In the Shade of the Qur'an by Sayyid Qutb

This surah may be described as being part of the long, slow, yet accurate and profound treatment of the traces of jahiliyyah, or ignorance, within the human soul. This was most evident as the Qur’an was being revealed in Makkah but is true wherever jahiliyyah reigns. There may be differences in different situations, but these are superficial affecting only appearances. Alternatively, we may say that this surah represents a round in the long, hard battle the Qur’an fights within the human soul, going deep inside it to eradicate all lingering traces of jahiliyyah. This battle is greater and longer lasting than the wars the Muslims later had to fight against their many enemies. Moreover, these traces are more persistent and harder in their resistance than the great forces that were marshalled against the Islamic message, or those which continue to be raised against it by different jahiliyyah societies.

The major issue the surah focuses on is that of the hereafter and peoples requital for what they do during their lives on earth, particularly the punishment suffered by the unbelievers. In order to establish the truth of the hereafter, the surah speaks of how the human soul reacts to situations of hardship and comfort. Such reactions differ greatly between a believer and one who is devoid of faith. The surah also provides an outline of the believers’ main features, their feelings and behaviour, and it states how they deserve to be honoured. It also shows that the unbelievers are held in disregard by God, and gives a picture of the humiliation prepared for them. It is a humiliation the arrogant thoroughly deserve. Furthermore, the surah establishes the fact that values, standards and scales applied by God are different from those which human beings uphold.

The Qur’an administered its long treatment and fought its hard battle within the human soul equipped with nothing other than its own powerful argument. It achieved its great victory within its followers even before it had a sword with which to defend those believers, let alone force its enemies into submission.

Whoever reads the Qur’an bearing in mind the events that took place during the Prophet’s lifetime will not fail to appreciate the overpowering effect the Qur’an had on those people in Makkah until they willingly accepted its lead. We see the wide range of styles the Qur’an employs.

It may face the human soul with a great flood of inspiring proofs and powerful effects; or it may use a powerful tool that leaves nothing of the traces of ignorance without completely crushing it, or it may confront the human soul with something akin to a hard whip that kindles sensation so that the pain it inflicts is very hard to bear. It alternates its approaches between a calm friendly appeal that wins hearts, a loud terrifying outcry that warns of an impending and great danger, a clear presentation of powerful and irrefutable argument, and a raising of hopes with the prospect of an appealing outcome. At times the Qur’an moves physically through the human soul, going along its alleyways and round its corners, shedding light on each of these. It, thus, puts these before man so that he looks at them, making him dislike certain aspects, feel ashamed at others, and alert to his own reactions, which he normally overlooked.

The Qur’an uses hundreds of such touches, appeals and influences in conducting its long battle and administrating its slow treatment. We can follow these as we read the Qur’an and learn how it achieved its great victory against the stiff resistance the human soul put up from within. The present surah is one instalment of this Qur’anic endeavour to establish the truth of the hereafter and other related truths.

The preceding surah. The Inevitable Truth, aimed to establish the same truth of the hereafter, but the methods employed in both surahs are widely different. The line followed in the preceding surah aimed to show the great universal upheaval taking place on the Day of Judgement through terror-striking images such as: “ When the trumpet is sounded a single time, and the earth and mountains are lifted up and with one mighty crash are flattened, that which is certain to happen will on that day have come to pass. The sky will be rent asunder, for, it will have become frail on that day? (69: 13-16) It also depicts the awesome nature of that day in a majestic scene: “The angels will stand on all its sides and, on that day, eight of them will bear aloft the Throne of your Lord? (69:

17) It leaves us shaken as it describes how everything is laid bare: “On that day you shall be brought to judgement and none of your secrets will remain hidden? (69: 18) The images so drawn of punishment add to the terrifying effect of the surah. This starts with the way judgement is announced: “Lay hold of him and shackle him, and burn him in the fire of hell, and then fasten him in a chain seventy cubits long? (69: 30-32)

Such feelings of terror are vividly reflected in the outcries of lamentation voiced by those receiving such judgement: “ Would that I had never been shown my record and knew nothing of my account! Would that death had been the end of me!” (69: 25-27)

In the present surah, awesomeness is felt in the features, thoughts and movements of the human soul, rather than the universe and its great scenery. Even in the scenes of the universe presented in this surah, the fear appears to be almost psychological. It is certainly not the most prominent aspect. Indeed, such fear takes hold of the human soul, and its extent is reflected in the panic it produces: the day when the sky will be like molten lead, and the mountains like tufts of wool, when no friend will ask about his friend, though they may be within sight of one another. The guilty one will wish he could ransom himself from the suffering on that day by sacrificing his own children, his wife, his brother, the kinsfolk who gave him shelter, and all those on earth, if it could save him? (Verses 8-14)

In this surah, hell itself has a soul, feelings and consciousness of its own. Like living creatures, it plays a part in producing the fright effect:

“A is the ragingfire that tears the skin away. It will claim all who turn their backs, and turn away from the truth, amass riches and hoard them? (Verses 15-18) Even the punishment and suffering is more psychological than physical: “the day when they shall come in haste from their graves, as if rallying to a flag with eyes downcast, with ignominy overwhelming them.

Such is the day they have been promised.” (Verses 43—44)

The images, scenes and impressions in this surah are different from those of the preceding one because of the difference in their general outlooks, despite the fact that they address the same central theme.

The surah also provides images of human psychology in positive and adverse situations, and in cases of embracing faith or otherwise. This fits perfectly with its special psychological emphasis. It describes man in the following terms: “Man is born with a restless disposition: when misfortune befalls him, he is fretful; and when good fortune comes his way, he grows tight-fisted. Not so those who pray” (Verses 19-22) The surah goes on to provide a picture of believers and their apparent and inner characteristics.

This is in line with the general style of the surah-. “Not so those who pray, and always attend to their prayers; who give a due share of their possessions to the one who asks (for help] and the one who is deprived; who believe in the Day of Judgement; who stand in fear of their Lord's punishment, for none may feel totally secure from their Lord's punishment; who guard their chastity except with those joined to them in marriage, or those whom they rightfully possess - for then, they are free of all blame, whereas those who seek to go beyond that [limit] are indeed transgressors; who are faithful to their trusts and to their pledges; who stand up for the truth when they bear witness; and who attend to their prayers without fail.” (Verses 22-34)

The main drift in the preceding surah was to establish absolute seriousness in the question of faith. Hence the truth of the hereafter was one of several in the surah, alongside that of meting out swift punishment in this world to those who reject faith, and showing no leniency in the punishment of those who alter the principles of faith. By contrast, the drift in this surah is to establish the truth of the hereafter and the requital of all, as well as outlining the standards of such requital. This means that the hereafter is the main truth the surah speaks about. Hence, other truths mentioned here directly relate to the hereafter. An example of this is the difference in the way the surah mentions God’s days and the reckoning of human days, and how God sees the Day of Judgement and how people see it: “All the angels and the Spirit will ascend to Him, on a day the length of which is fifty thousand years. Therefore, endure all adversity with goodly patience. People think it to befar away, but We see it near at hand" (Verses 4—7) Another example is the difference affecting human psychology in the two cases of hardship and comfort when these are combined with faith or unfaith. Both are determinants of the type of requital received on the Day of Judgement. The surah also speaks of the unbelievers’ arrogance as they entertain hopes of being admitted to gardens of bliss when they are of no importance in God’s measure.

They cannot evade His punishment. Thus we see that the surah is almost entirely devoted to the truth of the hereafter, which it aims to firmly establish in people’s minds.

Another aspect of this surah is its particular musical rhythm that echoes its line of expression. The varied beat of the preceding surah responded to the change of the rhyme from one section to another, and the ambience of each. Here, the changes are wider in scope, because they incorporate the varied musical structure of the surah, not merely its varying rhyme. Here, every musical section is more complex and profound. This is particularly true of its first part where we have three melodies that differ in length and tune, but which share the same final beat. The first takes up verses 1-5, ending with a long 'a sound. This is repeated on two further occasions in the two short verses that follow.

A second melody takes up three more verses, with the first two having different endings, but the third echoing the long V sound at the end.

A third melody is composed of five verses, maintaining an 'eeh’ ending in the first four, but ending the fifth with another long 'a*. Then we have six short verses, all ending with a long ‘a\ but the rhyme in the first three is different from that of the other three. The remainder of the surah maintains an "m" or "n" Vending preceded by a long ‘e' or 'o'. The rhythm in the first section is both complex and profound. A sensitive ear will not fail to appreciate its sophistication, which is unfamiliar to those used to Arabic rhythm. However, the Qur’anic style makes it easy to appreciate, moulding it in such a way as to overcome its unfamiliarity and so making it perfectly acceptable.