In the Shade of the Qur'an by Sayyid Qutb

This new passage is composed of readings from the book of the universe and the revealed book. We look at the wonderful pages of this book: its great variety of colours, species and kinds; fruits of every colour; mountains with colourful passages, as also people, animals and cattle of different hues. It is a highly effective touch, drawing our attention to the wonderful and natural world of colour that we tend to overlook.

The passage adds readings from God’s revealed book, confirming the truth it contains and an endorsement of what had gone before it of revelations. It speaks about how this book has been granted to the Muslim community as its rightful legacy, making it clear that the heirs are of different classes, but that they all expect to receive God’s pardon and forgiveness of sins. An image of their enjoyment of God’s favours in the life to come is painted to contrast with an image of what awaits the unbelievers of punishment. This round, rich in colour, is concluded by a statement that all takes place in accordance with God’s knowledge.

Are you not aware that God sends down water from the skies, with which We bring forth fruits of different colours? In the mountains there are streaks of white and red of various shades, as well as others jet-black. Similarly, human beings, beasts and cattle have various colours. It is those who are endowed with knowledge that stand truly in awe of God. Indeed God is Almighty, Much-Forgiving. (Verses 27-28)

This is a remarkable touch confirming the source of the Qur’ān. It looks at the entire world with a special focus on colour, pointing out its great variety in fruits, mountains, people, animals and cattle. It only takes a few words to group together animate and inanimate objects throughout the earth, leaving us in full amazement at this wonderful exhibition.

It all begins with water being sent down from the skies, and the fruits that it brings forth with their rich variety of hue. Because the exhibition intended here concentrates on visual imagery, the only quality given to the fruits is their colour:

“We bring forth fruits of different colours.” (Verse 27) The colours of these fruits combine a grading that cannot be reproduced, even partially, by any painter. No two types of fruits are of the same colour. In fact, no two pieces of the same type of fruit are identical in colour. Good scrutiny will reveal variation even on such a scale.

The sūrah then switches, almost suddenly, to refer to the colours of mountains. A close palette study, however, shows that this is a perfectly natural switch. There is a close similarity between the richness of colour in fruits and its richness in mountain rocks. Some rocks may even resemble fruit both in shape and in size, so that they can sometimes be mistaken for fruit. “In the mountains there are streaks of white and red of various shades, as well as others jet-black.” (Verse 27) The ‘streaks’ refer to lines and courses in mountains. The text here refers to a fine point: the white lines contain different shades of whiteness, while the red ones contain different red shades, and both differ in the richness of colour and in the mix of other colours that give them their special appeal. There are other streaks of very black colour.

The switch to this colour diversity in rocks, after having highlighted such diversity in fruits has a profound effect. It alerts in us a refined sense of the aesthetic which sees beauty in a rock just as it appreciates it in a fruit, despite the great difference between the two in nature and function. In this way we are reminded to better appreciate our surroundings, not least their aesthetic beauty.

The sūrah also mentions people’s colours, which are not limited to the major categories that distinguish different racial groups. Indeed every human being has a distinctive colour separating him or her from the rest of their race. Indeed, it distinguishes each twin from the other. The same applies to animals and cattle.

Cattle, which include camels, cows, sheep and goats, are mentioned as a separate category of fauna because they are much closer to man. They also demonstrate a similarly great diversity of colour.

The universe is thus shown as a splendidly colourful book which the Qur’ān opens and looks through. It then says that scholars who read, appreciate and comprehend this book are the ones who have a true God-fearing sense: “It is those who are endowed with knowledge that stand truly in awe of God.” (Verse 28) The universe is a superb hook of which the sūrah has shown but a few pages. It takes a good measure of knowledge to appreciate this wonderful hook and to get to truly know God through His creation and power. People who do so realize the measure of His greatness by appreciating His work. Therefore, they are truly God-fearing, and they worship Him in true submission. This is not the result of a mysterious feeling that we sometimes experience when we look at a splendid natural scene; rather, it is the product of true and direct knowledge. The pages of this universal book that the sūrah has shown are only a sample. The great diversity of colour it has mentioned serves only as an indicator of the great variety and meticulous harmony available everywhere in the universe. It can however only be appreciated by people endowed with knowledge and by those who feel the value of their knowledge deep in their hearts, and who do not leave it in a cold, dry academic corner.

The aesthetic element is intentionally added into the design of the universe. Its beauty, however, is raised to perfection by the fact that different things discharge their functions through that very beauty. The splendid colours of flowers, along with their scents, attract bees and butterflies which, as far as the flower is concerned, are the means of inoculation, so as to ensure fruition. Thus the flower completes its own function through its very beauty. In sex, beauty is the main attraction which leads to the couple fulfilling their task of reproduction. Because beauty is intended, the Qur’ān draws our attentions to it in these various ways.

“Indeed God is Almighty, Much-Forgiving.” (Verse 28) He is certainly able to create all sorts of fine and beautiful creatures, as also to requite people for their actions. At the same time, He forgives much, overlooking the mistakes of those who fall short of appreciating His beautiful work.

Having looked at these pages of the book of the universe, the sūrah turns to the revealed book and those who recite it, their hopes and expected rewards:

Those who recite God’s book, attend regularly to prayer, and give in charity, secretly and openly, from what We have provided for them, look forward to a bargain that can never fail, for He will grant them their just rewards, and give them yet more out of His bounty. He is indeed Much-Forgiving, most thankful (Verses 29-30)

Reciting God’s book means something other than going through its words, vocalizing them or not; it means reading with reflection that leads to understanding, action and behaviour. This also entails attending regularly to prayer, giving secretly and openly in charity, as well as entertaining the hope that what is so offered will never be a failed bargain. Those who do all this know that what God has in store is far more valuable than what they give away. As they give only for God’s sake, dealing with Him directly, their bargain is especially .profitable. Ultimately, they will receive their reward in full, coupled with an increase of God’s bounty. For, “He is indeed Much-Forgiving, most thankful.” (Verse 30) He forgives shortfalls and appreciates good action. His being thankful refers to what is normally associated with gratitude for pleasure and fine reward. Yet the verse inspires us to be grateful to Him who bestows His favours on us. If He appreciates what His servants do and thanks them for it, should they not then show their gratitude for all He gives them?

This is followed by a reference to the nature of God’s revealed book and the truth it contains, as a prelude to speaking about those who are the heirs to this hook:

The book that We have revealed to you is the truth confirming previous scriptures. Of His servants God is well-aware, all-seeing. (Verse 31)

The evidence of the truth in this book is clear in its make up. The Qur’ān is an accurate translation of the universe in its true nature, or we can say that it is the spoken page while the universe is the silent page. Moreover, it confirms the books revealed earlier from the same source. The truth is one; it cannot be multiple. The One who revealed it to mankind knows them well, knows what suits them and improves their lot: “Of His servants God is well-aware, all-seeing.” (Verse 31)

Such is this book, and God has given it to the Muslim community as its heritage.

He has chosen this community to be its heir, as He states in His book: “We have given this Book to such of Our servants as We choose.” (Verse 32) The Muslim community should know from these words that it has been given a position of honour by God. It should also realize that the responsibility it shoulders as a result is of great importance. It is a responsibility which assigns duties that have to be fulfilled. Will the Muslim community listen and respond?

God has honoured the Muslim community. He has chosen it to be the heir to His message, and He has graced it with a favourable reward, even for those who do not perform well:

We have given this Book to such of Our servants as We choose: among them are some who wrong their own souls, some follow a middle course and some who, by God’s leave, are foremost in deeds of goodness. (Verse 32)

The group mentioned first, probably because it is the majority, are the ones who wrong their own souls,’ by doing more had things than good, and the second have a balance between the two, following ‘a middle course,’ while the third are ‘foremost in deeds of goodness,’ having a preponderance of these. However, God’s grace is bestowed on all three, leading them all to heaven where they experience the bliss described in the verses that follow. We will not go into any further detail here, preferring to leave the discussion with the idea conveyed by the verse, making it clear that the Muslim community head to this end in its entirety by God’s grace:

That is the greatest favour. Gardens of bliss will they enter, where they will be adorned with bracelets of gold and pearls, and where they will be clad in silk garments. They will say: All praise is due to God, who has removed all sorrow from us. Our Lord is certainly Much-Forgiving, most appreciative. It is He who, out of His bounty, has settled us in this abode of permanent life, where we shall endure neither toil nor fatigue. (Verses 32-35)

These verses give us an image of material comfort and psychological bliss. They are ‘adorned with bracelets of gold and pearls, and they will be clad in silk garments,’ which are aspects of the material comfort that satisfies some of what people desire. Coupled with this are feelings of security, reassurance and gratification: “They will say: All praise is due to God, who has removed all sorrow from us.” (Verse 34) This present life, with all that it involves of worry about the future and all its struggles, counts as sorrow when it is compared to the enduring bliss in heaven. Moreover, the worry each individual experiences on the Day of Judgement concerning their fate is also a source of great sorrow. “Our Lord is certainly Much-Forgiving, most appreciative.” (Verse 34) He has forgiven us our sins and appreciated our work, rewarding us well for it. “It is He who has settled us in this abode of permanent life,” where we shall permanently reside. It is all ‘out of His bounty’. We have no right to claim. It is He who gives it all by His grace. “Where we shall endure neither toil nor fatigue.” (Verse 35)

There we have all we need: comfort, bliss and reassurance.

The ambience generated here is one of ease, comfort and bliss. The words are chosen for their sound so as to enhance such feelings. Heaven is described as the abode of permanent life’ while toil and fatigue do not come near them. In this way the music of these verses is slow and soft.

On the other side we see the unbelievers wracked with worry, lacking confidence, and unable to see an end to their troubles: “As for the unbelievers, the fire of hell awaits them. No term shall be determined for them so that they could die, nor shall its suffering be reduced for them.” (Verse 36) Not even the comfort of death is granted them. “Thus shall We requite all unbelievers.” (Verse 36) Then we begin to hear loud, harsh voices.

The echoes are mixed, the wailing confused, and it comes from those who have been thrown into hell: “There they will cry aloud.” What are these harsh voices saying, then?

They say: “Our Lord! Let us out and we will do good, not like what we did before.” (Verse 37) This is an expression of regret for what they did in the past, but it is all too late.

Hence, the reply carries a strong reproach: “Have We not given you lives long enough for anyone who would be warned to take warning?” (Verse 37) You did not benefit from the duration of your lives on earth, which was enough for anyone who wished to heed the warnings. “And a warner had come to you.” This was in addition to the warnings.

Yet you paid no heed. “Taste it, then. Wrongdoers shall have none to support them.” (Verse 37)

These are two contrasting images: one of peace, comfort and security and the other full of worry and insecurity. The melodious sound of gratitude to God and of praying to Him is contrasted with screams and cries for help. The image of care and honour shown to the believers is the opposite of the neglect and reproach the unbelievers experience. The soft and quiet rhythm contrasts with the violent rhythm.

Thus the comparison is complete, and overall harmony is maintained both in detail and in general atmosphere.

We then have a comment on all these scenes and images, as well as what has preceded them of choosing the Muslim community for its task: “God knows all that is hidden in the heavens and earth; He filly knows what is in people’s hearts.” (Verse 38)

It is God who knows everything in the universe and what is in people’s hearts. On the basis of His knowledge, He judges all matters.