In the Shade of the Qur'an by Sayyid Qutb

In this second part, the sūrah picks up the lessons of history as it mentions communities going back to the early days of humanity and their attitudes towards divine guidance. We find the story frequently repeating itself. Indeed, the people who persisted in disbelief in Makkah, taking a hostile attitude to the Prophet Muĥammad (peace be upon him), appear to be an offshoot of those earlier communities that went astray. The fates of those earlier communities are mentioned, putting before the Arab unbelievers certain historical events for them to reflect upon as also to reassure the believers that divine care, which never deserted the believers of old, would also not fail them.

The sūrah gives brief accounts of Noah, Abraham, Ishmael and Isaac, Moses and Aaron, Elijah, Lot and Jonah. It dwells more on Abraham’s and Ishmael’s story as it puts before us an example of supreme faith and sacrifice showing us the nature of true surrender to God’s will. This particular episode is not mentioned anywhere else in the Qur’ān. Together, these stories make up the entire passage.

They found their forefathers astray, and rushed to follow in their footsteps. Most of the people of old went astray before them; although We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.

(Verses 69-74)

These people are hardened in following error, but at the same time they are simply following the footsteps of others, without thinking or reflection. They rush to follow their fathers’ lead taking no opportunity to question or examine: “They found their forefathers astray, and rushed to follow in their footsteps.” (Verses 69-70) Both they and their fathers are examples of going astray, which was also the case of the majority of earlier communities: “Most of the people of old went astray before them.” (Verse 71) Yet they did receive warnings, but paid no heed: “although We had sent them warners.” (Verse 72) What did this lead to in the end? What was the outcome of the unbelievers’ attitude, as compared with the outcome of heeding the warnings and accepting the faith? This is shown in the stories that follow. The verses that ensue serve as a mere announcement of what is to come: “Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 73-74)

The first story is Noah’s, but the account here dwells only briefly on the outcome, highlighting the care God took of His true servants:

Noah cried to Us, and We are the best to answer prayer: We saved him and his household from great distress; and caused his offspring to be the survivors. We caused him to be praised by later generations: Peace be upon Noah in all the worlds! Thus do we reward those who do good. He was truly one of Our believing servants. Then We caused the others to drown. (Verses 75-82)

This reference to Noah includes his appeal to God and the full answer to his prayer by the best to give such an answer. It also tells of the fact that he and his household were saved from the great floods that drowned all except those whom God willed to be saved. It speaks of God’s will to make of his offspring communities which build the earth and establish its heritage, while he himself, would he remembered by future generations until the end of time. “We caused him to be praised by later generations.” (Verse 78) It declares to all the worlds God’s greeting to Noah, as he was one who fulfilled well the assignment given him: “Peace be upon Noah in all the worlds! Thus do We reward those who do good.” (Verses 79-80) What reward could anyone wish for when he has received God’s own greetings and is to be remembered for the rest of time? The mark of Noah’s doing well that so ensured his great reward was his unshakeable faith: “He was truly one of Our believing servants.” (Verse 81) This outcome is brought about by faith. The unbelievers among Noah’s people met their own ruin: “Then We caused the others to drown.” (Verse 82) This has set the rule ever since the dawn of history. It is the pattern given in general terms immediately before these stories: “We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 72-74)

The sūrah then depicts two of the main episodes from Abraham’s story. The first shows him advocating faith among his people and destroying their idols, followed by their attempt to kill him and God saving him. This episode is also described in other sūrahs. The second episode however, is only mentioned here. It speaks of Abraham’s dream, his sacrifice and how God released his son. This story is given in detail, speaking of stages and attitudes in a remarkably fine and effective style. It shows the most sublime example of obedience to God, sacrifice and self surrender:

Among those who followed his way was Abraham. He turned to his Lord with a sound heart. He said to his father and his people: What is this that you worship? Do you choose false deities instead of God? What, then, do you think of the Lord of all the worlds? (Verses 83-87)

Thus the story opens, moving from Noah to Abraham and making it clear that they were related in faith and its advocacy. Thus Abraham is said to belong to Noah’s community despite the long time gap between them. Nonetheless they shared the same divine constitution and message.

Abraham’s quality highlighted here is his sound heart, which makes him a man of true faith and clear conscience: “He turned to his Lord with a sound heart.” (Verse 84)

This is an image of complete submission as represented in Abraham’s turning to his Lord. Use of the adjective ‘sound’ gives clear impressions, and at the same time it is easy and clear, giving strong connotations of purity, sincerity and straightforward behaviour.

Because he had a sound heart, Abraham took exception to the practices of his people. This was motivated by his sound sense which recoiled from any idea or behaviour that conflicted with essential human nature: “He said to his father and his people: What is this that you worship? Do you choose false deities instead of God? What, then, do you think of the Lord of all the worlds?” (Verses 85-87) As he saw them worshipping statues and idols, he disapprovingly asked: ‘What is this that you worship?’ This thing that you worship is not worthy of what you do. In fact, there is no trace of truth in such worship: it is sheer falsehood: “Do you choose false deities instead of God?” (Verse 86) What concept do you have of God? Is it so low that human nature looks with abhorrence at its first sight? “What, then, do you think of the Lord of all the worlds?” (Verse 87)

The sūrah does not report their answer or their argument with him. Instead, it moves straight to the second scene, showing what he determined to do to confront this flagrant falsehood:

Then he cast a glance at the stars, and said: ‘Indeed I am sick.’ So his people turned away from him and left. He then approached their deities stealthily and said: ‘Will you not eat [your offerings]? What is the matter with you that you do not speak?’ And then he fell upon them, smiting them with his right hand. (Verses 88-93)

It is said that Abraham’s people were in the midst of a special festive occasion, which might have been their new year’s day, when they went out to spend the day in gardens and parks. They started, however, by placing fruit in front of their deities for blessing. When they returned, having had their fun, they took their blessed food.

Abraham, who had despaired of ever receiving a reasonable response from them, realized that they had gone too far astray, and had made up his mind with regard to his next move. Indeed, he waited until the day when they were sure to be away from their temples. He was so fed up with their error that it pained his heart. Therefore, when he was invited to join them, he looked at the sky and said: ‘I am sick, I cannot join in your festivity. If I come with you, I may spoil your occasion.’ He was simply expressing his distress at their practices, so that they would leave him alone. What he said was true; it was no lie. Distress can leave real feelings of illness. Since the people were busy preparing for their celebration, they did not stop to examine his claims. Rather. they left him alone and went away. This was the chance Abraham had waited for.

He went straight to their false deities and saw splendid varieties of food and fruit placed in front of them. He said sarcastically: “Will you not eat?” (Verse 91) Needless to say, the statues and idols made no reply. He continued with his sarcasm, while also expressing irritation: “What is the matter with you that you do not speak?” (Verse 92)

This is a common psychological situation: a man addressing his words to something he knows will not hear or answer him. It was, however, merely an expression of what Abraham felt towards his people as they engaged in absurd falsehood. Once more, the idols gave him no answer. At this point he moved swiftly to pour out all his frustration in action, not just in mere words: “And then he fell upon them, smiting them with his right hand.” (Verse 93) Thus he cleared his illness and distress by solid action.

With this scene over, the sūrah paints a new one. The people return from their festivities and see their deities destroyed. Here we do not have the details given in Sūrah 21, The Prophets, about their asking as to what had happened and determining who was the perpetrator. Instead, the sūrah moves straight to their confrontation with Abraham.

“His people came to him hurriedly.” (Verse 94) The news circulated quickly among them, and they unflinchingly sought to confront him. They were angry, agitated and numerous, while he was alone. Yet he had his faith: he knew its simple details, recognizing its soundness within himself and seeing its evidence in the universe around him. This made him stronger than this agitated, angry multitude with its confused beliefs and stupid concepts. Therefore, he put his argument straight, caring little for their number and anger: “He said: Do you worship something that you yourselves have carved, while it is God who has created you and all your handiwork?” (Verses 95-96)

It is the logic of a simple and sound nature putting the case starkly and clearly to others: how come you worship what you carve with your own hands, when worship should be addressed to the Maker, not to what is made: “It is God who has created you and all your handiwork.” (Verse 96) He is the Maker of all, and He is the One to be worshipped.

Although Abraham’s argument was clear and logical, in their blind anger, the people did not listen. When did falsehood ever listen to simple truth? Therefore, their leaders retaliated by exercising a crude tyranny: “They said: Build him a pyre and throw him into the blazing fire.” (Verse 97) This is the only logic tyranny knows. It cares little for argument and proof. Tyrants know that they cannot face the word of truth, with its overpowering appeal.

The sūrah gives no details of what happened after they issued their orders. It simply shows the outcome with the fulfilment of God’s promise to His true servants and His warnings to the unbelievers: “They schemed to harm him, but We caused them to be humiliated.” (Verse 98) What chance has such scheming when God wants it to be foiled? What can frail and powerless tyrants who cling to power do when God takes care of His true servants?

The sūrah moves on to the second episode it relates of Abraham’s history. After he was saved from the fire, he closed that chapter of his life to begin a new phase: “And Abraham said I will go to my Lord: He is sure to guide me.” (Verse 99) His words indicate that he was migrating, this in both a mental and physical sense. He was abandoning everything: his father, family, home, people and land, leaving them all behind and going to his Lord, free of all concerns. He thus surrendered himself to his Lord, assured that He would give him guidance and care, setting him on the right path. It is a migration from one state to another, abandoning all ties and bonds in favour of one bond that remains pure and strong. His words express complete faith and unqualified surrender.

Until that moment, Abraham was without children. He had left behind his relations, friends and all that was familiar to him. Needless to say, his relations with those who threw him in the fire suffered a final breakdown. Therefore, he went to his Lord, praying to Him to grant him believing offspring: “Lord! Grant me a righteous son.” (Verse 100) And God answered his true servant’s prayer: “We gave him the happy news that he will have a forbearing son.” (Verse 101) The son was most probably Ishmael, as clearly inferred from his life story and from the sūrah itself. Indeed, we can see the mark of his forbearance in his youth. We can also imagine the delight experienced by Abraham in his new abode, where he was a stranger, at the birth of this son described by God as a ‘forbearing son.’ It is time for us now to look at the glorious attitude that Abraham’s life story represents, drawing from it an inspiring lesson as presented by God Almighty to the Muslim community.

When the boy was old enough to work with his father, Abraham said: My son! I have seen in a dream that I must sacrifice you. Tell me, then, what you think.’ [ashmael ] said My father.! Do as you are bidden, and, God willing, you will find me to be patient in adversity.’ (Verse 102)

What effect will faith not produce? We see here Abraham in his old age, cut off in a foreign land, having deserted his homeland and his people, being given a child.

The child turns out to be a model son, with his forbearance confirmed by God Himself. Hardly had Abraham enjoyed his son’s company and seen his youth blooming so as to become his companion and assistant, when he sees in his dream that he should slaughter him. He understands that it is a sign from God requiring sacrifice. What is his attitude now? He does not hesitate for a moment. The thought of disobedience does not even occur to him. He thinks only of submission. It is true that the dream was only a signal, not a clear and direct order issued through revelation. It was a signal by his Lord though, and that was enough for Abraham to comply, not to delay, and not even to ask why.

Moreover, his compliance did not betray any feeling of distress, horror or panic; it was marked by calm acceptance and reassurance, reflected in his words as he put this most grave matter to his son: “My son! I have seen in a dream that I must sacrifice you. Tell me, then, what you think.” (Verse 102) These are the words of a man in full control of himself and his feelings, knowing that he is only doing his duty and trusting that it behoves him to comply. We do not see any element of panic driving a person to do even what he feels to be repugnant, in order to get it done and finished with.

That it was hard for Abraham is beyond doubt. He was not required to send his only son to war, nor to put him to a task that would end in his death. Nothing of the sort. Instead he was required to undertake the task himself, by his own hand. And what task was that? It was to slaughter his own son by way of sacrifice. This was the order he received calmly, the one that he put to his son and asked him to consider carefully. He did not take his son by surprise and do what was bidden. Rather, he puts the question to him as if it were both normal and familiar. To Abraham, the question was one of obedience. Since his Lord wanted something, so be it, without hesitation. His son should also know and accept it willingly, with submission so that he too would earn the reward of obeying God and experience the pleasure of submission to Him. He himself had known that pleasure and now wants his son to feel it as the pure goodness that surpasses all else that life can offer.

What does the son say as his father proposes to slaughter him in fulfilment of what he saw in a dream? The son also rises to the sublime standard his father had earlier attained: “He said: My father! Do as you are bidden, and, God willing, you will find me to be patient in adversity.” (Verse 102) This is not a response of mere obedience and resignation. It is a response marked with acceptance and certainty. His reply begins with, ‘My father!’ The prospect of his death does not cause him to panic or to forget his manners and love of his father. “Do as you are bidden.” He also feels the same as his father, taking the dream as a signal, which means an order. This is sufficient to make him willing to carry it out without hesitation.

Furthermore, we see in Ishmael’s response proper manners with his Lord, and recognition of the limits of his ability in the face of hardship. Therefore, he seeks his Lord’s help to overcome his weakness. He attributes to God the grace of helping him to obey and make the sacrifice: “God willing, you will find me to be patient in adversity.” (Verse 102) He does not press the matter as a heroic act on his part. Nor does he describe it as facing the danger and caring little for the consequences. He does not give himself any credit in the matter; he simply attributes it all to God who has helped him in carrying out His orders with patience in adversity. This is an example of perfect humility before God, trust in Him, combined with complete obedience and submission to His will.

The scene moves further to show us the order being carried out: “When the two of them had surrendered themselves to the will of God, and Abraham laid him prostrate on his forehead.” (Verse 103) Once more, obedience, faith and acceptance of God’s will rise to a far nobler standard than anything known to humanity. The father puts his son prostrate before him and the son submits and shows no resistance. All this takes place in reality. Such is self surrender, which is the essence of Islam: complete trust, obedience, certainty, acceptance, submission and action. Both father and son experience nothing other than pure faith.

The point here is not one of bravery, courage, enthusiasm or heroic action which a warrior might feel in battle. A committed fighter may undertake a task knowing that his chance of survival is negligible. However, this is totally different from what Abraham and Ishmael were doing: for them, there is no boiling situation, no rush of enthusiasm prompting hasty action before weakness or hesitation can creep in.

Theirs is a rational self surrender, with full knowledge of what they want, and complete reassurance about what will take place. More than that, they coolly appreciate the pleasure of obeying God’s orders.

At this stage, Abraham and Ishmael have done all that is required of them. They have submitted themselves and carried out the order. All that remained was the actual shedding of Ishmael’s blood and his death, which, in God’s scales, counted for little, compared with the energy, feelings and determination both father and son put into what was bidden of them. By this time, the test had reached its climax, its results were known and its objectives fulfilled. What remained was physical pain and a dead body, but God does not want His servants to endure suffering. He does not require them to torment or kill themselves. Once they have submitted themselves and shown their true willingness to do what He bids, then they have fulfilled what is required and passed the test successfully.

God witnessed the sincerity shown by both Abraham and Ishmael, and He considered them to have fulfilled all that was required of them:

We called to him: Abraham! You have already fulfilled the dream.’ Thus do We reward those who do good. All this was indeed a momentous trial. We ransomed [Ishmael] with a noble sacrifice. (Verses 104-107)

You have indeed fulfilled all you needed to fulfil. God wants nothing from His servants other than that they submit themselves to Him totally, so that they have nothing which they consider too dear or too precious to give up, not even an only son, or their own lives. You, Abraham, have done this, offering everything dear, with certainty and acceptance. What was left was flesh and blood, which could be substituted by any type of flesh and blood. Thus, God ransomed this young man who had submitted himself to His will by a great and noble sacrifice. It is reported that the sacrifice was a ram which Abraham found ready by God’s will and that he sacrificed this ram in place of Ishmael.

Abraham was then told: “Thus do We reward those who do good.” (Verse 105) We reward them by choosing them for such a test, directing their minds and hearts to rise to the necessary level, helping them in such fulfilment and then giving them the reward they deserve.

It is to commemorate this great event which serves as a symbol of true faith and submission to God that Muslims celebrate the `Īd of Sacrifice, or al-Adĥā. This event serves as a reference point for the Muslim community to know their first father, Abraham, whose faith it follows and to whom it traces its ancestry. It thus understands the nature of its faith, based on submission to God’s will with perfect acceptance and reassurance. It will never need to ask God why. It will never hesitate to do His bidding, once it realizes what He wants of it. It gives its all, withholding nothing, and choosing no particular way or form of offering. It simply does what He bids it to do. The Muslim community also knows that God does not wish to overburden it with the test, nor put it to hardship. All He needs is that Muslims should be ready to give whatever they are required to give, in full obedience and commitment, without hesitation. Once they prove such complete dedication, He will remove the need for their sacrifice and pain. He will consider that they have fulfilled their duty and reward them for that, replacing their sacrifice and honouring them as He honoured their father, Abraham.

“We caused him to be praised by later generations.” (Verse 108) He is remembered by one generation after another. He is the father of all prophets, and the founding father of the Muslim community which inherits his faith. God has assigned to the Muslim community the task of leading humanity on the basis of Abraham’s faith. In so doing, God has made the Muslim community Abraham’s descendants for the rest of human life.

“Peace be upon Abraham.” (Verse 109) It is a greeting of peace by his Lord, recorded in His hook and engraved in the book of the universe. “Thus do We reward those who do good.” (Verse 110) We reward them after testing them, and We fulfil Our promise to them and honour them. “He was truly one of our believing servants.” (Verse 111) Such is the reward of faith, and such is its nature as revealed by the momentous test.

God’s grace is bestowed once more on Abraham, as He gave him Isaac in his old age. He further blesses him and his son, making Isaac a prophet: “We gave Abraham the happy news of Isaac, a prophet and a righteous man; and We blessed him and Isaac.” (Verses 112-113) Their offspring goes on through generations, but its main criterion is not the relation of blood, but the relation of faith and a code of living: whoever follows in their footsteps does-good, and whoever deviates wrongs himself and cannot benefit from this blood relation: “Among their offspring there were those who do good and others who would glaringly sin against their souls.” (Verse 113)

The descendants of Abraham and Isaac included Moses and Aaron:

We also bestowed Our favour on Moses and Aaron; We saved them and their people from great distress; We gave them support, so that it was they who achieved victory.

We gave them the Scripture which made things clear; We guided them to the right path; We caused them to be praised by later generations: Peace be upon Moses and Aaron! Thus do We reward those who do good. Both were among Our believing servants. (Verses 114-122)

Here we only have a glimpse of the story of Moses and Aaron, highlighting God’s favours bestowed on them first in being chosen to deliver His message, then in saving them and their people from great distress, which is recounted in detail in other sūrahs. God’s favours on them also included their victory over their enemies, Pharaoh and his people, as also giving them the Scriptures and guiding them to the right path. It should be clear that God guides to this right path only those who believe in Him. He further ensured that they would be praised by future generations.

This glimpse concludes with a greeting and blessing of peace from God to Moses and Aaron. Again the type of reward given to those who do good and the great value of faith, for which believers are held in honour, is repeated here.

A similar glimpse of the story of Elijah, a prophet mentioned in the Old Testament, is given here. Elijah was a messenger to people in Syria who worshipped a statue called Baal. The ruins of the city of Baalbek in Lebanon retain traces of such worship:

Elijah too was one of Our messengers. He said to his people: ‘Have you no fear of God? How can you invoke Baal and forsake the best of creators, God, your Lord and the Lord of your forefathers?’ But they accused him of lying. Therefore, they will certainly be brought [for punishment]. Not so God’s true servants. We caused him to be praised by later generations: Peace be upon Elijah! Thus do We reward those who do good. He was truly one of Our believing servants. (Verses 123-132)

Elijah called on his people to believe in God’s oneness, denouncing their practice of worshipping Baal in preference to God, the best of creators. Thus, he followed the same line as Abraham when he denounced his people’s idolatrous worship. The same stance was taken by every messenger when they encountered idol worship.

The wrongdoers’ response was to accuse Elijah of lying and to reject his message.

God confirms here that they too will be brought before Him for punishment, except for those of them who believed in the message of the truth. This snippet ends in the same way as other historical accounts in this sūrah by emphasizing the honour God grants to His messengers: this by giving them the greeting and blessing of peace, outlining the reward of people who do good and the great value of faith. This is the only occasion that an account of Elijah is given in the Qur’ān.

Then we take a brief look at Lot, whose story occurs after Abraham’s story in other sūrahs:

Lot was also one of Our messengers. We saved him and all his household, except for an old woman who stayed behind. Then We utterly destroyed the others. Surely you pass by their ruins at morning-time, as also by night. Will you not, then, use your reason?

(Verses 133-138)

The depiction here is similar to that given of Noah. It refers to the fact that Lot was God’s messenger, and that he was saved with his family, except his wife, while the hardened unbelievers were destroyed. This is followed by a reminder to the Arabs who used to pass by the area where Lot’s people lived without heeding the lesson their ruins told, and without fearing that they would be destroyed in similar fashion.

The last of these glimpses from the history of earlier messengers concerns Jonah:

Jonah too was one of Our messengers. He deserted, going on the laden ship. They cast lots, and he was the one who lost. The whale swallowed him, for he was to blame. Had he not been of those who truly glorified God, he would have remained in the whale’s belly till Resurrection Day. We caused him to be cast out, sick, on a barren shore, and caused a gourd tree to grow over him. Then We sent him to la community of] one hundred thousand or more. They believed, so We let them enjoy life for a while.

(Verses 139-148)

The Qur’ān does not mention where Jonah’s people lived, but it is understood that they were not far from the sea. Reports tell us that Jonah was frustrated by his people’s continued denial of his message and the truth it made clear. He warned them against God’s impending punishment, and then abandoned them in anger. His anger led him to the sea-shore, where he boarded a laden ship. When the ship was in the middle of the sea, it was hit by a raging storm. It was widely believed at that time that such a disaster signalled that among the passengers there must be someone who had incurred God’s anger. For the ship to withstand the storm that person had to be thrown overboard. They, thus, drew lots and Jonah was the one who lost. Although they knew him to be a virtuous and God-fearing man, the drawing of his lot was confirmed. Therefore, they threw him into the sea, or he might have jumped himself.

Nonetheless, he was swallowed by the whale, deserving of blame, because he had abandoned the assignment God had given him, leaving his people in anger before seeking God’s permission. When he felt acute distress inside the whale’s belly, he glorified God and prayed for His forgiveness, stating that he had wronged himself.

He said in his prayer: “There is no deity other than You! Limitless are You in Your glory! I have done wrong indeed!” (21: 87) God answered his prayer, and the whale cast him out.

The sūrah makes it clear that “had he not been of those who truly glorified God, he would have remained in the whale’s belly till Resurrection Day.” (Verses 143-144) When he was cast out, he was both sick and naked. Therefore God “caused a gourd tree to grow over him,” its broad leaves covering him. It also protected him against flies, which are said not to come near this plant. This was part of the favour God bestowed on him. When he had recovered, God returned him to the people whom he had left in anger. In turn, they feared that his warnings would come true, and they believed, praying for God’s forgiveness. God thus accepted them, sparing them the punishment He inflicts on people who deny His message: “They believed, so We let them enjoy life for a while.” (Verse 148) They numbered a hundred thousand or more, and all of them became believers.11

This brief account of Jonah’s story explains the fate of those who believe, so contrasting the fate of the unbelievers in the other stories. Let the Arabs, who received Muĥammad’s message, choose which fate they prefer.