In the Shade of the Qur'an by Sayyid Qutb

In this passage the sūrah continues its discussion of the aspects confirming the truth of God’s oneness, such as the great variety of creation, the perfection of God’s blessings and His absolute knowledge of all things. However, in this passage, prominence is given to the question of resurrection. The Last Hours which is a Qur’ānic expression denoting the gathering and reckoning on the Day of Judgement, is one of the secrets which God keeps to Himself. The passage refers to the different hidden secrets of God’s creation in the heavens and the earth, in human beings and across the wide universe. One of these relates to the Last Hour, whose timing is known to God alone. He controls it with ease: “The advent of the Last Hour will be accomplished in a twinkling of an eye, or closer still.” (Verse 77) Another secret relates to what is created in the wombs of females. It is God alone who lets the foetus come out of the womb, with no knowledge whatsoever of the world it comes into. It is He also who gives human beings the blessings of hearing, seeing and thinking. These are favours which deserve gratitude. The sūrah also refers to the birds and how they are given the ability to fly. Needless to say, they are held aloft in mid-air by none other than God.

This is followed by a reference to some material blessings given to mankind. These are relevant to the aforementioned secrets. They include the blessings of abode, rest, shade and shelter in built up homes and temporary dwellings made of animal skin.

The latter have the advantage of being easy to carry and re-erect when people are on the move. Reference is also made to furniture and other articles made of animal wool, fur and hair, and to places of shelter and garments that protect people from the heat of the sun and the might of the enemy. God reminds people of His blessings and how He has perfected them, so that they may fulfil their duty: “Thus does He perfect His favours to you so that you may submit to Him.” (Verse 81)

This is followed by details relating to resurrection, juxtaposed against pagans and the idols they worship. God’s messengers bear witness against such unbelievers, while the Prophet Muĥammad (peace be upon him) is witness against his own people.

To God belongs the hidden secrets of the heavens and the earth. The advent of the Last Hour will be accomplished in a twinkling of an eye, or closer still. God has power over all things. (Verse 77)

Resurrection is an essential question of faith that has attracted much controversy in all periods and communities. Every one of God’s messengers had to deal with it.

Yet it is part of the realm of what is known to God alone: “To God belongs the hidden secrets of the heavens and the earth.” People stand before the thick curtains of ghayb, or God’s hidden knowledge, aware of their inability and inadequacy. They may have great knowledge of their world, and may be able to discover much of the treasures of the earth and its resources and potentials, but even the greatest human scientists stand helpless when it comes to the knowledge of the immediate and distant future.

He simply does not know what will happen the next moment, and whether, when he has taken the next breath in, he will be able to breathe out. A human being may entertain high hopes, stretching in different directions, yet his destiny remains behind the curtain of God’s own knowledge. He himself has no means of knowing when his time will come. Yet it may come the next moment and he will be among the dead. It is in fact an aspect of God’s grace bestowed on human beings that they do not know anything of what will take place beyond the present moment. Their lack of knowledge gives them hope and urges them to continue to work and produce.

Whatever they manage will be taken over and completed by those who succeed them, until every individual of the next generation faces, in his or her turn, their destiny.

The Last Hour is part of the knowledge kept hidden from man. If people knew in advance when their time was to come, life would cease to function, or, at least, would be seriously disrupted. It would certainly not follow the line set out for it. The irony is that people count hours, days, months and years moving all the time towards their pre-destined appointment when they will depart from this life.

“The advent of the Last Hour will be accomplished in a twinkling of an eye, or closer still.” (Verse 77) It is close at hand, but according to a calculation different from that of human beings. To bring it on, in full preparation, does not take much time. It is merely the twinkling of an eye and it is there, ready for all mankind: “God has power over all things.” (Verse 77) To resurrect such countless numbers of God’s creation, gather them all together, reckon their deeds, assign the reward for each of them, is all easy for God whose will is accomplished in no time. Whenever He wills something, He only says to it, ‘Be’, and it is instantly accomplished. If this seems difficult, it only looks so to the eyes of those who see, measure and count by human standards and criteria. Hence they are grossly mistaken.

To make things easier for people to understand, the Qur’ān gives a simple example from human life. People can in no way accomplish it themselves, and they cannot formulate a clear idea of how it happens. Yet it takes place at every moment of the day and night: “God has brought you forth from your mothers’ wombs devoid of all knowledge, but He has given you hearing, and sight, and minds, so that you may be grateful.” (Verse 78)

This is something close to us, yet it is so far away. We may see the different stages a foetus goes through, but we do not know how these are accomplished, because it is part of the secret of life which is known to God alone. The knowledge man claims and boasts of, and which he wants to use in order to test the reality of the Last Hour and the secrets of God’s hidden knowledge, is something acquired: “God has brought you forth from your mothers’ wombs devoid of all knowledge.” (Verse 78) Even the most advanced scientist is born devoid of knowledge. Whatever he subsequently learns is given to him as a blessing from God, within the limits He has set for mankind, and contingent upon what is needed for life on this planet: “He has given you hearing, and sight, and minds.” (Verse 78) It should be mentioned here that the Arabic word, af’idah, rendered in the translation as ‘minds’, originally denotes, ‘hearts’. The Qur’ān, however, uses it in reference to all human faculties of perception, which are generally referred to as constituting the human mind and intellect. The Arabic term also includes the power of inspiration, the nature and working of which are unknown to us. The Qur’ān reminds us here that God has given people all these faculties, “so that you may be grateful.” (Verse 78) When we appreciate the value of these blessings God has given us and His other blessings, we will certainly be grateful to Him. The first step in showing our gratitude is to believe in God, the Sovereign, the Supreme, who alone deserves to be worshipped.

Among the wonders that testify to God’s limitless power and His control of everything in the universe is one that we see every day without giving it much thought. This is the ability of birds to fly: “Do they not see the birds and how they are enabled to fly in mid-air? None but God holds them aloft. In this there are signs for people who will believe.” (Verse 79) Because it is so familiar to us to see birds flying in mid- air, we do not pay attention to the fascinating wonder their flying involves. Our minds do not give it much thought unless we are fully alerted to it, contemplating it with the eye of a talented poet seeking to capture every detail and nuance. The verse makes it clear that as the birds fly, “none but God holds them aloft.” He does so through His laws of nature, which make the birds able to fly and make the atmosphere around us amenable for their flight. It is His laws that keep the birds in mid-air, floating safely, without fear that they may fall: “In this there are signs for people who will believe.” (Verse 79)

A believer’s heart is one which appreciates the wonders of creation, looks at them with awe and expresses his feelings with worship and glorification of God, the Creator of all things. Believers who are talented in expressing their thoughts and feelings write masterpieces of every type in describing the wonders of God’s creation. They also describe their own feelings and how they are touched when they look at different creatures. No poet can rival their work if his heart is not kindled by the light of faith.

The sūrah takes us another step in reviewing some manifestations of God’s power and His blessings which He bestows on man. It takes us now into the dwellings of the Arabs at the time, looking at their home comforts and furnishings:

And God has made your homes as places of rest, and has given you dwellings out of the skins of animals, which are easy for you to handle when you travel and when you camp. Out of their wool, fur and hair, He has given you furnishings and articles of convenience for temporary use. And God has made for you, out of the many things He has created, shelter and shade, and has given you places of refuge in the mountains and has furnished you with garments to protect you from the heat and other garments to protect you from your [mutual] violence. Thus does He perfect His favours to you, so that you may submit to Him. (Verses 80-81)

The ease, comfort and reassurance one has at home are certainly a blessing from God but it is something best appreciated only by those who are homeless. They are mentioned here shortly after speaking about what the Qur’ān describes as ghayb, or what lies beyond the reach of human perception. In fact, the connotations of home comforts are not far removed from those of ghayb, because in both we sense that there is a reality that is kept hidden. Hence, a reminder of the comforts we find in our own homes should alert us to the value of this great blessing.

We may add a word here about the Islamic view of the home in the light of its description in the Qur’ān as a ‘place of rest’. This is an expression that is inferior in its connotations to the Arabic term used in the Qur’ān, namely sakan. Yet it gives us an idea that Islam wants one’s habitat to be a place of rest, comfort and reassurance.

In the home one should feel at ease, safe and secure in one’s environment and with those who share it. It is certainly not a place for contention, quarrel and conflict.

Islam guarantees the safety and sanctity of the home in order to ensure the security and peace of those who live in it. None is allowed to enter a home unless he first seeks, and obtains, permission to do so. No one forces his way in, without justification, armed with the force of authority. No one watches those living inside, or spies on them, for any reason, to disturb their peace and undermine their security.

To do so constitutes a breach of the sanctity which Islam assigns to the home.

As the atmosphere in this passage is one of homes, shelter and garments, the sūrah refers to some fitting aspects of the creation of animals, thereby providing harmony between the two constituents of the scene. It tells people that God “has given you dwellings out of the skins of animals, which are easy for you to handle when you travel and when you camp. Out of their wool, fur and hair, He has given you furnishings and articles of convenience for temporary use.” (Verse 80) We see how the verse highlights what is taken from animals to satisfy human needs. With furnishings, the sūrah mentions, ‘articles of convenience,’ which in Arabic usage denotes cushions, mattresses and blankets. All these are meant to add to people’s comfort and enjoyment.

In this atmosphere of peace and security the language used in the following verse flows easily to speak about shade, places of shelter in the mountains, and the garments people use to protect themselves against climatic conditions as also against opponents in war. “God has made for you, out of the many things He has created, shelter and shade, and has given you places of refuge in the mountains, and has furnished you with garments to protect you from the heat and other garments to protect you from your [mutual] violence.” (Verse 81) When we have proper shelter, we feel safe, and when we seek security in the mountains, we are also able to relax. Again the garments mentioned in the sūrah, providing two types of protection, give us a feeling of comfort and protection. All these feelings are akin to that of the comfort of one’s own home.

Hence, the comment that follows at the end of the verse reminds people of their need to submit to God, their Lord: “Thus does He perfect His favours to you, so that you may submit to Him.” (Verse 81) Such submission gives us a greater feeling of safety and security.

God reminds people of all this making it clear to them that they should submit to their Lord who has created all these. However, people turn away and take no heed.

They should know that God’s Messenger is responsible only for delivering God’s message to them and he certainly fulfilled his mission. It is up to them whether they deny the truth which stares them in the face: “But if they turn away [from you, remember that] your only duty is to deliver [your message] clearly. They are certainly aware of God’s favours, but they nevertheless refuse to acknowledge them. Most of them are unbelievers.” (Verses 82-83) They are certainly aware of God’s favours, but they nevertheless refuse to acknowledge them. Most of them are unbelievers.

As the Last Hour when the Day of Judgement arrives is mentioned at the beginning of this passage, we are given here an idea of what awaits the unbelievers when it comes.

One day We will raise up a witness from every community, but then the unbelievers will not be allowed to make pleas, nor will they be allowed to make amends. And when the wrongdoers actually see the suffering [that awaits them], it will in no way be mitigated for them, nor will they be granted respite. And when those who associate partners with God will see their [alleged] partners, they will say: ‘Our Lord, these are our partners whom we used to invoke instead of You.’ But they will throw their word back at them, saying: ‘You are indeed liars. ‘On that day, they shall proffer submission to God; and all their inventions will have forsaken them. Upon those who disbelieve and debar others from the path of God We will heap suffering upon suffering in punishment for all the corruption they wrought. (Verses 84-88)

The scene begins with the prophets being called as witnesses, giving their accounts of the treatment they received from their peoples when they conveyed God’s messages to them. The unbelievers will be standing there, not permitted to speak or make any plea or argument. They will not be allowed to make amends in order to satisfy their Lord, for it is too late to do so. It is a time for reckoning and the determination of fates. “And when the wrongdoers actually see the suffering [that awaits them], it will in no way be mitigated for them, nor will they be granted respite.” (Verse 85)

Their silence however is broken when they see gathered with them those so-called ‘partners’ which they used to allege to have a share in God’s divinity, and to worship them instead of God or alongside Him. They point to them, crying out: “Our Lord, these are our partners whom we used to invoke instead of You.” (Verse 86) Their statement begins with an acknowledgement of God’s position. They address Him as “Our Lord!” What is more is that they no longer describe the false deities they used to worship as God’s partners. They refer to them as ‘our partners’. Those very partners are frightened by such a description for it constitutes a serious accusation. Hence, they refute it, asserting most emphatically that those who worshipped them are liars.

“But they will throw their word back at them, saying: ‘You are indeed liars.’” (Verse 86)

They turn to God in full submission. “On that day, they shall proffer submission to God.” (Verse 87) Thus the unbelievers will discover that none of their inventions will be of any avail to them in their very difficult situation: “All their inventions will have forsaken them.” (Verse 87)

The scene concludes with an emphatic statement asserting that those who tried their best to turn others from the path of faith will have their punishment increased:

“Upon those who disbelieve and debar others from the path of God We will heap suffering upon suffering in punishment for all the corruption they wrought.” (Verse 88) Disbelief in God is corruption, and turning others from God’s path is also corruption. These people are guilty of both offences. Hence it is only right that their punishment should be increased.

This applies to all people and communities. The sūrah then singles out a special situation involving the Prophet with his own people: “One day We will raise up within every nation a witness from among themselves to testify against them. And We will bring you, [Prophet] as a witness against these [i.e. your people]. We have bestowed from on high upon you the book to make everything clear, and to provide guidance and grace, and to give good news to those who submit themselves to God.” (Verse 89) What a gloomy and fraught scene is chosen as the background: that of a pagan people looking on when the false deities they used to worship declare that they are liars, and those very deities declare their own submission to God, totally disowning their former worshippers.

Against this background, the Prophet’s position is clearly stated. He will be the witness against his own people. This timely piece of detail adds power to the whole scene: “And We will bring you, [Prophet] as a witness against these [i.e. your people].” (Verse 89) The verse mentions then that the revelations given to the Prophet “makes everything clear,” leaving no excuse for anyone to justify turning away from them.

The revelation of the Qur’ān also provides “guidance and grace and gives good news to those who submit themselves to God.” (Verse 89) This shows clearly that whoever wishes to follow right guidance and receive God’s mercy should declare his submission to God before the arrival of that awesome and fearful day. For when it comes, no one will be given leave to justify his position or to make amends for past deeds. Thus we see that the scenes of the Day of Judgement given in the Qur’ān serve a definite purpose endorsing the message given in the section where they occur.