In the Shade of the Qur'an by Sayyid Qutb

By the [angels] ranged in ranks, who rebuke reproachfully and recite God’s word most certainly your God is One, Lord of the heavens and the earth and everything between them, Lord of all the points of sunrise. (Verses 1-5)

The sūrah begins by mentioning three groups of people, identifying what they do.

The first description may mean that they range themselves in rows as they pray, or range their wings, awaiting God’s commands. The second group rebukes whoever deserves rebuke, perhaps at the time when the angels gather their souls when they die, or at the time of resurrection, or when they are driven into hell, or in any position or situation. The third group recite God’s word, which may be the Qur’ān or other scriptures or they may recite glorifications of God. They are mentioned in the form of an oath made by God confirming His oneness: “Your God is One.” (Verse 4)

As we have already stated, the occasion here is the mention of the superstition circulated in ignorant Arabia alleging that the angels were God’s daughters, and as such, they too were deities.

God then mentions to His servants something about Himself that is suited to the truth of His oneness: He is the “Lord of the heavens and the earth and everything between them, Lord of all the points of sunrise.” (Verse 5) The heavens and the earth stand before us, speaking to us about the Creator who controls everything in this universe. No one else claims the ability to create and control the universe, and no one can deny that the One who created the universe is the true Lord who has absolute power. He also created and controls “everything between them,” including the air, clouds, light, as well as tiny little creatures which man comes to know from time to time, but much more remains unknown to man. It is impossible to look with an alert mind at the heavens and the earth and what is between them without being profoundly affected by the greatness, accuracy, variety, beauty, harmony and coherence between all these creatures. Only a dead heart can look at them without genuine interaction.

“Lord of all points of sunrise.” (Verse 5) The translation of this verse is far from adequate, as the verse not only refers to the rising of the sun, but of every star and planet. Each has its time and point of rising. Therefore, the number of such points in all the corners of the universe is beyond imagination. At the same time, the phrase refers to the fact that as the earth turns round the sun, every point of it has its own sunrise, and its point of sunset. Whenever a point of earth is facing the sun, it has its sunrise, and the opposite point on the surface of the earth has its sunset. People did not know this at the time of the revelation of the Qur’ān, but God told them about it.

This precise system that makes such successive sunrises over the earth, and the splendid beauty that so permeates our planet beckons us to reflect on the superb beauty of God’s creation and to believe in His oneness. How could such beauty, accuracy and consistency have been achieved unless the Maker is One?

This is the reason why this particular attribute of God’s is mentioned on this occasion. We will see that there will be another occasion in the sūrah which recalls the mention of the heavens and sunrises, as it refers to planets, flames, devils and their destruction.

We have adorned the skies nearest to the earth with stars, and have made them secure against every rebellious devil. Thus, they cannot eavesdrop on the ones on high, but shall be repelled from all sides, driven away, with lasting suffering in store for them. If any of them stealthily snatches away a fragment, he will be pursued by a piercing flame. (Verses 6-10)

At the outset, the sūrah touches on the part of the superstition that relates to angels. Now it touches on the part that relates to the jinn. In pre-Islamic days, some Arabs alleged that the jinn were related to God. Indeed, some of them worshipped the jinn for this reason, and because they attributed to them knowledge of the world beyond human perception.

“We have adorned the skies nearest to the earth with stars.” (Verse 6) One look at the sky is sufficient to realize that the element of beauty is purposely incorporated into the making of the universe: its very make up is beautiful, well proportioned and harmonious. In fact, beauty is an essential part of its nature. Its design gives equal importance to beautiful appearance and perfect functioning. Therefore, everything in it is made according to an accurate measure, performing its role to perfection and adding to its overall beauty.

The sky and its stars is the most beautiful scene around us. We never tire of it.

Every star and planet sends its flickering light, like a damsel’s eye looking shyly at you. When you look straight at her, she turns her eye away; but when you take your glance away, her eyes brighten. To look at these stars and planets as they change position night after night gives endless pleasure.

Another function of the stars and their satellites is also mentioned in the sūrah, demonstrating how some of them are shooting stars and piercing flames that target the jinn, preventing them from getting close to those on high: We “have made them secure against every rebellious devil. Thus, they cannot eavesdrop on the ones on high, but shall be repelled from all sides, driven away, with lasting suffering in store for them. If any of them stealthily snatches away a fragment, he will be pursued by a piercing flame.” (Verses 7-10) This means that some of the shooting stars we see guard the skies against rebellious devils to prevent them from eavesdropping on those on high. Such devils on the Day of Judgement will be punished further. However, a rebellious devil might stealthily snatch something of what goes on among the angels on high, but as this devil descends, a piercing flame pursues and burns him.

We have no idea how the rebellious devil tries to eavesdrop, how he snatches a fragment, or how he is pursued by the piercing flame. All these are beyond the limits of our human nature and its power of imagination. The only way open to us is to believe what we are told by God and accept it as it is stated. We should remember that our knowledge of the universe is only superficial. What is important to understand here is that those devils who are prevented from eavesdropping on what takes place on high are the ones whom the idolaters alleged to be related to God.

Had anything of the sort been true, the whole story would have been totally different. Such alleged relatives would not have suffered the burning fate that pursues them.

The Prophet is then instructed to question them about whether they considered their own creation to be more difficult or the creation of the heavens, earth and all creation in the universe? If they agree that man’s creation is less difficult, why should they then disbelieve in resurrection, meeting it with derision and considering it impossible, when it is nothing compared to creating the universe?

Now ask those [unbelievers]: Are they more difficult to create, or the other beings We have created? Them have We created out of a sticky clay. Whereas you marvel, they scoff and when they are reminded of the truth, they pay no heed; and when they see a sign, they resort to ridicule; and say: ‘This is nothing but plain sorcery. What! After we have died and become mere dust and bones, shall we be raised back to life? And perhaps our forefathers?’ (Verses 11-17)

The other created beings in this respect include the angels, heavens, the earth and all between them, the jinn, stars, planets and piercing flames. They acknowledge that these are created by God. No answer, however, is expected to the question. This is simply a rhetorical device inviting amazement at their lack of understanding of what is around them. It derides the way they look at things. Leaving the question unanswered, the sūrah shows them the substance from which they were created in the first place: it is soft, sticky clay made of material from this earth, which is itself one of God’s creatures: “Them have We created out of a sticky clay.” (Verse 11) It is abundantly clear then that they are not the more difficult to create. Hence, their making fun of God’s signs and His promise to bring them back to life is nothing less than absurd.

Their attitude makes the Prophet wonder: “Whereas you marvel, they scoff and when they are reminded of the truth, they pay no heed; and when they see a sign, they resort to ridicule.” (Verses 12-14) It is only right that the Prophet should wonder at them. A believer who recognizes God with all his faculties as Muĥammad (peace be upon him) did, and who sees in full clarity the numerous signs in the universe pointing to Him, is bound to wonder and marvel at how people can remain oblivious to them. In short, how can they adopt such an attitude?

As the Prophet looked at them with amazement, they continued ridiculing the Al-Şāffāt (Ranged in Ranks) | WILL Y OU HAVE A LOOK ?

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truth he presented to them, speaking of God’s oneness and their own resurrection.

They preferred to remain blind, with their hearts sealed. Hence they scoffed at God’s revelations and signs, wondered at the Prophet who presented these to them and made that the material for further ridicule. Part of this was how they described the Qur’ān: “This is nothing but plain sorcery. What! After we have died and become mere dust and bones, shall we be raised back to life? And perhaps our forefathers?” (Verses 15-17)

They are oblivious to everything around them that reminds them of God’s power and ability, claiming that He would not return them to life after they and their forefathers had died and perished. Yet such return is nothing to marvel at, if we would only look at the universe around us and see what God has created.

Since they would not reflect quietly and calmly on what they saw, they are strongly jolted such that they see their own agitated state in the life to come: “Say:

Yes, indeed! And you shall be utterly humbled.” (Verse 18) Yes, indeed, you and your forefathers will be resurrected and utterly humiliated, unable to put up any opposition. It is not merely that God emphatically confirms their resurrection, but He shows them how it is done. This is depicted in a long scene describing resurrection in different ways, presenting lively images and successive movements. The whole account employs the narrative style first, then changes to dialogue, and in between they see events and actions and hear comments on these. Thus, the whole scene comes alive.

“There will be just one single cry, and they will all begin to see.” (Verse 19) It is all just a glimpse, taking no more than a single cry, which is described in Arabic as zajrah, to indicate that it is exceedingly strong and coming from a superior source. This single cry is made “and they will all begin to see,” suddenly, without any preparation.

Surprised so violently, they cry out: “Woe betide us! This is the Day of Judgement!” (Verse 20) In the midst of their shock, a voice will unexpectedly make it clear that whatever happens to them is through their own making: “This is indeed the Day of Decision which you used to call a lie” (Verse 21) Here we see how the sūrah changes its style from the narrative to directly address those who used to deny that there would ever be such a day when all mankind would be resurrected and their fate determined.

It takes only one decisive sentence of blame before the orders are issued to those whose task it is to carry them out: “Gather together all those who were bent on wrongdoing, their ilk, and all that they used to worship instead of God, and guide them all to the path of hell, but halt them a while, for they shall be asked.” (Verses 22-24) So the wrongdoers and their like are to be gathered together. Although the order is clear and decisive, it also carries much sarcasm in the expression, ‘guide them all to the path of hell.’ This is certainly a strange type of guidance, worse than going astray. Yet it is the perfect retort to their straying from the path of divine guidance. Since they did not benefit in this present world from guidance to the straight path, guidance will be given to them in the life to come, but this time to the path of hell.

Having been given such guidance, we then see them halted for questioning. Again the address turns to them with blame, even though it is delivered through a simple and innocent question: “How is it that you do not help one another?” (Verse 25) Why do you not support one another when you are all here and in need of any help you can get? You also have here with you the deities you used to worship. Needless to say, none of them ventures an answer.’ What follows this rhetorical questioning is a comment describing their condition: “Indeed, on that day they will be in complete submission.” (Verse 26) Both the worshippers and the worshipped are in a state of complete submission to God.

Once more, the sūrah picks up the narrative style, portraying them as they argue with one another: “They will turn upon one another accusingly. Some [of them] will say:

You used to [whisper to us] approaching us from the right!” (Verses 27-28) This describes the normal condition of whispering, coming from the right. Thus, they blame the whisperers, saying they are responsible for their present ordeal. Those accused will immediately deny responsibility, putting it squarely on their accusers: “The others will reply: No! It was you who would not believe.” (Verse 29) It was not our whisper that took you from faith into disbelief.

You were not following guidance and we led you astray by whispering. Indeed, “We had no power over you.” (Verse 30) We could not impose our views on you, forcing you to follow us against your will: “but you were willing to exceed all limits.” (Verse 30) You would not abide by any limit. “Now our Lord’s word has come true against us, and we are bound to taste [the punishment].” (Verse 31) Both you and us are in the same position, deserving of God’s punishment for not heeding the warnings. You joined us because of your propensity to follow error. We did nothing to you, instead you followed us in our error: “If we led you astray, we ourselves were astray.” (Verse 32)

At this point, another comment is made, but this time it sounds like a sentence announced before all, making its grounds clear and revealing what they did in this world to bring about their condemnation in the next: “On that day, they all will share in the common suffering. Thus shall We deal with all the guilty ones. Whenever they were told, there is no deity other than God,’ they would turn away in arrogance, and would say: Are we to forsake our deities for the sake of a mad poet?” (Verses 33-36) A further comment carries clear censure of those who say such monstrous words: “For certain, he has brought the truth, and confirmed the earlier messengers. You will indeed taste grievous suffering, being requited only for what you used to do. Not so God’s true servants.” (Verses 37-40)

Since God’s true servants are mentioned here, making it clear that they will not suffer, their condition on the Day of Judgement is also shown. Once more this comes in narrative style, describing the happiness and bliss they will enjoy to the full and contrasting it with the suffering the other party endures:

Theirs shall be a predetermined sustenance: fruits; and they will be honoured in gardens of bliss, seated on soft couches, facing one another. A cup will be passed round among them with a drink from a flowing spring: clear, delicious to those who drink it, causing no headiness or intoxication. With them will be mates of modest gaze, most beautiful of eye, as if they were hidden eggs. (Verses 41-49)

This is happiness pure and perfect, combining all that is enjoyable, physically and spiritually. Everyone finds in it whatever they want of happiness. To start with, the people enjoying this happiness are God’s true servants, a description that signifies they are held in high regard. They are also ‘honoured’ among those on high, and this is the highest honour. They have ‘fruit’ and they sit ‘on soft couches facing one another.’ They will be served so that they need not exert any effort for anything. What they drink is also described in detail: “A cup will be passed round among them with a drink from a flowing spring: clear, delicious to those who drink it, causing no headiness or intoxication.” (Verses 45-47) These are the best qualities in any drink, giving the pleasure without negative consequences. Thus they do not fear that it will he used up, and it gives them no unpleasant side effects. They have companions who are described as follows: “With them will be mates of modest gaze, most beautiful of eye.” (Verse 48) Their modesty means that they do not look up to anyone other than their mates, despite being very pretty. They are chaste and gentle, “as if they were hidden eggs,” untouched by anyone.

As the story unfolds we see these true servants of God engaged in pleasant conversation, recalling things from their past lives and looking at what they now enjoy. This image contrasts with the contentious arguments the others have in their place of suffering. One of the believers then relates to his brethren something that he recalls from his first life: “One of them will say: I had a close companion on earth who used to ask me: Do you really believe that after we have died and become mere dust and bones we shall he brought for judgement?” (Verses 51-53) His friend did not believe in the Day of Judgement, and he asked him in amazement whether he truly believed in resurrection after death. As he is speaking about his friend, this believer wishes to know what happened to him. He looks for him and calls on his brothers to look as well: “He adds: ‘Would you like to look down?’ Then he looks and sees him in the midst of the fire,” (Verses 54-55)

When he sees him in his suffering, he turns to him and says: You could have led me astray and ruined me by what you whispered in my ear. It was only through God’s favour that I did not listen to you: “He will then say: By God! You almost brought me to ruin! But for the grace of God I should have also been brought there.” (Verses 56-57) I could have ended up in the same position and been driven with the herd to the same position you now are in.

His awareness of what happened to his friend makes him feel more acutely the great blessing he and his fellow believers are experiencing. Therefore, he wants to assert it and be reassured that it will last: “But then is it truly so, that we are not to die except for our first death, and that we are not to suffer? This is indeed the supreme triumph.” (Verses 58-60)

A short comment is made here, alerting hearts to the need to work hard in order to achieve such a goal. “Everyone should strive to attain this goal.” (Verse 61) The goal is a pure and everlasting happiness that cannot be ended by death or prevented by torture. It is the type of goal that deserves hard effort. Compared to this, other goals people strive for seem worthless.

In order to highlight the great gulf between this everlasting, pure happiness and the other destiny awaiting the unbelievers, the sūrah explains what awaits the latter after they have been held to account:

Is this the better welcome, or the Zaqqūm tree? We have made it a test for the wrongdoers. It is a tree that grows in the very heart of the blazing fire of hell. Its fruit is like devils’ heads. They will indeed eat of it, filling their bellies. Then on top of it, they will be given polluted scalding water to drink. Then again, their ultimate goal is hell. (Verses 62-68)

Rhetorically they are asked whether the pure endless bliss is a better position and place or the Zaqqūm tree. What is this tree, then? The answer is simple: “It is a tree that grows in the very heart of the blazing fire of hell. Its fruit is like devils’ heads.” (Verses 64-65) Needless to say, people do not know how devils’ heads look. Nevertheless, it is a frightening image. It is sufficient only to think of these heads to be scared. How, then, would they countenance the prospect of these very heads becoming the food with which they fill their bellies?

God made this tree a test for the wrongdoers. When they heard its name, they made fun of it, saying: ‘How could a tree grow in hell without being burnt?’ One of them, Abū Jahl, said in sarcasm: “People of the Quraysh! Do you know what the Zaqqūm tree is that Muĥammad holds up to scare you with? It is the dates of Madinah cooked with butter. Should we get it, we will swallow it without hesitation.” The fact is, however, that the Zaqqūm tree was something different from the food they knew: “They will indeed eat of it, filling their bellies.” (Verse 66) When it stings their throats and burns their bellies — as it grows in the fire it is of the same substance — they will look for a cool drink to stop the burning. However, they will only drink contaminated, boiling water: “Then on top of it, they will be given polluted, scalding water to drink.” (Verse 67)

After this meal, they leave the table to return to their permanent abode, which is far from welcoming: “Then again, their ultimate goal is hell.” (Verse 68)