In the Shade of the Qur'an by Sayyid Qutb

This new part of the surah addresses human hearts. It starts with a round highlighting some of God s signs in the universe, such as the night and day, sun and moon. Some of the idolaters used to prostrate themselves before the sun and the moon alongside God, when they too are no more than His creatures. They are told that if they are too proud to worship God, there are others who worship Him and are closer to Him than they. Indeed the whole earth stands in a position of worship as it receives its life from God, just as they do but who nevertheless do not use this opportunity to move closer to God. On the contrary, they deny God s universal signs as they dispute His Quranic revelations, when the Qur’an is expressed in clear Arabic, free of any non-Arabic influence. This round then presents before them a scene from the Day of Resurrection and shows them their own reality with all its weakness, changing moods and forgetfulness, eagerness to grab good things, and panicking when it is touched by harm. Nevertheless, they do not try to protect themselves from the harm that God may inflict on them. The surah ends with a promise from God that He will reveal to them His signs in the universe and within themselves until they realize that He is the truth, removing all that remains of doubt in their hearts.

Among His signs are the night and the day, and the sun and the moon. Do not prostrate yourselves before the sun or the moon; but prostrate yourselves before God, who has created them, if it is Him you really worship. (Verse 37)

These signs are there for all to see, and they have a direct effect on the human heart, even though we may not have any scientific information about them. Their relation with man is more profound than scientific knowledge because it is based on the fact that we share with them a common origin, nature and make-up. They belong to us and we belong to them: our constituting elements, nature, law and our Maker who created us all. Therefore, we warm to them and understand the message they impart to us. Therefore, the Qur’an often directs our attention to them, without delving any deeper. It only wants us not to overlook them as a result of either long familiarity with them or other barriers. The Qur’an removes these so as to make us alert to and interact with the messages given by this friendly universe.

The verse also points to a particular aspect of deviation. Some people exaggerated the importance of the sun and the moon, and thus deviated from the truth. They worshipped them in the hope of drawing nearer to God through worshipping the most beautiful of His creatures. The Qur’an puts them back on track, removing their confusion and saying to them that if they want to worship God they must not prostrate themselves before the sun and the moon. Instead, they must prostrate themselves before God who created them. It is the Creator alone whom they, and all creatures, should worship.

If they persist in their arrogance, it will make no difference. Others offer worship to God in all humility: “If the unbelievers are too arrogant, those who are with your Lord glorify Him night and day and never grow weary of that” (Verse 38) The first creatures we think of as being referred to by the expression, 'those who are with your Lord,' are the angels.

However, there may be other creatures close to God and about whom we know only very little.

Those creatures who are with your Lord are more noble and honourable than humans for they do not show any arrogance like those earth dwellers who have gone astray. Nor do they allow the fact that they are close to God to go to their heads. They do not stop glorifying Him day and night. They never grow weary of this. What is the significance, then, when some people living on earth take a different stand from the rest of all creatures, and refuse to submit themselves to God?

The earth, their mother from which they originate and to which they return, stands humble before God as it receives life from His hand. On the surface of the earth they are no more like ants; and from the earth they derive all their food and drink. This earth, however, presents a different attitude from theirs: “Another of His signs is this:

you see the earth lying desolate, but when We send down rain water upon it, it stirs and swells [with life]. He who brings it to life will surely give life to the dead. He has power over all things. ” (Verse 39)

We need to reflect a little on the precision of the expression used here. In the Arabic original, the word khdshi'ah, translated here as ‘lying desolate’, is used. The term connotes a humble and attentive attitude, but it means here that it is motionless before rain falls on it. When rain is sent upon it, it stirs and swells. It is as if this is a movement expressing gratitude for giving it the means to support life. The context in which this verse occurs is one of attentive worship and humble glorification of God. The earth is mentioned here as one of the figures in the scene, expressing a suitable feeling and making a suitable movement.

We should refer here to one aspect of the Qur’anic style, comparing word usage:

The image of how the earth looks before rainfall and the appearance of shoots is used twice in the Qur’an. In the first instance, the earth is described as hamidah which means ‘dry and barren’, while in this instance it is described as khdshi'ah which means ‘lying desolate’. Some people may think that this is mere variation which writers normally use. It is far more than this. Let us look at the context in which each description is used.

The first description, hamidah, occurs in the following verse:

“Mankind! If you are in doubt as to the resurrection, remember that We have created you out of dust, then out of a gamete, then out of a clinging cell mass, then out of an organized and unorganized embryo, so that We might make things clear to you. We cause to rest in the [mothers] wombs whatever We please for an appointed term, and then We bring you forth as infants, that you may grow up and attain your prime. Some of you die young, and some live on to abject old age when all that they once knew they know no more. You can see the earth dry and barren; and [suddenly,] when We send down water upon it, it stirs and swells andputsforth every kind ofradiant bloom” (22: 5)

Khashi'ah, has a totally different context: “Among His signs are the night and the day, and the sun and the moon. Do not prostrate yourselves before the sun or the moon; but prostrate yourselves before God, who has created them, if it is Him you really worship. If the unbelievers are too arrogant, those who are with your Lord glorify Him night and day and never grow weary of that. Another of His signs is this: you see the earth lying desolate, but when We send down rain water upon it, it stirs and swells [with life].” (Verses 37-39)

A quick reflection is enough to show how each of these two adjectives fits perfectly in its context. In the first instance, the long verse speaks about creation and resurrection. It is most fitting that the earth should be shown as dry and barren before it stirs and swells, putting forth each blooming and radiant plant. In the second instance, the whole ambiance is one of worship and prostration before God. Hence the description of the earth as desolate, and then when water falls it stirs and swells. We also note that the image of sprouting different plants is not added in the second case because it does not fit in the context of worship.

The stirring and swelling in the second case has a different purpose from that in the first case. Here, they merely give an image of the earth’s movement after it has lain desolate. Everything in the scene described here is making the movement involved in worship.

Hence, it does not fit that the earth should remain motionless. It stirs and swells, sharing in the movement of other worshippers.

Thus, not a single detail in the scene remains fixed while all others are in motion. This sort of harmony is superior to anything we know of literary expression.6

The comment at the end of the verse refers to bringing the dead back to life, citing the earth as an example: “He who brings it to life will surely give life to the dead. He has power over all things.” (Verse 39) This image is frequently used in the Qur’an as an example of how the dead are resurrected on the Day of Judgement. Indeed, the reviving of the earth points to the facts of resurrection and God’s limitless power. The image of the earth stirring with life is close to our hearts, touching them before it addresses our minds. Moreover, when life springs in what is dead it gives a subtle feeling of the power behind it. The Qur’an addresses human nature in its own language, using the shortest way.

Against this backdrop of universal signs, the surah condemns and warns those who deny God’s signs and dispute His revelations:

Those who distort the meaning of Our revelations are not hidden from Us. Who is in a better state: he who is cast into the fire, or he who shall come safe on Resurrection Day? Do what you will; He sees all that you do. (Verse 40)

The warning begins in an implicit but fearful way, stating that such people “are not hidden from Us.” God is fully aware of them. They will have to account for what they perpetrate, no matter how they try to distort meanings or resort to deception. They may think that they can escape God’s punishment in the same way as their deception spared them accountability before human authority. However, the warning is then stated clearly: “ Who is in a better state: he who is cast into the fire, or he who shall come safe on Resurrection Day?' y^rse 40) This puts before them the prospect that lies ahead. It is they who will be cast in the fire, in contrast with the believers who will be safe on the Day of Resurrection.

The verse concludes with another implicit warning: “Do what you will; He sees all that you do." yerse 40) Terrible indeed is the fate of the one who is given the freedom to do what he wills and who distorts the meaning of God’s revelations when God sees all that he does.

The surah then speaks about those who specifically deny the Quranic revelations, describing the Qur’an as a sublime book, admitting no falsehood:

Those who reject this reminder [i.e. the Qur'an] when it comes to them ...It is indeed a sublime book; no falsehood can ever touch it openly or in a stealthy manner. It is bestowed from on high by One who is wise, worthy of praise. Nothing is being said to you other than what was said to the messengers sent before your time. Your Lord is the Lord of forgiveness, but He also inflicts painful punishment. Had We willed to make this revelation a discourse in a non-Arabic tongue, they would have said: If only its verses were clearly spelled out! Why [a message in] a non-Arabic tongue and an Arab [messenger]?' Say: 'This is guidance and healing for all those who believe; but as for the unbelievers: there is deafness in their ears, and they are blind to it.' They are, as it were, being called to from too far away, yetses 41—44)

The surah refers to those who reject the Qur’an when it comes to them, but does not mention their status or what will happen to them.

The sentence is left without a predicate: “ Those who reject this reminder [i.e. the Qur'an] when it comes to them ...” It is a case of saying that such people do something so horrible that it cannot be properly described. The surah simply mentions them and moves on to describe the reminder which they reject; thus showing their action in its true and ghastly colours: “It is indeed a sublime book; no falsehood can ever touch it openly or in a stealthy manner. It is bestowed from on high by One who is wise, worthy of praise." y^rses 41-42)

How could falsehood touch or creep into this book when it comes from God who is the truth absolute? It is a book which clearly presents the word of truth, one that is permanently linked to the truth that ensures the proper conduct of the affairs of the universe. How could falsehood come into it when it is a sublime book, given protection by God who undertakes to keep it intact: “It is We Ourselves who have bestowed this reminder from on high, and it is We who shall preserve it intact. ” (15: 9)

Anyone who looks carefully at the Qur’an will find in it the truth it has come to establish. We find this truth in its spirit and its text: it is simple, natural, reassuring, and addresses human nature in its totality with profound effect. Moreover, “z7 is bestowed from on high by One who is wise, worthy of praise” (Verse 42) Wisdom is clearly apparent in its structure, directives, the way it was revealed, and in its direct address to the human heart. God who revealed the Qur’an is worthy of praise.

There is in the Qur’an much that makes our hearts eager to express its praise of God.

The surah then establishes a bond between the Qur’an and earlier revelations, and between the Prophet Muhammad, (peace be upon him), and all messengers sent before his time. Thus, all prophets belong to one family which receives the same discourse from God. Their hearts and souls look up to Him as they pursue their course advocating His message. Thus, the last in this family, the Prophet of Islam, feels that he is a branch of a great tree with deep roots, a member of a great family that goes back to the beginnings of history.

“Nothing is being said to you other than what was said to the messengers sent before your time. Your Lord is the Lord of forgiveness, but He also inflicts painful punishment” (Verse 43) It is all one message and one faith. Likewise, it is received in the same way: the same rejection and the same objections. Yet it establishes one bond, making one family which endures the same experience and feels the same pain. Ultimately, it follows the same way, leading to the same goal.

How comforting this fact is to advocates of the Divine message. It strengthens their resolve to continue along the same way that was traversed before them by God’s noble messengers, Noah, Abraham, Moses, Jesus, Muhammad and the others, (peace be upon them all).

How honoured and confident the advocates of Gods message feel knowing that they follow in the footsteps of such a select group. Such a feeling motivates them to go along, caring little for the difficulties and hardships they meet on the way.

It is certainly true: “Nothing is being said to you other than what was said to the messengers sent before your time” (Verse 43) The impact this fact can have when it becomes firmly established in the minds of believers is truly profound.

Included in what was said to Gods messengers, and to Muhammad (peace be upon him), the last among them, was: “ Your Lord is the Lord of forgiveness, but He also inflicts painful punishment” (Verse 43) Thus balance is emphasized. A believer then hopes for Gods grace and forgiveness, never despairing that these will be bestowed on him by God’s will, but always fearing to incur God’s punishment. Striking the right balance is an essential characteristic of Islam.

The surah then reminds the Arabs of God’s blessing by making Arabic the language of the Qur’an. At the same time, it refers to their contentious disputes and rejection. “Had We willed to make this revelation a discourse in a non-Arabic tongue, they would have said: Lf only its verses were clearly spelled out! Why [a message in] a non-Arabic tongue and an Arab [messenger]?'” (Verse 44) They do not listen to it in its Arabic form. In fact, they feared it because it addressed their Arab nature in their own language. Hence, they urged each other to adopt this strategy: “Do not listen to this Qur'an, but drown it in frivolous talk, so that you may gain the upper hand” (Verse 26) Had God expressed His message in a different tongue, they would still have objected to it, calling for it to be put clearly in Arabic. They would object even if part of it were in Arabic and the other part in a different language. Their notion, therefore, was to argue in all cases and all situations.

The truth that emerges from this argument about the form given to the message is that this book provides guidance and healing to believers.

Believers’ hearts appreciate its nature and truth, receive its guidance and benefit from its healing. Those who do not believe remain in confusion, and their hearts do not feel the cheerfulness of its message.

Hence, it becomes like deafness to their ears and blindness in their eyes. They recognize nothing, because they are far removed from the nature of this book and its address: “Say: This is guidance and healing for all those who believe; but as for the unbelievers: there is deafness in their ears, and they are blind to it. They are, as it were, being called to from too far away? (Verse 44)

We feel the truth of this statement in every community and generation. Some people are profoundly affected by the Qur’an. It transforms them, giving them a different type of life, and enables them to achieve miracles within themselves and in their environment. Others feel this Qur’an too heavy for their hearts and ears. When they listen to it, they only grow more deaf and blind. The Qur’an never changes; it is hearts that are different.

A reference follows to Moses and his book, and how his people differed in their attitude to the Qur’an. God has deferred His judgement on their disputes. He has decreed that judgement on all this will be given on the Day of Judgement: “ We gave the Book to Moses but disputes arose about it. Had it not been for a decree that had already been issued by your Lord, all would have been decided between them. As it is, they are in grave, disquieting doubt about it? (Verse 45) Likewise, He has decreed that judgement on the question of His final message will be similarly deferred. He thus lets people do as they like, and they will ultimately receive what their action merits: “ Whoever does what is right does so for his own good; and whoever does evil will himself bear its consequences. Your Lord is never unjust to His creatures.” (Verse 46)

This message proclaims that mankind have attained maturity. This makes man responsible for his choices. Such responsibility is based on individual accountability. Therefore, each one is free to choose, knowing that “your Lord is never unjust to His creatures?

As judgement is deferred to the Day of Judgement, the surah makes clear that knowledge of its timing belongs to God alone. God’s knowledge is described by highlighting some of its aspects in an inspiring way. This serves as a prelude to a scene from the Day of Judgement when unbelievers are questioned, and their answers are reported:

Knowledge of the Last Hour belongs to Him alone. No fruit comes out of its calyx and no female ever conceives or gives birth, without His knowledge. And so, on the Day when He shall call out to them, 'Where now are those alleged partners of Mine? They will say, 'We confess to You that none of us can vouch for them' (Verse 47)

The timing of the Last Hour signalling the Day of Judgement is beyond anyones ken; the fruit in its calyx is something that cannot be seen; and what a pregnant female is bearing is similarly concealed. Yet they are all within Gods knowledge. Our mind looks far and wide, trying to think of the fruits when they are still in calyxes and embryos in their wombs. Who can think of their count, let alone what they actually are. An image is thus drawn of the extent of God’s knowledge, to the extent our mental capacity allows. Yet His knowledge extends far beyond this, as it is without limit.

Our mind then imagines those who have gone astray, as they stand before God, realizing that His knowledge encompasses everything, no matter how well concealed it is. They face the questioning: "On the Day when He shall call out to them, 'Where now are those alleged partners of Mine?’" On that day, no argument is of any use. No one can utter anything but the truth. What will they say then: "They will say, 'We confess to You that none of us can vouch for them'" (Verse 47) They will declare that none of them will then claim any partners to God.

" Whatever they used to invoke before will have forsaken them; and they will know that there is no escape for them." (Verse 48) They will know nothing of their previous claims. They will realize that there is no escape from their fate. They will forget their past and think only of their present situation.

Such is the day about which they take no precautions despite the fact that man is eager to achieve every good thing and fears what brings him harm. At this point, the surah shows them their naked reality, without cover or disguise:

Man never tires of asking for good [things], but if evil fortune touches him, he abandons all hope, sinking into despair. Yet whenever We let him taste some of Our grace after hardship has befallen him, he is sure to say, 'This is but my due!’ and, T do not think that the Last Hour will ever come; but even if I were to be taken back to my Lord, the best reward awaits me with Him. ’ We shall most certainly give the unbelievers a full account of what they did, and We shall most certainly give them a taste of severe suffering. When we bestow Our blessings on man, he tends to turn aside and stay aloof; but as soon as evil touches him, he turns to prolonged prayer. (Verses 49-51)

Man is so insistent in his requests, urging and repeating, appealing for what he feels to be good for him. Indeed, he never tires of this. Yet should misfortune befall him, even in the slightest way, he loses hope and sinks into despair. He feels his burden too heavy, thinks that God’s grace has abandoned him. All this comes about because his relationship with God is not strong enough in his heart.

Yet should God grant him something of His grace after he has suffered some harm, he will be so elated that he will forget how this grace was given to him, and he will not give due thanks. On the contrary, he will consider that he has deserved this grace and that he should have it forever. He will even dismiss the Day of Judgement thinking that it will never come: “/ do not think that the Last Hour will ever come?

(Verse 50) He will boast of his own position, thinking that he deserves favouritism with God. He will even go further than this, denying the Day of Judgement and, thus, disbelieving in God. Nevertheless, he thinks that should he be returned to God, he will have a secure position with Him: “Even if I were to be taken back to my Lord, the best reward awaits me with Him? (Verse 50) This betrays no small degree of arrogance. Here the surah issues a suitable warning to those who are so arrogant: “ We shall most certainly give the unbelievers a fill account of what they did, and We shall most certainly give them a taste of severe suffering? Weese 50)

Man is always moving to extremes. If God bestows His grace on him, he blows his own trumpet and behaves with arrogance. When harm or misfortune befalls him, he sinks low and collapses. He will pray insistently, prolonging his prayer. How accurate this description of man’s inner thoughts is! No wonder; it is a description by God who created man and knows the subtle workings of his mind. He knows that man will continue to follow round and circular ways, unless he is guided to the right path.

Now that they face their own naked reality, the question is put to them about what they would do if it is proven that the message they deny is actually Gods own message? Are they really prepared to expose themselves to the consequences of such rejection: “Say: ‘Have you ever thought if this be truly a revelation from God and yet you deny it? Who could be more astray than one who places himself so far in the wrong?”* (Verse 52) It is a possibility to be reckoned with. Have they taken any steps to deal with this should it come true?

They are left to think and consider. The surah now turns to the open universe, revealing some of the signs placed in it, as well as some of what is within their own selves:

We shall show them Our signs in the wide horizons [of the universe] and within themselves, so that it will become clear to them that this [revelation] is indeed the truth. Is it not enough that your Lord is witness to everything? They are certainly in doubt as to whether they will meet their Lord. Most certainly, He encompasses everything, (yerses 53-54)

This is the final note in the surah, and it is a profound one. It is a promise by God to mankind to put before them some of the secrets in the universe and some of the secrets working within themselves. These are His signs. They will thus be able to realize that this faith, this book and its discourse are the truth. Indeed it is, for it is all from God, and whose word is truer than Gods? And God’s promise has certainly come true. Over the fourteen centuries that followed this promise He has made many of His signs in the universe and within man known to us, and He continues to show us more of these every day.

When we look around us we see that man has discovered much since then. Wide horizons have opened before us, as well as much of what was unknown about man. If people would only reflect on how they came to know these and show gratitude for this, they would have ensured great benefit. They now know that the earth, which people used to imagine as the centre of the universe, is no more than a small satellite of the sun, and that the sun is merely a small circle of which the universe contains millions and millions. They also know the nature of their earth and sun, as well as the nature of the universe, if their modern information is true.

People now know much about the matter of which the universe is made, if it is true that it is made of matter. They know that the atom is the basic unit of which the universe is made, and that the atom can be transformed into radiation. They thus know that the whole universe is made of radiation that takes many different forms, making a great variety of shapes and sizes. We have also come to know much about our planet, learning that it is round in shape, like a circle or close to a circle, and that it rotates on its axis and moves in orbit around the sun.

We have learnt about all its continents, oceans and rivers, and discovered what was previously unknown to us of what is below its surface.

Moreover, we now know much of the provisions placed inside it and in its atmosphere.

Man has also learnt much about the laws that link his planet with the great universe and which operate within the universe as a whole conducting its affairs. Some people have gone further, moving from knowledge of these laws to knowledge of the One who created them.

Others have remained stationary, looking at what has become known without moving forward. Although scientific advancement led mankind first to go astray, it has begun now to return, through scientific advancement, realizing that God is the truth absolute.

New knowledge about man is in no way less spectacular than that about the universe. We have learnt much about the human body: its characteristics, make-up, physiology, the food it needs and what it makes of it, the illnesses affecting it, how the body works and the functions of its different organs. These discoveries put before us real miracles that can only be the work of God. We have also learnt something about the human soul. Our new knowledge does not compare with what we learnt about the human body, because our study and research have concentrated far more on the physical rather than the mental and spiritual in man’s life. Yet what we have learnt so far heralds great discoveries in this field as well.7

Yet man has not reached the end of the road. God’s promise remains true and valid: “ We shall show them Our signs in the wide horizons [of the universe] and within themselves, so that it will become clear to them that this [revelation] is indeed the truth." (Verse 53) Early signs of the fulfilment of the last part of this promise have come to be noticed since the early years of the twentieth century. People are flocking from different parts of the world to join the camp of faith. Many are coming forward through material science. Numerous others are coming from far away, despite the great tide of atheism that almost drowned the earth in the past. This tide of atheism is now on the retreat, although to all appearances it seems still to be rising. By the close of this twentieth century it may almost have disappeared, by God’s will.8 For, God’s promise will certainly come true: “A it not enough that your Lord is witness to everything?' (Verse 53) It is He who has made this promise, and it is He who knows the truth and is witness to it.

“They are certainly in doubt as to whether they will meet their Lord" (Verse 54) It is because of their doubt that they will meet their Lord that people continue to perpetrate what they do. Yet the promise is true, no doubt. “Most certainly, He encompasses everything." (Verse 54)

How can they escape meeting Him when He encompasses all?

7. The author wrote this nearly 50 years ago, and his prediction has come true. Research in mental health has made great advancements, but scientists in this field assure us that we are still at the beginning and there are bound to be more spectacular discoveries. - Editors note.

8. The author here was over optimistic, but it is such optimism and trust in the fulfilment of God’s promise that continues to motivate advocates of the Divine faith despite the great obstacles in their way. - Editor’s note.