In the Shade of the Qur'an by Sayyid Qutb

This last part of the sūrah builds on the main themes already discussed, particularly the historical accounts given in the second part which explain the true nature of the relation between God and His servants to refute the superstitions circulated among the Arabs. In one such superstition the Arabs claimed that the angels were God’s daughters, and in another they alleged that a marriage relation existed between God and the jinn. The sūrah now puts before them what they said before God’s message was delivered to them. This was when they expressed dear hopes that God would send them a messenger and when they emphasized that they would follow the guidance such a messenger provided. Yet when God sent them the Messenger they asked for they resorted to disbelief. The sūrah concludes by stating God’s promise to His messengers that they will end victorious, disassociating God from all the unbelievers’ claims, and praising God, the Lord of all the worlds.

Now ask the unbelievers if it be true that your Lord has daughters, while they would have sons? Or is it that We have created the angels female in their presence? Out of their falsehood they say: ‘God has begotten children.’ They are lying indeed. Would He then choose daughters in preference to sons? What is the matter with you? How do you make your judgement? Do you not reflect? Or do you, perhaps, have a clear authority? Bring your scriptures, if you are speaking the truth! (Verses 149-157)

The sūrah uses every means to refute the unbelievers’ claims; it shows their false superstition for what it is, draws its argument on the basis of their own logic and how it works in their own environment. They used to prefer boys to girls, considering the birth of a girl something of a tragedy. Yet they allege at the same time that the angels were female and that they were God’s daughters. Therefore, the sūrah takes up the argument, using their own standards to show how stupid their claims were: “Now ask the unbelievers if it be true that your Lord has daughters, while they would have sons?” If females are of a lesser rank, how could they assign daughters to their Lord and keep sons for themselves? Or was it that He chose for Himself daughters and gave them sons? Neither possibility stands to reason. The Prophet is instructed to question them about this worthless claim. He is also to ask them about the source of the superstition and how it came about. In other words, where did they get the idea that the angels were females? Did they witness their creation in order to know their sex? “Or is it that We have created the angels female in their presence?” (Verse 150)

The sūrah gives the exact wording of their fabricated lies about God: “Out of their falsehood they say: ‘God has begotten children.’ They are lying indeed.” (Verses 151-152)

They are liars even according to their own tradition which prefers sons to daughters.

How could it be, then, that God would choose daughters for Himself? “Would He then choose daughters in preference to sons?” (Verse 153) It wonders at their judgement which ignores their own logic: “What is the matter with you? How do you make your judgement? Do you not reflect?” (Verses 154-155) Where do you get the evidence on which you base your judgement? “Or do you, perhaps, have a clear authority? Bring your scriptures, if you are speaking the truth!” (Verses 156-157)

The sūrah moves on to refute the other superstition which alleged that some relationship existed between God and the jinn: “They claim that He has kinship with the jinn; yet the jinn themselves know that they will be brought [before God] for judgement.” (Verse 158) The allegation being that the angels were God’s daughters born to Him by the jinn! The unbelievers claimed that this is how the relation started. The jinn, however, know for certain that they are created by God, like all other creation, and they also know that they will be brought before Him for judgement. Had they been related to Him, they would be due different treatment.

God places Himself far above this worthless fabrication: “Limitless is God in His glory, above all what people attribute to Him.” (Verse 159) He also makes clear that the believers among the jinn would not be driven to suffer their punishment. “Not so God’s true servants.” (Verse 160)

The sūrah then quotes an address made to the idolaters, their alleged deities and their deviant beliefs. Apparently, the address is made by the angels:

Neither you nor what you worship can lure away from God any except one who is destined for hell. Every single one of us has his appointed place: we are ranged in ranks, and we too extol His limitless glory. (Verses 161-166)

What this address means is that neither the unbelievers, nor the deities they worship could turn anyone away from God’s path except one who is considered to belong to the people of hell and destined for it. They cannot lead astray a believer who is God’s obedient servant. Hell has its own people who are of a known type.

These respond to temptations and listen to those who try to lead them astray.

The angels also refute this superstition, making it clear that each one of them has his own position which he does not exceed. They are a type of God’s creation who worship Him alone. They are assigned certain tasks and they fulfil them, ranging themselves in rows for prayer and extolling God’s glory.

The sūrah then speaks about the idolaters who circulate such superstitions, mentioning the promises they made when they envied the people of earlier revelations for receiving such messages. They used to say that had they had some sort of traditional beliefs inherited from Abraham or later prophets, they would have had a degree of faith that would have enhanced their position with God: “They have long been saying: If only we had before us a tradition from those of old, we would certainly he true servants of God.” (Verses 167-169) Yet when they received the best revelations ever bestowed from on high, they turned away and forgot their promises: “Yet they reject it. In time, they will come to know.” (Verse 170) The verse carries an implicit threat, which is suitable for those who persist in disbelief, going back on expressed wishes and promises: “They will come to know.” At this point the sūrah states God’s promise to His messengers of His assured help.

In this way victory is assured them: “Our word has already been given to Our servants the messengers: it is they who will be helped, and it is Our forces who will surely be victorious.” (Verses 171-173)

The promise is a true promise, and God’s word is fulfilled. The roots of true faith have been firmly established on earth and its structure is raised despite the unbelievers’ rejection, the persecution to which believers are subjected as well as many other obstacles and barriers. The beliefs of idolaters and unbelievers have disappeared, their power has dwindled while the faith preached by God’s messengers appeals to people’s minds and hearts. In fact, its appeal remains strong in spite of all the opposing factors. All the attempts to suppress divine faith in favour of any other philosophy or ideology have failed, even in those areas where these started. God’s promise to His messengers has come true. This is a universal phenomenon that has remained true throughout the world and in all generations.

It is also true for every movement that aims to revive the divine message, provided that its advocates are sincere and dedicated. It will be triumphant no matter what obstacles are put in its way. Falsehood may mobilize all its powers of persecution, torture, open warfare as well as propaganda that relies on fabricated lies, but all to no avail. The removal of such calumny may entail fighting a few battles, perhaps with different results, but eventually God’s promise to His messengers will be fulfilled. This is a promise of ultimate victory that will see them established on earth and having power. This promise will be fulfilled even though all the powers on earth are ranged to stop it.

This promise is one of God’s universal laws which operates just like the stars and planets follow their cycles, the night and day alternate, and like a dead land coming to life when rain falls on it. However, this law follows God’s will and works according to His planning. It may appear slow in relation to people’s limited life spans, but it will never fail. In fact it may be fulfilled in a way that people do not appreciate, because they always look for the form of victory they know. Indeed, they may not readily appreciate that victory comes in a new form and they may need time to appreciate this.

People may want to see a particular form of victory for the advocates of the divine faith who follow His messengers, but God wishes to accomplish a different form which is greater and longer lasting. What takes place, then, is what God wants, even if this means that these advocates will have to endure greater troubles, exert more effort and strive for much longer than they expected. Before the Battle of Badr, the Prophet’s Companions hoped to take the Quraysh’s trade caravan, but God wanted that they miss it and instead engage their enemy, with its superior forces, in battle.

What God wanted ensured a much better outcome for them and for Islam. That was the victory God wanted to give His Messenger, a victory for His message with lasting effects.

The advocates of God’s faith may lose a battle, and may even suffer very hard times, but this is because God is preparing them to achieve victory in a greater battle.

He thus brings about circumstances that make their victory yield fruit on a wider scale and for a longer period.

God’s word has gone forth, and His promise has been given by His will. His law will take effect without fail: “Our word has already been given to Our servants the messengers: it is they who will be helped, and it is Our forces who will surely be victorious.” (Verses 171-173)

When this true promise has been declared, God orders His Messenger to turn away from unbelievers, leaving them to God’s word and promise to take effect. He should, however, watch them as the word proves true, for they will see with their own eyes how this comes about:

So, turn away from them for a while, and watch them; in time, they too will come to see. Do they really wish to hasten Our punishment? When it strikes in their midst, terrible will be the morning of those who were already warned. And again, turn away from them for a while, and watch them; in time, they too will come to see. (Verses 174- 179)

The Prophet is told to leave them alone and not care for them. He is further told to wait for the day when he and they will see what God’s promise means for him and them. If they hasten His punishment, they will suffer greatly when it falls upon them.

Should this strike a community, they will have got what is certain to grieve them.

Again, the Prophet is told to abandon them to their fate. This order implies further warning to them, and again the sūrah advises that the outcome will be terrible: “And again, turn away from them for a while, and watch them; in time, they too will come to see.” (Verses 178-179) What will happen is left unspecified, implying great terror.

The sūrah concludes with extolling God’s glory, stating that all might belongs to Him alone. It adds the blessing and greeting of peace to God’s messengers, and declares that all praise is due to God, the Lord of all, who has no partners whatsoever:

Limitless in His glory is your Lord, the Lord of almightiness, above all what people attribute to Him. And peace be upon all His messengers. All praise is due to God, the Lord of all the worlds. (Verses 180-182)

It is indeed a fitting ending that sums up the main issues discussed in the sūrah as a whole.