In the Shade of the Qur'an by Sayyid Qutb

Having thus taken us on a broad round of inspiring universal scenes, the sūrah brings us back to its main theme, namely good manners and moral values the Qur’ān aims to establish in the Muslim community. Once more we see that the Qur’ān wants hearts to be purified so as to be bright, reflecting the great light God has placed in the heavens and the earth.

Earlier in the sūrah mention was made of people who are not distracted by their business or commercial dealings from their duties of remembering God, attending regularly to prayers and paying their zakāt. It also highlighted the situation of the unbelievers, their deeds, the layers of darkness in which they live and their eventual destiny. Now the sūrah speaks of the hypocrites who benefit nothing by the clear signs God has placed all around them, or by His revelations that set all things most clearly. These turn their backs on divine guidance. Even though they profess to be believers, their attitude is markedly different from that of believers who obey God’s Messenger and are happy with his judgement in their affairs and disputes. In marked contrast to their arrogance, the believers’ behaviour confirms what they profess. And it is the believers that God has promised to establish in the land where they will be able to practise their faith and conduct their lives in line with His teachings. This is their reward for adopting the right attitude towards God and His Messenger, obeying them in all situations, despite the fact that the unbelievers stand in opposition to them for so doing. The sūrah confirms once again that the unbelievers cannot defy God. They will receive their fair punishment in hell, the worst abode for anyone.

“We have sent down revelations that make things manifest; and God guides onto a straight way him who wills [to be guided].” (Verse 46) God’s revelations provide clarity, allowing God’s resplendent light to be seen. They point to the sources of His guidance, making clear what is good and what is evil. They set out the Islamic way of life without ambiguity or equivocation. They define the divine rules which must be implemented in human life on earth. When people implement them in their lives and resort to them for judgement in their disputes, they implement a code that is clearly set out, providing all guarantees that ensure equity and justice for all, and which allow no confusion between true and false or permissible and forbidden.

“God guides onto a straight way him who wills [to be guided].” (Verse 46) The Arabic statement could also be read as “God guides whom He wills onto a straight way.” This is indeed the translation adopted by most translators. If we read it in this way then the statement makes clear that God’s will is free from all restriction. However, God has established a way to ensure guidance. Any human being who moves towards that way will definitely receive God’s light and guidance. By God’s will, their path will be made smooth until they reach their destination. Those who turn away from it will lose their guiding light and become hardened in error. Such is God’s will with regard to providing guidance to mankind.

The sūrah points out that despite the revelations and the signs God had placed in the universe, there is a special type of people who are hypocrites, claiming to be Muslims, but showing no respect for Islamic values:

They say: ‘We believe in God and in the Messenger, and we obey. ‘But then some of them turn away after this [assertion]. Surely these are not believers. Whenever they are summoned to God and His Messenger in order that he might judge between them, some of them turn away; but if the right is on their side, they come to him with all submission. Is there disease in their hearts? Or are they full of doubt? Or do they fear that God and His Messenger might deal unjustly with them? Nay, it is they who are the wrongdoers. (Verses 47-50)

When faith is genuinely established in a person’s heart, it is reflected in that person’s behaviour. Islam is a proactive faith that cannot remain idle. When it is genuinely accepted as a personal belief, it moves on to show its influence in practice.

It must be translated into action. The Islamic method of educating its followers always seeks to transform the mental acceptance of faith into a practical approach that soon becomes a habit or a rule. At the same time, it seeks to provide the mental motivation to make belief and action mutually complementary.

The hypocrites used to claim that they believed in God and His Messenger and that they were keen to obey them, but theirs was a hollow, verbal claim that lacked practical credence. They simply turned away, making their actions belie their claims.

“Surely these are not believers,” because believers confirm with their actions what they claim to be their faith. Faith is not a toy which a person uses for amusement before discarding it. It is something that settles in a person’s heart, reshaping his feelings and influencing his actions. Moreover, when it is firmly established in someone’s mind and heart, there is no going back on it.

Those who claimed to be believers did not hesitate to contradict that claim when they were summoned to put their disputes to God’s Messenger for judgement on the basis of His law: “Whenever they are summoned to God and His Messenger in order that he might judge between them, some of them turn away; but if the right is on their side, they come to him with all submission.” (Verses 48-49) They were well aware that a judgement made by God and His Messenger could only seek to establish what is right and ensure justice. It would never be influenced by personal likings. But such hypocrites did not care for justice and right. Hence, they were not prepared to seek the Prophet’s judgement. Indeed, they refused to put their disputes to him, except when they were sure that justice was on their side. In such a situation, they did not hesitate to go to him, declaring their prior acceptance of his judgement, because they were certain that it would be in their favour. It would be a judgement on the basis of God’s law that gave everyone their due.

Such people provide a typical example of hypocrites at all times: they dare not declare their disbelief; so they pretend to be Muslim. Yet they do not submit to God’s law. When they are called upon to put their cases to God and His Messenger for judgement they refuse, seeking any excuse. They are described as unbelievers, because a genuine believer will never reject God’s judgement. To accept such judgement is the practical evidence of belief. It is the attitude that confirms strong belief and due respect to God and His Messenger. Only a person whose heart has not been enlightened by faith and who has not adopted Islamic manners rejects God’s Messenger’s judgement.

Hence, their attitude is the subject of questions that confirm the fact that their hearts are diseased and wonders at their doubts: “Is there disease in their hearts? Or are they full of doubt? Or do they fear that God and His Messenger might deal unjustly with them?” (Verse 50)

The first question requires no confirmation, for heart disease is sure to bring about such an effect. No one with a sound human nature could deviate so badly from the truth. It is heart disease, a disease that makes someone imbalanced, unable to appreciate true faith and its moral code.

The second question wonders at them doubting God’s judgement when they claim to believe in Him. Do they doubt that it comes from God, or that it is the judgement that administers justice? Whatever the case, their attitude differs from that of believers.

The third question combines wonder with denunciation. Do they fear that God and His Messenger might be unfair to them? It is most singular for anyone to entertain such a fear. God is the Creator of all people: it is inconceivable that He would favour some of His creatures at the expense of others. “Nay, it is they who are the wrongdoers.” (Verse 50)

God’s judgement is the only judgement that is free of all prejudice, because God is fair to all and does not deal unjustly with anyone. All of His creation are to Him in the same position. Hence, He does not favour any of them at the expense of another.

Any judgement other than God’s may be susceptible to unfairness. When people legislate, they cannot entirely free themselves of leaning towards what serves their interests. This applies to all human beings; be they individuals, a class or government.

When an individual legislates, he is bound to look for what ensures his own protection and serves his own interests. The same applies when a class, country or a block of countries legislates for another. But when God legislates, no personal security, protection or interest comes into play. His legislation aims to ensure absolute justice which cannot be achieved under any law other than divine law.

Hence, those who reject God’s judgement, and that of His Messenger, are indeed unjust and wrongdoers. They do not want justice to be administered or right to be supreme. In fact, deep at heart they know that they do not doubt that God’s judgement only seeks to ensure justice. The point is that “it is they who are the wrongdoers.” (Verse 50)

True believers have a different attitude that reflects their complete respect for God’s judgement. When they are summoned so that God’s Messenger can arbitrate in their disputes, their reaction reflects the profound enlightenment of their hearts:

“The response of believers, whenever they are summoned to God and His Messenger in order that he may judge between them, is none other than, ‘We have heard, and we obey.’ It is they that shall be successful.” (Verse 51)

This is an attitude of complete obedience. There is no hesitation, argument or dispute, because it is an obedience based on complete trust that God’s judgement is right and just, and whatever differs with it is based on personal prejudice. Such obedience testifies to complete submission to God, who gives life and conducts it as He wills. It demonstrates full trust that what God chooses for people is infinitely better than what they choose for themselves. God, the Creator, knows His creation better than they know themselves.

“It is they that shall be successful.” (Verse 51) Since God conducts their affairs, organizes their relations and judges between them on the basis of His knowledge and justice, they must be in a far better position than those who rely, in all such matters, on other human beings who are similarly short of knowledge. Besides, the believers are successful because they follow a single straight path that allows no deviation.

They are confident of the soundness of their code of living, follow it without hesitation, which means that their energy, talents and skills work in coherence. They suffer no internal division based on conflicting desires. They follow their own path, charted for them by God.

“Those who obey God and His Messenger, stand in awe of God and remain truly God- fearing are the ones who shall certainly triumph.” (Verse 52) The previous verse spoke of obedience and submission when judgement is made. This verse speaks of complete obedience in all matters, implementing every order or prohibition. Such obedience must be coupled with God consciousness and standing in awe of Him. The latter is more pervasive because it entails watching God and feeling His presence at every turn. This makes a person very uneasy about committing anything that God has forbidden, for they are ashamed and fear His punishment.

“Those who obey God and His Messenger, stand in awe of God and remain truly God- fearing are the ones who shall certainly triumph.” (Verse 52) They save themselves in this life and in the life to come. This is what God has promised, and God is always true to His promise. They deserve to triumph, as they have practically taken the necessary measures to ensure such a triumph. Obedience to God and His Messenger requires diligent following of the right way God in His wisdom has defined for mankind.

Following this way automatically ensures success in this life and in the life to come.

Moreover, standing in awe of God and fearing Him ensure continuity in one’s conduct, helping one to ignore all temptations that lure believers away from their straight path.

Obeying God and His Messenger, coupled with fearing God, provide a high standard of propriety that reflects a person’s enlightenment and strong bond with God. It also reflects the dignity of believers. Obedience to anyone or any authority means humiliation unless it is based on obeying God and His Messenger. No honourable believer will accept such humiliation, for a true believer will never bow his head before anyone other than God Almighty.

Having so contrasted the attitudes of believers and hypocrites, the sūrah now resumes its discussion of the latter’s behaviour, making it clear that only one sort of attitude can be adopted by believers. It then moves on to outline God’s promise to the believers.

They swear their most solemn oaths by God that if you [God’s Messenger] should ever bid them to do so, they would most certainly march forth. Say: ‘Do not swear. Your [sort of] obedience is well known. God is certainly well aware of all that you do. ‘Say:

‘Obey God, and obey the Messenger.’ But if you turn away, he will have to answer only for whatever he has been charged with, and you, for what you have been charged with. If you obey him, you shall be rightly guided. The Messenger is not bound to do more than clearly deliver his message. (Verses 53-54)

The hypocrites used to solemnly swear in front of the Prophet that he needed only to give them his orders and they would readily join him on any expedition against his enemies. They would not hesitate to fight for Islam under his banner. But God was fully aware that they were lying. Hence, He decries their assertions and looks at their oaths with sarcasm: “Do not swear. Your obedience is well known.” (Verse 53) This means that there is no need for their oaths, because their obedience is too well known to need any assertion or oath. It is as if we say to a person whom we know to be a habitual liar that he need not assert to us that he is saying the truth, because we know him to be always truthful.

This sarcastic reply is followed by the assertion: “God is certainly well aware of all that you do.” (Verse 53) He is certainly in no need of their oaths. He knows that they would not obey any order to go to war, and that they would not join the Prophet when he went on such an expedition. Therefore, a fresh order is given to them to show true obedience to God and His Messenger, not the sort they are known to show, because that is false. “Say: Obey God, and obey the Messenger.” (Verse 54)

“But if you turn away,” resorting to your habitual hypocrisy, then “he will have to answer only for whatever he has been charged with.” (Verse 54) His only task for which he is answerable is to deliver God’s message, as he has surely done. “And you, for what you have been charged with.” (Verse 54) Your task is to obey him most sincerely. But so far, you have not done so. However, “if you obey him, you shall be rightly guided.” (Verse 54) You will be following the right path that leads you to success in both this life and the life to come. “The Messenger is not bound to do more than clearly deliver his message.” (Verse 54) He is not responsible for your acceptance or rejection of the faith.

If you turn away, he will not be deemed to have fallen short of fulfilling his task. You are the ones who will have to account for that, and you are the ones who run the risk of being punished for your disobedience of the orders given to you by God and His Messenger.

Once the attitude of the hypocrites has been discussed and settled, the sūrah leaves them aside and speaks about obedient believers. It outlines the reward of sincere obedience and proactive faith. The first instalment of such reward is given in this life, before human beings are held to account on the Day of Resurrection.

God has promised those of you who believe and do good deeds that, of a certainty, He will cause them to accede to power on earth, in the same way as He caused those who lived before them to accede to it; and that, of a certainty, He will firmly establish for them the religion which He has chosen for them; and that, of a certainty, He will cause their erstwhile state of fear to be replaced by a state of security. They will thus worship Me alone and associate with Me no partners whatsoever. Those who, after this, choose to disbelieve are indeed wicked. (Verse 55)

Such is God’s promise to the believers who do good deeds and follow the Prophet Muhammad’s guidance. They will be given power and will be established on earth.

Their state of fear will be replaced by a state of reassurance and security. God’s promise will always come true. It is, then, pertinent to ask about the nature of faith and the practical fulfilment of this promise by God.

True faith, which ensures that God’s promise comes true, is great indeed. It influences all human activity and defines its direction. Once faith is well established in a person’s heart, it begins to manifest itself in the form of positive and constructive action undertaken for God’s sake and addressed to Him. It means full compliance with His orders in all matters, major and minor. It transforms a believer’s desires and inclinations so as to make them all in line with the Prophet’s guidance, because such guidance has been given to him by God.

It is the sort of faith that fills people’s whole entity, their feelings, aspirations, natural inclinations, actions, movements, as well as their behaviour at home, in society and with their Lord. All these must be addressed or dedicated to God alone.

This is specifically mentioned in the sūrah as justification for giving believers power and establishing them on earth: “They will thus worship Me alone and associate no partners with Me whatsoever.” (Verse 55) Idolatry can take different shapes and forms, and can creep into a person’s mind through a variety of ways and means. The sūrah makes it clear however that to address any action or feeling to anyone other than God is a manifestation of idolatry.

Belief in God is a complete way of life. It incorporates all divine orders including the provision of all means, taking all precautions and ensuring all that is necessary to fulfil the great trust of being in charge of the earth and building human life on it. So what does this involve in reality?

It does not just entail being in power and forming a government. Rather it involves all this with the proviso that it is used for promoting sound human life and the implementation of the way of life God has chosen for mankind. It is only through such implementation that humanity can achieve the level of perfection that befits the species God has honoured.

The trust given to man on earth is an ability to build and promote goodness, not to corrupt and destroy. It involves ensuring justice and happiness for all, not injustice or suppression. It leads to the elevation of humanity and human life, and not letting them sink to the level of animals.

It is such power and such trust that God has promised the believers who do good deeds. He promised to give them power on earth, just as He gave it to earlier communities of believers, so that they would put into practice the constitution He chose for mankind, establish justice and enable humanity to attain sublimity. People who spread corruption and injustice, and promote carnal desires are not in the position of trustees. They are subjected to a test or are the means to test others. All this is done to fulfil God’s purpose.

To further demonstrate this aspect of giving power to the believers is the fact that this promise is followed in the same verse by a further one: “of a certainty, He will firmly establish for them the religion which He has chosen for them.” (Verse 55) The firm establishment of His religion means that this will take a firm hold on people’s hearts on the one hand, and form the basis on which all life affairs are conducted on the other. God has promised the believers who do righteous deeds to grant them power on earth and to make their faith govern human life. Their faith bids them to do well, establish justice, shun worldly desires, and build a happy human life making good use of all the resources God has placed on earth. It also bids the believers to dedicate all this to God alone.

Furthermore, God’s promise to the believers stipulates “that, of a certainty, He will cause their erstwhile state of fear to be replaced by a state of security.” The Prophet’s Companions were for a long period of time in a state of fear. They could not put down their arms, even after the Prophet and his Companions had migrated to Madīnah, the city that served as the first base for Islam in history.

Al-Rabī ` ibn Anas quotes Abū al-`Āliyah’s comments on this verse:

“The Prophet and his Companions remained in Makkah for around ten years calling on people to believe in God and to worship Him alone, associating no partners with Him. But they did so in secret, as they were in a state of fear and were prevented from fighting. When they later migrated to Madīnah, God bid them to fight for their cause. This meant that they were again in a state of fear, wearing their body armour day and night. They persevered for as long as God willed. One of his Companions asked the Prophet: Are we to remain in fear for the rest of time? Will there come a time when we can put our armaments aside?’ The Prophet said: ‘It will not be long before any one of you can sit among a huge crowd without anyone carrying arms.’ Soon afterwards, God revealed this verse. The Prophet was able to establish his authority over the whole of Arabia and his followers were in a state of security. They put down their arms. Sometime later, the Prophet passed away, and the Muslims remained in security during the reigns of Abū Bakr, `Umar and `Uthmān. Then friction occurred between them and God allowed fear to creep into their midst. They had to employ guards. When they changed their overall stance, their conditions also changed.”

“Those who, after this, choose to disbelieve are indeed wicked.” (Verse 55) They are the ones who do not meet God’s conditions, and, therefore, God’s promise does not apply to them.

God’s promise was fulfilled once, and remained effective for as long as the Muslims continued to meet His conditions: “They will thus worship Me alone and associate with Me no partners whatsoever.” (Verse 55) This includes any partners, whether in the form of deities to which worship is addressed or desires and ambitions. They must believe and do righteous deeds. God’s promise applies to anyone who meets these conditions, and it remains in force till the end of human life.

However, victory, power and security may be slow in coming, but this will only be the result of a failure by the believers to meet some aspects of the conditions outlined, or their failure to attend to a particular duty involved. But when the Muslim community has benefited by the trials they have to endure and passed the test God sets for them; when they have endured fear and sought security; when they yearn for dignity after having suffered humiliation; when they aspire to having power after being weak; God’s promise will be fulfilled to them in spite of any opposing power. One proviso applies, however: in their perseverance through tests and trials, and in their aspiration to the fulfilment of God’s promise, the believers must always resort to the means God has outlined and fulfil the conditions He has made clear.

Therefore, the promise is followed with an order to attend to Islamic duties, such as prayer, zakāt and obeying the Prophet. Moreover, the Prophet and his followers must never give any weight to the power of unbelievers who fight them on account of their faith.

Attend regularly to your prayers and pay your zakāt, and obey the Messenger, so that you might be graced with God’s mercy. Do not think that the unbelievers can frustrate [God’s plan] on earth. The fire is their abode, and vile indeed is such a journey’s end.

(Verses 56-57)

Believers must maintain their bond with God, keep their minds and hearts on the right path through prayer, resist stinginess, purify themselves as individuals and as a community through the payment of zakāt, obey the Prophet and accept his judgement, implement God’s law in all matters, great or small, so as to set human life on the path He has chosen. Believers must do all this so that they “might be graced with God’s mercy.” (Verse 56) In this life, God’s mercy removes corruption, fear, worry and error, and in the hereafter, it removes His punishment.

Addressing them directly, God says to the believers: if you remain steadfast, following My path, then you need not worry about the might of the unbelievers.

They cannot frustrate God’s purpose on earth. The power they apparently wield will not stand in your way. You are far stronger when equipped with your faith, implement your system and raise whatever power you can muster. In material power, you may not be a match for them, but believers who strive for the truth can work miracles.

Islam is a great truth which must be carefully examined by anyone who wishes to see the fulfilment of God’s promise outlined in the above verses. Such a person must also look at how it came true in human history, understand the true meaning of its conditions before entertaining any doubt about it or worry about the slowness of its fulfilment.

Never did the Muslim community follow God’s way, implementing the constitution He has laid down, allowing it to operate in all spheres of life, without reaping the reward of God’s promise to grant it power and security. Whenever it abandoned this course, it went to the end of the line, suffered humiliation, lived in fear and misery and saw its faith retreat from guiding human life.

Nevertheless, God’s promise remains in force, and His conditions are well defined. Whoever wants to see the promise fulfilled, must do their task and fulfil its conditions. No one is ever more true to his promises than God.