In the Shade of the Qur'an by Sayyid Qutb

This sūrah is a Makkan revelation, despite that in some copies of the Qur’ān it is said that verses 12, 17 and 114 were revealed in Madinah. A glance at these verses within the context of the sūrah shows that they occur in their perfect settings. It is difficult to imagine that the sūrah was without these verses from the outset, or that they were added later on. Besides, these verses speak about subjects that are essentially part of what Makkan revelations address, namely faith and the Quraysh’s attitude to it, how their attitude affected the Prophet and his small band of followers, and how the Qur’ān dispelled these effects.

The sūrah as a whole followed the revelation of Sūrah 10, Jonah, which succeeded Sūrah 17, The Night Journey. This gives us a clear idea of the timing of its revelation, in the middle of a very difficult period in the early history of Islam. It was preceded by the deaths of Abu Ţālib, the Prophet’s uncle who protected him against all harm from the unbelievers, and Khadījah, his wife whose comforting influence was of great help to the Prophet. Their deaths enabled the unbelievers to become bolder and harsher in their opposition, particularly after the Prophet’s night journey to Jerusalem, from where he ascended to heaven before returning to Makkah in the same night.

The unbelievers ridiculed the event to such an extent that some people even renounced Islam. Furthermore, the Prophet missed Khadījah whom he loved dearly.

The hostility towards him and his message was at its fiercest. Indeed, his efforts to win more support yielded few results; almost no one from Makkah and its surrounding area being prepared to embrace Islam. This continued until the first group of the Anşār accepted Islam, delivering their pledges to the Prophet at `Aqabah.

Ibn Isĥāq reports:

Both Khadījah hint Khuwaylid and Abū Ţālib died in the same year. This meant a succession of tragedies for the Prophet, because Khadījah provided him with honest and true support, and listened to his complaints, while his uncle was a mainstay of support, providing protection and ensuring his safety. Both events took place three years before his migration to Madinah.

After Abū Ţālib’s death, the Quraysh were able to cause him more trouble than they could ever perpetrate during his uncle’s life.” Things were so bad for the Prophet that a wretched person stopped him on the street and threw dust over his head. The Prophet then went home and one of his daughters was crying as she washed the dirt off his head. The Prophet said to her: “Do not cry, child. God will certainly protect your father.” He remarked more than once: “The Quraysh could not cause me much harm before Abu Ţālib’s death.” 14

Al-Maqrīzī says: “The Prophet found things too hard after their deaths, and he called that year, the year of sorrow. He used to say: ‘The Quraysh could not do me much harm until Abū Ţālib had died.’ In fact, Abū Ţālib was his only protector in his own clan.

It is during this period that the two sūrahs, Jonah and Hūd, were revealed, following Sūrah 17, The Night Journey, and Sūrah 25, The Criterion. All these sūrahs give a clear impression of the time and the extent of the Quraysh’s hostility. In this present sūrah we also have the reassurances given to the Prophet and his followers.

These comfort him in his loneliness in the midst of a hostile environment.

The nature and general atmosphere of the period is reflected in the sūrah in different ways. One of these is a general review of the progress of divine faith in human history, starting with Noah and leading up to the last Messenger, the Prophet Muĥammad. It makes clear that all messages were based on the same fundamental principles: submission to God alone, worshipping Him without the association of any partners, and following only the guidance provided by God’s messengers in both submission and worship. These are coupled with the belief that this present life is only a test, with the reward given only in the life to come. Freedom of choice between truth and falsehood, which God has given to man, is the basis of this test.

The Prophet was sent as a messenger and given “a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware.” (Verse 1) The basic contents of this book are:

Worship none but God. I come to you from Him as a warner and a bearer of glad tidings. Seek forgiveness of your Lord, and then turn towards Him in repentance, and He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit. But if you turn away, I dread for you the suffering of a great day. To God you shall all return, and He has power over all things. (Verses 2-4)

This was by no means an unprecedented message. It was the same as advocated by Noah, Hūd, Şāliĥ, Shu`ayb, Moses and many others.

We sent forth Noah to his people: I have come to you with a plain warning. Worship none but God. I certainly fear that suffering should befall you on a grievous day.’ (Verses 25-26)

To `Ād, We sent their brother Hūd. He said: My people! Worship God alone; you have no deity other than Him. You are indeed inventors of falsehood. No reward do I ask of you, my people, for this [message]. My reward rests with Him who brought me into being. Will you not, then, use your reason? My people! Seek your Lord’s forgiveness, and then turn to Him in repentance. He will cause the sky to rain abundance on you, and will add strength to your strength. Do not turn away as guilty criminals.’ (Verses 50-52)

To Thamūd, We sent their brother Şāliĥ. He said: My people! Worship God alone.

You have no deity other than Him. He it is who brought you into being out of the earth and settled you therein. Seek His forgiveness and then turn to Him in repentance. My Lord is ever near. He answers all.’ (Verse 61)

And to Madyan We sent their brother Shu`ayb. He said: My people! Worship God alone. You have no deity other than Him. Do not give short measure and weight. I see you now in a happy state, yet I dread lest suffering befall you on a fateful day which will encompass all. My people, always give full measure and weight, in all fairness, and do not deprive people of what is rightfully theirs, and do not spread corruption on earth by wicked actions. That which rests with God is better for you, if you truly believe. I am not your keeper.’ (Verses 84-86)

We see clearly that all these messengers delivered the same message, advocating the same principles.

Again the sūrah reflects the nature of the period as it describes God’s messengers’ attitudes to the hostility, ridicule, threats and physical harm they met. They all persevered, confident that what they preached was the truth, and that God’s support would inevitably be granted. The result in this life, and indeed in the life to come, confirmed their belief when the believers were saved while the unbelievers were destroyed.

In its account of Noah, the sūrah portrays this scene:

The notables of his people who disbelieved said: ‘We see you but a mortal man like ourselves. Nor can we see anyone following you except the most abject among us; those who are rash and undiscerning. We do not consider that you are in any way superior to us: indeed we think you are liars.’ Noah said: ‘Think, my people! If take my stand on a clear evidence from my Lord, and He has favoured me with grace from Himself to which you have remained blind, can we force it upon you when you are averse to it? And, my people, I ask of you no money in return; my reward rests with none but God. Nor will I drive away those who believe; they will surely meet their Lord, whereas in you I see people with no awareness [of right and wrong]. And, my people, who would protect me from God were I to drive them away? Will you not reflect? I do not say to you that God’s treasures are with me, or that I know what lies beyond the reach of human perception. Nor do I say: I am an angel. Nor do I say of those whom you eye with contempt that God will never grant them any good. God knows best what is in their hearts — for then I would indeed be a wrongdoer.’ Noah,’ they replied, you have argued with us, and argued to excess. Bring upon us that with which you have been threatening us, if you are a man of truth.’ He said: ‘Only God can bring it upon you, if He so wills. You cannot be immune.’ (Verses 27-33)

Then a little later, the sūrah paints a picture of the floods and how those who opposed Noah were drowned while those who believed with him were all saved.

In the history of Hūd, we are presented with the following scene:

They replied: Mid, you have brought us no clear evidence. We are not forsaking our gods on your mere word, nor will we believe in you. All we can say is that one of our gods may have smitten you with something evil.’ He said: ‘I call God to witness, and you, too, bear witness, that I disassociate myself from all those you claim to be partners with God. Scheme against me, all of you, if you will, and give me no respite.

Indeed I have placed my trust in God, my Lord and your Lord. There is no living creature which He does not hold by its forelock. Straight indeed is my Lord’s way.

But if you turn away, I have delivered to you the message with which I was sent to you. My Lord may replace you with another people. You can do Him no harm. My Lord watches over all things.’ (Verses 53-57)

Then we see the outcome of their rejection:

And so, when Our judgement came to pass, by Our grace We saved Hūd and those who shared his faith. We have indeed saved them from severe suffering. Such were the `Ād. They denied their Lord’s revelations, disobeyed His messengers, and followed the bidding of every arrogant, unrestrained tyrant. They were pursued by a curse in this world and on the Day of Judgement. Indeed, the `Ād denied their Lord. Oh, away with the `Ād, the people of Hūd. (Verses 58-60)

And in its account of Şāliĥ and his people the sūrah portrays this scene:

They answered: Şāliĥ! Great hopes did we place in you before this. Would you now forbid us to worship what our forefathers worshipped? We are indeed in grave doubt about that to which you call us.’ He said: ‘Think, my people! If I take my stand on a clear evidence from my Lord who has bestowed on me His grace, who will save me from God were 1 to disobey Him? You are, in such a case, only aggravating my ruin.’ (Verses 62-63)

They persist in their rejection and slaughter the she-camel God sent them as a sign confirming Şāliĥ’s message. Thus, their fate is sealed:

When Our judgement came to pass, by Our grace We saved Şāliĥ and those who shared his faith from the ignominy of that day. Indeed, your Lord is Powerful, Almighty. The blast overtook the wrongdoers, and when morning came, they lay lifeless on the ground, in their very homes, as though they had never prospered there.

Thamūd denied their Lord! Oh, away with Thamūd. (Verses 66-68)

Of Shu`ayb and his people we have the following account:

They said: ‘Shu`ayb, do your prayers compel you to demand of us that we should renounce all that our forefathers worshipped, or that we refrain from doing what we please with our property? You are indeed the one who is clement and right-minded!’ He said: ‘Think, my people! If I take my stand on a clear evidence from my Lord and He has provided me with goodly sustenance which He alone can give? I have no desire to do, in opposition to you, what I ask you not to do. All that I desire is to set things to rights in so far as it lies within my power. My success depends on God alone. In Him have I placed my trust, and to Him I always turn. My people, let not your disagreement with me bring upon you a fate similar to those that befell the peoples of Noah, Hūd or Şāliĥ; nor were Lot’s people far away from you. Hence, pray to your Lord to forgive you your sins, and then turn towards Him in repentance. My Lord is indeed Merciful and All-loving.’ They said: ‘Shu`ayb, we cannot understand much of what you say. But we do see clearly how weak you are in our midst. Were it not for your family, we would have stoned you. You do not command a position of great respect among us.’ Said he: My people, do you hold my family in greater esteem than God? You have turned your backs on Him. My Lord encompasses [with His might] all that you do. Do what you will, my people, and so will I. You shall come to know who shall be visited by suffering that will cover him with ignominy, and who is a liar. Watch, then [for what is coming’, and I shall watch with you.’ (Verses 87-93)

The outcome is also portrayed:

When Our judgement came to pass, by Our grace We saved Shu`ayb and those who shared his faith. The blast overtook the wrongdoers, and when morning came, they lay lifeless on the ground, in their very homes, as though they had never prospered there. Oh, away with the people of Madyan, even as the Thamūd have been done away with! (Verses 94-95)

These historical accounts demonstrate to the Prophet that opposition to his message is echoed by the opposition earlier messengers received. But they all received God’s support and enjoyed His care. He is directed to separate himself from those who reject his message, in the same way as earlier messengers disassociated themselves from their own people, pursuing the truth that was given to them.

Moreover, the histories given are, in themselves, proof of the Prophet’s claim to receive God’s message and revelations.

At the end of its account of Noah’s history, the sūrah provides this comment:

These accounts of things that have passed We now reveal to you. Neither you nor your people knew them before this. Be, then, patient in adversity; for the future belongs to those who are God-fearing. (Verse 49)

As the sūrah draws to a close, fairly lengthy comments ensue:

These are some of the accounts of past communities which We relate to you. Some still remain while others are extinct, like a field mown-down. No wrong did We do to them, but it was they who wronged themselves. Those deities of theirs which they were keen to invoke instead of God availed them nothing when your Lord’s judgement came to pass; they only added to their ruin. Such is your Lord’s punishment whenever He takes to task any community which is bent on evil-doing; His punishment is indeed grievous, severe. (Verses 100-102)

Indeed, We gave the Scriptures to Moses, and there was strife over them. Had it not been for a decree that had already gone forth from your Lord, judgement would have been passed on them. Yet, they are in grave doubt concerning that. To each and all your Lord will surely give their full due for whatever they may have done. He is indeed aware of all that they do. Follow, then, the right course as you are bidden, together with those who, with you, have turned to Him; and let none of you transgress. Surely, He sees all that you do. Put no trust in those who do wrong, lest the fire touch you. You would, then, have none to protect you from God, nor would you find any help. Attend to your prayers at both ends of the day and in the early watches of the night. Surely, good deeds erase evil ones. This is a reminder for those who are thoughtful. And be patient in adversity; God does not fail to reward those who do good. (Verses 110-115)

All that We relate to you of the histories of earlier messengers is a means by which We strengthen your heart. Through these [accounts] there has come to you the truth, as well as an admonition and a reminder for all believers. Say to those who will not believe: Do whatever lies within your power, and so shall we. Wait if you will; we too are waiting.’ God alone knows whatever is hidden in the heavens and the earth. All authority over all matters belongs to Him alone. Worship Him, then, and place your trust in Him alone. Your Lord is not unaware of what you do. (Verses 120-123)

All this serves to outline the practical aspect of Qur’ānic directives. Essentially, the historical accounts are given in the Qur’ān in order to serve as guidelines in the battle against jāhiliyyah. These guidelines are meant to enable the advocates of Islam to face up to all eventualities with suitable action.

In the Prologue to the preceding sūrah, Jonah, we wrote:

The last Makkan revelations discussed in this work were Sūrahs 6 and 7, Cattle and The Heights. Although these two sūrahs are placed together in their Qur’ānic order, they did not have the same sequence in the chronological order of revelation. They are followed in the Qur’ān by Sūrahs 8

and 9, The Spoils of War and The Repentance, which feature the special characteristics and themes of the later part of the Qur’ān revealed in Madinah. Now, however, we have two Makkan sūrahs, Jonah and Hūd, which have the same sequence in both chronological order and Qur’ānic arrangement. We note a remarkable similarity between the two earlier Makkan sūrahs and the two present ones, both in subject matter and presentation. Sūrah 6, Cattle, concentrates on the essence of faith, confronting the unbelievers with it and refuting all erring beliefs and practices. Sūrah 7, The Heights, on the other hand, speaks about the practical implementation of faith in human life and its confrontation with jāhiliyyah during different periods of history. The same is true of the two sūrahs in this volume, Jonah and Hūd. However, Sūrah 6 is distinguished from Sūrah 10 by its very powerful rhythm, quick pulse and sophistication of scene and movement.

Sūrah 10, on the other hand, has a more relaxed rhythm and easy flow of scene and movement. Sūrahs 7 and 11, The Heights and Hūd display great similarity in theme, presentation and rhythm. Nevertheless, every sūrah in the Qur’ān has its own character, special features and distinctive properties.

We need to elaborate a little here. Sūrah Jonah includes brief historical references, with a very short account of Noah, and a general reference to subsequent messengers, before giving a reasonably detailed account of Moses, and concluding with a brief reference to Jonah. But these historical accounts are given only as examples, confirming the basic beliefs the sūrah concentrates upon.

In the present sūrah, historical accounts constitute a major component. Although they confirm the basic beliefs outlined in the sūrah, it is clear that this review of the progress of divine faith in human history is the primary objective. Hence, the sūrah has three clearly marked sections: the opening passage covers all basic beliefs; then we have the histories of earlier prophets which take a very sizeable portion; and finally the sūrah comments on the historical progress of faith. Neither the opening remarks nor the concluding comments are long.

It is also clear that these three sections effectively and coherently contribute to the establishment of the ideological basis of faith, which is the primary objective of the whole sūrah. In each section basic beliefs are stated in the best way suited to that section and its purpose.

The essential facts the sūrah wants to establish are:

1. That which the Prophet Muĥammad preached and what was preached by earlier messengers is the same basic truth revealed to them from on high. Its basis is complete submission to God alone, as directed by God’s messengers only, and to separate people into two communities based on their acceptance or rejection of such submission.

• The opening passage includes the following verses speaking of the nature of the Prophet’s message:

Alif. Lam. Rd. This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware.

Worship none but God. I come to you from Him as a warner and a bearer of glad tidings. (Verses 1-2)

If they say: ‘He has invented it’, say: ‘Produce, then, ten invented sūrahs like it, and call for help on all you can other than God, if what you say is true.’ If they do not respond to you, know that it [the Qur’ān] has been bestowed from on high with God’s knowledge, and that there is no deity other than Him. Will you then submit yourselves to Him? (Verses 13-14)

• In the historical accounts of earlier prophets, there are numerous verses that state the nature of their message and the way they separated themselves from the rest of their people on the basis of faith. Here are some examples:

We sent forth Noah to his people: I have come to you with a plain warning.

Worship none but God. I certainly fear that suffering should befall you on a grievous day.’ (Verses 25-26)

Noah said: ‘Think, my people! If I take my stand on a clear evidence from my Lord, and He has favoured me with grace from Himself to which you have remained blind, can we force it upon you when you are averse to it?’ (Verse 28)

Noah called out to his Lord, saying: ‘Lord, my son is of my family. Surely Your promise always comes true, and You are the most just of judges.’ Noah,’ He answered, ‘he was not of your family; his was an unrighteous conduct. Do not question Me about matters of which you have no knowledge. I admonish you lest you become one of the ignorant.’ (Verses 45-46)

To `Ād, We sent their brother Hūd. He said: My people! Worship God alone; you have no deity other than Him. You are indeed inventors of falsehood.’ (Verse 50)

To Thamūd, We sent their brother Şāliĥ. He said: ‘My people! Worship God alone. You have no deity other than Him. He it is who brought you into being out of the earth and settled you therein. Seek His forgiveness and then turn to Him in repentance. My Lord is ever near. He answers all.’ (Verse 61)

He said: ‘Think, my people! If I take my stand on a clear evidence from my Lord who has bestowed on me His grace, who will save me from God were Ito disobey Him? You are, in such a case, only aggravating my ruin. ‘(Verse 63)

And to Madyan We sent their brother Shu`ayb. He said: ‘My people! Worship God alone. You have no deity other than Him.’ (Verse 84)

‘Think, my people! If I take my stand on a clear evidence from my Lord and He has provided me with goodly sustenance which He alone can give?’ (Verse 88)

• The following verses address the same points in the final passage:

Put no trust in those who do wrong, lest the fire touch you. You would, then, have none to protect you from God, nor would you find any help. (Verse 113)

God alone knows whatever is hidden in the heavens and the earth. All authority over all matters belongs to Him alone. Worship Him, then, and place your trust in Him alone. Your Lord is not unaware of what you do. (Verse 123)

Thus all three sections converge to establish this truth.

2. In order that people should acknowledge that all Lordship belongs to God alone, the sūrah provides them with a clear concept of God, making it clear to them that they remain in His grasp in this life, and that to Him they will return on the Day of Resurrection when they receive their reward. Again all three sections work hand in hand to establish this truth.

• To give but a few examples, in the opening passage we read:

They cover up their breasts in order to hide from Him. Surely, when they cover themselves with their garments, He knows all that they keep secret as well as all that they bring into the open. He has full knowledge of what is in people’s hearts. There is no living creature on earth but depends for its sustenance on God; and He knows its habitation and its resting-place. All this is in a clear record. He it is who has created the heavens and the earth in six days, whereas His throne has rested upon water, so that He may test you [to make manifest] which of you is best in conduct. Yet if you say to them: ‘You shall be raised again after death,’ those who disbelieve are sure to say: ‘This is nothing but plain sorcery.’ If We defer their suffering for a definite term, they are sure to say: ‘What is holding it back?’ On the day when it befalls them there will be nothing to avert it from them; and they shall be overwhelmed by that which they used to deride. (Verses 5-8)

As for those who desire only the lift of this world and its bounties, We shall fully repay them in this life for all they do, and they shall suffer no diminution of their just dues. It is they who, in the life to come, shall have nothing but the fire. In vain shall be all that they have done in this world, and worthless shall be all their actions. (Verses 15-16)

• In the historical accounts we have some definitive statements, such as:

Indeed I have placed my trust in God, my Lord and your Lord. There is no living creature which He does not hold by its forelock. Straight indeed is my Lord’s way. But if you turn away, I have delivered to you the message with which I was sent to you. My Lord may replace you with another people. You can do Him no harm. My Lord watches over all things. (Verses 56-57)

To Thamūd, We sent their brother Şāliĥ. He said: My people! Worship God alone. You have no deity other than Him. He it is who brought you into being out of the earth and settled you therein. Seek His forgiveness and then turn to Him in repentance. My Lord is ever near. He answers all. (Verse 61)

• And in the concluding passage we have verses like:

Such is your Lord’s punishment whenever He takes to task any community which is bent on evil-doing; His punishment is indeed grievous, severe. (Verse 102)

To each and all your Lord will surely give their full due for whatever they may have done. He is indeed aware of all that they do. (Verse 111)

Had your Lord so willed, He would have made all mankind one single community. As it is, they continue to differ, except those upon whom your Lord has bestowed His grace. And to this end He created them. The word of your Lord shall be fulfilled: I shall certainly fill hell with jinn and humans all.

‘(Verses 1 18-119)

Thus, all three sections of the sūrah complement each other in driving home the nature of Godhead and the nature of the hereafter.

It is not the existence of God that the sūrah wants to prove. Rather, it is God’s sole Lordship in human life, as indeed in the rest of the universe. There was little or no dispute over God’s existence. Divine messages were primarily concerned with God’s Lordship. The same applies to the final message of Islam. This is a question of submission to God alone, ascribing no partners to Him, and of obedience to Him in all respects. All people’s affairs must be referred to Him, and settled in accordance with His law. The verses we have quoted make this amply clear.

The sūrah provides strong incentives and gives stern warnings. There is the incentive of enjoying the best in this life and in the life to come for those who respond positively to the call to submit to God alone. It promises much of what is good and beneficial for humanity. It also warns against forfeiting all that is good in this life or in the hereafter, and threatens immediate or deferred punishment for those who turn their backs on the divine message. It explains that the tyrannical leaders of those who reject the message reward their followers by leading them to hell. (See verses 15-24, 52, 57, 96-99, etc.)

The long historical accounts confirm that both the incentives and warnings are fulfilled throughout the course of divine faith. It highlights the destruction of the unbelievers and the salvation of the believers. The flood scene that destroyed Noah’s people is particularly effective, and it is here that the sūrah’s powerful rhythm reaches its zenith. (See verses 36-44)

The sūrah also portrays how the human soul responds to events that bring blessings or hardship. Those who reject the faith and who hasten their own punishment in reckless defiance are shown their inevitable judgement, their grief when they are deprived of their comforts and luxuries, and their arrogance when their hardship is lifted and blessings again come their way:

If We defer their suffering for a definite term, they are sure to say: ‘What is holding it back?’ On the day when it befalls them there will be nothing to avert it from them; and they shall be overwhelmed by that which they used to deride. And thus it is: if We let man taste some of Our grace, and then take it away from him, he becomes utterly in despair, totally ungrateful. And if We let him taste ease and plenty after hardship has visited him, he is sure to say: ‘Gone is all affliction from me,’ and he grows jubilant and boastful. Not so are the ones who are patient in adversity and do righteous deeds. They shall have forgiveness and a great reward. (Verses 8-11)

We also have a number of scenes of the Day of Judgement and the position of the unbelievers there and how they speak to their Lord whose revelations they denied, and whose messengers they opposed. We see the great humiliation they suffer on that day, when they receive no support from any quarter. (See verses 18-22, 103-108)

Another particularly powerful effect is that produced by the statement that God Almighty is always present with us, fully aware of what we conceal in our hearts, while we remain totally unaware of His presence or His knowledge that disregards nothing.

To God you shall all return, and He has power over all things. They cover up their breasts in order to hide from Him. Surely, when they cover themselves with their garments, He knows all that they keep secret as well as all that they bring into the open. He has full knowledge of what is in people’s hearts. There is no living creature on earth but depends for its sustenance on God; and He knows its habitation and its resting-place. All this is in a clear record. (Verses 4-6)

Indeed I have placed my trust in God, my Lord and your Lord. There is no living creature which He does not hold by its forelock. Straight indeed is my Lord’s way.

(Verse 56)

Another highly effective element is the sūrah’s review of the historical progress of the divine faith under the leadership of God’s noble messengers. Each of them faced up to the erring jāhiliyyah, saying the same words, clearly, powerfully and decisively.

Each demonstrated his unshakeable faith and unparalleled reassurance. This is shown in some of the verses we have already quoted. Other examples will be discussed as they occur in the sūrah. This unity of the messengers and their attitudes in confronting jāhiliyyah, employing exactly the same words, heightens the effect of the sūrah.