In the Shade of the Qur'an by Sayyid Qutb

In this final passage, the surah picks up the legends the pagan Arabs weaved around their worship of angels. It refers to one of the arguments they used to defend their absurd beliefs. It was a futile argument that reflected no attempt to arrive at the truth; it was more an exercise in polemics. They had been told that both they and what they worshipped were bound for hell. The reference here being to their idols that were first intended as representations of angels, but which were later worshipped as deities. They were told that whoever worshipped anything other than God will be in hell together with the thing worshipped. In response, some of them cited the example of Jesus, who was worshipped by some of those who deviated from true Christianity. They asked whether Jesus would also be in hell? This was nothing but idle argument.

They also claimed that they were better guided than the Christians who worshipped Jesus, a human being, while they worshipped the angels, God’s daughters. All this was no more than compounded falsehood. In connection with this, the surah gives an account of Jesus, explaining the truth about him and his message, and the differences that gripped his people both before and after him.

Addressing all those who deviate from the true faith, the surah warns them against the sudden coming of the Last Hour. It moves on to portray a long scene of the Day of Judgement, giving an image of lasting happiness for the God-fearing and one of painful suffering for the guilty. Furthermore, the surah negates their legends concerning the angels, makes it clear that God is free of all that they allege concerning Him and outlines some of His attributes, including His complete ownership of both this life and the life to come. The surah concludes with a directive to the Prophet to be forbearing and to turn away from the unbelievers. They will come to know what is there to be known. This is an implicit warning to those who continue to argue after things have been made very clear.

Whenever the son of Mary is cited as an example, your people raise an outcry, saying: 'Who is better: our deities or he?’ They cite him only to challenge you. They are contentious people. He was but a servant of Ours whom We had favoured and made an example to the Children of Israel. Had it been Our will, We could have made you angels, succeeding one another on earth. He is a portent of the Last Hour. Have no doubt about it, but follow Me: this is a straight path. Let not Satan debar you; for he is your sworn enemy. When Jesus came with clear signs, he said: 7 /w come to you with wisdom, and to make clear to you some of that on which you differ. Therefore, fear God and follow me. God is my Lord and your Lord: so worship Him alone. This is a straight path. Yet are the sects at variance among themselves. Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day. (Verses 57-65)

In his biography of the Prophet, Ibn Ishaq gives the following report:

The Prophet sat with al-Walid ibn al-Mughirah in the Sacred Mosque, and they were joined by al-Nadr ibn al-Harith. There were a few other men from the Quraysh. The Prophet spoke to them, but al-Nadr interrupted him. The Prophet argued with him until he silenced him. He then read to them a passage of the Qur’an that included the verse that says: “ You and all that you were wont to worship instead of God are but the fuel of hell: that is what you are destinedfor” (21: 98) The Prophet then left.

Then came 'Abdullah ibn al-Ziba'ri of the Tamim tribe who sat with them. Al-Walid said to him: ‘Al-Nadr was no match for Muhammad. Indeed Muhammad said that both we and the deities we worship will be the fuel of hell.’ Ibn al-Ziba'ri said: ‘Had I been the one who argued with him I would have won. Ask Muhammad whether everyone worshipped other than God will be in hell together with those worshipping him. Well, we worship the angels, and the Jews worship Ezra, while the Christians worship Jesus, son of Mary.’ Al-Walid and those who were in the Mosque admired what Ibn al-Ziba'ri had said and felt that he put forward a winning argument. When this was mentioned to the Prophet, he said: ‘Anyone who likes to be worshipped in place of God will be joined to those who worship him. These people only worship Satan and whoever Satan orders them to worship.’ God then revealed the verse that says: “But those for whom [the decree of] ultimate good has already gone forth from Us will be keptfar away from that hell.” (21: 101) This means that Jesus, Ezra and other rabbis and priests who were sincere in their faith, but were then worshipped as deities by later people will be safe from hell.

Furthermore, concerning the argument about Jesus being worshipped and the admiration of the argument by al-Walid ibn al-Mughirah and others, God revealed the verse that says:

“ Whenever the son ofMary is cited as an example, your people raise an outcry” (Verse 57)

In al-Kashshdf a commentary on the Qur’an, al-Zamakhsharl gives a broadly similar report, without mentioning its source. Both reports show clearly how argumentative the pagan Arabs were. They were exactly as the Qur’an describes them: “ They are contentious people”.

(Verse 58) They were certainly skilful in dispute. They realized what the Qur’an and the Prophet meant, but they tried hard to twist its meaning, indulged in polemics, exploiting the fact that the Qur’anic statement was general in its implication. This is characteristic of everyone who is devoid of sincerity, seeking to manipulate words and phrases in order to twist what was a clear meaning. Therefore, the Prophet strictly prohibited contentious arguments. Abu Umamah, a Companion of the Prophet, reports: “The Prophet came out once only to find some people involved in argument concerning the Qur’an.

He was so angry that he looked as though vinegar had been poured over his face. He then said to them: ‘Do not argue about God’s book citing parts of it against other parts. No community strays into error unless they are given to contentious argument.’ He then quoted the Qur’anic verse that says: ‘They cite him only to challenge you. They are contentious people.’ (Verse 58)

Another possible interpretation of the statement, “ Who is better: our deities or he?' is supported by the general drift of the verses referring to their legend about the angels. What they meant is that their worship of the angels is better than the Christians’ worship of Jesus, because the angels are closer to God in their nature and descent. Exalted is God above all that they allege. Thus, the statement, ‘ They cite him only to challenge you. They are contentious people', serves as a reply to Ibn al- Ziba‘ri as suggested earlier. Moreover, it means that their citing of what the Christians worship is invalid, because it deviates from the truth of God’s oneness. It is not right to compare one deviation from the truth with another; they are all false. This interpretation is reasonable.

Hence, the surah makes the following comment: “He was but a servant of Ours whom We had favoured and made an example to the Children ofIsrael” (Verse 59) He was no deity to be worshipped, even though some Christians deviated from the true path and did worship him. He was only a favoured servant of God, and no blame attaches to him for the fact that people worshipped him. God granted him favours so that he would be an example for the Children of Israel to follow.

However, they forgot the lesson and went astray.

The surah discusses the Arabs’ legend about the angels, making it clear that they are part of God’s creation. Had God willed, He would have made the angels succeed them on earth, or He would have transformed some people into angels to succeed them: “Had it been Our willy We could have made you angels, succeeding one another on earth.” (Verse 60) All questions of creation are determined by God; whatever He wills to create will surely come into existence. None of His creation has any relation to Him other than that of a created being with its Creator, a servant with its Master.

Another statement about Jesus reminds them of the Last Hour which they denied: “He is a portent of the Last Hour. Have no doubt about it, but follow Me: this is a straight path. Let not Satan debar you; for he is your sworn enemy” (Verses 61-62) A number of the Prophets statements speak of Jesus’ second coming, a short time before the Last Hour. This is perhaps what is indicated in the statement: 'He is a portent of the Last Hour! It means that he informs of its approach. Abu Hurayrah quotes the Prophet as saying: “By Him who holds my soul in His hand, the son of Mary is about to come back among you, serving as a just arbiter. He will break the cross, kill the pig and abolish tribute money. Wealth will be so abundant that no one will accept money. Indeed one prostration before God will be better than this whole world and all that it contains.” [Related by Malik, al-Bukharl, Muslim and Abu Dawud.J Jabir quotes the Prophet as saying: “A group of my community will ever continue to fight, holding on to the truth, until the Day of Judgement. Jesus, son of Mary, will then come down and their commander will say to him: ‘Come and lead us in prayer.’ He will reply: ‘No. Some of you lead others.’ This is just an aspect of honour God has granted to this community.” [Related by Muslim.)

All this belongs to the realm beyond our perception. We are informed of it by the Prophet who tells the truth and references to it are given in the Qur’an. No human being has any say in this other than what has been stated in these two sources.

“He is a portent of the Last Hour. Have no doubt about it, but follow Me: this is a straight path? (Verse 61) They had strong doubts about the coming of the Last Hour, but the Qur’an calls on them to be certain of it. Likewise, they steered away from guidance and the Qur’an urges them, through God’s messenger, to follow him along the straight path which ensures that its travellers will not go astray. It makes it clear to them that their deviation is only the result of their following Satan when they would be better advised to follow God’s messenger:

“Let not Satan debar you; for he is your sworn enemy? (Verse 62) The Qur’an always reminds people of the on-going battle between them and Satan that has been raging since the time of Adam, their first father, and the first encounter in heaven. No one can be more heedless than one who knows that a watchful, sworn enemy is deliberately waiting for a chance to attack him and yet does not take care to protect himself.

On the contrary, he moves closer to the determined enemy and even follows his lead.

Islam places man in the midst of this ever-raging battle with Satan.

It assigns to him gains that are beyond anyone’s imagination, should he be victorious. Likewise, his loss, should he be defeated, is beyond anyone’s reckoning. Thus, Islam steers man’s fighting ability to this on-going battle which asserts the humanity of man, giving him his special position among the rest of creatures. Thus, the highest aim for man on earth is to achieve victory against his enemy, Satan. Once he does, he overcomes evil and wickedness and establishes firm roots of goodness and purity.

The surah now speaks about Jesus, stating the truth about him and what he preached, and how his people differed about him, both before and after his time:

When Jesus came with clear signs, he said: 7 have come to you with wisdom, and to make clear to you some of that on which you differ.

Therefore, fear God and follow me. God is my Lord and your Lord:

so worship Him alone. This is a straight path. Yet are the sects at variance among themselves. Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day.

63-65)

Thus, Jesus came to his people with clear signs, whether miracles God granted him or teachings that lead along the right way. He said to his people: 'I have come to you with wisdom . Whoever is granted wisdom is indeed granted much of what is good, and he is safe and assured of his way. Jesus’ mission also clarified for them some of the questions over which they differed. Indeed, they differed on many aspects of the law of Moses, allowing their variances to split them into hostile factions.

Jesus also invited them to maintain their fear of God and to obey him in the Divine message he delivered to them. He declared the principle of God’s oneness in full clarity, admitting no compromise in it: “God is my Lord and your Lord: so worship Him alone.” (Verse 64) He never said that he was God, nor that he was God’s son. He never made any reference to any relationship between him and God other than that of his being God’s servant. Furthermore, he stated that his message demarcated a straight path without bend or error. Yet those who came after him disputed much, splitting into factions like those who preceded him. In this they were wrongdoers, relying on no sure information.

Hence, the warning: “Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day” (Verse 65)

Jesus’ message was addressed to the Children of Israel. They were awaiting his coming to save them from their humiliating bondage to the Romans. Yet when he came, they denied and opposed him. Indeed, they even plotted to get him crucified. Jesus found them divided into numerous sects, the most important of which were as follows:

1. The Sadducees, named after Zadok, whose family retained custody of the Temple since the time of David and Solomon.

According to their law, he must have been a descendant of Aaron, Moses’ brother. For, custody of the Temple belonged to Aaron’s descendants. Holding such an office, they were very strict on detailed worship rituals, denouncing any deviation. Nevertheless, in personal matters, they were lax, enjoying life’s pleasures. They denied the Day of Resurrection.

2. The Pharisees. They were in dispute with the Sadducees, objecting to their strict observation of worship rituals while denying the Day of Resurrection. Their most common characteristic was their disregard of worldly pleasures, even though some of them took pride in their knowledge. Jesus denounced such an attitude.

3. The Samaritans. They were a mixture of Jews and Assyrians.

They believed only in the Pentateuch, or the first five books of the Old Testament. They denied the later books accepted by other Jews as part of their scripture.

4. The Essenes, or Essenians. These were influenced by some philosophical doctrines, living in isolation of other Jewish sects.

Theirs was an ascetic, strictly organized sect.

In addition, there were numerous other sects that gave rise to much confusion in Jewish beliefs and traditions. The Jews at the time tolerated humiliation under the Romans, and awaited their deliverance at the hands of the Messiah. When the Messiah, Jesus Christ, came to them declaring that God is my Lord and your Lord: so worship Him alone, and preaching a law of tolerance and spiritualism, he was opposed by the professional clerics who gave paramount importance to rituals. He is reported to have said about them: “They make loads that are hard to carry and lay them on the shoulders of the people. However, they are not willing to lift a finger to move them. They do everything to attract people’s attention. They make their headbands large and the tassels on their shawls long. They love the place of honour at dinners and the front seats in synagogues.

They love to be greeted in the marketplaces and to have people call them Rabbi.” (Matthew 23: 4-7) He is also quoted as addressing them thus: “You, blind guides! You strain gnats out of your wine, but you swallow camels. How horrible it will be for you, scribes and Pharisees! You hypocrites! You clean the outsides of cups and dishes.

But inside they are full of greed and uncontrolled desires. You blind Pharisees! First clean the inside of the cups and dishes so that the outside may also be clean. How horrible it will be for you, scribes and Pharisees! You hypocrites! You are like whitewashed graves that look beautiful on the outside but inside are full of dead peoples bones and every kind of impurity.”3 (Matthew 23: 24-27)

When we read today these words of Jesus (peace be upon him) and similar texts, we realize how applicable they are to professional clerics of all religions. They are all of the same type.

Jesus’ term on earth came to its end and he went to his Lord. Later, his followers split into groups and factions: some made him a deity; some made him the son of God; others make God a trinity of three one of whom is Jesus. The pure concept of God’s oneness preached by Jesus has, thus, been lost, as also his call on people to worship God alone, pure in their submission to Him.4

“ Yet are the sects at variance among themselves. Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day." (Verse 65) Then the pagan Arabs disputed with the Prophet concerning Jesus, basing their argument on what these different factions fabricated and weaved of legends about him.

When the surah refers to wrongdoers, it includes those factions that disputed about Jesus together with the pagan Arabs who argued with the Prophet on the basis of what those factions perpetrated. It draws a long, spectacular scene showing what happens to them on the Day of Judgement and adds an image of what happens to the God-fearing who receive His favours in heaven:

What are they waiting for other than the Last Hour, which will come upon them all of a sudden and take them unawares? On that Day, friends will become enemies to one another, except for the God-fearing.

desire. However, what comes over and above desire satisfaction is that it is all pleasant to the eye, adding beauty to gratification: “They will be waited upon with trays and goblets of gold; and there will be found all that the souls may desire and the eyes may delight in? (Verse 71) Yet there is more to this blessed enjoyment: there is something greater and far more honourable. They are honoured by an address from on high:

“ There you shall abide. This is the garden that shall be your own on account of what you used to do. You shall have there fruits in abundance, from which to eat? (verses 71-73)

What fate awaits the evildoers whom we left a little while ago in dispute, blaming one another? “ The evildoers shall abide in the suffering of hell.” 74) It is a permanent, hard and severe suffering that allows no reduction or respite. No ray of hope will ever appear nor any chance of deliverance. They endure it, lost in despair: “It will not be lightened for them; they will remain in utter despair(Verse 75)

This is all their own doing. No one has wronged them: “We never wronged them; it was they who have wronged themselves.” (Verse 76)

An outcry is heard from afar. It is an outcry of utter distress, born in despair: “They will cry, "Malik, if only your Lord would put an end to us!™ (verse 77) It comes from down below, from behind the closed doors of hell. The evildoers are not appealing for help or salvation; they have already despaired of that. All they are asking for is that they should be allowed to perish, their misery end. That is all that they can hope for. When all that one can hope for is to perish, one must be in extreme distress. This cry certainly comes from long-suffering souls and bodies whose endurance has gone beyond all limits. Hence they cry out: “Malik, if only your Lord would put an end to us!"' The answer they are given adds to their despair, caring little for what they feel: “He will answer: "You are here to stay.(Verse 77) No deliverance, no hope, no death, no end; they are there to stay.

This distressing image is followed by an address to those who hate the truth and turn away from guidance. It portrays to all how singular their attitude is:

We have brought the truth to you, but most of you abhor the truth.

If they have resolved on some scheme, We have a scheme of Our own. Or do they think that We do not hear their secret talk and their private counsel? Indeed We do, and Our messengers are with them, recording all. (Verses 78-80)

It is their abhorrence of the truth that prevented them from following it. It is not that they did not realize that it is the truth. Nor did they doubt the honesty and sincerity of the Prophet; they had long known him, acknowledging that he never told a lie. How could he, then, lie to God saying about Him what was false? In most cases, those who oppose the truth are not unaware that it is the truth; they simply hate it because it conflicts with their desires. They are too weak to resist their desires, but they can always attempt to suppress the truth and persecute its advocates. It is from this, their weakness, that they derive the audacity to stand against the truth.

Therefore, the Almighty who knows all their secrets and scheming warns them: “If they have resolved on some scheme, We have a scheme of Our own. Or do they think that We do not hear their secret talk and their private counsel? Indeed We do, and Our messengers are with them, recording all” (Verses 79-80) Their persistent support of falsehood against the truth is countered by Gods clear will to establish and strengthen the truth; and their wicked scheming under the cover of darkness is countered by Gods knowledge of all secret whispering.

When weak creatures stand against the Almighty, All-Knowing Creator, the outcome is a forgone conclusion.

Now the Qur’an directs the Prophet to say something to them and to leave them to face the destiny which has already been described to them:

Say: If the Lord of Grace had a son, I would be the first to worship him. ’ Limitless in His glory is the Lord of the heavens and earth, the Lord of the Throne: He is far above their false descriptions. Leave them to indulge in idle talk and play until they face the Day they have been promised. (Verses 81-83)

They alleged that the angels whom they worshipped were Gods daughters. Had God had any offspring, the first one to know this and act on the basis of this knowledge was Gods Prophet and messenger.

He was close to Him and was quick to comply with His orders. He would have been the first to offer his respects to His offspring, had He had any as they alleged. He, however, worships none but God. This in itself is evidence confirming that their allegation has no basis. All glory belongs to God who is totally unlike what they allege. “Limitless in His glory is the Lord of the heavens and earth, the Lord of the Throne:

He is far above their false descriptions.” (Verse 82)

When we contemplate the heavens and the earth, looking at their systems and harmony, we feel the greatness and sublimity of the One who controls all this, referred to as, 'the Lord of the Throne? and we realize the absurdity of any such claim. By our nature we know that the Maker of the universe can have no similarity to creatures who procreate. Therefore, attributing sons"and daughters to Him appears to be no more than idle talk and play, which deserve no answer. It only merits a stern warning of what happens on the Day of Resurrection, an image of which has already been given: “Leave them to indulge in idle talk and play until they face the Day they have been promised.” (Verse 83)

The surah continues its glorification of God, the Creator, attributing to Him what is worthy of His Lordship of the heavens and the earth as well as the mighty throne:

It is He alone who is God in heaven and God on earth; He alone is the Wise, the All-Knowing. Blessed is He to whom sovereignty over the heavens and the earth and all that is between them belongs, and with whom the knowledge of the Last Hour rests, and to whom you shall be brought back. Those whom they invoke beside Him have no power of intercession, unlike those who know the truth and bear witness to it. (Verses 84-86)

This statement confirms the unity of Godhead throughout the universe, making it clear that no one shares this with God Almighty who does everything according to His infinite wisdom and perfect knowledge. The Arabic word tabarak, translated here as ‘blessed’, carries connotations of greatness and exaltedness above all their perceptions.

It is He who is 'the Lord of the heavens and the earth and all in between .

He alone knows the timing of the Last Hour and to Him all creation returns. On that day, when all return to Him, none of those whom they allege as His offspring or partners will have the power of intercession for anyone. None can intercede with Him other than one who knows the truth and bears witness to it. A person who testifies to the truth will not intercede on behalf of any who ever stood in opposition to it.

The surah then confronts them with something that is ingrained in their nature and concerning which they have no doubt. That is, their Creator is God. How, then, can they associate partners with Him in their worship, and how can they expect that anyone will intercede on behalf of anyone who associated partners with Him: "Yet if you ask them who created them they are sure to answer, 'God'. How is it, then, that they are so misled?' (Verse 87) How can they ignore the truth testified to by their own nature? How can they allow their behaviour to be in conflict with its inevitable result?

As the surah comes to its close, it highlights the fact that the Prophet turns to his Lord complaining of their rejection of the truth and their disbelief: "And [the Prophet] says: 'My Lord, these are people who will not believe.(Verse 88) This is given in a special form that implies how keenly the Prophet felt this and how well God received it. The answer from on high is a directive to the Prophet to bear with them and not to care for their rejection. On the contrary, he should forbear and feel his heart content. To this is added an implicit warning to those determined opponents of the truth: "Still, bear with them and say, 'Peace,'for in time they will come to know." (Verse 89) The time will come when everything is exposed and they will then know the dreadful fate that awaits them.