In the Shade of the Qur'an by Sayyid Qutb

We talked previously about the separate letters that begin several surahs. Here we have five of these, followed by the verse saying: “ Thus has God, the Almighty, the Wise, sent revelation to you, Prophet, and to those who preceded you” (Verse 3) Thus, in this way and following this pattern, God sent down His revelations to you and to messengers before you. It is made of words and phrases composed of those letters known to man. People know these words and phrases and grasp their meanings, but they cannot compose anything like it out of the letters they know so well.

At the same time, the unity of revelation is established. This comes from the same source as it is revealed by God, the Almighty, the Wise.

Those who receive it are the messengers He sent across different generations. The message revealed is essentially the same, despite the fact that it was given to different recipients at different times. Thus we see the Divine message as a story beginning far back in ancient times, having numerous intertwined episodes, and following the same principles, like a mature tree graced with a large number of branches and firm, deep roots.

When this fact is well established in believers' hearts, they feel that their faith is well-founded, stable and authoritative. They are, thus, strongly attracted to the source of this revelation, who is *God, the Almighty, the Wise.' They also value the bond between them and the believers who followed such revelations throughout all generations, since the family of believers goes far back in history, and they all turn ultimately to God. How can they abandon the straight path of the Divine message to take other, divergent ways that have unclear beginnings and lead nowhere?

The surah then adds other attributes belonging to God: “His is all that is in the heavens and the earth. He is the Most High, the Supreme One” (Vetse 4) People are often deluded, thinking that they own something of what they have in their hands; it appears to be at their disposal and they use it for their own benefit. Theirs, however, is not true ownership. The true owner is God who creates, brings to life and deals death. He alone can give people whatever He wishes, withhold, take away or replace what He chooses. He is the One who determines the nature of everything and conducts this in accordance with the law He has chosen. Everything, then, complies with this law and behaves according to it. Every single thing in the universe, thus, belongs to God, who is the sole owner, without partners. He is the 'Most High, the Supreme One' His ownership is marked by His supremacy, making everything else appear lowly and inferior.

When this truth is well established in our minds, we know to whom we should turn to request what we wish for good things, provisions and earnings. Since He is the owner of the heavens and the earth, it is He who can decide what to give. Moreover, being 'the Most High, the Supreme', He does not degrade or demean those who stretch out their hands requesting what they want from Him, as they would feel if they made their requests to other creatures. The surah then gives us an aspect of the significance of God’s sole ownership of the universe and His supremacy. We see this in the heavens that are almost rent asunder, overawed as they are by God’s greatness, when they realize that some earth dwellers deviate from the right way. We also see this in the angels’ action as they glorify their Lord and pray to Him to forgive those who live on earth: " The heavens are well- nigh rent asunder from above as the angels extol their Lord's limitless glory and praise, and beg forgiveness for all who are on earth. Surely God is Much-Forgiving, Ever-Merciful." (Verse 5)

The ‘heavens’ are those creatures which we see above us wherever we are on earth and of which we know very little. We now know that these heavens include at least one hundred million galaxies, every one of which includes one hundred million stars like our sun which is larger than our earth by at least a million times. These galaxies, which humans have managed to establish with their telescopes, are scattered in space, with large distances between them, amounting to hundreds of thousands of light years. Yet these very heavens are almost rent asunder from above, fearing God, the Supreme, because some people on earth overlook His supremacy which the rest of the universe feels with a clear sense of awe.

" The angels extol their Lord's limitless glory and praise, and beg forgiveness for all who are on earth." (Verse 5) The angels are creatures whose obedience to God is absolute. Hence, they should be the most reassured of all creatures. Yet they never cease to extol Gods praise because they feel His total supremacy and fear that they may fall short in extolling His glory. By contrast, humans, the earth dwellers, reject and deviate. Hence, the angels fear that Gods anger may, thus, be incurred and they begin to pray to Him to forgive the people of earth for the sins they perpetrate. The verse may also refer to the angels praying for the forgiveness of believers, as stated in Surah 40, the Forgiving One: “ Those who bear the Throne and those around it extol their Lord's limitless glory and praise, and have faith in Him, and pray for the forgiveness of all believers.” (40: 7) We see here how the angels dread that any act of disobedience is committed on earth, even by believers. They pray to God for forgiveness, knowing that He is surely cMuch-Forgiving, Ever-MercifuT (Verse 5)

This opening of the surah ends with a reference to those who take for themselves protectors other than God, when it has become clear that no one else in the universe can give any protection. In this way, He makes it clear to His messenger that he is not responsible for them.

It is God who watches over them and He will deal with them as He likes: “As for those who take for their protectors beings other than Him, God watches them, and you are not responsible for them.” (Verse 6)

Those miserable people who seek protection with beings other than God, are like those who clutch nothing but thin air. They hold nothing in their hands. Little as they and their alleged protectors are, they appear to us weak and insignificant as they are subject to Gods power. The Prophet, and the believers with him, need not think or worry about them. God will make His own decision about them.

This truth must be well established in the hearts of all believers so that they are reassured, and this whether the unbelievers appear to wield power on earth or not. No matter how arrogant and tyrannical the ones wielding power are, they remain insignificant as long as they do not derive their power from God, and as long as God watches over them and encompasses them with His might. The whole universe around them believes in God and they alone are the ones who deviate, just like an odd beat in a beautiful symphony. From another point of view, the believers are reassured as they learn that they are not held in any way responsible for anyone who turns away and deviates. Their only task is to give sincere and sound counsel. It is God who ultimately holds peoples hearts in His hand. With such reassurance, the believers can continue along their way, caring nothing for the unbelievers and their deviation.

So We have revealed to you a discourse in the Arabic tongue in order that you may warn the Mother City and all who dwell around it; that you may forewarn them of the Day of the Gathering, of which there is no doubt, when some shall be in paradise and some in the blazing fire. Had God so willed, He could have made them all one single community, but He admits to His grace whoever He will, whereas the wrongdoers will have no one to protect them and no one to support them. Have they chosen protectors other than Him?

God alone is the Protector of all; He is the One who gives life to the dead; and He has power over all things, (Verses 7-9)

Here we are back with the truth stated at the beginning, with this new aspect of the truth of revelation now closely intertwined. There is a clear link between the separate letters the surah begins with and the fact that the Qur’an is revealed in Arabic. These letters constitute part of the Arabic alphabet, and the Qur’an delivers its message in Arabic, for a particular purpose: “in order that you may warn the Mother City and all who dwell around it.” (Verse 7) The Mother City is Makkah, which is honoured by the presence of God’s Sacred House, the first ever built for worship. God has chosen that this Mother City and its surroundings should be the place where His final message is revealed, expressing the Qur’an in its Arabic tongue, for His particular purpose: “God knows best whom to entrust with His message.” (6: 124)

When we look today, with hindsight, reviewing events and circumstances, studying the line the message has followed to produce its results, we can partly understand God’s wisdom behind the choice of this particular spot on earth, at that particular time, to be the base of the final message addressed to all mankind. Its universal nature was made clear from its early days.

At the advent of this final Divine message, the earth was more or less divided between four empires: the Byzantine Empire, which stretched from Europe over some parts of Asia and Africa; the Persian Empire, which ruled large parts of Asia and some African areas; and also the Indian and Chinese Empires. The latter two were confined to their areas, each having its own faith and limited political relations outside of their territories. This isolation made the first two the real superpowers, which enjoyed far reaching influence over human life and its development. The two Divine religions, Judaism and Christianity, were in one way or another under the influence of these two empires, and were effectively controlled by the then political authorities controlling them. Hence, both religions suffered distortion.

Judaism in particular suffered persecution under the Byzantines at one stage and under the Persians at another. It had practically no power on earth. Several factors contributed to its becoming confined to the Children of Israel, with neither ambition nor desire to attract other communities.

Christianity, on the other hand, was born within the Byzantine Empire which ruled Palestine, Syria and Egypt where Christianity spread secretly. The Byzantine authorities launched a wicked persecution campaign against the Christian faith leading to massacres that claimed the lives of tens of thousands. When this decimation ended with the conversion of a Byzantine emperor to Christianity, he brought with him pagan Byzantine legends and Greek philosophy, which was also pagan in nature. These imparted an alien colour to Christianity, turning it into something totally different from its original Divine revelation.

Moreover, political power in Byzantium continued to wield the real authority, allowing religion only a minor influence. In addition, the different Christian schools were at loggerheads with one another, thereby weakening the Church and threatening to engulf the whole empire in acrimony. In turn, this also led to further persecution of those who dissented from the official doctrine. Yet both parties, those who toed the official line and those who dissented from it, deviated from true Christianity.

At this juncture, Islam was revealed. It was a message that aimed to save humanity from the corruption, persecution, immorality and blind ignorance that had spread into all populated areas. It aimed to lead humanity on a way to God, providing light and guidance. Hence, it was necessary that Islam should have power and authority in order to accomplish the great transformation in human life that was required.

It was imperative, therefore, that Islam start its operation in a free land, over which none of those empires had any control, so as not to let any power that was alien to its nature influence it. On the contrary, it was necessary that Islam have the power to shape its own domain and to influence its own surroundings. The Arabian Peninsula, especially the Mother City and its neighbouring areas, provided the best place on earth for the emergence of Islam and from where it would start its global march.

There was no established government with laws, legislation, an army, a police force or complete authority in Arabia, ensuring proper control over its population as was the case in the empires we have described.

Moreover, Arabia did not have a clear and well-defined religion. Indeed, the opposite was true: in Arabia there was a medley of pagan beliefs.

People worshipped a great variety of deities, including angels, jinn, stars and idols. Although the Ka'bah and the Quraysh enjoyed some overall religious hegemony in the Arabian Peninsula, this did not constitute a real authority that could mount firm opposition to the new faith. Had it not been for their economic interests and special position, the Quraysh chiefs would not have opposed Islam as solidly as they actually did. They realized how hollow and confused their beliefs were. In this way, then, the loose and weak political and religious systems in Arabia provided the best environment for the emergence of the new Islamic faith, one where it could not be influenced by any real authority alien to its nature.

Moreover, Arabia’s unique social make-up provided a measure of protection for this new message. The Arabian system was tribal, where each clan had its weight and position. When Muhammad (peace be upon him) started preaching Islam, his Hashimite clan provided him with protection, and the general tribal balance provided him with a good opportunity to go about his task. Other clans did not wish to fight against the Hashimite clan realizing that the majority of its people did not follow Muhammad's faith. Indeed, the clans were very reluctant to assault any individual Muslim who had real clan affiliation.

They left the task of punishing such individuals to their own families.

Indeed, those weaker elements and slaves who embraced the faith were tortured by their own masters. Therefore, Abu Bakr used to buy such slaves and free them, thus making them immune to such persecution.

Needless to say, this situation provided the new faith with a particularly suitable environment to establish itself. Furthermore, the qualities of the Arabs, including their bravery, warm-heartedness, pride and sense of honour stood them in good stead and qualified them to be the bearers of this new message.

At the time, the Arabian Peninsula benefited from a suitably fertile soil to support a general renaissance. It had people with various abilities and potentials ready to serve such a development as and when it started.

Experience had been accumulated as a result of trips to the nearest areas within the Byzantine and Persian Empires. The most notable of these trips were the winter one to the south and the summer one to the north. These are mentioned in the Qur’an: W the tradition of the Quraysh, their tradition of travelling in winter and summer. Let them worship the Lord of this House, who provided them with food against hunger, and with security against fear” (106: 4) Many other circumstances helped to build a great wealth of experience which was coupled with a natural readiness to receive the great task assigned to Arabia, making it the birthplace of God’s final message to mankind.

When Islam began to be revealed, it made use of this wealth of experience and utilized all latent potential. It was thus able to tap the readily available Arabian resources to serve its message. Perhaps this explains the presence of a large number of great men among the Prophet’s Companions such as Abu Bakr, ‘Umar, ‘Uthman, <Ali, Hamzah, al-(Abbas, Abu ‘Ubaydah, Sa(d ibn Abl Waqqas, Khalid ibn al-Walid, Sald ibn Mucadh, Abu Ayyub al-Ansari and many others who warmed to Islam and embraced it. No doubt all these people were able to rise to a far higher standard under Islam, but they had the potential to so rise in the first place.

Thus the Qur’an was revealed in Arabic to warn the Mother City and its surrounding area. When the Arabian Peninsula moved out of ignorance into Islam and became totally Muslim, it carried the banner of Islam, moving with it to the East and to the West. These Muslims presented Islam and the human system based on it to the world, since, by nature, this message is addressed to all humanity. They were the best and most suitable people to advocate it, stemming as it did from the most suitable place for its birth and growth.

It was by God’s design that the Prophet lived until Arabia, with all its population, embraced Islam. The land chosen to be the cradle of Islam now permanently adopted the full colours of the new faith.

Likewise, the language to express it and deliver it to the world was clearly chosen. Arabic had by that time achieved full maturity so as to be most suitable for delivering God’s message to all corners of the world. Had Arabic been a deficient or immature language, it would not have been able to embody the message in the first place, or to deliver it to people outside Arabia. In short, the language, the people and the environment were all the best suited for this great universal event. Thus, wherever we look in our attempt to understand God’s purpose, wisdom and choice, we find a long list of positive factors converging together to provide the new message with the conditions most suited for its welcome. This confirms God’s statement: “God knows best whom to entrust with His message” (6: 124)

So We have revealed to you a discourse in the Arabic tongue in order that you may warn the Mother City and all who dwell around it; that you may forewarn them of the Day of the Gathering, of which there is no doubt, when some shall be in paradise and some in the blazing fire, (yerse 7)

The hardest, most fundamental and often repeated warning in the Qur’an is that concerning the Day of Gathering, when God will gather together all creatures from all generations and places, prior to dividing them into two groups according to what they did during their life on earth, the place where people choose what to do: “some shall be in paradise and some in the blazing fire” (Verse 7)

Had God so willed. He could have made them all one single com munity, but He admits to His grace whoever He will, whereas the wrongdoers will have no one to protect them and no one to support them, (yerse 8)

God could, if He wished, create people in a different form so as to make their behaviour and actions uniform. Had He done so, their end would have been the same and they would all go either to heaven or to hell. However, in His limitless glory, God created man for a purpose, assigning to him the task of building human life on earth. In order for this task to be accomplished He made it necessary for man to have special qualities distinguishing him from both angels and devils, as also from all types of creation with a nature of singular direction. In this respect, then, He gave man qualities and abilities which make some people lean towards guidance, light and good action, while others lean towards error, darkness and evil action. Each group follows one of these two susceptibilities inherent in human nature, leading them to the end determined for the type of action they choose: “some shall be in paradise and some in the blazing fire ” (Verse 7) Thus God will “admit to His grace whoever He will, whereas the wrongdoers will have no one to protect them and no one to support them” (Verse 8) His decisions are based on His knowledge of the conditions of both parties and whether they follow guidance and thus deserve His grace or go astray and thus deserve His punishment.

It has already been mentioned that some people take protectors for themselves other than God. Now, the surah makes it clear that “the wrongdoers will have no one to protect them and no one to support them” (Verse 8) The fact is that their alleged protectors do not exist.

Again, the surah disapprovingly asks: “Have they chosen protectors other than Him?' (Verse 9) It follows this rhetorical question with a statement making it clear that God is the only protector who is able to do everything. His power is clearly seen in the fact that He brings the dead back to life. This is indeed the action which shows His unique power at its most splendid: “God alone is the Protector of all; He is the One who gives life to the dead” (Verse 9) His power is then stated to be total and to extend over all beings, with no limits whatsoever: “He has power over all things” (Verse 9)

The surah returns to the central issue, identifying the ultimate point of reference in judging any dispute. It is this new revelation from God, containing His judgement. This ensures that changeable personal preferences and fleeting desires cannot influence life under the Divine code that admits no prejudice:

Whatever the subject of your disputes, the final word belongs to God. Such is God, my Lord. In Him have I placed my trust, and to Him do I always turn. He is the Originator of the heavens and the earth. He made mates for you from among yourselves, just as He made mates for animals, so that you will multiply. Nothing bears even the slightest comparability to Him. He alone hears all and sees all. His are the keys of the heavens and the earth. He gives abundant sustenance, or gives it in scant measure to whomever He wills. He has full knowledge of everything. (Verses 10-12)

These verses express a number of facts, but the way these are stated and their sequence and juxtaposition in this short passage is truly remarkable, requiring proper reflection. Upon such reflection, the interlinking between their inner and outer aspects is both subtle and precise. Everything over which dispute arises between people should be judged by God: “Whatever the subject of your disputes, the final word belongs to God” (Verse 10) God has made His judgement clear in this Qur’an, stating His final word concerning this life and the life to come. He also established the code of living which people should follow in their personal and community lives, in their dealings among themselves, their system of government and their moral values and manners. He has made all this abundantly clear, making the Qur’an a comprehensive constitution for human life, with a scope that is broader than their own constitutions. Therefore, should dispute arise between them, the right judgement is ready for them, outlined in His revelation delivered to them by His messenger.

When this truth has been established, the verse quotes the Prophet’s statement whereby he clearly submits himself and all his affairs to God, turning to Him in all situations: “Such is God, my Lord. In Him have I placed my trust, and to Him do I always turn” (Verse 10) Thus, the Prophets statement that he turns to God, places all his trust in Him and relies on Him in all situations, occurs at the most suitable point, serving as it does as a comment on the preceding rule. When Gods messenger who receives guidance from God declares his attitude in these terms, how can other people refer their disputes to anyone else or place their trust in other beings? Knowing that God is his Lord who provides everything for him and guides him to what is best, the Prophet makes his choice, turning to Him alone. How can others make a different choice?

When this is established in a believer’s heart, he sees his way ahead, clearly defined and well enlightened. He does not look for any other way. He is confident, reassured, knowing where to go. He entertains no doubt because he knows that God takes care of him and protects him. Moreover, he attaches a high value to his system which he derives from God’s revelations, clear in his mind that no system can be superior to God’s word.

A further comment is then made to consolidate this truth: “He is the Originator of the heavens and the earth. He made mates for you from among yourselves, just as He made mates for animals, so that you will multiply. Nothing bears even the slightest comparability to Him. He alone hears all and sees all” (Verse 11) The One who revealed the Qur’an to provide final judgement on all people’s disputes is “the Originator of the heavens and the earth” who controls them. The law that governs the heavens and the earth is His final judgement on all that concerns them. Human life is only a part of what takes place in the heavens and the earth. Therefore, His judgement on human matters ensures harmony between human life and the life of the great universe.

God, to whose judgement they should refer all their disputes, is the One who created them and moulded their souls: “He made mates for you from among yourselves” (Verse 11) Thus He designed your life giving it its very foundation. He knows what is best for you and what suits your life, putting it in harmony with the rest of His creation:

“just as He made mates for animals” (Verse 11) This unity in biological form confirms the unity of will and design. Hence, people and animals multiply and procreate in the same natural process. By contrast, He is alone in the way He is, with no comparability to anything or anyone:

“Nothing bears even the slightest comparability to Him? (Verse 11)

Human nature accepts this without hesitation. The Creator of all cannot be compared to anything He creates. Therefore, His creatures refer to Him when they differ. They cannot refer to anyone else alongside Him because nothing is comparable to Him.

Although God, in His limitless glory, is beyond comparability with anyone or anything, contact between Him and His creation is not severed. On the contrary, “He alone hears all and sees all? (Verse 11)

His judgement is that of the One who knows, hears and sees.

Given that He makes His judgement final in all peoples disputes, this can only mean that this rule is based on the fact that having originated the heavens and the earth and set their laws in operation, He continues to hold their keys: “//h are the keys of the heavens and the earth? (Verse 12) Since mankind are only part of what lives in the heavens and earth, the same fact applies to them, which means that the keys and treasures of the universe belong to God. Moreover, it is He who provides them with sustenance, determining its measure in the same way as He conducts all affairs: “He gives abundant sustenance, or gives it in scant measure to whomever He wills? (Verse 12) It is He who gives them the food they eat and the water they drink, providing everything they need in their lives. Can they, then, refer to anyone else for judgement in their affairs? It is the most natural procedure for people to turn to the One who controls all this according to His perfect knowledge: “He has full knowledge of everything? (Verse 12) Needless to say, the One who knows everything is the One who can make a final judgement in all fairness.

This is just one example of how the meanings of the component parts of the surah's verses converge in complete harmony and perfect subtlety to work on the human heart. It is akin to the harmonious tones that combine to make a superb melody.

Once more the surah addresses its central theme:

In matters of faith, He has ordained for you the same as He had enjoined on Noah — that which We have revealed to you [Muhammad] - and as We enjoined on Abraham, Moses and Jesus:

'Steadfastly uphold the faith and do not divide into factions. ’ Hard for the idolaters is that which you call on them to accept. God draws to Himself whoever He pleases and guides to Himself everyone who turns to Him. They became divided, out of selfish rivalry, only after the knowledge had reached them. Had it not been for a decree that had already been issued by your Lord, until a term set [by Him], all would have been decided between them. As it is, those after them, who inherited the Divine book, are in grave, disquieting doubt about it. Therefore, call people to that faith, and follow the straight path as you have been commanded. Do not follow their likes and dislikes, but say: 7 believe in whatever revelation God has bestowed from on high.

I am commanded to ensure justice between you. God is our Lord and your Lord. To us shall be accounted our deeds, and to you, your deeds.

Let there be no argument between us and you. God will bring us all together, and to Him we shall all return. (Verses 13—15)

The surah began with a general reference to the unity of the source of all Divine faiths: “Thus has God, the Almighty, the Wise, sent revelation to you, Prophet, and to those who preceded you.” (Verse 3)

Now it gives more details of this fact, pointing out that the legislation God has enacted for Muslims is, in essence, the same as He legislated for Noah, Abraham, Moses and Jesus, requiring them all to establish the Divine faith and not to split into factions over it. This requires that they, in turn, steadfastly pursue the Divine code of living, paying no heed to the desires of those who fall into dispute. This Divine faith is thus meant to govern human life, while those who argue about God have no leg to stand on. They are the ones who are warned of the painful punishment they might incur.

This passage enjoys the same level of perfect harmony as the preceding one: “In matters of faith, He has ordained for you the same as He had enjoined on Noah - that which We have revealed to you [Muhammad] - and as We enjoined on Abraham, Moses and Jesus: 'Steadfastly uphold the faith and do not divide into factions.™ (Verse 13) Thus the surah confirms the truth we explained at its very outset: God is the source of all Divine religions, starting far back in history. A little touch is added here which has a pleasant, subtle effect on every believer. He or she looks out to see who were their predecessors on this long line only to find that they were those noble elite: Noah, Abraham, Moses, Jesus and Muhammad (peace be on them all). Every believer then realizes that he has joined their procession, travelling the same way they travelled. He will then enjoy his journey along that way, no matter how much trouble, persecution or deprivation he suffers. Who would not put up with trouble, knowing that it is only transient, when he is assured of the company of such an elite nobility?

Moreover, there is a profound sense of peace between believers in the one Divine faith who implement His law. No conflict or dispute arises between them. They feel their strong bond urging them to collaborate and understand each other so that they can maintain the link between present and past.

Since the religion God ordained for the Muslims who believe in Muhammad is the same as He enjoined on Noah, Abraham, Moses and Jesus, why do the followers of Moses and Jesus fight against each other? Indeed, what causes fighting between the followers of different Christian sects? Why do the followers of Moses and Jesus go to war against the followers of Muhammad? And why do those idolaters who claim to follow Abraham’s faith wage a war against Muslims? Should not all these group together under the one banner hoisted by God’s last messenger? The same order was issued to them all: “Steadfastly uphold the faith and do not divide into factions.” (Verse 13) Only when they unite under this banner do they uphold the faith, fulfil its duties, maintain its path and work under the same banner hoisted high in succession by Noah, Abraham, Moses and Jesus until it was eventually carried by Muhammad, who received the final testament.

The idolater Arabs in the Mother City and its surrounding area, who claimed to follow Abraham’s faith, adopted a different stance towards the new faith: "Hard for the idolaters is that which you call on them to accept.” (Verse 13) They found it hard that revelation should be vouchsafed to Muhammad, when they wanted it to be given to a person of high position and authority among them. Muhammad’s personal qualities of unblemished honesty and perfect reliability, which they readily acknowledged, and his lineage descending from the noblest family among them, did not match, in their view, the status of a tribal chief who exercised power in his tribe. In short, it was far too difficult for them to accept that their own religious authority, founded on paganism and its legends, had come to an end. They realized that its ending threatened the economic and personal interests that such authority had given them.

Hence they held on to their pagan beliefs, refusing to accept the message of God’s oneness advocated by His noble messenger. Similarly difficult for them was that they were told that their idolatrous ancestors were in error. Therefore, they maintained their folly choosing to cast themselves in hell rather than acknowledge the truth.

The surah comments on their attitude stating that God chooses whom He wills and guides everyone who wishes to follow His guidance: “God draws to Himself whoever He pleases and guides to Himself everyone who turns to Him” (Verse 13) He drew Muhammad to Himself and chose him to deliver His message. He always leaves the way wide open for anyone who turns to Him and seeks His guidance.

Again the surah speaks of the followers of earlier messengers who divided into sects and groups although the messengers preached the same faith: “ They became divided, out of selfish rivalry, only after the knowledge had reached them. Had it not been for a decree that had already been issued by your Lord, until a term set [by Him], all would have been decided between them. As it is, those after them, who inherited the Divine book, are in grave, disquieting doubt about it.” (Verse 14)

Their divisions did not come about as a result of ignorance, or because they did not know the single source that grouped their messengers and faiths together. They divided after knowledge was given to them. This division was caused by selfish rivalry and mutual envy. Thus, they were not only unjust to the truth but also to themselves. There was no single reason based on the true faith for their division. Had they been true to their faith, they would have remained united.

They deserved to be immediately taken to task in requital for their division and deviation, but God, in His wisdom, had already ordained to allow them time, up to a specified point only He knows: “Had it not been for a decree that had already been issued by your Lord, until a term set [by Him], all would have been decided between them” (Verse 14) Thus, the truth is established and falsehood is seen in its true guise.

Matters are settled in this present life, but judgement is deferred until the Day of Resurrection. The generations that came after the division that split the followers of every one of God’s messengers received the faith and the Divine book uncertain of its truth. Division, then, had allowed doubt and confusion to creep in, making people unable to determine which of the numerous doctrines and groups was right: “As it is, those after them, who inherited the Divine book, are in grave, disquieting doubt about it.” (Verse 14)

Faith cannot be taken in this way. Faith is the solid rock on which a believer stands ensuring that he remains steadfast in his beliefs, even when the whole world around him is shaking hard. Faith is his guiding star that assures him of his way when different forces try to pull him in opposite directions. When faith itself becomes subject to such strong doubts, nothing remains certain in man’s mind. He cannot be sure which way to take and which course to follow. Reassurance is no longer available to him. God revealed the Divine faith so that those who follow it would know the way that leads them to Him and ensures His pleasure. In turn, they too would be able to lead other people along the right way, unaffected by doubt or uncertainty. When they themselves become immersed in doubt, however, they cannot lead anyone anywhere.

Such was the state the followers of earlier prophets were in at the time Islam was revealed. Syed Abu’l Hasan ‘All Nadwi, an eminent Indian scholar, writes:

Great religions became playthings in the hands of debased clergymen who corrupted and twisted them beyond recognition, so much so that, if it were possible for their founders to return to the physical life, they would not have recognized them.

As a result of the moral debasement of the great centres of civilization and general disorder and unrest, people everywhere became entangled in their internal problems. They had no message to offer to the world. The world had become hollow from within; its life-springs had dried up. It possessed neither the light of religious guidance for personal conduct, nor any abiding and rational principle for running a state.1

Additionally, J.H. Denison, a European author, writes:

In the fifth and sixth centuries the civilized world stood on the verge of chaos. The old emotional cultures that had made civilization possible, since they had given to men a sense of unity and of reverence for their rulers, had broken down, and nothing had been found adequate to take their place...

It seemed then that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next, and law and order were unknown. The old tribal sanctions had lost their power. Hence the old imperial methods would no longer operate. The new sanctions created by Christianity were working division and destruction instead of unity and order. It was a time fraught with tragedy. Civilization, like a gigantic tree whose foliage had overreached the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotted to the core...

It was among these people that the man was born who was to unite the whole known world of the east and south...

Mohammed...2

It is because of such divisions among the followers of earlier messengers and the doubts engulfing their subsequent generations, and because the leadership of mankind was in desperate need of someone who was certain of the way to God, that the last messenger, Muhammad, (peace be upon him), was sent to all mankind. God commanded him to deliver His message, holding firm to it, paying no heed to the conflicting creeds around him. He was to announce the rebirth of the Divine faith embodied in the one message that God gave to all prophets:

Therefore, call people to that faith, and follow the straight path as you have been commanded. Do not follow their likes and dislikes, but say: T believe in whatever revelation God has bestowed from on high. I am commanded to ensure justice between you. God is our Lord and your Lord. To us shall be accounted our deeds, and to you, your deeds. Let there be no argument between us and you. God will bring us all together, and to Him we shall all return. (Verse 15)

This is a new leadership for all mankind; a strong leadership, sure of its way and firm in its beliefs. It advocates its message equipped with true insight, and follows Gods orders without deviation, steering away from all conflicting forces. This new leadership of mankind declares that the Divine message is one and the way to which it guides people is the same. Thus, all Divine faith comes from one source and mankind must turn to that source only: “Say: I believe in whatever revelation God has bestowed from on high.” (Verse 15) Its constitution and policy is based on truth and justice: “lam commanded to ensure justice between you.” (Verse 15) This new leadership has definite authority enabling it to declare justice among all mankind even at the time when it was confined to the narrow valleys of Makkah, where its followers suffered unrelenting persecution. Yet its authority was clear to all. It clearly announces that: (1) the Lord of the universe is the One Lord: “God is our Lord and your Lord.” (Verse 15); (2) everyone is responsible for their own actions: “ To us shall be accounted our deeds, and to you, your deeds.” (Verse 15); (3) all argument is ended as Gods final word is given: “Let there be no argument between us and you.” (Verse 15); and (4) all affairs are left to God for His final judgement: “God will bring us all together, and to Him we shall all return” (Vetse 15)

This single verse with short, clear and decisive statements describes the nature of this last message in all its clarity. It is a message that means to follow its own way, unaffected by people’s desires. It aims to extend its authority so as to ensure justice between all people. Its objective is to show the one way leading to God since it is the only way defined by all messages.

As the issues have thus been clarified and the community of believers have assuredly responded to God’s message, the argument of those still disputing about God appears to be both singular and trivial, lacking basis and weight. A final word is stated about them making clear that they will have to face the punishment they have been warned against:

“As for those who argue about God after He has been acknowledged, their argument is null and void in their Lord's sight: anger will fall upon them and severe suffering awaits them” (Verse 16) Whoever posits an argument that is null and void in God’s sight has nothing to offer.

Not only are his arguments proven false in this life, but in the life to come he will incur God’s anger and face severe punishment for persisting with such falsehood.

Yet another round is started to drive the central theme of the surah home to us:

It is God who has bestowed revelation from on high, setting forth the truth, and established the balance. For all you know, the Last Hour may well be near. Those who do not believe in it seek to hasten it, whereas the believers stand in awe of it and know it to be the truth.

Those who argue about the Last Hour have gone far astray. God is most kind towards His creatures. He provides for whoever He will.

He is the Powerful, the Almighty. To anyone who desires a harvest in the life to come, We shall grant an increase in his harvest; whereas to the one who desires a harvest in this world, We shall give a share of it, but he will have no share in the life to come. (Verses 17-20)

It is God who revealed His book to set forth the truth, and it is He who ordained justice, making His book the criterion to judge in all disputes among the followers of earlier religions, as also in all disputes that arise between people. He based all His laws on true and accurate justice, which is comparable to a balance that weighs values, rights and actions. The same verse also mentions the Last Hour, which is a frequent Qur’anic reference to the Day of Judgement. Its mention is appropriate because it is the time set for the final judgement based on absolute justice. The Last Hour belongs to the realm that is beyond the reach of human perception. Hence, no one can be sure of when it is due:

“For all you know, the Last Hour may well be near.” (verse 17) People prefer to ignore it when it is close to them. It will inevitably bring them to the fair reckoning which takes every little detail into account, overlooking nothing.

The surah describes the different attitudes of people concerning the Last Hour: “ Those who do not believe in it seek to hasten it, whereas the believers stand in awe of it and know it to be the truth” (Verse 18) The ones who do not believe in it neither feel its seriousness nor understand what awaits them when it comes. Hence, it is no wonder that they take a frivolous attitude asking for it to be hastened. In contrast, the believers are certain of it and, as a result, they shudder as they think about it, dreading its outcome. They know what it is like when it finally comes. They also know it to be the truth, for they have always had their bond with the truth. Whereas, “those who argue about the Last Hour have gone far astray” (Verse 18) Having gone far astray, it is difficult for them to turn back.

The surah now speaks about the sustenance God, out of His grace, provides for all people. “God is most kind towards His creatures. He provides for whoever He will. He is the Powerful, the Almighty” (Verse 19) The link between this verse and the previous one speaking about the Last Hour and the different attitudes people take towards it seems unclear. However, it becomes very apparent when we read the next verse: “ To anyone who desires a harvest in the life to come, We shall grant an increase in his harvest; whereas to the one who desires a harvest in this world, We shall give a share of it, but he will have no share in the life to come” (Verse 20)

God provides for all His servants, the good and the bad, the believer and the unbeliever. People are too weak to be able to provide for themselves. God has brought them into life and given them what meets their basic needs. Had He chosen not to provide for the unbelievers and the wrongdoers, they would not have had anything and would have died of thirst and hunger. Had this been the scenario, Gods purpose of giving them life and allowing them a chance to do what may be counted for or against them would not have been fulfilled.

Therefore, He attached the question of provisions to different factors related to life situations and personal abilities. He made it part of the test people undergo in this life and the result of which is known only in the life to come. Thus, it has nothing to do with belief or unbelief, goodness of character or personality.

Furthermore, God has made both this life and the life to come as a harvest for people, and they choose the type of harvest they want. A person who wants to have the harvest of the life to come will work to achieve this. God will help such people because of what they intend and bless their work. They will not only have their harvest in the life to come, but will also have whatever God has apportioned to them of provisions in this life. They will lose nothing of it. On the contrary, their provisions in this world may be, in as far as they are concerned, the means to achieve their harvest in the life to come. Such people use what God provides for them, investing, enjoying and spending it only in ways that are acceptable to, and please Him. By contrast, those who desire only a harvest in this life will have the provisions God has allocated for them, denying them nothing of this, but they will have nothing in the life to come. They do not work for such a harvest, and as a result, they receive nothing.

A glance at each group is sufficient to expose the folly of the one who desires only their harvest in this life. God grants both groups the provisions they will have in this life as He has determined. No one will miss out on any of it. What is achieved in the life to come is that which people actually desire and work for.

Among those who work only for the harvest of this life we find some who are rich and some who are poor, according to their means of earning a livelihood. Such means are interlinked with general situations, local circumstances and personal abilities. The same applies in equal measure to those who desire a harvest in the life to come.

There is absolutely no difference between the two groups in this present life concerning their livelihood. The difference, however, will be obvious in the life to come. So what folly makes anyone abandon the harvest of the life to come, when this will not change his lot in this life even by a small measure?

Ultimately, the matter is determined by the truth and the balance established by the book God has revealed. Truth and justice are evidendy seen in providing sustenance for all people, and all living things, as also in increasing the harvest of the life to come or denying the same to those who desire only this present life.

The basic truth providing the central theme of the surah again comes in for further discussion:

Do they believe in alleged partners [of God] who ordain for them things which God has not sanctioned? Were it not for God's decree on the final judgement, all would have been decided between them.

Painful suffering awaits the wrongdoers. You will see the wrongdoers full of fear on account of what they have done, which is bound to fall back on them. And you will see those who believe and do righteous deeds in the flowering meadows of the gardens of paradise.

They will have whatever they wish from their Lord. This is indeed the supreme bounty. It is of this [bounty] that God gives good news to His servants who believe and do righteous deeds. Say: ‘No reward do I ask of you for this. It is only an act of affection due to kin.9

Whoever does good, We shall increase it for him. God is Most- Forgiving, Most-Appreciative. (Verses 21-23)

The surah earlier stated that what God has legislated for the Muslim community is the same as He had enjoined on Noah, Abraham, Moses and Jesus. In other words, all this is embodied in what God revealed to Muhammad (peace be upon him). At this point, the surah employs a rhetorical question addressing the unbelievers' beliefs and practices:

essentially, these are contrary to what God has ordained in His messages, so who ordained the same for the unbelievers, without Gods sanction?

“Do they believe in alleged partners [of God] who ordain for them things which God has not sanctioned?' (Verse 21) None of Gods creatures may legislate anything that is at variance with what He legislates. It is God alone who legislates for all His creation. It is He who has created the universe and conducts its affairs through natural laws He has set in operation. Human life is merely a small gear in the great cog of the universe. Therefore, its law should be consistent with the laws governing the universe and its operation. This can only be achieved when the law of human life is enacted by the One who has full knowledge of universal law. No one other than God has such knowledge. Hence, no one can be entrusted with the task of legislating for human life.

Although the logic of this fact is abundantly clear, still there are many who dispute it or who are not convinced of its truth. They dare to enact laws and legislation that are at variance with Gods law, claiming that they are only choosing what is good for their peoples, ensuring that their laws fit their specific circumstances. In doing so they suggest that they know better than God and are wiser than Him. The only other justification they put forward is that they believe in some beings whom they allege to be Gods partners, and that it is these who enact laws for them that are not sanctioned by God. There can be no greater folly than such impudence.

God has enacted for mankind laws that He knows to be in harmony with their nature on the one hand and with the nature of the universe they live in on the other. Thus, His law ensures the maximum cooperation and harmony among mankind as also with universal powers. In all this, He has put in place basic principles. He has left it for people to enact legislation concerning the details that suit their needs according to their level of development, provided that such legislation remains within the framework of the principles He has laid down. Should people differ over something in this regard, they should refer the matter to God and the balance He has established through these principles. People must make sure that every detailed law they enact fits with this balance. In this way, the source of legislation remains one and the ultimate word remains Gods. He is indeed the best of all judges. Anything that differs with this constitutes deviation from Gods law and the religion He ordained for Noah, Abraham, Moses, Jesus and Muhammad (peace be upon them all).

“ Were it not for God's decree on the final judgement, all would have been decided between them” (Verse 21) God has made His decree to defer judgement to the final day. Had he not decreed such deferment, He would have made His judgement now, punishing those who deviate from His law. However, He postpones this to the Day of Judgement when “painful suffering awaits the wrongdoers.” (Verse 21) Such suffering is in requital for their wrongdoing. Can there be anything more erroneous than choosing man-made laws in preference to Gods law?

Those wrongdoers are shown as they will be on the Day of Judgement, afraid of what will happen to them. During their lives on earth, however, they entertained no such fear. On the contrary, they ridiculed the reckoning and asked for it to be hastened: “ You will see the wrongdoers full of fear on account of what they have done, which is bound to fall back on them." (Verse 22) In the Arabic original they are described as ‘full of fear for what they have done’, as if their deeds are some fearful beast. Yet they performed these deeds with their own hands, enjoying their actions.

Still, when they face these same deeds they are full of fear, realizing that they are ‘ bound to fall back on them,' as though the deeds themselves are transformed into a punishment they cannot avoid.

Conversely, we see the believers who used to be in awe of what would happen on that day now feeling safe, reassured, enjoying what God grants them: "And you will see those who believe and do righteous deeds in the flowering meadows of the gardens of paradise. They will have whatever they wish from their Lord. This is indeed the supreme bounty. It is of this [bounty] that God gives good news to His servants who believe and do righteous deeds." Weises 22-23) The whole image is one of bliss and happiness. Those believers are 'in the flowering meadows of the gardens of paradise, where they will have 'whatever they wish from their Lord.' There is no limit to His bounty, which is indeed supreme. This is, then, the good news that God gives to His righteous servants. It is good news that is shown to be ready, immediate, confirming the earlier promise of good things to come.

With such a pleasant image imparting an air of relaxed enjoyment, the Prophet is instructed to say to them that he seeks no reward from them for the guidance he gives them, leading them to such lasting bliss and sparing them the painful suffering. He only gives them such guidance because he loves them; they are his kinsfolk. This is enough reward for him: “Say: No reward do I ask of you for this. It is only an act of affection due to kin. Whoever does good, We shall increase it for him.

God is Most-Forgiving, Most-Appreciative.” (Verse 23)

The Prophet enjoyed relations with every single clan of the Quraysh tribe. Hence, he was keen that they should take up the guidance he was giving because it would bring them endless benefit. His motivation in all this was the affection he had for them as his kindred. He considered this as sufficient reward for his efforts.

This, then, is the meaning that sparked in my mind whenever I read this Quranic expression about the Prophet’s reward being merely an act of affection he does to his kinsfolk. There is, however, a different interpretation of it which I will state here because it is included in the authentic Hadith anthology of Imam al-Bukhari. Tawus, a scholar from the Tdbi(in generation, asking ‘Abdullah ibn ‘Abbas about this phrase.

Another scholar, Sa‘id ibn Jubayr, answered first saying: ‘It refers to the relatives of the Prophet/ Ibn ‘Abbas said: ‘You have been too quick! The Prophet had relations among every clan of the Quraysh. Hence he said to them that all he asked for was that they should be kind to his own kinsfolk.’” According to this interpretation, the verse should be translated as: “Say: No reward do I ask of you for this other than the affection due to kin” This means that they should stop causing him harm, which is something due one’s relatives, and that they should listen to the guidance he gave them. This would be his reward from them. This interpretation by Ibn ‘Abbas is closer to the verse’s meaning than that of Sa‘Id ibn Jubayr. However, I still feel that the interpretation I suggested is closer to the point. God knows best the meanings of His words.

Thus, within the context of the gardens of paradise and the good news he gives them, the Prophet reminds them that he asks no reward for anything he gives them. People normally demand hefty fees for advice that is well below what the Prophet gave his people. This is all part of God’s grace. He does not deal with people according to principles of commerce, nor according to justice; instead He deals with them in accordance with the principles of grace and bounty: “ Whoever does good, We shall increase it for him” (Verse 23) It is not merely that the Prophet seeks no reward whatsoever from people; they are further promised increase in their reward for good deeds. In addition, they shall have forgiveness and their deeds will be appreciated: “Godis Most- Forgiving, Most-Appreciative.” (Verse 23)

Once more the surah refers to the basic fact behind its central theme:

Do they say, 'He has invented a lie about God?' If God so willed, He could seal your heart and blot out all falsehood, and establish the truth by His words. He has full knowledge of what is in people's hearts. (Verse 24)

This verse tackles the last excuse the unbelievers offer to justify their attitude to revelation: “Do they say, 'He has invented a lie about God?'” (Verse 24) Is this why they do not believe the Prophet, claiming that God has not revealed anything to him? Such a claim is invalid. God would not allow anyone to fabricate lies about Him, claiming to receive revelations from Him when he does not, without taking that person to task. He is easily able to seal such a persons heart rendering him incapable of saying anything like the Qur’an. He is also able to expose the falsehood such a person says and establish the truth: “If God so willed, He could seal your heart and blot out all falsehood, and establish the truth by His words” (Verse 24) All Muhammad’s thoughts are known to God, even before Muhammad (peace be upon him) expresses them: “He has full knowledge of what is in people's hearts” (Verse 24)

This last excuse is, thus, seen to be hollow and unfounded. Moreover, it is contrary to what is well established of God’s knowledge of everyone’s inner thoughts, His ability to accomplish what He wills and His law that remains in operation, establishing the truth and blotting out all falsehood. Thus, the revelation of the Qur’an is truly from God, and what Muhammad (peace be upon him) says is the truth. Claiming anything different from this is no more than a false allegation, one that is immersed in error.