In the Shade of the Qur'an by Sayyid Qutb

Having highlighted some of the indicators of the truth of God’s oneness that are widely available in the universe and within man himself, the sūrah now speaks about the truth of faith preached by all God’s messengers. It shows how people received this same truth that admits no alteration or amendment at any time or with the successive messages given to God’s messengers, starting with Noah (peace be upon him). We behold the procession of the community of messengers sent by God to deliver to mankind the same message expressed in one word, with a single import and a single direction. Although this message was given in the numerous languages God’s messengers spoke to their communities, it is given in the same wording in Arabic. Thus, Noah’s statement expressing this message is repeated in exactly the same wording by every messenger sent later, and mankind always give the same answer using the same words.

We sent forth Noah to his people, and he said: My people! Worship God alone, for you have no deity other than Him. Will you not be God-flaring?’ The unbelieving elders of his people said: ‘This man is but a mortal like yourselves who wants to make himself superior to you. Had God willed, He would surely have sent down angels. We have never heard anything like this ever happening to our forefathers. He is but a madman; so bear with him for a while.’ (Verses 23-25)

“My people! Worship God alone, for you have no deity other than Him.” (Verse 23) This is the unchanging word of truth. The whole universe is based on this truth and everything in it testifies to it. “Will you not be God-fearing?” (Verse 23) Do you not fear the consequences of denying the most fundamental truth that gives rise to all other truths? Do you not appreciate that by denying it you are distorting the bright image of the truth, and this will inevitably cause you to incur God’s severe punishment?

However, the noblemen in his community who deny what he advocates are not prepared to discuss his statement or consider the evidence supporting it. They are unable to shed their narrow vision that concentrates on their own status and that of the messenger who calls them to accept the truth. They are not prepared to elevate themselves to the broader level from where they can better appreciate this great truth on its own. They cannot isolate it from personalities. Hence, they disregard this most fundamental truth in the universe, speaking instead about Noah as an individual:

“This man is but a mortal like yourselves who wants to make himself superior to you.” (Verse 24)

From this very narrow angle the people of Noah looked at the great truth advocated by him. Hence, they could not appreciate its nature or see its truth. Their limited concerns and narrow interests thus blinded them to its essence, preventing their minds and hearts from appreciating it. Thus, to them the whole question was one of a single man from among themselves, who had nothing to distinguish him from the rest of them, wanting to have superiority over them, giving himself status above their own.

In their haste to prevent Noah from attaining what they imagine he is after, they not only deny Noah’s status, but also the status of mankind in general. They refuse to accept that God may honour this human race. They simply do not believe that God would send a human messenger, if He sends messengers at all. “Had God willed, He would surely have sent down angels.” (Verse 24)

This is because they do not find in their own souls the sublime quality that links mankind with the Supreme Society. It is the quality that enables those whom God selects to receive the grace embodied in His message and deliver it to their fellow human beings, guiding them to its noble source.

In their futile argument they refer to familiar precedents, rather than to wise logic:

“We have never heard anything like this ever happening to our forefathers.” (Verse 24) This always happens when blind imitation suppresses free thinking. Thus people do not look at what they have and try to relate it to reality in order to arrive at the right conclusion to questions in hand. They rather look to history for precedents. If they fail to find such a precedent, they are prepared to reject the question in its entirety.

Devoid of thought and imagination, such communities of unbelievers accept that what happened in the past may happen again. By contrast, what did not happen in the past cannot come into existence. What a narrow vision of human life this is, freezing it at a particular point of their forefathers’ lives.

They are incapable of understanding that they are imprisoned within their narrow walls, unable to break into the wide universe! They accuse those who advocate freedom of thought of being mad, calling on them to think and reflect. When they are reminded of the pointers to the truth all around them, their reply is full of arrogance, reiterating accusations: “He is but a madman; so bear with him for a while.” (Verse 25)

Bear with him until he dies when we will be relieved of him, his message and his persistent advocacy of faith.

At this moment Noah could not find any way by which he could soften such stone-hearted people. He could only protect himself against their ridicule by putting his complaint to God and seeking His support: “He said: My Lord, help me against their accusation of lying.” (Verse 26)

When the living decide to freeze in this way, while life wants to move forward towards the high standards it can achieve, such people constitute a clear impediment. Hence, they are either broken or life moves on, leaving them where they are. The former is what happened to Noah’s people, for God willed that they should be removed:

We revealed to him to build the ark, under Our eyes, and according to Our inspiration. When Our judgement comes to pass, and water gushes forth over the face of the earth, place on board this ark one pair of every species, as well as your family, except those on whom sentence has already been passed. Do not plead with Me for the wrongdoers; for they shall be drowned. (Verse 27)

It was God’s will that the road should be cleared of obstacles so that human life could continue its march along the road assigned to it.

Humanity had become prematurely old by Noah’s time. It was like a young tree affected by a pest that stops it from growing. It soon dries up and dies whilst still young. At the time of Noah, humanity was in a similar position. Therefore, the remedy was the great flood that swept away everything, washing off the soil and leaving the land ready for a new crop with healthy seeds and a clean environment.

“We revealed to him to build the ark, under Our eyes, and according to Our inspiration.” (Verse 27) The ark was the means of safety at the time of the flood. It also served to preserve the seeds of life so that they could grow again. God had willed that Noah should make the ark with his own hands, because man must take responsible action and utilize all means, doing his utmost so that he deserves God’s help. Divine help is not given to those who sit on their laurels waiting for something to happen. Since Noah was chosen by God to be the second father of humanity, God instructed him to take the necessary measures, helping him and teaching him how to build the ark so that His purpose was accomplished and His will was done.

God gave Noah a sign which would announce this total process of purification of the entire planet: “When Our judgement comes to pass, and water gushes forth over the face of the earth...” At this point Noah was to move quickly and place on board the ark the new seeds of life: “Place on board this ark one pair of every species.” These included all types of animal, bird and plant that were known to Noah at the time, and which man could easily handle. He was also to place on board his “family, except those on whom sentence has already been passed.” This is a reference to the unbelievers who denied the word of God and incurred His displeasure. They thus deserved to endure the working of God’s law that engulfed with His punishment those who persistently denied His signs.

Noah was ordered not to argue about anyone or try to save anyone even though they may be very close to him: “Do not plead with Me for the wrongdoers; for they shall be drowned.” (Verse 27) God’s law does not try to appease anyone. It does not change its course for the sake of any friend or relative.

The sūrah does not give any details here of what happened to Noah’s people after that. The whole matter is settled with the statement: “They shall be drowned.” Noah, however is taught how to show his gratitude to God and praise Him, seeking His guidance:

When you and those who are with you are settled in the ark, say: All praise is due to God who has saved us from those wrongdoing folk.’ And also say: My Lord! Let my landing be blessed. You are the best to bring us to safe landing.’ (Verses 28-29)

This is the right way to praise God and to turn to Him, giving Him His rightful attributes and acknowledging His signs. All people, including prophets who provide the lead for others to follow should show such humility before God.

The sūrah then comments on the whole story and the aspects of God’s power and wisdom it demonstrates: “Surely, in that there are signs. Indeed, We always put [people] to a test.” (Verse 30) Tests come in different types. Some are designed to demonstrate perseverance, some to show gratitude, some to earn reward, others to give guidance, purge unsound elements, or to rectify people’s direction, etc. In the story of Noah there are several tests for him, his people and his future offspring.

The sūrah moves on to portray another scene of unbelievers denying the message that continues to be the same across all generations and communities.

Then after these people We raised a new generation. And We sent forth to them a messenger from among themselves, and he said: My people! Worship God alone, for you have no deity other than Him. Will you not be God-fearing?’ (Verses 31-32)

The stories of earlier prophets referred to in this sūrah are not meant to give a full account or to provide details. They are meant to emphasize the unity of the message given to all of them, and to make clear that they received the same response from all their different communities. Hence these accounts commence with Noah to indicate the starting point, and finish with Moses and Jesus to define the last point before the final message. No names are mentioned in between the start and the finish of this long chain. This serves to indicate the similarity of all intervening episodes.

However, in every new case the essence of the message and the way it was received are clearly mentioned to serve the purpose of the sūrah.

“Then after these people We raised a new generation.” (Verse 31) The community in question is not specified, but it is most likely that the reference here is to the `Ād, the Prophet Hūd’s people.

And We sent forth to them a messenger from among themselves, and he said: My people! Worship God alone, for you have no deity other than Him. Will you not be God-fearing? (Verse 32)

It is exactly the same message given by Noah to his people. It is expressed here in the very same words, although these communities spoke totally different languages.

But what was the answer?

Their answer was almost identical to that given by Noah’s people:

The unbelieving elders of his people, who denied the life to come and to whom We granted ease and plenty in this worldly life, said: ‘This man is but a mortal like yourselves, eating of what you eat and drinking of what you drink. Indeed, if you pay heed to a mortal like yourselves, you will certainly be the losers.’ (Verses 33-34)

This oft repeated objection concentrates on the fact that the messenger sent to them is a human being. Those who raise it are people who enjoy power and wealth and whose hearts no longer feel the spiritual bond between man and his Creator.

Affluence corrupts human nature, blunts sensitivities, closes receptive faculties and weakens the heart’s ability to feel and respond. Hence Islam combats the accumulation of wealth and establishes a social system that does not allow the very rich to emerge in the Muslim community simply because to do so encourages corruption.

The corrupt rich add in this case a denial of resurrection. They wonder at this messenger who alerts them to such life after death, considering it very strange:

Does he promise you that, after you have died and become dust and bones, you shall be brought forth to life? Improbable, improbable indeed is what you are promised! There is no lift beyond this, our present life; we die and we live, and we shall never be restored to life. (Verses 35-37)

Such people cannot understand the ultimate purpose of life, the elaborate planning of its different stages until it reaches its eventual destination. This purpose will not be achieved in full in this present life on earth. Goodness is not fully rewarded in this life, nor does evil receive its just deserts. All rewards are given in the life to come. Good believers achieve the ultimate form of life that is free of fear, worry and hardship and continues as God wishes. On the other side, those who cling to evil in this life go to the lowest depths of life where their humanity comes to an end and they become as hard as stones.

Such people cannot understand such concepts. They fail to look at the early stages of life which were outlined at the beginning of the sūrah in order to realize the nature of its final stages. They cannot imagine that the Mighty Power that controlled those stages will not cause life to end at the point of death when the body decays. Hence they are full of amazement at the messenger who promises them that they will be resurrected. In their ignorance, they consider this farfetched. They categorically state that there is only one life and one death. Generation succeeds generation, and those who have already died and are reduced to dust and bones cannot come back to life as the prophet promises them.

Yet unbelievers do not stop at this juncture betraying their own ignorance and their inability to reflect on the early stages of human life detailed at the opening of the sūrah. They go further than this and accuse God’s messenger of lying and fabricating things that he attributes to God. They do not know God except in the context of making false accusations against His messenger: “He is nothing but a man who attributes his lies to God. Never will we believe in him.” (Verse 38)

At this point, the messenger finds no alternative but to seek God’s help like Noah did before him. He uses the same wording as Noah: “He said: My Lord, help me against their accusation of lying.” (Verse 39)

God responded to His messenger when the people refused to take the chance afforded to them. Nothing good could be expected from them after they had persisted in their denial of the truth. The messenger’s appeal receives this answer:

“Said [God]: Before long they shall come to rue it.” (Verse 40) But then no regret will be of any avail. There is no turning back: “Then the blast overtook them in all justice, and We caused them to be like dead leaves.” (Verse 41) The Arabic word, ghuthā’, describing their status contains even more connotations as it refers to what floods may carry of dead plants and other discarded, worthless items that serve no purpose. Having discarded the qualities with which God has honoured them, overlooked the purpose of their existence in this life and severed their relation with the Supreme Society, they no longer deserve honourable treatment. Hence, they are like the scum that the flood carries. No one pays any regard to it.

To this humiliation is added the fact that they are deprived of God’s grace; thus no-one pays any attention to them: “And so – away with those wrongdoing folk!” (Verse 41) Far removed are they in real life and from people’s memories and consciences.

The sūrah goes on to look at other generations and communities:

Then after them We raised new generations. No community can forestall the end of its term nor delay it. And We sent forth Our messengers, one after another. Every time their messenger came to a community, they accused him of lying. So, We caused them to follow one another, and let them become mere tales. And so – away with the folk who would not believe. (Verses 42-44)

This gives us a very brief summary of the advocacy of the truth, and establishes the normal trend that God operates in human life, right from the time of Noah and Had at the beginning to Moses and Jesus at the end. Every generation gets its term and departs: “No community can forestall the end of its term nor delay it.” (Verse 43)

Every community denies the truth given to them through God’s messenger: “Every time their messenger came to a community, they accused him of lying.” (Verse 44) And each time they do this, they are punished according to God’s law: “So, We caused them to follow one another.” (Verse 44) The lesson remains there for anyone who wishes to learn: “We let them become mere tales,” told by one generation to the next.

This brief summary concludes with an emphatic rejection of such communities.

Thus, they are cast away: “And so – away with the folk who would not believe.” (Verse 44)

Moses’ story and Pharaoh’s denial of his message is then told in a very brief account that fits with the general style of the sūrah and purpose.

And then We sent forth Moses and his brother Aaron, with Our signs and with clear authority, to Pharaoh and his nobles; but these behaved with arrogance, for they were haughty people. And so they said: Are we to believe two mortals like ourselves, even though their people are our slaves?’ Thus, they gave the lie to them, and earned their place among the doomed. (Verses 45-48)

Again in this account we note that the same objection is given to the fact that the messenger was merely a human being: “They said: Are we to believe two mortals like ourselves?” (Verse 47) A specific consideration connected with the Israelites’ situation in Egypt is also added: “Even though their people are our slaves?” (Verse 47) They are subservient to us and they do our bidding. In this situation, Moses and Aaron deserve, in Pharaoh’s and his people’s view, to be looked down upon. As for the revelations and the signs they have been given by God, and the clear authority granted to them, these count for nothing according to these people, focused as they are on earthly considerations and false values.

This is followed by a similarly brief reference to Jesus and his mother, highlighting the great miracle in his creation. Again, those who were bent on denying the truth of God and creation rejected this sign clearly pointing to God’s power:

We had indeed given Moses the Book, so that they might be guided. And We made the son of Mary and his mother a symbol, and provided them with an abode in a lofty place of lasting restfulness and a fresh spring. (Verses 49-50)

There are a number of different reports about the hill described here as a ‘lofty place’ and its exact location. Was it in Egypt, Damascus or Jerusalem? These were the places where Mary went with her son during his childhood and youth, as mentioned in Christian Scriptures. But knowing the exact location is not of vital importance. It is more important to know that God gave them both a goodly abode where fine plants grew and clear water was plentiful. Thus, they felt that God took care of them both.

At this point in its quick references to earlier messengers the sūrah makes its address to the followers of all messengers, as though they were all gathered together.

Thus, the separating gulfs of time and place are shown to be meaningless when compared to the true bond of faith that unites them all:

Messengers! Eat of that which is wholesome, and do good deeds: I certainly have full knowledge of all that you do. This community of yours is one single community, and I am your only Lord. Therefore, fear Me alone. (Verses 51-52)

This address to His messengers requires them to live as human beings, which is the very thing that those who opposed them questioned: “Eat of that which is wholesome.” Eating is a human need, but choosing only what is wholesome is the aspect that elevates human beings and makes them grow in purity. It enables them to establish a bond with the Supreme Society.

They are also required to “do good deeds.” While taking action is common to all human beings, insisting on doing good is the characteristic of goodly people, providing a measure of control and a clear goal for their deeds. Again such people look up to the Supreme Society when they embark on anything.

No messenger of God was ever required to abandon his humanity. Rather, what they were asked to do was to elevate this humanity to the highest standard God has made possible for human beings to achieve. Thus, the Prophets provided the role model and the ideal which other people should try to emulate. It is left to God to judge their actions according to His own fine measure: “I certainly have full knowledge of all that you do.” (Verse 51)

Emphasis is placed on the fact that neither time nor place is of any significance when compared with the single truth that all messengers preached. They all shared a very distinctive nature, were given their messages by the One Creator of all, and worked towards the same goal: “This community of yours is one single community, and I am your only Lord. Therefore, fear Me alone.” (Verse 52)