In the Shade of the Qur'an by Sayyid Qutb

We outlined in the Prologue the theme discussed in this part of the surah. Before we discuss it in detail, we should observe that this episode from Moses’ life story is closely intertwined with the main theme of the surah, and uses the same style even to the extent of employing the same phrases and expressions. The man from Pharaohs household who concealed the fact that he was a believer following the true faith presents a number of ideas that have already been mentioned in the surah. He reminds Pharaoh, Haman and Korah that they were enjoying a life of comfort and authority, warning them against a fate similar to that which befell earlier communities and couples this with a warning against what may happen to them on the Day of Resurrection. He also refers to those who dispute Gods revelations and how God loathes them, as do the believers; a fact also already mentioned in the surah's first part. The surah then portrays their condition in hell, where they are humiliated, praying hard but without any response. A similar image was also given earlier.

All this suggests that the logic of faith is the same across all generations, and all believers in all communities use the same arguments. This is only to be expected because the logic and the arguments are derived from the same truth. The surah, thus, carries the same ambience throughout, giving it its consistent and unique personality. Such uniqueness applies to each and every surah in the Qur’an.

Have they, then, never travelled through the land and beheld what happened in the end to those who lived before them? Greater were they in power than they are, and in the impact which they left on earth. God, however, took them to task for their sins, and they had none to defend them against God. That was because their messengers came to them with all the evidence of the truth, yet they rejected it. So God took them to task. He is Powerful, Stern in retribution.

(Verses 21-22)

These two verses provide a bridge between what has already been discussed in the surah and the story of Moses. It serves as a reminder to the Arabs, highlighting the lessons of history and directing them to go about in the land and reflect on the fate of those communities which in former times adopted the same attitude the Arabs showed towards the Prophet Muhammad and his message. It states that those communities commanded superior strength and left their mark on the land. Yet their weakness was all too clear when they faced Gods might. Their sins isolated them from the source of true strength and rallied against them the forces of faith, supported by Gods power:

“God, however, took them to task for their sins, and they had none to defend them against God” (Verse 21) There is, in fact, no protection for anyone other than what is provided by faith and good action. To deny the Divine message and reject Gods messengers and the clear evidence of the truth they provide will inevitably lead to ruin: “That was because their messengers came to them with all the evidence of the truth, yet they rejected it. So God took them to task. He is Powerful, Stern in retribution.” (Verse 22)

This general reference to earlier communities of unbelievers is followed by an example of such people whom God smote as a result of their sins. The example is provided by Pharaoh, Haman and Korah, together with other arrogant and tyrannical forces.

This episode from Moses life story may be divided into sections variously outlining attitudes and depicting scenes. It begins by presenting the message to Pharaoh and his notables, but finishes in the hereafter, when they argue as they suffer the punishment of hell. It is a very long journey, but the surah highlights certain scenes from it to drive home the idea.

“ We sent Moses with Our signs and a clear authority to Pharaoh, Haman and Korah, but they said: A sorcerer, a teller oflies” (Verses 23- 24) This is the attitude adopted in the first encounter: Moses, equipped with the signs given to him by God, is held in awe by all around him due to the fact that he spoke the word of truth. On the other side, however, stood Pharaoh, Haman and Korah with their falsehood and apparent might, guarding their positions which they felt to be threatened by this power of truth. Therefore, they resort to false argument, seeking thus to defeat the truth: “ They said: A sorcerer, a teller oflies.” (Verse 24)

The surah does not dwell on what happened after this first encounter, omitting the match with the sorcerers when Moses’ staff swallowed their trickery and forced them to declare their acceptance of triumphant truth. Instead, it goes on to the situation that prevailed after these initial events: “ When he came to them, setting forth the truth from Us, they said: 'Kill the sons ofthose who share his faith, and spare only their women. (Verse 25) A comment on this attitude is given straight away, before the verse is even finished: “ Yet the schemes ofthe unbelievers can only go wrong” (Verse 25)

Whenever tyranny is faced with a clear argument it cannot refute, it resorts to such tactics. It dreads that truth should prevail with its clear and strong arguments that appeal directly to sound human nature.

Pharaoh witnessed how his sorcerers, whom he marshalled in the hope that they would defeat Moses, were the first to respond to the truth, immediately declaring themselves as believers. By contrast, Pharaoh, Haman and Korah said: "Kill the sons ofthose who share his faith, and spare only their women” (Verse 25)

At the time Moses was born, Pharaoh had issued a similar decree.

What we now need to consider is whether the Pharaoh who issued that decree had died and been succeeded by his son or crown prince.

Furthermore, whether under this new Pharaoh, the original decree had been stopped, until Moses came back and confronted him with his message. Moses was after all known to this Pharaoh when he was a crown prince, and was aware that Moses had been brought up in the palace. He was also aware of the original decree to slay the male children of the Israelites and to spare their females. Now, his courtiers refer to this decree, advising Pharaoh to apply it in particular to those who believed with Moses, be they the sorcerers or the minority of Israelites who accepted Moses’ message despite fearing Pharaoh and his forces.

It is also possible that the original Pharaoh who adopted Moses was still in power, but the implementation of his decree had slackened with time or had even been suspended altogether. Now his courtiers advise him to revive it, applying it only to those who followed Moses, so that it would scare people away from Moses, the prophet.

Pharaoh himself seems to take a different point of view, or to have an additional measure which he mentioned during consultations on what tactics he would employ against Moses and his message.

Essentially, he wanted to do away with Moses and rid himself of the whole problem:

Pharaoh said: Leave it to me to kill Moses, and let him invoke his Lord! Ifear that he will change your religion and cause corruption to spread in the land. (Verse 26)

His words, ‘leave it to me to kill Moses,' suggest that his view was not immediately accepted. Reservations might have been expressed, such as someone suggesting that killing Moses would not end the problem. On the contrary, it might inspire the masses to consider him a hero or a martyr, which could in turn generate enthusiasm towards him and his new faith, particularly after the sorcerers, who were supposed to expose his myth, declared their acceptance of his faith.

One or other of Pharaohs advisers might also have feared that Moses’ God might avenge his killing and inflict punishment on his killers.

This was a distinct possibility since idolaters believed in multiple deities and could imagine that Moses had a God who would punish his killers.

This possibility explains Pharaoh’s statement, 'let him invoke his Lord?

Pharaoh might have meant this as a rejoinder to the objection. On the other hand, his wild remark might have merely been to show that he did not care about the consequences. His carelessness was suitably punished in the end, as we shall presently learn.

It is useful to reflect a little on Pharaoh’s argument in support of his declared intention to kill Moses: "Ifear that he will change your religion and cause corruption to spread in the land." (Verse 26) Could there be anything more laughable than Pharaoh, the idolater, saying this of Moses, God’s messenger? Yet, is it not the same statement every tyrant repeats about everyone who advocates the truth and seeks to reform people’s beliefs? Is it not the word of ugly falsehood about splendid truth?

What trickery seeking to shake people’s faith! It is indeed the same logic repeated whenever falsehood is confronted by the truth, tyranny by justice and unfaith by faith, anywhere in the world.

For his part, Moses resorted to the secure shelter that is always extended to advocates of the truth: “Moses said: I seek refuge with Him who is my Lord and your Lord from everyone who is too arrogant and will not believe in the Day ofReckoning.” (Verse 27) As he said this, Moses felt reassured. He submitted himself to the One who overpowers every arrogant despot and is able to protect those who seek His shelter against arrogant enemies. He referred to Gods oneness, stating it clearly, fearing nothing of the threats he received. He also referred to the rejection of the true promise that a day will inevitably come when people will have to account for their deeds. No one can resort to arrogance if they believe in the Day of Reckoning. How can they if they realize that they will stand in front of their Lord, humble, deprived of all power, without friend or intercessor?

At this point, a man from Pharaohs own household who had accepted the truth but kept his faith secret begins his argument in defence of Moses. In his address to Pharaoh and his courtiers, the man tries to touch their hearts with his advice and makes very convincing arguments that combine facts with the prospect of dreadful consequences.

A believing man ofPharaoh's family, who until then had concealed his faith, said: Would you kill a man because he says, 'God is my Lord,' when he has brought you all evidence ofthe truth from your Lord? Ifhe is a liar, his lie willfall back on him; but ifhe is speaking the truth, something ofwhat he warns you against is bound to befall you. God will not grace with His guidance anyone who is a lying transgressor. My people! Yours is the dominion today, having the upper hand in the land; but who will rescue us from God's punishment should it befall us? Pharaoh said: 7 am only putting before you what I see myself; and I am guiding you to none other than the path of rectitude.' Then said the man who believed: My people! I fear for you the like of what one day befell earlier communities; the like of what happened to Noah's people, to the lAd, and Thamud and those who came after them. God does not will any injustice for His creatures.

And, my people! Ifear for you the Day [ofJudgement] when people will call out to one another [in distress]; the Day when you shall turn back and flee, with no one to defend you against God. He whom God lets go astray can never find a guide. Long before this, Joseph came to you with clear evidence of the truth; but you never ceased to cast doubt on the message he brought you. When he died, you said: 'God will never send any messenger after him. 'In this way God lets go astray those who are transgressors and live in doubt.

Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart ofevery arrogant tyrant. (Verses 28-35)

This is a long, powerful argument advanced by a believer against the conspirators in Pharaoh’s court. His argument relies on the sound logic of uncorrupted human nature. It is a skilful argument that combines caution with power. He begins first by describing the enormity of what they propose to do: “ Wouldyou kill a man because he says, "God is my Lord?” (Verse 28) Do such innocent words that imply personal conviction deserve killing the person who says them? Can such words be answered by murder? Shown in this way, your action appears to be gruesome, horrid and repugnant.

He then takes a step forward, saying that this person, Moses, supports his own statement with solid and clear evidence: “he has brought you all evidence ofthe truth fromyour Lord. ” (Verse 28) Here, he is referring to the signs Moses had shown them. They certainly saw these signs, and when they were together, away from the masses, they could not argue about such signs nor their import.

The believer then puts to them the worst possible situation, taking an objective attitude to allow them to reflect on such a scenario: “Ifhe is a liar, his lie willfall back on him J (Verse 28) If he is lying, he will bear the consequences of his lie and suffer his punishment. However, this does not justify killing him. There is, however, the other possibility that what he says is true. It is, then, prudent to be careful and not to expose oneself to its consequences: “but if he is speaking the truth, something of what he warns you against is bound to befall you.” (Verse 28) Again this is the least that can be expected in this case. The man did not ask them to consider anything beyond this. His purpose was to make an objective stand, one that provided the most convincing argument.

He then delivers an implicit warning: one that applies to them and to Moses alike: “God will not grace with His guidance anyone who is a lying transgressor.” (Verse 28) If this applies to Moses, God will not allow him to escape unscathed. Leave him to God, then, to receive his due punishment. However, you must be careful lest you be the ones who are lying transgressors, because this will mean your inescapable doom.

The believer then gives them a strong warning against incurring Gods punishment, reminding them that should it befall them, no power can avert it. Their kingdom and power will then be of little use. They should remember this and be grateful to God for having given them what they enjoyed: “My people! Yours is the dominion today, having the upper hand in the land; but who will rescue us from God's punishment should it befall us?' (Verse 29)

At heart, the man feels what a true believer should feel: God’s punishment is closest to those who are in power. Therefore, they are the ones who should be most careful and should try their best to avoid it. It could come upon them at any moment of the night or day, so they must dread such a possibility. The man reminds them of the power and authority they enjoyed, and includes himself among them as he reminds them of Gods punishment: “Who will rescue us from God's punishment should it befall us?' (Verse 29) He, thus, shows them that what happens to them is a matter of great concern to him; he is one of them, awaiting the same destiny. Hence, his kind and caring advice.

He hopes that they will take this to heart, realizing that it is meant most sincerely, and that they stand no chance against God’s punishment should it befall them.

At this point Pharaoh demonstrates the feeling that possesses any tyrant receiving honest advice. He turns in arrogance, perceiving detraction from his authority and encroachment on his dominion:

“Pharaoh said: I am only putting before you what I see myself; and I am guiding you to none other than the path of rectitude.” (Verse 29) I am only telling you what I know to be true and useful. It is indeed the proper path to follow. Has anyone ever heard of a tyrant who did not feel that what he said was right and full of wisdom? Would any tyrant allow for someone to imagine that he be wrong? Do tyrants allow anyone to uphold a view other than theirs? How else do they become tyrants?

The believer, however, feels that it is his duty to warn and give sound advice, and to express his view lucidly. It is also his duty to stand by the truth, regardless of what tyrants say. He then tries another argument, in the hope that their hearts will soften to it and that they will begin to see the light of the truth. He refers to the fates of earlier communities of unbelievers. They testify to how powerfully God smites arrogant tyrants: “ Then said the man who believed: My people! Ifear for you the like ofwhat one day befell earlier communities; the like ofwhat happened to Noah's people, to the Ad, and Thamud and those who came after them. God does not will any injustice for His creatures. ” (Verses 30-31)

Each community had its day, but the believer combines them together, making it the day when Gods retribution strikes. The nature of these days is the same; hence, they are made to appear as just one day. God wills no injustice on anyone. He only punishes them for their sins, so that those who are close to them and those who come after them may take heed and follow the right course.

The man touches their hearts again, reminding them of another day, the Day of Resurrection, when everyone is calling out: "And, my people! Ifearfor you the Day [ofJudgement] when people will call out to one another [in distress]; the Day when you shall turn back and flee, with no one to defend you against God. He whom God lets go astray can never find a guide. ” (Verses 32-33)

On that day, the angels responsible for gathering people will be calling out to them; the people standing on the heights will call out, speaking to the people destined for heaven and to the people of hell; the people of heaven and hell will call out addressing each other. Thus, calling out takes place in different ways. Describing it as the ‘day of calling out’ imparts a feeling of loud clamouring emanating from everywhere, as also a day of overcrowding and dispute. The general air fits well with the believer’s words: "the Day when you shall turn back andflee, with no one to defend you against God” They may try to flee when they see hell, but there is no escape. Yet the image of fright and attempting to flee is the first to be shown here of those who considered themselves mighty and who behaved arrogantly, revelling in their earthly power.

“He whom God lets go astray can never find a guide” (Verse 33) Do we see here an implicit reply to Pharaohs earlier statement when he said: “Z am guiding you to none other than the path ofrectitude.” (Verse 29) This also implies that true guidance comes only from God. Whoever God lets go astray will have no one to guide him. God knows peoples conditions and who of them deserves to be guided and who deserves to be left astray.

Finally, the believer reminds them of their attitude to the Prophet Joseph, Moses’ ancestor. They also doubted him and his message despite the clear evidence he showed them. They must not adopt the same attitude towards Moses who is confirming what Joseph had brought them earlier. In fact, Moses’ message disproves their assertions that God would not send a messenger after Joseph. For, Moses has been sent to prove them wrong: “Long before this, Joseph came to you with clear evidence of the truth; but you never ceased to cast doubt on the message he brought you. When he died, you said:

'God will never send any messenger after him. ’ In this way God lets go astray those who are transgressors and live in doubt. Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart ofevery arrogant tyrant. ” (Verses 34-35)

This is the only reference in the Qur’an to Josephs message addressed to the people of Egypt. In the surah carrying his name we learn that he was placed in charge of Egypt’s storehouses. He also carried the title of ‘Aziz, which probably meant the chief minister. There is an indication in the surah that he sat on Egypt’s throne, but this is not confirmed. This may be understood from the verse that says: Mnz/ he raised his parents to the throne, and they fell down on their knees, prostrating themselves before him. He said: Father, this is the real meaning of my dream of long ago. My Lord has made it come true.” (12: 100)

The ‘throne’ to which Joseph raised his parents might have been something other than Egypt’s throne. Be that as it may, Joseph attained a position of power and authority. In light of all this, we can imagine the situation to which the believer in Pharaoh’s household was referring:

they doubted Joseph’s message, but dared not deny it outright when he was the man in power. Then they said: 'God will never send any messenger after him! They were practically relieved when he died.

Expressing their relief in this way suggests that they did not accept his message based on God’s complete oneness. They asserted that God would not send another messenger after him, yet this expressed nothing but their own desire. It is often the case that people desire something and then believe it to be true.

At this juncture, the believer takes a strong stance against such hardened denials of the truth: "In this way God lets go astray those who are transgressors and live in doubt.” (Verse 34) He warns them that God will abandon those who continue to doubt His message after seeing clear evidence of its truth, letting them go astray. He then tells them plainly that those who continue to dispute God’s revelation, without justification or evidence, will be loathed by God and the believers. Pharaoh and his people did this in a very deplorable way. He also condemns arrogance and warns against God’s punishment to those who continue to behave arrogantly and resort to high-handedness.

"Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart of every arrogant tyrant” (Verse 35) These words, from a believer among Pharaoh’s household, are almost identical to those at the outset of the surah speaking of how God dislikes those who dispute His revelations without any proof in support of what they say. The result is that God lets them go astray until there is no room in their hearts for the light of guidance.

Despite such solid arguments from the believer, Pharaoh persisted in his erring ways, adamant in his rejection of the truth. However, he sought to pretend that he wanted to find out whether what Moses said was true. It appears then that the believers argument was so convincing and hard-hitting that Pharaoh and his courtiers could not totally ignore it. Therefore, Pharaoh tried to find a way out:

Pharaoh said: 'Haman! Build me a lofty tower that I may attain the right means; the means of approach to the heavens, so that I may have a look at this god of Moses. I am convinced that he is lying.' Thus, goodly seemed to Pharaoh the evil ofhis deed, and he was barred from the right path. Pharaoh's scheming led only to ruin, (yerses 36-37)

Thus, Pharaoh instructed Haman, his minister, to build him a very high tower so that he might climb and look into the heavens searching for Moses’ God. He also added: 7 am convinced he is lying.' Pharaoh resorted to this manoeuvring so that he did not have to face the truth which would compel him to acknowledge Gods oneness.

Such acknowledgement would lose him his throne and dispel the legends upon which his kingdom was based. It is improbable that such was Pharaohs understanding, or that he seriously wanted to look for Moses’ God in this stupid, physical way. In fact, Pharaoh would have attained a high standard of education and knowledge.

Therefore, his words really betray his ridicule on the one hand and trickery on the other. He wanted to deceive people into thinking that he was fair-minded, willing to test Moses’ claims. Or perhaps this manoeuvre was meant as a retreat in the face of the strong logic advanced by the believer. Whatever is the truth behind his actions, all these possibilities indicate that he persisted in his erring ways, arrogantly denying the truth. “ Thus, goodly seemed to Pharaoh the evil ofhis deed, and he was barredfrom the right path." (Verse 37) He deserved to be so barred, having chosen to persist with falsehood and deviancy. The surah's comment makes clear that such scheming can only lead to failure and utter loss. “Pharaoh's scheming led only to ruin" (Verse 37)

Faced with such thoughtless and devious manoeuvring, the believer makes his final say clear, free of ambiguity. He calls on his people to follow him in pursuing the right course leading to God. He emphasizes to them that this present life is worthless, while the life to come provides pure bliss. He warns them against the punishment of the hereafter, exposing the hollow and false nature of idolatrous beliefs:

The man who believed said: 'My people! Follow me: I shall guide you to the path of rectitude. My people! This worldly life is but a briefenjoyment, whereas the life to come is the lasting home. Anyone who does a bad deed will be requited with no more than its like, whereas anyone, be it man or woman, who does righteous deeds and is a believer will enter paradise where they will receive blessings beyond reckoning. My people! How is it that I call you to salvation, while you call me to the fire? You call upon me to deny God and to associate with Him others ofwhom I have no knowledge, the while I call you to the Almighty, the All-Forgiving. There is no doubt that what you call me to is notfit to be invoked either in this world or in the life to come. To God is our return, when the transgressors shall find themselves in the fire. You shall then remember what I am telling you now. As for me, I commit myself to God: God is well aware ofall His servants. (Verses 38-44)

These are the same facts established at the beginning of the surah.

The believer restates them here as he confronts Pharaoh and his noblemen. He calls on them: “My people! Follow me: I shall guide you to the path ofrectitude” (Verse 38) Only a few moments earlier, it was Pharaoh who said: “I am guiding you to none other than the path of rectitude(Verse 29) This means that the believer was making a clear challenge, stating the word of truth, fearing nothing that the tyrant Pharaoh, or his two ministers, Haman and Korah, could do to him. He tells them of the nature of this present life: “My people! This worldly life is but a brief enjoyment.” (yesse 39) It cannot continue. It will soon disappear; “whereas the life to come is the lasting home.” (Verse 39) It is the one to be preferred.

He states for them the rule that governs reward and punishment in the life to come: “Anyone who does a bad deed will be requited with no more than its like, whereas anyone, be it man or woman, who does righteous deeds and is a believer will enter paradise where they will receive blessings beyond reckoning.” (Verse 40) It is out of Gods grace that good deeds will be rewarded in multiples, while bad ones are requited with no more than what they actually are. God is fully aware of peoples weaknesses, the temptations to which they are exposed and the impediments they have to face when they try to adhere to His guidance.

Therefore, He multiplies their good deeds and makes them a means to erase their bad ones. If, after the reckoning, they attain admittance into heaven, God grants them there blessings beyond all ken.

The believer expresses his amazement that he should call them to what saves them from punishment, while they call him to what will lead him to the fire: “My people! How is it that I call you to salvation, while you call me to the fire?” yerse 41) Needless to say, they did not call on him to throw himself into a fire, but they called on him to associate partners with God. The two are synonymous. Therefore, he states the other call in the next verse: “ You call upon me to deny God and to associate with Him others of whom I have no knowledge, the while I call you to the Almighty, the All-Forgiving” (yerse 42)

The difference between his and their calls cannot be wider. His call is clear, straight, requiring them to believe in God, the Almighty, the All-Forgiving. He calls them to believe in the One God, whose work in the universe testifies to His oneness, limitless ability and infinite power. They should believe in Him so that He will forgive them, as He is the One who forgives all. How does this contrast with what they call him to do? They call him to disbelieve in God, to associate with Him beings of whom he has no knowledge: idols, myths, legends and paradoxes.

The believer then states in all clarity that those alleged partners have no say on any matter in this present world or in the life to come. All shall return to God Almighty when those who transgress the bounds will be the dwellers of fire: “ There is no doubt that what you call me to is not fit to be invoked either in this world or in the life to come. To God is our return, when the transgressors shall find themselves in the fire.” (Verse 43)

Thus the basic facts of the true faith are laid down, clear, free of all ambiguity. This believer unhesitatingly states them in front of Pharaoh and his noblemen, although until then he had kept secret the fact that he believed in God. Now he declares his faith openly. What is left for him, then? Nothing other than to surrender himself to God. He has stated the truth as he knew it in the depths of his heart. He warns them that they are certain to remember his words when remembrance will avail them nothing. All matters are referred to God: “ You shall then remember what I am telling you now. As for me, I commit myselfto God: God is well aware ofall His servants(Verse 44)

The argument is now over, for the believer from among Pharaoh s household has declared the word of truth, which remains clear and valid for the rest of time.

The surah does not dwell on what happened between Moses, Pharaoh and the Children of Israel after this, up to the point of Pharaohs drowning while Moses and his people were saved. Instead, it affords some glimpses of what happened thereafter, indeed, after life itself:

God delivered him from the evils oftheir scheming, whereas grievous suffering was to encompass Pharaoh's folk: before the fire they are brought, morning and evening, and then on the Day when the Last Hour comes, it will be said: 'Cast Pharaoh's people into the worst suffering.' They will contend with one another in the fire: the weak will say to those who were arrogant, 'We have been your followers, so can you relieve us of some share of the fire?' The arrogant will reply: 'We are all in it together. For God has judged between His creatures. ' Those in the fire will say to the keepers of hell: 'Pray to your Lord that He lighten this suffering ofours, though it be for one day only.' They will ask: 'Didyour messengers not come to you with clear evidence ofthe truth?' They will say: 'Yes, indeed.' [The keepers ofhell] will say: 'Pray, then!' But the prayers ofthe unbelievers will be all in vain, (y^rses 45-50)

This present world is over, and we see the first event that succeeds it. We see the believer who stated the truth being saved from Pharaoh and his aides’ scheming. They could not cause him any harm in this world, nor after it. By contrast, Pharaoh’s folk were engulfed by suffering: “Before the fire they are brought, morning and evening and then on the Day when the Last Hour comes, it will be said: Cast Pharaoh's people into the worst suffering." (Verse 46)

The way this verse is phrased suggests that they are brought before the fire during the time between their death and the Day ofJudgement.

This may be a reference to the torment suffered in the grave. The statement that follows reads: 'and then on the Day when the Last Hour comes, it will be said: Cast Pharaoh's people into the worst suffering.' This means that this suffering precedes the Day of Judgement. It is a terrible punishment involving exposure to the fire morning and evening, either to make them expect its burning and pain, which is a terrible suffering, or to experience it, which is even worse. Then, on the Day of Judgement, they will be cast into the worst suffering.

The verse that follows tells us of something that happens after resurrection. The unbelievers are shown arguing in hell: “The weak will say to those who were arrogant, 'We have been your followers, so can you relieve us ofsome share of the fire?'" (Verse 47) This means that the weak are together with the arrogant in the fire of hell. The weak have not been spared on account of their weakness, or their being driven like cattle, having no say or choice. God granted them a position of honour, which equipped them to exercise free choice and to be responsible for what they choose. They relinquished all this and followed their arrogant leaders instead. They did not object to anything the leaders said. In fact, it did not occur to them that they could object. They did not think about what their arrogant leaders said to them, or the errors they landed them in: “We have been your followers." The fact of their relinquishing responsibility and what God granted them could never serve as extenuating circumstances in God’s sight. Therefore, they will be in hell, driven there by their leaders, just as they used to drive them like sheep in the life of this world. We see them asking their leaders: “Can you relieve us of some share of the fire?" (Verse 47) This question is a reminder of what such leaders used to assert, pledging to protect their followers against evil and harm.

Such arrogant leaders, however, are soon fed up with their weak followers requests. Their answer betrays their boredom, but nonetheless they acknowledge what has happened: * We are all in it together. For God has judged between His creatures.” (Verse 48)

“ We are all in it together” We are all weak, lacking all support and help. We are all alike. So why do you put such a question to us when you realize that the noble and the weaker elements are all the same?

“God has judged between His creatures.” There can be no review or change to His judgement. The matter is settled. No creature can reduce or amend Gods judgement.

When all realize that no refuge can be sought from Gods punishment except with Him, they all humbly appeal to the guards of hell, in a way that makes them all equal: “ Those in the fire will say to the keepers ofhell: Pray to your Lord that He lighten this suffering ofours, though it befor one day only” (Verse 49) They want the guards of hell to intercede on their behalf, hoping that their terrible ordeal can be lifted a little.

They ask them to pray to God to reduce their punishment for one day, just to breathe and have a bit of rest. Even a days reduction is worth such appeals.

The guards of hell, however, do not respond to this humble and passionate appeal. They know their limits, and they are aware of God’s law and that the time is long passed. Therefore, they increase the suffering of the dwellers of hell by rebuking them and reminding them of the reasons for their suffering: “They will ask: ‘Did your messengers not come to you with clear evidence of the truth?9 They will say: ‘Yes, indeed? (Verse 50) The question and its answer suffice. There is no need for any more argument. The guards of hell leave them to their fate, allowing them to sink into despair. “ [The keepers ofhell] will say:

Pray, then?9 (Verse 50) If any praying will change your situation even a bit, why do you not offer such prayers yourselves? The verse concludes with a comment on such prayers: “But the prayers of the unbelievers will be all in vain.” (Verse 50) Such prayer is ignored, remains unanswered. Those who say it are forgotten, be they the leaders or their followers.

The surah then adds a comment on the whole episode and what preceded it of reference to the different communities which suffered Gods punishment after taking a negative attitude towards His message.

We shall indeed support Our messengers and the believers both in this world's life and on the Day when all the witnesses shall stand up. On that Day their excuses will be ofno avail to the wrongdoers: theirfate will be rejection, and they will have the worst ofhomes. And indeed, We bestowed Our guidance on Moses, and passed down the Book to the Children of Israel as a guide and a reminder to people of understanding. Therefore, remain patient in adversity, for God's promise always comes true. Ask forgiveness for your sins, and extol your Lord's glory and praise evening and morning. (Verses 51-55)

This definitive comment suits the decisive situation. We have been given an example of the end of truth and falsehood, both in this world and in the life to come. We have seen what fate befell Pharaoh and his noblemen in this life, and we have seen them disputing in hell, utterly humiliated. Such is the end of these communities, as stated in the Qur’an: “We shall indeed support Our messengers and the believers both in this world's life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes." (Verses 51-52)

As for the life to come, perhaps no believer in life after death will argue about this. They do not find any reason to argue. As for victory in this present world, this may need some explanation.

God’s promise is clear and definitive: “ We shall indeed support Our messengers and the believers both in this world's life and... ” (Verse 51)

Yet we see that some messengers were killed, and some had to abandon their homes after being rejected and driven out. Some believers have also been exposed to grievous suffering; some were thrown into the fire pit; some fell martyrs; some live in exceedingly difficult circumstances. What happens, then, to God’s promise of support being given to them in this present life? Satan tries hard to exploit this situation, working hard to shake people’s faith.

People, however, use superficial measures when evaluating things, and they overlook many values and facts. They look at a brief period of time and a small area or space. These are limited human measures.

A comprehensive look shows the situation to occur in a broad span of time and place. It does not erect limits between one era or place and another. If we look at the question of faith from such a broad perspective, we will see it triumphant, no doubt. Its triumph is the victory of its upholders. They have no existence separate from its existence. The first thing faith requires of them is to dedicate themselves to it completely, so that it is almost as if they disappear while it stays in full vision.

Moreover, people often limit the meaning of victory to a specific outcome they know and can easily recognize. But victory can take different forms, some of which might superficially at least appear akin to defeat. When the Prophet Abraham was thrown in the fire and remained resolute in his determination to stick to his faith and advocate it, was he in a position of victory or defeat? From a faith perspective, he was undoubtedly at the highest point of victory as he was being cast into the fire. He again triumphed when he was saved from the fire.

These are two different images that appear to be poles apart, but they are in fact very close to each other. Al-Husayn, the Prophet s grandson, met his martyrdom in a way that is tragic from one angle and splendid from another: so was he victorious or vanquished? On the surface, and judging by immediate considerations, it was a defeat. In reality and from a wider perspective, though, it was a true victory. No other martyr excites sympathy and feelings of support, among both Sunnis and Shi'ah, like al-Husayn. Indeed, such feelings also apply to many non-Muslims.

Many are the martyrs who achieved for their faith through martyrdom what they could never have achieved in life had they lived a thousand years. They could not impress great meanings on people’s minds or motivate them to action like they did with their final sermon, written with their own blood. Their martyrdom provided motivation for their children and grandchildren, and at times they provided the motivation to change history over several generations.1

What constitutes victory? What is meant by defeat? We need to review our concepts and our sense of values before we ask about whether Gods promise to His messengers and to believers comes true in this present life?

Yet there are many situations where victory takes its familiar form, particularly when such form is linked to a permanent one. The Prophet Muhammad achieved victory in his lifetime because his victory was necessary for the establishment of the faith in its full reality in human life. This faith of ours can only be brought to its fullness when it governs the life of its community. It can, thus, conduct all affairs, from those of a single heart and soul to those of state and government.

It was Gods will that the messenger preaching this faith should triumph during his own lifetime, so that he could establish the full form of the Islamic faith, leaving a real example for future generations.

Thus, the familiar form of victory was linked in his case to a much wider one, and the two were united by Gods will and according to His planning.

Another point to consider is that God’s promise is given to His messengers and to believers. Thus, a prerequisite for victory is the presence of true faith in peoples hearts so as to make the promise applicable to them. Yet people often overlook the significance of the truth of faith which comes into existence only when people remove all forms of idolatry.

There are some very subtle forms of idolatry which can only be purged when a person is totally devoted to God, relies on Him alone and submits totally to His will in all affairs. He then feels that God guides His footsteps and that He chooses nothing other than what God has chosen for him.

Thus, he accepts God’s will with contentment. When a person attains this state, he does not suggest to God any particular form of victory. He leaves the matter to God to determine. He accepts whatever befalls him as good. This is one of the meanings of victory. It is victory over ones pleasures and desires. It is an internal victory, one that is prerequisite for achieving the external victory: “ We shall indeed support Our messengers and the believers both in this world's life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: theirfate will be rejection, and they will have the worst of homes." (Verses 51-52)

We have seen in the previous image drawn how the excuses advanced by the wrongdoers were of little use to them, and how they were rejected and made to dwell in the worst of homes. Moses’ story shows yet another form of victory: “And indeed, We bestowed Our guidance on Moses, and passed down the Book to the Children ofIsrael as a guide and a reminder to people of understanding." (Verses 53-54) Providing guidance and passing the book down to them was a form of victory that clearly reflects the breadth of its scope.

The final note in this part of the surah is given in the form of a directive to the Prophet and the believers facing much hardship in Makkah, and to all future generations of believers who face such hardship: “ Therefore, remain patient in adversity, for God's promise always comes true. Ask forgiveness for your sins, and extol your Lord's glory and praise evening and morning." (Verse 55) Remain patient in adversity, whether this adversity takes the form of rejection of the message, denying its truth, or the infliction of physical harm. Remain patient when you are unable to check falsehood that appears to enjoy wealth and power for a period of time. Bear with patience what you have to face of people’s rough attitudes and behaviour. Check your own desire to achieve a quick victory. Remain patient as you may have to face many difficulties caused by friends, if not by enemies.

“Remain patient in adversity, for God's promise always comes true" (Verse 55) It may appear slow coming; matters may become complicated; prospects may become gloomy; yet it is the promise of the One who can fulfil it, and whose will it has been to make the promise. As you go along your way, take the necessary equipment:

“Ask forgiveness for your sins, and extol your Lord's glory and praise evening and morning." (Verse 55) This is what is of most benefit along the hard way of patience; seeking forgiveness of ones sins and extolling God’s praise and glory. While this serves to refine our hearts and feelings, it also ensures a positive response. Indeed, it is through such seeking of forgiveness and extolling of God’s praise and glory that victory is achieved within our selves, to be followed by victory in life.

The evening and morning are specified either as a reference to all time, since these are the two ends of the day, or because these are times when hearts are calm and reflective. They can, thus, appreciate God’s greatness better.

Such is the way, then, that God has chosen to provide the necessary equipment for achieving victory.