In the Shade of the Qur'an by Sayyid Qutb

The first passage related Moses’ story with telling effects. The current passage begins with some additional comments concerning Moses before it picks up the main theme of the sūrah explaining where security lies and who should be in fear. It also portrays a number of scenes from the universe, as also from the Day of Judgement, which it addresses to the unbelievers who denied God’s message and made false allegations against the Prophet. It tells them about their own situation after presenting certain aspects that confirm the truth of what God’s Messenger tells them.

It refers to some of the people of earlier divine religions who received this final message positively, recognizing its truth and believing in it. By contrast, the idolaters continue to deny it when it is meant to bring them God’s mercy. They only need a little clear reflection to recognize this and he certain of it.

The first comment on Moses’ story confirms the revelations being given to the Prophet. The Prophet was telling his people about past events in details that could not have been gathered except by an eyewitness. Yet, he was not there at the time. He learnt of these events through revelations bestowed on him from on high. This is only an act of grace meant to spare his people God’s punishment for their idolatry.

Should such punishment befall them, they will surely cry out that they would have believed if only a messenger from God had been sent to them.

You certainly were not present on the western side of the mountain when We issued the Commandments to Moses, nor were you one of those who witnessed [those events].

But We raised up many generations, and long was their span of life. (Verses 44-45)

The mountain referred to is Mount Sinai, known as al-Tar, where Moses had his appointment with God after a certain period, given first as 30 nights, but then completed with 10 more, making the total 40 as mentioned in Sūrah 7. It was on this occasion that Moses received the full extent of his message as detailed in the tablets:

these contain the divine law as delineated for the Children of Israel. The Prophet Muhammad (peace be upon him) was not present at this meeting so as to know all its details as outlined in the Qur’ān. Indeed, several centuries and many human generations separated him from it: “But We raised up many generations, and long was their span of life.” (Verse 45) This clearly indicates that his knowledge of it was received from God who revealed the Qur’ān to him from on high. He is the One who knows all.

The Qur’ān also speaks of Madyan and Moses’ sojourn there. Yet the Prophet was never at Madyan and it is only the Qur’ān that provides him with such detailed information: “Nor did you dwell among the people of Madyan, reciting Our revelations to them. Rather, it is We who send messengers.” (Verse 45) It is God who chooses His messengers. It is also He who gives them information about past nations and communities.

The Qur’ān also describes in full detail God’s address to Moses by the side of Mount Sinai and how he responded to his Lord: “Nor indeed were you present on the slopes of Mount Sinai when We called out (to Moses].” (Verse 46) Again, The Prophet Muhammad (peace be upon him) did not hear this call and nor could he have recorded the details of this appointment as it took place. The fact that God related all this to him, which testifies to his honesty and the truth of his message, is an aspect of God’s mercy extended to his people. He is, thus, able to warn them while earlier messengers were sent to the Children of Israel who lived in an area adjacent to Arabia. The Arabs had not been sent a messenger since the time of their first father, Prophet Ishmael: “Rather, it is an act of your Lord’s mercy so that you may warn people to whom no warner has come before you, so that they may perchance reflect. (Verse 46)

It is certainly by virtue of an act of grace that God sends a messenger to warn and advise people. At the same time, it seals the argument against them. When they have received God’s message, they cannot then argue that they were taken by surprise, or say that they had not received ample warning before receiving their punishment.

Indeed, the way they lived, associating partners with God and committing all manner of sin, deserves punishment. Hence, God wanted to leave them with no room for argument. He wanted to make them stand face to face with the truth, such that nothing could hinder them from accepting it and from becoming good believers:

[We have sent you] lest they say when a disaster befalls them as an outcome of what their own hands have wrought, ‘Our Lord! If only You had sent us a messenger, we would have followed Your revelations, and would have been among the believers.’ (Verse 47)

This is what they would have said had not a messenger been sent to them with sufficient proofs and signs to make them see the truth for what it is. Yet even when the Messenger came to them with the irrefutable truth, they still would not follow him:

Now when the truth has come to them from Us, they say: “Why has he not been given the like of what Moses was given?’ But did they not deny the truth of what Moses was formerly given? Indeed they said: ‘These are two kinds of sorcery, each supporting the other’ And they add: ‘We reject both of them.’ (Verse 48)

They would not admit the truth. On the contrary, they continued to give false excuses so as to justify their rejection. They also asked why this Messenger was not given the like of what Moses was given, referring to both the physical miracles and the tablets.

Clearly, their objections were dishonest. Hence, the Qur’ān puts the following question to them: “But did they not deny the truth of what Moses was formerly given?” (Verse 48) There were Jews in Arabia who had the Torah, but the Arabs neither accepted this nor believed in it. They were also aware that the Torah gives a clear description of Muhammad (peace be upon him). They also sought the advice of some followers of earlier religions asking them about Muhammad’s message. In turn, those learned ones answered them that it was true, fully consistent with their own revelations. Yet still the idolaters would not accept such assertions. They claimed that both the Torah and the Qur’ān were magic; hence, each confirmed the other: “Indeed they said: ‘These are two kinds of sorcery, each supporting the other:’ And they add: ‘We reject both of them.’“ (Verse 48) It is all, then, argument for argument’s sake. It has nothing to do with the proper pursuit of the truth, nor with proper evidence to confirm it.

Nevertheless, the Qur’ān takes a further step to put the truth before them. It says:

If you like neither the Qur’ān nor the Torah, then show me a divine writ which provides better guidance than these two books and I will follow it: “Say: ‘Produce, then, a Book from God which would offer better guidance than these two and I shall follow it, if what you say be true!” (Verse 49) Nothing, then, could be fairer. Whoever rejects the truth after this is merely being obstinate, following his own desire with little concern about evidence to support his position:

But if they do not respond to you, then know that they are following only their own whims. Who could be more astray than one who follows his own whims without any guidance from God. Certainly God does not guide those who are wrongdoing. (Verse 50)

The truth is clear in this Qur’ān, and the argument Islam presents is clear and powerful. Anyone who knows Islam well but who still rejects it is only doing so because he prefers to pursue his own desires. There are only two ways: either commitment to the truth which breaks the grip of desire, and leads to submission and acceptance of the faith, or evading the truth and pursuing desire, which means rejecting the truth and denying faith. The unbelievers cannot present any argument on the basis of ambiguity, confusion or lack of proof. “But if they do not respond to you, then know that they are following only their own whims.” (Verse 50) This is a fact that allows no argument as it is clearly stated by God. Those who do not respond positively to this faith pursue their own desire and self-interest. They have no excuse.

They offer no sound argument as they turn away from the truth.

“Who could be more astray than one who follows his own whims without any guidance from God.” (Verse 50) In this they are also transgressors and wrongdoers: “Certainly God does not guide those who are wrongdoing.” (Verse 50)

The Qur’ān leaves no excuse for those who claim that they have not understood its message, or who claim that they do not comprehend Islam. Once this faith is presented and explained to them, all argument ceases and excuses are futile. The Qur’ān is indeed the epitome of clarity. No one denies it except those who are deliberate wrongdoers: they wrong themselves and are unjust to the truth. As such they do not deserve divine guidance: “God does not guide those who are wrongdoing.” (Verse 50) As the message is given to them, the issues are set out clearly and no excuse can be made for turning away: “We have indeed caused this word [of Ours] to reach them so that they may reflect.” (Verse 51)

The sūrah now begins a new round, presenting the case of those who sincerely look for the truth and abide by it. They have clear minds, sound approach and sincere intentions. These are a group from the people of earlier revelations who came to know of the Qur’ān. The Qur’ān thus tells of how they approached it once they had heard it.

Those to whom We sent the book before this believe in it, and when it is recited to them, they say: ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him. These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them. And whenever they hear frivolous talk they turn away from it and say: ‘To us our deeds and to you yours.

Peace be to you! We will have nothing to do with ignorant folk.’ (Verses 52-55)

Sa`īd ibn Jubayr mentions that these verses speak about 70 priests sent by Negus.

When they met the Prophet he recited to them Sūrah 36, Yā Sīn, from start to finish.

They were in tears as they listened to it and then immediately declared their belief in Islam. These verses confirm what they did.

Muhammad ibn Isĥāq reports in his biography of the Prophet:

When the Prophet was still in Makkah, some 20 Christians came to him after they had heard about him in Abyssinia. They found him in the Mosque, and they sat with him asking him about his faith. A number of unbelievers from the Quraysh were sitting in their normal gathering places around the Ka`bah.

When the Christians finished their questions, the Prophet called on them to believe in Islam and read some of the Qur’ān to them. When they listened to the Qur’ān, they were in tears. They immediately responded to the Prophet’s call, declared their belief in God and that Muhammad was truly God’s Messenger. They confirmed that he met the description they had of him in their Scriptures. When they rose to leave him, Abū Jahl and a number of the Quraysh unbelievers intercepted them, and reproached them, saying: “How ill advised you are! Your people sent you here to get information about this man; yet you hardly sat with him before you abandoned your faith and accepted his claims. We have never seen a more stupid delegation than yours.’ Members of the delegation replied: “We wish you peace, and we will not engage in futile argument with you. We follow what we choose and you follow what you choose. We have not been slow to take advantage of the good that has been offered us.’ It is reported that this Christian delegation was from the people of Najran.

God knows best which report is more accurate. It is also stated that it is they that are referred to in the Qur’ānic verses starting with: “Those to whom We sent the book before this believe in it...” (Verse 52) However, I asked al-Zuhrī about these verses and of whom they speak. He said to me: “I have often heard from our scholars that they speak of Negus [may God be pleased with him] and his men, as also the verses in Sūrah 5, The Repast, which read: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, “We are Christians.” This is so because there are priests and monks among them and because they are not given to arrogance. When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say:

“Our Lord, we do believe; so enrol us among those who bear witness to the truth.

How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good; while those who disbelieve and deny Our revelations are destined for the blazing fire.” (5: 82-86)

Whichever group of people these verses speak about, the Qur’ān is referring the unbelievers to a particular event which they knew about. It, thus, presents to them an example of how people with clear vision receive the Qur’ān. How they respond to it, recognize its truth and how it accords with their own Scriptures. They do not allow any impediment, whether desire or pride, to stand between them and its truth.

Furthermore, they are prepared to put up with any difficulty the ignorant put in their way.

“Those to whom We sent the book before this believe in it.” (Verse 52) This is one of the signs confirming its truth. All divine revelations are consistent. People who have been familiar with earlier revelations recognize the truth of the latest ones and are ready to believe in them, knowing that they all stem from God.

“And when it is recited to them, they say: ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him.’” (Verse 53) The Qur’ān is so clear that it needs only to be read out and these people who have had some experience of the truth know for certain that it comes from the same source. Thus, they are reassured, knowing that it comes from none other than God: “It is the truth from our Lord. Indeed, even before this have we submitted ourselves to Him.” Such submission to God is the central issue of every faith.

Those who have already submitted themselves to God, and who believe in the Qur’ān when it is recited to them “are the ones who shall be given their reward twice for having been patient in adversity.” (Verse 54) It is their perseverance with self-surrender to God in its fullest sense, which is the meaning of Islam. It requires rising above desire and carnal pleasure, in order to follow the true path. They gain a double reward because of their perseverance in the face of real adversity. The most difficult adversity is that of contending with desire, lust and deviation. They have shown their patience in all such circumstances, as well as perseverance in the face of the unbelievers’ ridicule and hardship.

Good believers, however, do more than that for they also “repel evil with good’.

This is indeed harder than perseverance in the face of physical and mental hardship.

It means rising above personal pride and the desire to reply to ridicule and avenge physical injury. It also entails rising a step higher and adopting a benevolent attitude so as to answer what is foul with that which is decent. This is a height of greatness only achieved by good believers who feel that they are dealing with God, and who look for His acceptance. Hence, they forbear and persevere without losing their feeling of contentment.

“And having spent in charity out of what We have provided for them.” (Verse 54) Here the sūrah mentions their being charitable with money after having emphasized their kindness to others. These two types of generosity, the personal and the financial, spring from the same origin, one which makes a believer rise over personal desire so as to treasure what is higher than earthly values. Both are often mentioned together in the Qur’ān.

People who are content with their faith also display another quality: namely, bearing patiently whatever hardship comes their way as a result of their self- surrender to God: “And whenever they hear frivolous talk they turn away from it and say:

‘To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.’“ (Verse 55) Frivolous, idle talk kills time without benefit or knowledge to heart or mind. It is the sort of vulgar language that leaves a bad taste in one’s mouth. It is the same whether it is addressed to someone who is present or spoken about when that person is absent.

Believing hearts do not engage in such idle talk, nor do they listen to it. They are preoccupied with the requirements of their faith, revelling in its light and purity:

“And whenever they hear frivolous talk they turn away from it.” They are not provoked to reply in kind. They neither join those who are given to frivolous, idle talk nor enter into a slanging match with them. Instead, they leave malcontents alone, maintaining an attitude of decency and peace: “To us our deeds and to you yours. Peace be to you.” (Verse 55) Thus, they observe the highest standard of propriety, saying a kindly prayer, but making clear that they do not wish to share in such behaviour: “We will have nothing to do with ignorant folk.” (Verse 55) We do not wish to waste our precious time, match them in their idle talk, or even listen to it.

This is a shining picture of the sort of reassurance faith gives. It shows the believer rising above frivolity, yet still retaining a kind and charitable posture. It draws a clear line to follow for whoever wishes to adopt Islamic manners. There is certainly no participation with the ignorant. There is only an attitude that overlooks their faults, and wishes them well even though they are out to offend.

The Prophet did not need to do more than recite a portion of the Qur’ān in his effort to present his faith to followers of earlier revelations and they accepted it. Yet with regard to his own people, the Prophet made every endeavour to help them see the light of faith, yet God did not open their hearts to it because of what He knew of them. The Prophet could not give guidance to everyone he wished. It is certainly God who guides those whom He knows to have the right attitude and mentality making them ready to accept the faith: “Indeed, you cannot guide aright everyone whom you love.

It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56)

It is reported in the two most authentic anthologies of Ĥadīth that this verse was revealed in reference to Abū Ţālib, the Prophet’s uncle who looked after him and gave him much support, extending his protection to him against the Quraysh so that he could deliver his message in peace. Indeed, he put up with much pressure and hardship that involved the Quraysh’s boycott of his own clan, the Hashimites, for three years when they were practically besieged in their own quarters. He did all this out of love for his nephew, Muhammad, and upholding the value of supporting one’s kindred in the face of adversity. When his death was approaching, the Prophet urged him to believe in God and accept Islam, but God did not facilitate this for Abū Ţālib because of something God, in His wisdom, knew.

Al-Zuhrī reports on the authority of Al-Musayyib ibn Ĥazn al-Makhzūmī: “When it was clear that Abū Ţālib was about to die, the Prophet went to see him and found Abū Jahl and `Abdullāh ibn Umayyah ibn al-Mughīrah with him. The Prophet said to him: “Uncle! Say: “There is no deity other than God,” and I will be able to give you good support in front of God.’ Abū Jahl and `Abdullāh said to him: Abū Ţālib! Would you abandon the religion of `Abd al-Muţţalib, your father?’ The Prophet continued to press him while the two unbelievers urged him to stick to his father’s faith. The last thing he said was: “I follow `Abd al-Muţţalib’s faith.’ He refused to say: “There is no deity other than God.’ The Prophet said: ‘I will certainly pray for your forgiveness unless I am ordered not to do so.’ God later revealed the verse that says: “It is not for the Prophet and the believers to pray for the forgiveness of those who associate partners with God, even though they may be their close relatives.” (9: 113) In reference to Abū Ţālib, He also revealed the verse that says: “Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56) [Related by al-Bukhārī and Muslim.] Muslim also gives another version on the authority of Abū Hurayrah: ‘When death was approaching Abū Ţālib the Prophet said to him: “Uncle! Say, “There is no deity other than God,’ and I will be your witness to it on the Day of Judgement.” He said: “If it was not for my fear that the Quraysh will shame me saying that it is only for the fear of death that I said it, I would certainly have pleased you by saying it. I would not do so except to give you that pleasure.’ Then the verse was revealed saying: “Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56) Further reports by Ibn `Abbās, Ibn `Umar, Mujāhid, al-Sha`bī and Qatādah confirm that the verse was revealed in reference to Abū Ţālib and that the last he said was: “I follow `Abd al- Muţţalib’s faith.’ It is amazing just how serious and strict this religion of Islam is. Abū Ţālib was the Prophet’s uncle. He had supported and protected him against all who tried to harm him. Yet he was not to be one of the believers. This despite his great love of the Prophet and the Prophet’s reciprocation of that love. Nor did the Prophet’s desire that his uncle accept Islam make any difference. The point is that Abū Ţālib gave all that he did to the Prophet out of paternal love and a sense of commitment to his kindred. Faith and its ties did not come into it. God was certainly aware of his motives; so he did not facilitate for him what the Prophet dearly wished. Thus, this aspect of guidance was not part of what the Prophet could have. It belongs to God’s will and His evaluation of the situation. The Prophet’s task is to deliver his message.

Advocates of Islam in subsequent generations can only advise people. As for people’s hearts, these belong to God. Whether a person chooses guidance or error depends on what God knows of their feelings and what is in their hearts.

The sūrah then mentions what they said to the Prophet by way of justifying their negativity to his message. Basically, they would lose their power vis-a-vis neighbouring Arab tribes which revered the Ka`bah, honoured its custodians and venerated its idols. Those tribes would collaborate against them, or perhaps other enemies from outside Arabia would drive them away from their land as they could no longer rely on support from neighbouring tribes. The Qur’ān clearly shows them where security lies and what they should fear, citing both their history and their current state of affairs. This follows what was stated earlier in the sūrah about Moses and Pharaoh. It takes the unbelievers on a further round showing them the true causes of ruin, not least ingratitude for God’s blessings, denying His messengers, and turning a blind eye to His signs. This is followed by further verses that clearly outline true values. Thus, this present life, with all its pleasures, appear infinitesimal when compared to what God has in store for those who truly believe:

They say. ‘If we were to follow the guidance along with you, we would be torn away from our land.’ Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us? But most of them have no knowledge. How many a community that exulted in its life [of ease and plenty] have We destroyed. The dwellings they left behind were but scarcely inhabited. It is We who are the only heirs.

Your Lord would never destroy a community without first sending them a messenger who would recite to them Our revelations. Never would We destroy a community unless its people are intent on wrongdoing. Whatever you are given is but for the enjoyment of life in this world and for its embellishment, but that which is with God is much better and more enduring. Will you not use your reason? Is the one to whom We have given a goodly promise which he shall certainly see fulfilled comparable to one whom We have given much of the enjoyment of this world but who, on Resurrection Day, will be one of those brought before Us? (Verses 57-61)

Theirs is a superficial outlook, evaluating matters by earthly standards. That is why the Quraysh imagined, as many other people do, that following the guidance God has given exposes them to danger and tempts their enemies to attack them.

They think it will deprive them of support and bring about their ruin: “They say: If we were to follow the guidance along with you, we would be torn away from our land.” (Verse 57) They do not deny that what the Prophet advocated is proper guidance, but they fear their enemies will tear them away from their land. They forget God, the only One who provides support and protection. They overlook the fact that no force on earth can overcome them when they enjoy God’s support, and none can give them victory should God withdraw His support from them. Faith has just simply not touched their hearts. Had it done so, they would have had a different measure with which to appraise hostile forces and powers. Indeed, they would have had a completely different outlook, realizing that true security is found in enjoying God’s support, and that fear results from lack of His guidance. For certain, following God’s guidance is directly linked with real power and dignity. This is neither myth nor something said to comfort and reassure people. It is a profound truth which ensues from following God’s guidance. For this brings people into harmony with the laws that govern the universe and all powers operating in it. It enables them to make use of such powers for the benefit of mankind. It is God who has created the universe and set in operation all its laws. Those who follow God’s guidance can only derive strength from all this.

The guidance provided by God lays down a perfect and practical way of life.

When it is implemented, it achieves victory on earth, in addition to leading to happiness in the life to come. Its great distinctive feature is that it allows for no separation between what promotes happiness in this life and what achieves it in the life to come. It does not negate man’s interest in this world for the sake of the world beyond. It joins them together to achieve goodness in the heart, society and life as a whole. Thus, this present life is seen as the time for planting while the next life is the time for harvesting. This can only be achieved through following divine guidance and addressing all actions to God, aiming to earn His pleasure.

Every time a community followed God’s guidance, He ultimately gave it power, security and sovereignty. This after it completed its preparations to shoulder the trust of being in charge. This is a law that has never failed.

Many are those who fear the consequences of implementing divine law and following God’s guidance. They fear the hostility and the scheming of those who are hostile to divine faith, the collaboration of enemy powers and their economic and general sanctions. But all these fears are based on myth, just like those of the Quraysh when they said to the Prophet: “If we were to follow the guidance along with you, we would be torn away from our land.” (Verse 57) When those very people eventually embraced God’s guidance and implemented its rules, they were able to extend their authority over vast areas to the east and the west in less than a quarter of a century.

At the time, God gave them an answer that demonstrated the fallacy of their excuses. Who had given them security, and placed the Sacred Mosque in their land?

Who was it who had made people from all over the world yearn to visit their land?

Such visitors brought with them all manner of fruit and goods, presenting them in this sacred land while they were produced in unfamiliar areas and in different seasons.

“Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us.” (Verse 57) How could they fear being overpowered when they follow divine guidance. Is it not God who established the Sacred Mosque for them by the efforts of their first father, the Prophet Abraham (peace be upon him)? Is it logical that the One who gave them security when they disobeyed Him would then leave them to be torn apart when they do what pleases Him? “But most of them have no knowledge.” (Verse 57) They do not know where security lies and where fear comes from. They do not know that everything is determined by God Almighty.

If they really want to be spared aggression and loss of their lands, then they should avoid the causes of ruin: “How many a community that exulted in its life [of ease and plenty] have We destroyed. The dwellings they left behind were but scarcely inhabited. It is We who are the only heirs.” (Verse 58) To be ungrateful and show no thanks for God’s blessings is the reason that causes people’s ruin. The Quraysh had been given this sanctuary where they lived. They should beware of remaining ungrateful. If they continue so doing, they will leave themselves open to God’s punishment. They, thus, run the risk of being destroyed like the dwellers of those cities which they knew, the dwellings of destroyed communities which remain uninhabited: “The dwellings they left behind were but scarcely inhabited.” (Verse 58) Their houses are still standing, telling of what happened to the people who took God’s blessings for granted, never giving due thanks for them. They perished, leaving no offspring to inherit them. Thus, “it is We who are the only heirs.” (Verse 58)

Yet God did not destroy those ungrateful communities without first sending a messenger to recite to them His revelations. This is the law to which He has committed Himself as an act of mercy: “Your Lord would never destroy a community without first sending them a messenger who would recite to them Our revelations. Never would We destroy a community unless its people are intent on wrongdoing.” (Verse 59) The purpose behind sending a messenger into the main population centre is that it becomes a focal point from which the divine message is delivered to neighbouring areas and then further a field. Thus, no one will have the excuse of not knowing the divine message. The Prophet was sent to Makkah, the main centre in Arabia, warning its people of the fate that befell earlier communities which denied their messengers after receiving God’s warnings. “Never would We destroy a community unless its people are intent on wrongdoing.” Such people continue to deny God’s revelations and messages, even though they know them to be true.

Yet all the enjoyments, pleasures, possessions and wealth that is available in this life, as well as the land where God has granted them power, the produce He has given them and all that mankind has ever enjoyed throughout life on earth is all but scanty when measured against what God has in store: “Whatever you are given is but for the enjoyment of life in this world and for its embellishment, but that which is with God is much better and more enduring. Will you not use your reason?” (Verse 60)

This is the ultimate valuation. It applies not only to what they fear to lose of possessions, land or security, or to what God grants them of power, riches and enjoyment, or to what He gives to different people to enjoy. It is the ultimate valuation of all that this life brings, even when it is in its perfect state and made to last without interruption or consequences. It is all part of “the enjoyment of life in this world and for its embellishment.” It counts for little when compared with that which God has. For that is by nature “much better and more enduring.” Hence the question is asked: “Will you not use your reason?” Comparing the two necessitates sound reasoning that knows the nature of both types. Hence the verse ends with this question. It alerts its addressees to the need to use their reason.

The round thus concludes with setting the two lives side by side, giving everyone the ability to choose: “Is the one to whom We have given a goodly promise which he shall certainly see fulfilled comparable to one whom We have given much of the enjoyment of this world but who, on Resurrection Day, will be one of those brought before Us?” (Verse 61) On the one side we see those given a good promise by God and they find it on the Day of Judgement to be true. On the other, are those who took all the enjoyment life in this world could give, little and short as it is. They are forcibly brought forth on the Day of Resurrection for their deeds to be accounted for. The way this verse is phrased suggests that they are forced to come forward, afraid, dreading the outcome of the reckoning.

This is indeed the final word in reply to their earlier excuses expressing their fear that they will lose their land if they follow divine guidance.

Even if this were to come about, it would still be better than being forcibly brought before God for reckoning and reward. For, following divine guidance brings security and power on earth and rich reward in the hereafter. It is only those who are totally oblivious of the true nature of power in the universe, who are unaware of where security lies and what causes fear that abandon divine guidance. They are the losers who make a poor choice. They cannot avoid their inevitable ruin.

The sūrah now takes us on another round in which it portrays certain images of the Day of Judgement. It shows us the inevitable end to which associating partners with God leads:

On that day, He will call to them and ask: ‘Where are those whom you alleged to be My partners?’ Those against whom the word [of judgement] has come to pass will say:

“Our Lord! Those whom we have led astray, we only led them astray as we ourselves had gone astray. We now disown them before You. It was not us that they worshipped.’ They will be told: ‘Call on those you alleged to be [God’s] partners,’ and they will call to them, but the latter will not respond to them. They will then see the suffering [that awaits them]. If only they had been open to guidance! On that day, He will call to them and ask: ‘What answer did you give to My messengers?’ But to them all information will be blotted out and they will not even ask any questions. However, anyone who repents, believes and does righteous deeds may well be among those who are successful. (Verses 62-67)

The first question is one of rebuke: “Where are those whom you alleged to be My partners?” (Verse 62) God certainly knows that such alleged partners are not to be found on that day, and that those who made the claims about their alleged status know nothing about them, they cannot even reach them. The question is asked so as to disgrace them. Therefore, those who are asked will give no answer, because no answer is needed or expected. They only try to exonerate themselves for having led others astray, preventing them from following divine guidance, as the elders of the Quraysh used to do with their subordinates. They will say: “Our Lord! Those whom we have led astray, we only led them astray as we ourselves had gone astray. We now disown them before You. It was not us that they worshipped.” (Verse 63)

We did not force them into error, nor had we any power over their hearts. They went astray knowingly and by choice, just like we did. “We now disown them before you,” having had nothing to do with the crime of leading them astray. “It is not us that they worshipped.” They worshipped idols, statues and other creatures. As for us, we did not present ourselves to them as deities, nor did they address their worship rituals to us.

This attempt at diverting the questions will not, however, benefit them. They are forced back to the central point, which is the farce of associating partners with God:

“They will be told: Call on those you alleged to be [God’s] partners.” (Verse 64) If those alleged partners can do any good, now is the time to call on them. Hence, they are urged to appeal to them to come to their help. In their misery, they know all too well that calling on them is futile. But they have no choice but to do as they are told: “They will call to them, but the latter will not respond to them.” (Verse 64) Nothing else was expected and so the unbelievers are humiliated: “They will then see the suffering [that awaits them].” (Verse 64) They see it in this dialogue, just as they see it before them.

Their inevitable end is one of great suffering.

When the image we see is at its climax, they are shown the guidance they continued to reject. This is the dear wish of anyone in that position on that great day.

Guidance is available to them in this life if they will only take it up: “If only they had been open to guidance!” (Verse 64)

They are immediately returned to that dreaded scene: “On that day, He will call to them and ask: What answer did you give to My messengers?” (Verse 65) God certainly knows how they answered His messengers, but the question is put to them as a form of rebuke. In their state of total loss, they have no answer to give: “But to them all information will be blotted out and they will not even ask any questions.” (Verse 66) For “blotted out” the Arabic text uses the word `amiyat, which denotes blindness. Indeed, it imparts an air of non-seeing to the whole scene. It is as if all information has been blinded and cannot reach them, leaving them with nothing. They can neither ask nor answer any questions. They remain silent, totally lost.

“However, anyone who repents, believes and does righteous deeds may well be among those who are successful.” (Verse 67) This is the opposite image. At the moment the unbelievers are at the height of their distress, the sūrah depicts the person who repents of his sins, believes in God and does righteous deeds. This is the person who hopes to be successful. The choice is open to all and the time is there to make such a choice.

The sūrah makes it clear that everything is subject to God’s will and His choice. It is He who creates and knows everything. To Him all matters of this life and the life to come are referred. All praise belongs to Him and His is the judgement on anything in this life. For to Him is the eventual return. They cannot choose for themselves or for anyone else. It is God who creates and chooses what He pleases:

Your Lord creates and chooses whatever He pleases. Never can they have such choice.

Limitless is God in His glory and exalted is He above all those they associate with Him as partners. And your Lord knows all that their hearts conceal and all that they bring out into the open. He is God, other than whom there is no deity. To Him all praise is due at the first and at the last; with Him rests all judgement, and to Him you shall all return. (Verses 68-70)

These verses are stated by way of comment on those that precede them. Verses wherein the unbelievers state their fear about losing their land should they accept the guidance the Prophet presents, and concluding with their position on the Day of Judgement when they face the reckoning and have to answer for their idolatry and erring ways. These comments clearly state that they do not have a choice between security and fear. They also re-emphasize God’s oneness and that all matters are returned to Him.

“Your Lord creates and chooses whatever He pleases.” (Verse 68) This is a fact people often forget or overlook. Indeed, God creates what He is pleased to create. No one can suggest anything to Him, whether increase or decrease in His creation. No one can introduce any amendment or modification on what He creates. He is the One who chooses whatever and whomever He pleases for the fulfilment of the functions, actions and duties He determines. No one can suggest to Him any candidate, or course of action to follow. None can propose to Him any statement or move. “Never can they have such choice,” whether in what relates to themselves or to anyone else.

Everything large or small belongs to God alone.

If only this fact was established in people’s minds and hearts, they would never feel frustrated. They would neither be elated with anything they receive nor be distressed by anything they miss out on. The choice is not theirs to make; it is God who chooses.

However, this does not mean that they should stop thinking or acting as they wish. It simply means that they should accept what happens after they have done their best to consider, reflect, plan and act. They should accept it willingly. All they have to do is their utmost, leaving the results to God.

The unbelievers used to allege that God had partners when God alone is the Creator who chooses everything. He has no partner who has any share in His creation or in what He chooses: “Limitless is God in His glory and exalted is He above all those they associate with Him as partners.” (Verse 68)

“And your Lord knows all that their hearts conceal and all that they bring out into the open.” (Verse 69) He requites them according to what He knows of their situation, choosing for them what they deserve, be it truth or error.

“He is God, other than whom there is no deity.” (Verse 70) No partner does He have either in His creation or His choice. “To Him all praise is due at the first and at the last.” (Verse 70) Praise is due to Him for His choices, blessings, wisdom, planning, justice, grace and mercy. He alone deserves all praise. “With Him rests all judgement.” (Verse 70) His judgement is passed on all His servants, with none able to change any part of what He judges. “And to Him you shall all return.” (Verse 70) He then makes His final judgement on all.

Thus the sūrah gives us a feeling that God’s overpowering will is supreme throughout the universe. He is fully aware of everyone’s situation, whether hidden or open. Nothing is hidden from Him. To Him all shall return. How can they, then, associate partners with Him when they are under His control?

The sūrah then takes the unbelievers on yet another round presenting them with scenes of the universe. In these, they are shown to remain oblivious to what God chooses for them and their life. It alerts them to two great universal signs, the night and the day, and the secrets they involve of what God chooses for His servants:

Say: “Have you considered if God were to make the night perpetual over you, without break, till the Day of Resurrection, is there any deity other than God that could bring you light? Will you not, then, listen?’ Say: ‘Have you considered if God were to make the day perpetual over you, without break, till the Day of Resurrection, is there any deity other than God that could bring you a night in which to rest? Will you not, then, see?’ It is out of His grace that He has made for you the night and the day, so that you might have rest and seek to obtain some of His bounty, and that you may have cause to be grateful. (Verses 71-73)

Because of their long familiarity with the succession of night and day, which are sometimes called in Arabic, “the two new ones’, people forget their ever-renewing status. Rarely do they admire the sunrise or sunset, and only rarely do they reflect thoughtfully on the spreading of the day or the darkening that ushers in the night.

They do not reflect on the act of grace that brings their succession with all that it involves of mercy and life renewal. The Qur’ān alerts them from the long familiarity that blunts their senses and invites them to reflect on these great universal scenes. It presents them with the possibility of either the night or the day lasting forever, and the terrible consequences of either eventuality. It is a fact that people seldom appreciate things until they lose them or fear that possibility.

“Say: Have you considered if God were to make the night perpetual over you, without break, till the Day of Resurrection, is there any deity other than God that could bring you light? Will you not, then, listen?” (Verse 71) People miss the light of day when the winter nights become a little longer, and cannot wait for the bright sun when it disappears for a few hours behind clouds. What will they do then if they lose its light completely, with the night stretching perpetually over their world? This question supposes that they will remain alive in such an eventuality, when all life is in peril unless daylight is forthcoming.

“Say: Have you considered if God were to make the day perpetual over you, without break, till the Day of Resurrection, is there any deity other than God that could bring you a night in which to rest? Will you not, then, see?” 12 (Verse 72) People look for the shade when the hours of day stretch and become very hot, and they look forward to the coming of the night when the days stretch longer in the summer. They enjoy their repose and rest in the night. All creatures need the night when they can renew the energy they spend during the day. What would happen to them then, should they remain alive, if the day were endlessly perpetuated until the Day of Judgement? Indeed, all life could perish in a day that never ends.

Everything in this universe is determined according to a careful measure, and every little detail is planned. “It is out of His grace that He has made for you the night and the day, so that you might have rest and seek to obtain some of His bounty, and that you may have cause to be grateful.” (Verse 73)

The night is for rest and repose, and the day for work and activity. It is all part of God’s grace. Indeed everything people have is by the grace of God, so that “you may have cause to be grateful,” for the blessings and kindness He has granted you. One of these blessings is the succession of night and day. So also are all laws of nature which God has chosen to set in operation, reflecting His knowledge and wisdom.

Then follows a quick image of the Day of Judgement presented in a rhetorical question about those beings the unbelievers alleged to be partners with God. The sūrah, thus, confronts them with their false claims, showing them to be absolutely without substance:

On that day, He will call to them and ask: ‘Where are those whom you alleged to be My partners?’ We shall draw from each community a witness, and We shall then say [to the unbelievers]: ‘Produce your evidence!’ They will then come to realize that all truth belongs to God alone, and all the falsehood they invented will forsake them.

(Verses 74-75)

This image of the day when they are called and the question about God’s alleged partners was drawn earlier. It is now repeated to confirm it once more in connection with the scene that draws a witness from each community. This witness is the prophet sent to each community, and he will state what reception he and his message were given. The Arabic word naza`nā, which is rendered as ‘We shall draw’ signifies a particularly strong movement. Yet the meaning intended here is that he is called out from among them, standing where he could see and be seen by them all. As they face this witness, they are required to produce their evidence for what they believed in.

They have no evidence and cannot on that day persist in their denials. “They will then come to realize that all truth belongs to God alone.” (Verse 75) Indeed, all truth in its complete purity belongs to God alone. “And all the falsehood they invented will forsake them.” (Verse 75) Whatever falsehood they invented is useless. It cannot find them, nor can they find it at the time when they need it most.

Thus the comments on the story of Moses and Pharaoh are concluded. These comments took us on a long trip looking at hearts, souls, worlds, events and great scenes, moving repeatedly between the life of this world and the world beyond. It went far and wide in the universe, and deep into the soul, and far back in history, looking at the laws that govern life and the universe. Yet it always remained in full harmony with the central theme of the sūrah, and with the two main stories it relates:

the one about Moses and Pharaoh and the other about Qārūn, or Korah. We have already looked at the first story and we will now look at the second.