In the Shade of the Qur'an by Sayyid Qutb

The Quraysh, the major Arabian tribe living in Makkah at the time of the revelation of the Qur’an, used to say that they were Abrahams descendants, which was true. They also claimed that they followed Abraham’s faith, which was untrue. Abraham espoused monotheism, clear and undistorted. It was for his belief in the One God that he abandoned his father and his people, after he was subjected to execution by burning. His religion is based on this basic belief. He urged his children and descendants to remain true to it. Thus, no trace of polytheism is ever found in his faith.

In this section of the surah the Arabs are made to see this historical fact so that they might check their claims against it. The surah also reports their objections to the Prophet Muhammad’s message: “ They also say, 'Why was not this Quran revealed to some great man of the two cities?”' (verse 31) It shows the basic flaw in this argument: not only does it disregard the true values on which God wants human life to be based but it also espouses false values which turn them away from true guidance. Once the truth is outlined, the surah tells them of the fate of those who prefer to remain blind to God’s remembrance. It also explains why such a choice was made which boils down to nothing less than following what Satan whispers. At the end of this section, the surah consoles God’s messenger, who is grieved by their choice.

He is told that he cannot make the blind see nor the deaf hear. They will have their due requital, whether he lives to see how God punishes them or God chooses to delay such punishment. He is directed, therefore, to hold fast to what is revealed to him as it represents the truth preached by all former messengers: “Ask any of the messengers We sent before you: Did We ever appoint deities to be worshipped other than the Lord of Grace? (Verse 45)

In this section we are also given an episode from Moses’ story, which reflects the Arabs’ attitude to God’s messenger. It seems that the same objections are repeated again: Pharaoh and his people adhered to the same false values upheld by the pagan Arabs.

Abraham said to his father and his people: *1 renounce what you worship, I worship none other than Him who brought me into being. It is He who will guide me. 'He made this an abiding precept among his descendants so that they might always return [to God].

(Verses 26-28)

The precept of monotheism rejected by the Quraysh was nothing but the belief advocated by Abraham, from whom they descended.

It was this great principle that Abraham declared to his own father and people, thus rejecting their false creed, disowning their traditional worship. He did not adopt falsehood simply because his father and people practised it. In fact, he did not pay them any courtesy when he declared his rejection of it in a clear and emphatic statement quoted in the Qur’an: ‘7 renounce what you worship, I worship none other than Him who brought me into being. It is He who will guide me.n (Verses 26-27)

It appears from Abraham’s statement that although his people did not deny God’s existence, they nonetheless assigned partners to Him and worshipped others beside Him. Therefore, Abraham disowned all those they worshipped other than God. He described God by His attribute that makes Him the One to be worshipped, which is the fact that He initiates and originates. It is He who deserves to be worshipped because He is the One who creates. He also stated his firm belief that God would give him guidance. He created him and He knew how to grant him guidance.

Abraham clearly stated this precept of God’s oneness to which the whole universe testifies. He said it and made it “an abiding precept among his descendants so that they might always return [to God].” (Verse 28) It fell to Abraham to have the largest share in establishing this precept in life, delivering it to future generations through his seed. A number of his descendants were prophets and messengers, among whom three belong to the very select group of messengers endowed with the strongest resolve. These three are Moses, Jesus and Muhammad (peace be upon them all). Today, scores of centuries after Abraham, more than a billion people who follow the three Divine religions are indebted to Abraham for their belief in the fundamental principle of Gods oneness. It was he who made it an abiding precept among his descendants. Many of them may abandon it, but it remains firm, clear and undistorted. Thus, people will always have a chance to return to God, their Creator, and worship Him. This represents a return to the truth, understanding it and holding firm to it.

Mankind knew the principle of Gods oneness before Abraham, through many prophets such as Noah, Hud, Salih and perhaps Idris, as also through other messengers who did not have a continuous line of descendants who could revive and advocate the principle. It was, therefore, with Abraham that this principle took firm root on earth. It continued to be advocated by his descendants, with a continuous line of prophethood, up to the last messenger, Muhammad (peace be upon him), who descended from Abraham through his son, Ishmael, and who bore the greatest similarity to him.2 Muhammad stated the principle of God’s oneness in its final and most comprehensive form, a form that influences every human activity and life concept.

How did those Arabs, descending from Abraham, receive this principle?

They had after all been far removed from it for generations. Indeed, they had forgotten Abrahams faith to the extent that the principle of God’s oneness was alien to them, viewed as exceedingly singular. They gave the Prophet preaching it a very bad reception, judging the Divine message by earthly standards. Hence, their criteria were flawed:

I have allowed these people and their forefathers to enjoy their lives freely until the truth has come to them through a messenger who makes things clear. Now that the truth has come to them, they say, ‘This is all sorcery, and we reject it outright. ’ They also say, "Why was not this Quran revealed to some great man of the two cities/ Is it they who apportion your Lord's grace? It is We who deal out to them their livelihood in the life of this world, and raise some in rank above others, so that some of them may take others into their service. Your Lord's grace is better than all that they can amass.

Were it not that all people would become one community [of unbelievers], We would have provided those who now disbelieve in the Lord of Grace with roof of silver for houses, stairways on which to ascend, gates, couches on which to recline, and gold ornaments.

Yet all this would have been nothing but the fleeting enjoyment of life in this world. It is the life to come that your Lord reserves for the Godfearing. (Verses 29-35)

The surah turns to speak of those people present at the time of revelation: “Z have allowed these people and their forefathers to enjoy their lives freely until the truth has come to them through a messenger who makes things clear.” (Verse 29) It is as though the surah is saying:

‘Let us not talk about Abraham, for these people have no relation to him. We will discuss their situation specifically, which has no relevance to Abraham and what he advocated. God says that He allowed these people and their ancestors to enjoy life, providing them with much, and allowing them a long life, until the truth came to them in the shape of the Qur’an, and there came to them a messenger who stated things clearly. Nevertheless, “Now that the truth has come to them, they say, "This is all sorcery, and we reject it outright.’” (Verse 30)

The truth, which is always clearly manifest, cannot be confused with sorcery. What they said was conjecture and they were the first to know that it was false. The elders of the Quraysh could not have been blind to the truth of the message of the Qur’an, yet they aimed to deceive the masses: first by alleging that it was sorcery and secondly by reaffirming their rejection of it: “ This is all sorcery, and we reject it outright.” (Verse 30) In this way, they sought to impress the masses by showing themselves to be confident of what they said. Like all who are deluded, the masses would then follow them. What the Quraysh elders feared most was that they might lose their influence over people.

Should the people see the truth of the principle of God’s oneness, no leader would have any influence except within the framework of worshipping God alone.

The Qur’an describes their confused values and standards as they objected to the choice of Muhammad (peace be upon him) as the one to bring them light and the message of the truth: “ They also say: Why was not this Qur'an revealed to some great man of the two cities? (Verse 31) The two cities they referred to were Makkah and Ta’if. The Prophet belonged to the most distinguished family in the clan of Hashim of the Quraysh tribe, which were the elite among Arabs. He was also known to be a man of high principles and fine manners, even before he was chosen as God’s messenger. However, he was not a tribal chief, while his environment placed much store on such considerations. Hence their objection: “Why was not this Quran revealed to some great man of the two cities? (Verse 31)

God certainly knows best whom to entrust with His message. He chose the man whom He knew to be best suited to the task. Limitless is God in His glory! He chose a man whose paramount qualities were his morality and dedication, both of which are part of the nature and essence of the Islamic message. For the delivery of His message, He chose neither a tribal chief nor a man of wealth or social influence.

This because He did not wish any earthly value to cast a shadow over the message bestowed from on high. It should neither be adorned with an earthly jewel nor be influenced by any alien effect. Thus, no one would embrace it to achieve ambition, and no one would seek it for unfair gain.

With their narrow view of worldly pleasures and lack of awareness of the nature of the Divine message, the Arabs objected to the choice of Muhammad (peace be upon him) as God’s messenger, suggesting that a recognized leader of either of the two cities would have been preferable. The surah denounces their objections and reminds them of how God bestows His grace on whomever He chooses of His servants.

It shows the flaw inherent in their concepts which confuse worldly values with Divine ones. It also makes clear to them how their values score in God’s accurate measure: “Is it they who apportion your Lord's grace? It is We who deal out to them their livelihood in the life of this world, and raise some in rank above others, so that some of them may take others into their service. Your Lord's grace is better than all that they can amass” (Verse 32)

How singular! What business do they have in apportioning Gods grace when they cannot even determine their own provisions? Whatever comes their way of earthly provisions is determined by God, according to His wisdom and how He wants life on earth to progress: “A is We who deal out to them their livelihood in the life of this world, and raise some in rank above others, so that some of them may take others into their service.” (Verse 32)

Peoples livelihood and provisions in this present life are influenced by their individual talents, life circumstances and social relations. The way they are shared out among individuals and communities is subject to all these factors. Its sharing, however, differs from one generation and society to another, according to the systems, relations and general circumstances of each. The one essential feature which has never been absent, even under the most government-controlled system, is that people s shares are different. It has never happened that people receive equal shares, not even under artificial social orders claiming to enshrine absolute equality.

The result is that some people are raised in rank above others; a situation that occurs in all societies and generations. The purpose for such difference is that “ some of them may take others into their service” (Verse 32) When the wheel of life turns, some people will inevitably be made to serve others. What is meant here is not that one class or one person should behave arrogantly towards another. This is a naive understanding that is unsuited to the Divine pronouncement. The significance of the statement is longer lasting than any change or development in human society. All mankind serve one another as the wheel of life turns with them all. The one whose provisions are stinted serves the one who is affluent, but the reverse is true as well. Those who have plenty accumulate wealth, using it for their living and employ others who will then receive their provisions by virtue of their work.

Each one thus serves another, and it is the difference in their livelihoods and their provisions that enable them to use one another in the course of life. Thus, a worker is in the service of the engineer and the employer, while the engineer is in the service of the employer and the worker, and the employer, in turn, serves both engineer and worker in like manner. All contribute to mans assignment on earth through their differences in abilities, talents, livelihoods and incomes.

I know that many advocates of government-controlled systems cite this verse in their criticism of Islam and its social and economic systems.

I also think that some Muslims feel uneasy about this statement. They feel that they need to defend Islam against the charge of establishing distinction between people in their provisions so that some of them can take others into service. It is time, however, that the advocates of Islam should stand firm, feeling absolutely proud of their faith. They need not defend it against a trivial accusation that will always remain unsubstantiated. Islam states permanent facts that remain part of the nature of the universe for as long as life continues.

It is part of the nature of human life that it relies on differences between individual human beings with respect to their abilities and talents, as well as to the type of work each one can do and the degree of excellence a man or a woman can achieve. These differences are necessary to ensure the fulfilment of a wide range of roles needed to discharge mans mission on earth. Had all human beings been copies of the same model, life on earth could not have survived. Numerous types of work would not have had corresponding abilities. They would have remained undone because there would not have been people who could do them. The One who created life and willed that it should steadily progress also created people with different talents and abilities to correspond to the different tasks that needed fulfilling. It is through such differences in roles that differences of livelihood and provisions occur. Such is the rule.

So much for peoples livelihood in this present life. Beyond it, however, is something far greater: “ Your Lord's grace is better than all that they can amass? (Verse 32) God bestows His grace on those whom He selects, knowing that they deserve it. There is, however, no connection whatsoever between God s grace and what people have in this present life. Nor is there any connection between it and the values of this world. Such lots are worthless according to Gods measure.

Hence, they are given to good and bad people, while Gods grace is preserved for those whom He chooses.

Earthly values are so petty and insignificant that had God so willed, He would have given them in plenty to those who disbelieve in Him.

The only reason behind not doing so is that such plenty would then become a source of delusion, preventing many people from accepting the Divine faith:

Were it not that all people would become one community [of unbelievers], We would have provided those who now disbelieve in the Lord of Grace with roof of silver for houses, stairways on which to ascend, gates, couches on which to recline, and gold ornaments.

Yet all this would have been nothing but the fleeting enjoyment of life in this world. It is the life to come that your Lord reserves for the God-fearing. (Verses 33-35)

It is God who knows mans weaknesses best and what effect wealth and affluence have on him. Had it not been for the fact that people would be lured by such luxuries, God would have given to those who disbelieve in the Lord of Grace abundance in this world. He would have given them homes with roofs of silver and staircases made of gold. He would also have given them houses with many doors, indeed palaces with many couches to recline upon and gold ornaments as decor.

Giving such luxuries in plenty to disbelievers clearly shows how worthless these items are on Gods scales. “ Yet all this would have been nothing but the fleeting enjoyment of life in this world” (Verse 35) It is all no more than a fleeting enjoyment that lasts no more than this present life. Moreover, it is all no more than a trifling suited to this lower life.

“It is the life to come that your Lord reserves for the God-fearing” (Verse 35) These are the ones who are honoured by God because they are God-fearing. He stores for them what is better, greater in value and more lasting. He grants them what is special. They are thus distinguished over those who deny God, the Lord of Grace, for these are only given the trifling enjoyments of this worldly life, which animals also share.

Worldly luxuries, examples of which are given in these verses, dazzle large numbers of people, particularly when they see unbelievers enjoying such commodities while believers are deprived of them. They may see good believers suffering hardship while unbelievers enjoy power, wealth and high position. God knows the effects of such situations on the majority of people. Therefore, He explains to them how worthless these luxuries are in His unerring scales and how truly worthy what He has in store for believers is. A believing heart is reassured that God chooses only what is right and suitable for each group. The Makkan unbelievers who objected to God’s choice of a man who had not been given much wealth rated people according to what they have of money and position. These verses make clear how trifling these are in Gods sight, so much so that He gives them to the worst of His creatures, the people whom He dislikes most. Hence, affluence and its like does not indicate a person’s position with God.

Thus the Qur’an puts matters in their right perspective, showing the basis on which provisions are given in both this life and the life to come and stating those values that are true and consistent. In doing so, it lays down the basic principles that are unaffected by life’s circumstances, developments, different creeds, social systems or environments. Life has its consistent, unchanging rules that govern its development. People who look only at changing appearances and do not reflect on the permanent rules tend to overlook this God- made law. They think that change applies to the essence of things as well as their form and appearance. Hence, they allege that the ever continuing march of life precludes the existence of permanent rules and values. The only law that they believe to be unchanging is that whereby everything undergoes continuous change. We, who believe in Islam, see in what is around us the truth of what God has stated:

consistency and change are present, side by side, in every corner and aspect of the universe. The most obvious example before us is the difference in livelihood and provisions between people, and their varied causes and rates.

The surah moves on to explain the fate of those who are given plenty of the luxuries of this world but who remain unmindful of their duty of obedience to God and glorifying Him so as to deserve the great prize He grants on the Day of Judgement to those who fear Him:

We shall assign to whoever chooses to remain blind to the remembrance of the Lord of Grace an evil one as a comrade. These [evil ones] turn them away from the right path, making them think that they are rightly guided. When such a person comes to Us, he will say [to his comrade]: 'Would that I was as far away from you as the East is from the West. ’ Evil indeed are you for a comrade! Because of your wrongdoing, it will not be of any benefit to you that you are now to share your suffering. (Verses 36-39)

The Arabic text uses the term asha as the choice of unbelievers.

This term signifies a tiredness of the eyes that prevents them from seeing things. It mostly occurs when facing a glaring light which the human eye cannot look into, or in the evening as darkness begins to descend when a weak eye cannot see things clearly. It may also be the result of illness. Its usage here, signifies blindness and a wilful turning away from God, the Lord of Grace.

“ We shall assign to whoever chooses to remain blind to the remembrance of the Lord of Grace an evil one as a comrade.” (Verse 36) It has been God’s will that when man chooses to neglect His remembrance, Satan finds his way to him and becomes his comrade, whispering to him and making evil things seem goodly and attractive. In the Arabic text, this verse is stated in the conditional form to express a consistent rule that makes the result inevitable when the cause occurs. Thus the evil comrade will certainly turn his comrade away from the right path, even though such a person may continue to think that he is on the right track: “ These [evil ones] turn them away from the right path, making them think that they are rightly guided.” (Verse 37) This is the worst thing that one comrade can do for another: turning him away from the right path and not allowing him to wake up or reflect on what he is doing. Instead, he keeps him deluded, thinking that he is doing well, until he comes face to face with his inevitable end. Note, too, that the verse uses the present tense, implying that this is going on now before the eyes of onlookers, though those who are blind do not see it.

The end comes all of a sudden while they are still deluded: “When such a person comes to Us, he will say [to his comrade]: 'Would that I was as far away from you as the East is from the West” (Verse 38) In an instant we move from this present world to the next. Those who chose to be blind unexpectedly arrive at their destination and wake up like a drunken person regains his consciousness. They open their weak eyes and each one of them looks at his evil comrade who led him to ruin while assuring him of safety. He is so enraged with him that he says to him: “ Would that I was as far away from you as the East is from the West. Evil indeed are you for a comrade!” (Verse 38) I wish I had never met you and that a great gulf had existed between us. The surah then makes this comment on the exchange between the two comrades: “Evil indeed are you for a comrade!” [Verse 38)

As the curtain drops on them both, we hear a word that crushes all hope for them: “Because of your wrongdoing, it will not be of any benefit to you that you are now to share your suffering.” (Verse 39) The suffering of each is given in full measure. It is not something to share out among them so as to reduce its effect.

The surah now addresses the Prophet with a word of consolation so that he does not grieve about those who turned away from him, disbelieving in his message. It encourages him to hold on to the truth revealed to him from on high, as it is the same word of truth given to every messenger of God:

Can you [Prophet] make the deaf hear! Or guide the blind or those who are in manifest error! If We take you away, We shall inflict retribution on them; and if We show you the fulfilment of what We have promised them... We have full power over them. Therefore, hold fast to what has been revealed to you: you certainly are on a straight path; and it is an honour for you and your people. In time, you will all be called to account. Ask any of the messengers We sent before you: "Did We ever appoint deities to be worshipped other than the Lord of Grace?" (Verses 40-45)

This point is repeated several times in the Qur’an to comfort the Prophet and to explain the nature of guidance and error, attributing them both to God’s will. They are part of the task assigned to God’s messengers, (peace be upon them all). Here the surah puts clear lines between man’s limited power, even at its strongest level given to prophets, and God’s free and unrestricted power. It emphasizes God’s oneness in one of the most inspiring images in the Qur’an.

“Can you [Prophet] make the deaf hear? Or guide the blind or those who are in manifest error?" (Verse 40) They are neither deaf nor blind, but akin to both in so far as they have chosen to turn away from Divine guidance and follow error. The task assigned to the Prophet is to put the facts before the ones who hear and to guide those who see.

When people shut down their receptive faculties and refuse to listen to the discourse addressing their hearts and souls, the Prophet can do nothing for them. There is no way, then, that he can guide them to the truth. He should not grieve over their error, after having fulfilled his task to the best of his ability.

When the Prophet has done his duty, God will now determine matters: “If We take you away, We shall inflict retribution on them; and if We show you the fulfilment of what We have promised them... We have full power over them? (Verses 41-42) The case is resolved either way. Should the Prophet die first, God will determine the punishment of those who rejected his message. If, on the other hand, he remains alive until the fulfilment of what they were warned against, God is certainly able to mete out what His warnings contain. They cannot escape. What He determines will take place. In either case, the matter is subject to His will. The message is His, while the Prophet is only His messenger.

“ Therefore, hold fast to what has been revealed to you: you certainly are on a straight path? (Verse 43) Hold on to what you have been given and go along your way, reassured, caring little for them and what they do. For, “you certainly are on a straight path? It will neither bend nor deviate. This faith is closely related to the essential truth of the universe. It is consistent with the basic law that governs the universe.

It leads its follower to the Lord Creator, safe from all error and deviation. God reassures His messenger, re-emphasizing this truth. The advocates of Islam in subsequent generations should find in it reassurance and comfort, even though they may suffer a great deal at the hands of those who have gone astray.

“And it is an honour for you and your people. In time, you will all be called to account? (Verse 44) This verse may be understood in two ways: this Qur’an is a reminder to you and your people, and you will be questioned about it on the Day of Judgement. Now that you have been given this reminder, you are left with no argument if you fail to follow it. Alternatively, it means that the Qur’an is an honour that raises the standing of the Prophet and his people. This is what has taken place in reality. As for the Prophet, hundreds of millions of people pray to God at all times of the day and night to bless him and grant him peace; this for more than fourteen centuries. Hundreds of millions of hearts will continue to love him and bless him until the end of time. As for his people, they were very much on the margin of life until the Qur’an was revealed, giving them the leading role in human history. When they carried its message to the world, they had its leadership, but only for as long as they held on to the Qur’an.

When they abandoned it, they were reduced to the lowest level among humanity. They were left at the tail end after once having been distinguished leaders. Those people whom God has chosen to carry His message and to assume mankind’s leadership will face a great responsibility should they abandon their trust: “you will all be called to account? (Verse 44) Of the two interpretations, I prefer this second meaning as it is broader in scope.

“Ask any of the messengers We sent before you: 'Did We ever appoint deities to be worshipped other than the Lord of Grace?”' (Verse 45) God’s oneness is the central point of Divine religion ever since the first of His messengers. On what basis, then, do those who worship other beings rely? The Qur’an states this truth here in a unique image that shows the Prophet asking the messengers before him whether God has appointed deities to be worshipped other than Himself. The very question implies its definitive and categorical answer, given by each and every one of Gods messengers. It is a very pleasing image, one that employs a strong, inspiring and effective style.

Needless to say, there are gulfs of time and place between the Prophet Muhammad (peace be upon him) and the messengers who went before him. There is also the gulf between life and death, which is far greater than the gulfs of time and place. Yet all these gulfs totally disappear before the essential truth of the unity of the Divine message based on Gods oneness. It is this truth that remains solidly present while considerations of time, place, life and death, as also of all changing phenomena, disappear. The dead and the living all testify to it at all times. Such are the connotations of this remarkable Qur’anic statement.

However, in relation to the Prophet and his brothers, the messengers of God sent before him, and their bond with their Lord, nothing is considered far or near. At any Divine moment, all barriers are removed, and the essential, fundamental truth appears in full colour. It is the truth of all existence that transcends all barriers of time, place, shape and image. At this moment, the Prophet asks and receives the answer, as happened to him on his night journey when he led all earlier prophets in prayer.

When we look at such a statement, it is better for us not to think of limitations in our life. What is familiar to us in life is by no means the total law governing the entire universe. We should remember that we only know some of the phenomena operating in the universe and see some of their effects when we recognize an aspect of its laws. There are barriers in our constitutional make-up and in our senses that limit our perception to what is familiar to us. Beyond that, there is a realm that we cannot fathom.

The surah continues to console the Prophet in the face of the objections raised about Gods choice of him as the messenger by the chiefs of his people, people who upheld the false values of the present world. In this context, the surah relates an episode from Moses’ history depicting how Pharaoh and his people also upheld the same values.

The Quraysh elders said: “Why was not this Qur'an revealed to some great man of the two cities?* (Verse 31) In former times, Pharaoh took pride in his power and kingdom, arrogantly asking: “Is the kingdom of Egypt not mine, with all these rivers flowing at my feet? Do you not see?* (Verse 51) Proud and arrogant, he pointed to Moses, Gods prophet and messenger, who had no great worldly wealth or position, and said:

“Am I not better than this contemptible wretch who can hardly make his meaning clear?* (Verse 52) Pharaoh also made a suggestion similar to the unbelieving Quraysh: “ Why have no bracelets of gold been given to him? Why have no angels come to accompany him?* (Verse 53) It sounds like a musical recording, played over and over again.

The surah shows how the deluded masses responded, despite the miracles shown by Moses and the tests to which they were subjected.

Every time a hardship befell them, they would cry out to Moses to pray to his Lord to lift their affliction. The surah also explains the fate they suffered after they failed to heed the warning: “ When they incurred Our anger, We inflicted Our retribution on them and drowned them all; and so We made them a thing of the past and an example for later generations?

(Verses 55-56) Yet these later unbelievers still do not take heed.

Throughout this episode, the unity of the Divine message is clearly apparent. Similarly, the nature of the tyrannical elders and their reception of the message of the truth is the same. They all cling to the trivial values of this world. We also see the nature of the masses who are easily led astray by their leaders.

We sent Moses with Our message to Pharaoh and his nobles; and he said: *1 am a messenger of the Lord of all the worlds, ' but when he presented Our signs to them, they laughed at them. (Verses 46-47)

The episode starts with a very brief reference to the first meeting between Moses and Pharaoh, as a prelude to the main point intended here, which is to portray the similarity of the objections made by Pharaoh and the pagan Arabs, as also their similar values. It sums up the nature of Moses’ message in these words: “Z am a messenger of the Lord of all the worlds.** (verse. 46) It is the same truth stated by every messenger: that he is a messenger’ sent by ‘the Lord of all the worlds’.

The surah then provides a very quick reference to the signs given to Moses, adding how the people received these: “ When he presented Our signs to them, they laughed at them” (Verse 47) The arrogant and the ignorant always behave this way.

This is followed by a reference to the testing hardships God inflicted on Pharaoh and his people, which are detailed in other surahs:

Yet each sign We showed them was greater than the preceding one.

We put them through suffering so that they might return [to the right path]. They said: Sorcerer, pray to your Lord for us on the strength of the covenant He has made with you. We shall now follow the right way.* Yet when We removed their suffering they still broke their word. (Verses 48-50)

The signs shown by Moses did not provide enough motivation for people to believe, yet each was greater than the one before it. This confirms what God says in several places that such signs do not provide guidance to a heart if it is not ready to listen, and that God’s messengers cannot make the deaf hear or the blind see. What is most singular in what God describes of Pharaoh’s and his people’s attitude is that when they spoke to Moses, they said: “Sorcerer, pray to your Lord for us on the strength of the covenant He has made with you. We shall now follow the right way” (Verse 49) They appeal to him to do his best to lift their hardship, yet they address him as "sorcerer. They also say, "Pray to your Lord while he tells them that he is "a messenger from the Lord of all the worlds] not his own special Lord to whom only he and a few followers submit. Neither miracles nor God’s messenger’s words touched their hearts, despite their promise: "" We shall now follow the right way.” Such promises are often forgotten: “Yet when We removed their suffering they still broke their word” (Verse 50)

The masses may be influenced by miracles, and the truth may find its way to their hearts that have long been deceived. To forestall this, Pharaoh appeared before them in his full regalia, adorned in splendour.

He tried to deceive them with a superficial argument, one that unfortunately appeals to those who have long endured tyranny:

Pharaoh proclaimed to his people, saying: 'My people, is the kingdom of Egypt not mine, with all these rivers flowing at my feet? Do you not see? Am I not better than this contemptible wretch who can hardly make his meaning clear? Why have no bracelets of gold been given to him? Why have no angels come to accompany him?' [Verses 51-53)

The kingdom of Egypt and the rivers flowing at Pharaoh s feet are there, before their very eyes. The masses are deluded by such apparent power and splendour. By contrast, the kingdom of the heavens and earth, and all that is between them, compared to which Egypt is no more than a little particle, requires believing hearts to perceive. Only such believers can draw the right comparison. Under the yoke of tyranny that has long subjugated them, the masses are dazzled by the glitter they see before them. They do not stretch their minds to reflect on the kingdom of the universe and to whom it belongs.

Pharaoh knew how to manipulate his peoples hearts and delude them with his riches: “Am I not better than this contemptible wretch who can hardly make his meaning clear?' (Verse 52) What he meant by referring to 'this contemptible wretch' was that Moses was not a king, a prince, or a man of power or wealth. Or perhaps he meant that Moses belonged to the Israelites, a wretched and enslaved community in Egypt.

His other description of Moses as one 'who can hardly make his meaning clear refers to his speech impediment. By the time of this encounter with Pharaoh, however, Moses was cured of this by God in answer to his prayer: “My Lord, open up my heart [to Your light], and make my mission easy for me, and free my tongue from its impediment, so that people may understand what I say." (20: 25-28) Nothing now prevented him from making his meaning clear. In the eyes of the masses, Pharaoh, with his terrestrial kingdom, was better than Moses, even though he had the word of truth, was a prophet, and advocated the faith that ensured safety from hell.

“ Why have no bracelets of gold been given to him?' (Verse 53) Is such a petty thing as a gold bracelet needed to confirm a Divine message? Is a mere trifling to be valued as greater than the miracles God gave to His messenger? Or, perhaps, Pharaoh meant that Moses should have been crowned as king to give him power as well as the message. “ Why have no angels come to accompany him?' (Verse 53) This is yet another deceptive objection, one that is often levelled at God s messengers.

“ Thus did he make fools of his people, and they obeyed him. They were people lost in evil." (Verse 54) That tyrants make fools of their people is a familiar story. First of all, they isolate their people from all sources of knowledge, withholding the facts until they are forgotten and no longer sought after. They use all types of influences until their minds are fully convinced of them. Thereafter, it is easy to make fools of them and lead them wherever they want them to go. Yet no tyrant can do this to his people unless they are transgressors, turning away from God’s straight path after having abandoned the standards of His faith. Conversely, it is extremely difficult to try to delude believers or make fools of them. Hence, the Qur’an gives the reason for the response Pharaoh received from his people: “ Thus did he make fools of his people, and they obeyed him. They were people lost in evil." (Verse 54)

The time of tests, warnings and education was over. God was fully aware that these people would not believe. The masses willingly obeyed Pharaoh, an arrogant tyrant, turning a blind eye to God’s light and His clear signs. Therefore, the warning had to be fulfilled and God’s word was issued: “ When they incurred Our anger, We inflicted Our retribution on them and drowned them all; and so We made them a thing of the past and an example for later generations" (Verses 55-56)

Here, God is speaking about Himself in the context of retribution inflicted on people whom He destroyed. This is meant to highlight His limitless power. What the surah describes is a situation where these people were guilty of a great crime incurring God’s anger. Therefore, “ We inflicted Our retribution on them and drowned them alt', meaning Pharaoh, the notables among his people and his army. In this way did they meet their end when they tried to pursue Moses and his people.

God made of them the ancestors of every erring generation. He also set them as “an example for later generations". (Verse 56) Hence, later communities should learn their story and benefit from the lessons it delivers.

Thus, this episode of Moses’ story reflects similar attitudes to those of the pagan Arabs as they confronted God’s last messenger. It is mentioned here so as to comfort and support the Prophet and those who believed with him. It warns the unbelievers against a fate similar to that of earlier people. This is one example of how the Qur’an uses a historical account as an edifying narrative. The surah then gives us an episode from Jesus’ story against the backdrop of the Arabs’ argument in defence of their worship of angels and the comparison they cite, as some Christians worship Jesus. This is given in the last passage of the surah.