In the Shade of the Qur'an by Sayyid Qutb

The first section highlighted three major truths of the Islamic faith: the oneness of God, the Creator of all; the grace that He alone bestows; and that He is the only One who provides sustenance for all His creation. In this second section, the sūrah addresses the Prophet, comforting him because his people’s rejection of his message and their false accusations of his lying caused him much pain. It stresses that all matters are in God’s hand. It also addresses us all, confirming that God’s promise is a true promise and warning us against Satan’s schemes which aim to divert us from recognizing the major truths already outlined. What Satan, our avowed enemy, wants is to lead us to hell and its torment. It shows us the types of requital that await the believers and unbelievers in the life to come. Finally it enjoins the Prophet not to worry about what might happen to them. Both belief and rejection are in God’s hand, and He knows all that people do.

The first address is aimed at the Prophet: “If they accuse you of lying, other messengers, who had gone before you, were similarly accused. It is to God that all things return.” (Verse 4) With all these truths easily and clearly recognizable, you need not worry that they accuse you of lying. The same thing happened to earlier messengers.

All matters eventually return to God who determines every end the way He pleases.

Then the address is made general, to all people:

People! God’s promise is true indeed. So do not let the life of the present world delude you, and do not let deceptive thoughts about God delude you. Satan is your enemy, so treat him as an enemy. He only calls on his followers so that they will be among those destined for the blazing fire. (Verses 5-6)

God’s promise is true: there is no doubt that it will come; it is a reality that will not fail; it is the truth. Nothing can cause it to disappear, lose its way or change.

Nevertheless this present life can delude people, as can Satan. Therefore, do not let anything get the better of you: “do not let the life of the present world delude you, and do full knowledge of all that they do. (8)

not let deceptive thoughts about God delude you.” (Verse 5) Satan has declared his hostility to you and that he will never be anything but an enemy to you. Therefore, “treat him as an enemy.” (Verse 6) Do not befriend him, listen to his advice, follow in his footsteps, for no rational person would follow in his enemy’s footsteps.

Moreover, you should realize that he does not call you to anything good, nor does he want you to be safe: “He only calls on his followers so that they will be among those destined for the blazing fire.” (Verse 6) Can anyone with reason and clear thinking answer a call that would put him in the fire?

This is a sincere, heartfelt address. When man remembers the eternal battle he has to fight against his avowed enemy, Satan, he will muster all his strength, defending himself and ensuring his own safety. He will do his utmost not to fall to any temptation, keep himself on guard, evaluate every thought by the scales God has given him. He is alert to the fact that any seemingly innocent thought may involve clever deception by his old enemy.

This is the sort of sensitivity Islam wants its followers to have. They need to be on the alert so as to reject any temptation Satan presents. This entails the mobilization of all one’s responses against evil, both its inner appeal and surface attraction. Thus, one is always on red alert, prepared to engage in this battle which rages persistently throughout this present life.

Such single-mindedness demanded from believers is followed by an outline of the fate of those who responded to Satan’s call. To reinforce the contrast, the situation of the believers who reject him and drive him away is reiterated: “For the unbelievers there is severe suffering in store; while for those who believe and do righteous deeds there is forgiveness of sins and a great reward.” (Verse 7)

This is followed by an explanation of what makes people go astray, the nature of Satan’s work, the door through which all evil flows. It shows the route that takes people astray and why, when a person goes far along it, he cannot turn back:

How about the one whose evil deeds seem alluring to him so as to regard them as good? God lets go astray him that wills [to go astray], just as He guides him that wills [to be guided]. Therefore, do not waste yourself sorrowing for them. God has full knowledge of all that they do. (Verse 8)

“How about the one whose evil deeds seem alluring to him so as to regard them as good?” This is the key to all evil: Satan makes evil deeds seem fair to people, and they will then admire themselves for what they do. Such a person will not review his work to identify what is right or where he has gone wrong, because he feels he cannot go wrong. He is so preoccupied with self-admiration that he does not give a thought to self-criticism. Needless to say, he likes accountability to others much less. He does not permit anyone to question him about anything he does, because he feels it is good and, therefore, above criticism. This is the worst curse Satan invokes on man, and can be likened to a yoke he puts around his neck taking him far into error and its inevitable results.

A person who follows God’s guidance is one who is careful, wary and alert. He knows that feelings change, that weakness may creep into one’s heart, and that a short fall may occur. He is, therefore, always looking at his own work, wary of yielding to Satan’s temptation and praying for God’s help. This is indeed the point of difference between right and wrong, success and failure. It is a fine psychological point which the Qur’ān describes in a few succinct words: “How about the one whose evil deeds seem alluring to him so as to regard them as good?” (Verse 8)

No answer is given in the sūrah, so as to allow every answer, such as: His is a hopeless case; How can such a person be on the same level as one who is always taking stock of his actions to ensure that he is on the right track; Can he compared with a humble, God-fearing person. This sort of style is often used in the Qur’ān.

The Qur’ānic verse adds a statement that can be taken as implying a reply: “God lets go astray him that wills [to go astray], just as He guides him that wills [to be guided].

Therefore, do not waste yourself sorrowing for them.” (Verse 8) It is as if we are told that such a person is doomed to be in error as a result of Satan making his evil deeds seem fair to him. It is in the nature of error and guidance that the former makes an evil action seem fair and that the latter keeps a person on the alert ensuring good work.

Therefore, “do not waste yourself sorrowing for them. God has full knowledge of all that they do.” (Verse 8) This question of going astray or following guidance does not belong to any human being, not even God’s Messenger. It belongs to God alone. It is He who changes hearts as He pleases. As He states this fact, God comforts His Messenger so that his tender heart does not sorrow too much for the unbelievers. The Prophet always grieved when he saw his people’s persistence in going astray, knowing where that would lead them. Therefore, God tells him not to let his desire to make them follow guidance and recognize the truth overburden him with sorrow.

God wanted him to know that this is none of his concern.

The same desire is felt by advocates of Islam. The more sincere they are in their advocacy, and the more they appreciate the goodness and beauty of their way, the keener they are that other people should see the truth for what it is and follow it.

These advocates, however, would be better advised to understand what God says here to His Messenger and to act on the same. They should do their best to present their message, but they must not grieve for those who remain blind to it.

“God has full knowledge of all that they do.” (Verse 8) He sets them on the road to His guidance or lets them go astray according to what He knows of their work. He knows the truth about all their deeds and what they involve even before they do them. He determines their lot in accordance with His absolute knowledge, but he does not hold people to account until they have actually done their deeds.