will recline on couches. Excellent is the recompense, and comfortable is the place to rest. (Verse 31)

These running waters provide all the elements of a cool atmosphere, pleasant scenery, gardens and a fresh breeze. The believers are in these gardens where they actually recline and rest, in full luxurious attire made of different types of fine silk, some of which is light, while the other is thick like velvet. They also wear bracelets of gold and enjoy other luxuries. The comment here is accurate: “Excellent is the recompense, and comfortable is the place to rest.” (Verse 31)

These are the two widely different ends. Let everyone choose which one to have.

The truth has been made absolutely clear by none other than God Himself, and the choice is open to everyone: “The truth [has now come] from your Lord. Let him who wills, believe in it, and let him who wills, reject it.” (Verse 29) We see here a subtle reference to the attitude of the Quraysh unbelievers who demanded that the Prophet should either expel the poor from among his followers, or at least set up a different meeting place for the elders of the Quraysh, because it was beneath them to sit with the poor.

They are again given the choice, either to sit with the believers, even though they are poor and smelly or they can have their resting place in the billowing folds of the fire and enjoy molten lead for refreshment. For those smelly clothes contain within them hearts that are full of faith, and minds that always remember God.

This passage is followed by a story of two men and two gardens, given as an example of what is permanently valuable and what is no more than transitory. It paints two examples of human beings: the first seeks pride in the luxuries of this world, while the other is fully content with his relationship with God. Each is seen in practical life. The first who, in the Qur’ānic example, has two gardens delineates a man dazzled with riches. He feels himself powerful with what he has been given, so he forgets the Supreme Power who controls everything in people’s lives, and thinks that his wealth is permanent. This gives him a feeling that his power is everlasting.

The other is a believer who derives his position and status through faith. He always remembers his Lord, realizing that the blessings he enjoys are in themselves evidence of the One who grants all such blessings. Hence, he knows that he should always praise his Lord and express his gratitude to Him for what he has been granted:

Set forth to them the case of two men, to one of whom We gave two vineyards and surrounded them with date palms, and placed a field of grain in between. Each of the two gardens yielded its produce and never failed to do so in any way. In the midst of them We caused a stream to flow. And so [the man] had fruit in abundance. (Verses 32-34)

The two gardens are full of fruit, having vineyards which are made even more splendid with a siege of date palms. In between the two gardens is a large field which the man uses to cultivate grains and other plants. A river running in between the two gardens adds much that is pleasant to the whole scene, because the running water reassures the owner of inexhaustible produce that, in turn, bring much wealth.

“Each of the two gardens yielded its produce and never failed to do so in any way.” (Verse 33) This is again a picture of continuing prosperity. What is worth noting here is that in the original Arabic text, negating any failure by the two gardens to yield their produce is described as ‘doing no wrong or injustice’ in that respect. This gives an element of contrast with their owner who does himself great wrong, by being arrogant and ungrateful to God for all the blessings he enjoys. He does not praise his Lord for what He has given him. This is an action full of conceit which means, in effect, that he is unfair to himself.

We actually see the man going into one of his gardens, gratified as he looks at it.

He is full of pride, strutting like a peacock, calling for admiration. He speaks arrogantly to his friend whom he knows to be of limited means: “This man said once to his friend, in the course of a discussion between them, More wealth have I than you, and more power and followers.’” (Verse 34)

He then walks into one of the two gardens with his friend. His attitude is that of someone conceited and ungrateful. He has completely forgotten God, thinking that the two gardens will never fail to yield their produce. In the height of this conceit, he denies the Last Hour, when all are resurrected and gathered together before their Lord. Besides, should this Last Hour be true, he is certain to have a position of favour there. He has been favoured here in this life when he has been given his two gardens.

So he is sure to have more favours granted to him in the hereafter.

And having thus wronged his soul, he went into his garden, saying: ‘I do not think that this will ever perish! Nor do I think that the Last Hour will ever come. But even if [it does and] I am brought before my Lord, I should surely find there something better than this in exchange.’ (Verses 35-36)

This is plain arrogance. It makes people who have wealth, position, power and influence think that the values that dictate the way they are treated here in this life will apply in their favour in the life to come. They think they will be treated in the same way in God’s Supreme Society. Their line of thinking is that since they enjoy such privileges in this life, they must then have a position of favour with the Lord of heavens.

His poor friend, who does not possess wealth, position, gardens or crops, is more confident as to the results of his nobler and better established values. He feels strong as a result of his faith, and he is certain of the support he receives from God Almighty, to whom all creatures submit. Hence, he confronts his arrogant friend with the truth showing him how conceited he is. He reminds him of how he is created from clay and from a sperm. He also directs him to the sort of attitude he should maintain towards God. He warns him against the result to which his conceit could lead him. He declares that he hopes to receive what is better than, and superior to, his friend’s gardens and their fruit:

His friend replied in the course of their discussion: Do you deny Him who has created you out of dust, and then out of a drop of sperm, and in the end fashioned you into a man? But for my part, I believe that He is God, my Lord, and none shall I associate with my Lord. If only you said as you entered your garden, “Whatever God wills [shall come to pass, for] there is no power except with God.” Although, as you see, I have less wealth and offspring than you, yet it may well be that my Lord will give me something better than your garden, just as He may let loose a calamity out of heaven upon this [your garden], so that it becomes a heap of barren dust or its water sinks deep into the ground, so that you will never be able to find it.’ (Verses 37-41)

This is an example of how faith makes a believer very powerful. He does not care for wealth, might, or arrogance. He states the truth clearly, without hesitation or cowardice. There is no room for bending the truth in order to please anyone, be that a friend or someone mighty. A believer feels that he is far higher than all power and wealth. What God has for him is far superior to any riches or pleasures this life may bring. God’s grace is all that he seeks, and His grace is plentiful and always available.

On the other hand, God’s punishment is severe and could befall the arrogant at any time.

The story then takes us suddenly from the scene of growth and prosperity to one of destruction and barrenness, from arrogance and conceit to repentance and seeking forgiveness. What the man of faith warned against has come true:

So his fruitful gardens were encompassed with ruin, and there he was, wringing his hands over all that he had spent on that which now lay waste, with its trellises caved in; and he could only say: ‘Would that I had not associated partners with my Lord!’ (Verse 42)

The whole scene is raised before our eyes, and we see all the fruit of the gardens destroyed, as though the calamity befell it from all sides, leaving nothing untouched.

The two gardens are totally destroyed with their trellises caved in. The owner realizes that he can do nothing to save any portion of his gardens or the plantation in between. He wrings his hands in sorrow, bewailing his misfortune which has left all his wealth destroyed and all his labour wasted. He is now repentant for having associated partners with God, acknowledging that He alone is the Lord of the universe. Although the man never previously mentioned the ascribing of divinity to anyone other than God, the fact that he placed a worldly value higher than the values of faith represents such association of partners with God. He now regrets his past attitude and dissociates himself from it. Alas! It is too late.

At this point the sūrah declares in all clarity that all protection comes from God: all power belongs to Him; all support comes from Him; His reward is the best reward; and what He stores for us is best and everlasting: “He had none to support him against God, nor was he able to save himself. For thus it is: all protection comes from God, the True One. He is the best to grant reward and the best to [determine] outcome.” (Verses 43-44)

Thus the curtains fall with the gardens in total destruction, and the owner wringing his hands in regret and sorrow. Beyond that, we realize that God’s power and majesty overwhelm all.

Now the sūrah draws another scene showing life on earth in its totality, and we realize that it is similar to those destroyed gardens. It is of a fleeting nature, lasting only a very short while and lacking solid substance: “Set forth to them a simile about the life of this world: [it is] like the water which We send down from the skies, and which is absorbed by the plants of the earth. In time they turn into dry stubble which the winds blow freely about. It is God alone who has power over all things.” (Verse 45)

This scene, with all its movement, is depicted rapidly so as to enhance within us the feelings of a transitory life, one which is short and ends in death. Here we see water pouring down from the skies, but it does not run or form watercourses. It is immediately absorbed by plants, but these plants do not grow, nor do they yield ripe fruit. It is all destroyed, becoming nothing more than dry stubble, blown away by the winds. The whole duration of life is thus ended within three short sentences. The original Arabic text uses all forms that indicate rapid transition from one stage to the next: the fall of water, then its absorption by plants, and then its blowing away by the wind. How short is life, and how worthless! Having shown this scene of the present, transitory life to full effect, the sūrah makes a contrast between the values to which people attach great importance in this life and those which have the upper position at all times. All this is stated from the point of view of the divine faith: “Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord’s sight, and a far better source of hope.” (Verse 46)

Wealth and children are the most important things people covet in this life. Islam does not forbid enjoying these, provided that they are derived through legitimate means. Moreover, it gives them their appropriate value in relation to the everlasting life to come. They are adornments, but not criteria to evaluate people with. It is not right that people’s status should be measured according to what they have of these.

True value should be given to what endures, and that means all good works, including words, actions and worship.

People’s hopes are normally very closely linked to wealth and children. However, the deeds that endure, i.e. good works, bring better reward and fulfil greater hopes.

Hence believers should look to these for a more wholesome fulfilment of their hopes.

They are bound to receive their result and reward on the Day of Reckoning.

In all this we see a consistent line, starting with the directive to the Prophet to remain patient and content “with those who call on their Lord morning and evening, seeking His countenance.” (Verse 28) We also see the same message imparted in the story of the two gardens and the two friends, as well as in the scene showing the value of the present life. This is all perfected with this last statement explaining the values of this life and those of the life to come. All this serves to put human values into the proper perspective.