In the Shade of the Qur'an by Sayyid Qutb

The third presentation of this central issue of faith employs a different style, showing us in the first place the universal proof as it relates to human life, interests and livelihood. It speaks of God’s blessings, visible and subtle, which people enjoy.

Nevertheless, they continue to engage in arguments about God, who gives them all these blessings. The sūrah then follows the same pattern in presenting the central theme of faith as already discussed in the first two presentations:

Are you not aware that God has made subservient to you all that is in the heavens and the earth, and has lavished upon you His blessings, outward and inward? Yet some people argue about God without having any knowledge, without guidance, and without any light giving revelations. When it is said to them, ‘Follow what God has revealed’, they say, ‘No; but we will follow only what we found our forefathers believing in.’ Why, even if Satan is beckoning them to the suffering of the blazing fire.

(Verses 20-21)

This remark occurs repeatedly in the Qur’ān. Conveyed in different ways, it appears new every time, because the universe appears new whenever we contemplate its secrets and reflect on its unending wonders. Indeed, it takes far longer than man’s lifetime to review these wonders. Yet every time he looks at them, they appear to have a different colour and a different tone.

The sūrah portrays these from the viewpoint of harmony between man’s needs in his life on earth and the construction of the universe. This leaves no possibility for such harmony to have been achieved by mere coincidence. It is inevitable, therefore, that we should acknowledge the single will that makes such harmony a reality.

Planet earth is no more than a little particle when compared to the universe.

Compared to the size of the earth, man is a tiny and weak creature. Moreover, the earth contains forces as well as animate and inanimate beings in comparison to which man appears no more than a tiny creature in size, weight and strength. By His grace, however, and by breathing into him of His own spirit and honouring him above many of His creatures, God has given man a special position in the universal system. Indeed, He has given him the ability to use many of the forces and resources of this universe. This is what the sūrah describes as ‘making things subservient’ to man within the context of granting him countless blessings that are subtle and apparent, inward and outward. These blessings go beyond making things in the heavens and earth subservient to man. Mere human existence is a blessing, as are man’s powers, abilities, talents and skills. Sending human messengers with divine messages is an even bigger and greater blessing. The breathing of God’s spirit into man at the time of his creation is also an aspect of blessing. Indeed, every breath man draws, every heart beat, every sigh, sound, feeling and thought is a blessing which he could not have had without God’s grace.

God has made what is in the skies available and subservient to man. Thus, he is able to benefit from the sun’s rays, the moon’s light, the guidance provided by the stars, rain, air and birds that fly. He also enabled him to benefit and use what is on and in the earth. This is even easier to note and reflect upon. Man is placed in charge of this vast kingdom, and given the ability to use all the resources of the earth, some of which are clear and apparent while others are subtle and hidden; some are known fully to man, some he knows only by their effects, and some he benefits from without even knowing what they are. In every moment of the night and day man is given the great abundance of God’s blessings, the extent and form of which he does not fully know. Yet in spite of all this, some people are ingrate, do not reflect on the world around them and do not appreciate the blessings they enjoy: “Yet some people argue about God without having any knowledge, without guidance, and without any light-giving revelations.” (Verse 20)

This argument sounds singular in the light of this universal proof. Considering that God’s grace is so great and abundant, man’s denial looks both absurd and ugly.

Both human nature and conscience find it repugnant. The type of person who argues about the truth of God, and what this means, is deviant, unresponsive to the inspiration the universe shines with, denies God’s grace, and unashamedly argues about the One who has granted all these blessings. What is worse is that in their argument, such people do not rely on any true knowledge, have no proper guidance, and refer to no guiding revelation.

“When it is said to them, ‘Follow what God has revealed’, they say, ‘No; but we will follow only what we found our forefathers believing in.’“ (Verse 21) This is their only basis and evidence! It is nothing other than blindly following traditions which lack knowledge and intelligent thinking. Islam wants to free them from such blind imitation, so as to set their minds free. It wants them to be able to think, reflect and benefit by the light, but they adamantly hold on to the chains of their deviant past.

Islam means freedom of conscience, active feelings, aspiration for enlightenment and a new way of life that is free of blind tradition. Yet such people turn their backs on it, rejecting its light and guidance. They argue about God without knowledge or guidance. Hence, the sūrah looks upon them with ridicule, making a subtle reference to the end such attitudes lead to: “Why, even if Satan is beckoning them to the suffering of the blazing fire.” (Verse 21) Indeed their attitude is nothing less than an invitation by Satan leading them to God’s punishment. Will they persist with this despite the end which they will be certain to have? This last remark should at least alert them to the difficulty of their position.

The sūrah then refers to the proper attitude that should result from reflecting on the universal evidence and God’s countless blessings: “Whoever submits himself to God and excels in good deeds has indeed taken hold of a most firm support. With God rests the final outcome of all events.” (Verse 22) Together with good deeds, what is required is total submission to God. One should feel reassured of God’s will, obey His commands, fulfil the duties He requires, have confidence in His mercy, trust His care, and so enjoy total contentment. All this is grouped under the heading of submission to God.

“Whoever submits himself to God and excels in good deeds has indeed taken hold of a most firm support.” This support is a bond that is never severed or weakened. It never lets down anyone who holds to it, whether in situations of ease or difficulty. No one who holds to it will ever be lost, even though his road is rough, dark and beset by hardships. This firm support is the close, confident link between the submitting believer and his Lord. Thus, whatever comes through God’s will is accepted without qualm. It gives the believer the sort of reassurance that keeps him calm and confident as he faces all events. Furthermore, in this way, he is able to rise above comforts, luxuries, difficulties, surprises and all other impediments.

Man’s journey is long, hard and full of danger. The danger posed by luxury and affluence is no less than that arising from misery and deprivation. Hence the need for firm and ever-present support. The firmest support is that which comes about from submitting oneself to God and doing good deeds. “With God rests the final outcome of all events.” (Verse 22) With Him all journeys end, and to Him we all return. Hence, it is better for man to submit to Him from the start, so that he moves along his journey with confidence, reassurance and guidance.

And whoever disbelieves; let not their unbelief grieve you. To Us they must all return, and then We shall inform them about all that they were doing [in life]. God has full knowledge of what is in people’s hearts. We will let them enjoy themselves for a short while, but We shall ultimately drive them into severe suffering. (Verses 23-24)

This is, by contrast, the end of the unbeliever who is deceived by life’s comforts. In this present life, he is shown to the Prophet and the believers as being of no consequence: “Whoever disbelieves; let not their unbelief grieve you.” (Verse 23) He is too small for you to grieve over. As for his end in the life to come, it is again of no insignificance. He cannot escape God’s punishment, when God knows all his actions and intentions: “To Us they must all return, and then We shall inform them about all that they were doing in life. God has full knowledge of what is in people’s hearts.” (Verse 23) The enjoyments that deceive such people are small, short in duration, trifling in value, but the results at the end are terrifying. These they cannot escape: “We shall ultimately drive them into severe suffering.” (Verse 24) The Arabic term, ghalīż, used here to describe the suffering, has more physical connotations than ‘severe’ suggests. Thus the verse imparts a more tangible feeling of the suffering into which they are driven, unable to avoid it. How vastly different the two ends are.

In its contemplation of the universe, the sūrah puts the unbelievers face to face with the logic of their own nature. In this way, they cannot deny the truth it emphasizes. Yet still there are those who deviate and remain heedless:

If you were to ask them: ‘Who is it that has created the heavens and the earth?’ they will be sure to answer: ‘God.’ Say: All praise is due to God alone!’ Yet most of them do not understand. To God belongs all that is in the heavens and the earth. Indeed, God is the One who is self-sufficient, worthy of all praise. (Verses 25-26)

When man questions his own nature and conscience, he cannot avoid admitting this clear truth. The heavens and the earth stand as they are: with careful planning of their sizes, movements, dimensions, qualities and characteristics. They are made in deliberate measure and full harmony. Yet they are creatures that no one claims to have created, and no one alleges that any creator other than God has had a share in their making. They cannot have come into existence by themselves. Nor can they follow a system or establish harmony without elaborate planning or a planner. To suggest that they have existed by themselves, or as the result of coincidence, does not merit argument. Moreover, human nature profoundly rejects any such claim.

Those who associated partners with God, and argued very strongly against the Prophet and his message, could not falsify the argument of their own nature when they were confronted with the universal proof of the creation of the heavens and the earth. Hence, they did not hesitate in their reply to the question: ‘Who has created the heavens and the earth?’ Their answer was clear: ‘God.’ Therefore, God directs His Messenger to comment on their answer thus: “Say: All praise is due to God alone.” (Verse 25) Praise is due to God for keeping the truth of the universe and its creation clear in human nature. The argument is discontinued so as to give a new comment:

“Yet most of them do not understand.” (Verse 25) It is because they do not understand that they continue to argue, ignoring the logic of human nature and the fact that the whole universe points to its supreme Creator.

The sūrah adds a statement of God’s ownership of all that is in the heavens and the earth, whether it is made available to man or not. He is in no need of anything in the heavens or the earth. He is praised even though people may not praise Him: “To God belongs all that is in the heavens and the earth. Indeed, God is the One who is self-sufficient, worthy of all praise.” (Verse 26)

This presentation concludes with a scene of the universe which symbolizes God’s inexhaustible riches, and unlimited knowledge. It further expresses His supreme and ever-renewing ability to create and His unrestricted will:

Were all the trees on earth to be made into pens, and the sea ink, with seven more seas yet added to it, the words of God would not be exhausted. God is indeed Almighty, Wise. The creation of you all and your resurrection is but like [the creation and resurrection of] a single soul. God hears all and sees all. (Verses 27-28)

This scene is taken straight from people’s limited knowledge and observations, but aims to put before them the meaning of God’s ever- renewing will which is neither limited nor restrained. Their minds cannot visualize this concept without such a comparison. People record their knowledge and speeches, and sign their orders, using pens, which used to be made of reed, and ink which hardly filled an inkpot or a bottle. The comparison drawn here shows them that if all the trees on earth were made into pens, and all the seas were made into ink this would still be insufficient to describe God’s inexhaustible might. Furthermore, even if this sea of ink was given supplies with seven more seas, while scribes sat to record God’s words that speak of His knowledge and will, it would still be insufficient. All the pens, ink, trees and seas will be used up and exhausted, while God’s words will not end. It is a case where what is finite is faced with the infinite. No matter how huge the finite is, it will come to an end, while the infinite remains undiminished. God’s words will not finish, not ever, because His knowledge is unlimited and His will unrestricted.

Trees, seas, living creatures, objects, and situations all come to an end. The human heart stands in awe before God’s majesty, which is endless, unchanging: “God is indeed Almighty, Wise.” (Verse 27)

Then comes the final note in this section, using the previous image as evidence confirming the ease with which God creates and the simplicity with which He brings the dead back to life: “The creation of you all and your resurrection is but like [the creation and resurrection of] a single soul. God hears all and sees all.” (Verse 28) The will that creates simply by willing the creation to take place does not see any difference between creating one or many. This will does not exert any measurable effort in creating an individual, and such an effort is not repeated with the creation of every individual. Hence, creating one and creating millions are exactly the same. Likewise is their resurrection. It is only the word, or the will: “When He wills a thing to be, He but says to it, ‘Be’, and it is.” (36: 82) With the knowledge that accompanies creation and resurrection come the reckoning and fair reward: “God hears all and sees all.” (Verse 28)

The fourth presentation tackles the same issue addressed in the previous three, stating that God is the truth while all those they invoke beside Him are false. It speaks of addressing worship purely to God alone and of the Day of Judgement when neither parent nor child can avail the other. Several psychological influences are brought to bear here against a universal background:

Do you not see that God causes the night to pass into the day, and the day to pass into the night, and that He has made the sun and the moon subservient [to His laws], each running its course for a set term, and that God is fully aware of all that you do? Thus it is, because God alone is the Ultimate Truth, and all that people invoke beside Him is sheer falsehood, and because God alone is Most High, Great. (Verses 29-30)

The scenes of the night passing into the day and the day passing into the night, as well as their shortening and increase in length with the different seasons are indeed remarkable. However, our long familiarity with them makes most of us oblivious to this wonder that occurs regularly, without fail or disturbance. It follows a regular cycle that never deviates from its set pattern. It is only God who can initiate such a system and maintain it. To appreciate this fact needs no more than observation of this unfailing cycle.

The relation of this cycle to the sun, the moon, their regular movements and their being made subservient is an even greater wonder than the day and night, their shortening and increase in length. No one could do this other than God Almighty. It is He who knows and determines how long they will continue to follow this cycle, until the time He has appointed. Another truism is added to these two universal facts in the same verse: “God is fully aware of all that you do.” (Verse 29) Thus, the three are cited together as closely-linked, indisputable facts. This is followed by a comment stating the great truth upon which all facts are based. It is the central theme of this sūrah, which is preambled by this evidence: “Thus it is, because God alone is the Ultimate Truth, and all that people invoke beside Him is sheer falsehood, and because God alone is Most High, Great.” (Verse 30)

This accurate, balanced, coherent and unfailing universal system functions by the fact that God is the Ultimate Truth and that whatever else people may invoke is false.

This is the great truth upon which is based every other truth, and by which the whole universe fulfils its existence. That God — limitless is He in His glory — is the Ultimate Truth means that it is He who brings the universe into existence, maintains it, conducts its affairs, guarantees its stability and coherence for the length of time He chooses.

“Thus it is, because God alone is the Ultimate Truth.” (Verse 30) Everything else changes and alters, increases and decreases, is subject to strengthening and weakening, flourishing and withering. Everything else comes into existence and goes out of it, but God alone is Eternal, unchanging, subject to no transformation or alteration.

Yet there remains in my mind something I have not expressed about the statement: “Thus it is, because God alone is the Ultimate Truth.” It is something that cannot be communicated in words; something which is not in my power to express; something I feel strongly in my heart, yet human language cannot put into words.

The same is true of the last statement in this verse: “God alone is Most High, Great.” (Verse 30) Indeed, no one else is high or great. Have I said anything about what works inside me about this Qur’ānic statement? I feel that any human expression of these sublime truths detracts from them. Indeed, the Qur’ānic expression is uniquely inspiring.

The sūrah follows this great universal scene and the inspiring statement that follows it by drawing a familiar image in human life. It paints a picture of ships sailing across the sea by God’s grace. It puts the unbelievers face to face with human nature when it encounters the dangers of the sea, when no power or arrogance is of any use:

Do you not see that the ships sail the sea by God’s blessing, so that He might show you some of His signs? In this there are clear signs indeed for all who are truly patient in adversity and deeply grateful to God. When the waves engulf them like shadows, they call to God, sincere in their faith in Him alone; but as soon as He has brought them safe to land, some of them falter [between faith and unbelief’. Yet none could knowingly reject Our revelations except those who are utterly perfidious or hardened unbelievers. (Verses 31-32)

Ships sail through water in accordance with the laws of nature God applies to the sea, wind, the earth and the skies. Since He has created all these and given them their respective qualities, He thus enables the ships to sail through the sea without sinking to the bottom or standing still. Should these qualities be disturbed in any way, the ships will not be able to traverse the waters. If disturbance occurs in the density of seawater, or the substances from which the ships are made, or air pressure at water surface, or the water currents, or the wind, or if the temperature goes beyond the level that keeps water in its present form and maintains the water currents and winds at suitable levels, ships would not be able to so sail the seas. But beyond all this, it is God who keeps ships floating on the surface, protecting them against strong waves, tempests and severe weather conditions. None other than God can keep them afloat. They move by God’s grace and blessing, carrying some aspects of God’s grace and His blessings. The Qur’ānic statement includes both meanings.

“So that He might show you some of His signs.” These are obvious, available for all to see and contemplate. Anyone can see them. There is no ambiguity or confusion about them. “In this there are clear signs indeed for all who are truly patient in adversity and deeply grateful to God.” (Verse 31) These are two conditions that are frequently experienced in life.

People however are neither patient nor grateful. When harm afflicts them, they raise their voices with prayer. When God lifts harm from them, only a few are truly grateful. “When the waves engulf them like shadows, they call to God, sincere in their faith in Him alone.” (Verse 32) In the face of such danger, with the waves engulfing them from all sides, and their ships rocking in the angry sea, hearts and souls shed their assumed and delusive power which, in times of ease and comfort, might shield their true nature, severing its links with its Creator. Yet when all masks are torn and human nature emerges from behind its blinding covers, it acknowledges its Lord and turns to Him in true submission. It abandons all alleged partners, declaring them false. At such moments of danger, people call to God in earnest, with sincere faith in Him and His oneness.

But “as soon as He has brought them safe to land, some of them are restrained in their attitude.” (Verse 32) Security and comfort do not drive them back to carelessness.

They remain mindful of God’s bounty and give thanks for it, but they do not do enough to fulfil their duties towards God in thanksgiving. In other words, they are restrained in their thanks.

There are others who deny God’s signs once danger is over and security is again felt. “Yet none could knowingly reject Our revelations except those who are utterly perfidious or hardened unbelievers.” (Verse 32) Both treachery and unbelief are here described in superlative terms that are nevertheless true of anyone who disbelieves after having seen all the universal indications and listened to the clear arguments about human nature.

Drawing on the great danger presented by a stormy sea and how it puts things into perspective, the sūrah then reminds them of an even greater danger, in comparison with which the danger of the sea appears ever so small. This is the danger of the day when all relations are severed, parents and children are separated and preoccupied with their own positions; when each soul stands on its own, without support, unable to call upon anyone for help:

Mankind! Fear your Lord and fear a day when no parent will be of any avail to his child, nor any child will in the least avail his parents! God’s promise is most certainly true. Let not, then, the life of this world delude you, and let not deceptive thoughts about God delude you. (Verse 33)

The horror described here is psychological, measured by its effect on hearts and souls. Nothing severs blood relations and ties between parent and child, and nothing makes everyone preoccupied solely with their own positions unless it be a fear totally unknown to people. The call to fear God, therefore, comes here at the right time, when people are ready to respond. The issue of the hereafter is presented against the background of such great horror so that hearts will listen.

“God’s promise is most certainly true.” (Verse 33) It will never fail. There can be no avoidance of this very difficult situation. No one can escape the accurate reckoning and the fair reward, when none can avail another of anything.

“Let not, then, the life of this world delude you.” (Verse 33) It is full of lure, luxury and comfort, but it is limited in duration, and it is only a test to determine the eventual reward. “And let not deceptive thoughts about God delude you.” (Verse 33) Let no comfort, work, or interest delude you. Above all, let no devil tempt you, for there are many devils, such as money, science, life, power, authority, desire, fancy and passion. Each has its own lure and temptation which can be very deluding. Fear of God and remembrance of the Day of Judgement, however, should be enough to protect believers from all such temptations.

At the end of this fourth presentation, which completes the sūrah, a final note is given, one which is both powerful and awesome. It describes God’s perfect and comprehensive knowledge contrasting this with our own limited, human knowledge. It states the question discussed throughout the sūrah, in its four sections, and presents all this in one of the most wonderful images drawn in the Qur’ān:

Indeed with God alone rests the knowledge of when the Last Hour will come; and He it is who sends down rain; and He knows what the wombs contain; whereas no one knows what they will earn tomorrow, and no one knows in what land they will die.

God alone is omniscient and takes cognisance of all things. (Verse 34)

God Almighty has chosen to keep the knowledge of the Last Hour to Himself; none knows it other than Him. Thus people will always remain cautious, expecting its arrival at any time, trying to be ready for it. They know that there is no time to lose in preparing for its arrival.

It is God who sends down rain in accordance with His wisdom, and in the measure He chooses. People may know by experience and measurement that rain is due, but they cannot create the conditions that bring rain about. The Qur’ānic statement makes clear that it is God who sends down the rain, as it is He who initiates the universal conditions that form and regulate it. Thus, what is exclusive to God in this respect is the ability to send down the rain, as is made clear in the text.

Scholars who have included rain among matters that belong exclusively to God’s knowledge are mistaken. Yet God’s knowledge is true, complete, comprehensive and permanent in all matters. It is not liable to increase or decrease.

“He knows what the wombs contain.” (Verse 34) This is exclusive knowledge similar to that of the Last Hour. It is God alone who knows, with absolute certainty, what wombs contain at every moment and in every stage, how they swell or shrink, what type of foetus, even when it has no shape, form or size. He knows whether it is a male or a female, even at the moment when no one can have any knowledge of this, at the time when the female egg is fertilized. He further knows the features the foetus will have, its characteristics and future abilities. All this is part of God’s exclusive knowledge.

“Whereas no one knows what they will earn tomorrow.” (Verse 34) No one knows what will happen to them tomorrow: good or bad, benefit or harm, ease or hardship, health or sickness, obedience to God or disobedience. ‘Earning’ is far more general than material gain. It applies to everything that happens to a person tomorrow, which is kept hidden under thick covers. People may try to discover this, but they will always fail, remaining unable to discern anything beyond those covers.

Similarly, “No one knows in what land they will die.” (Verse 34) Such knowledge is kept behind thick blinds which cannot be penetrated by hearing or seeing.

As human beings we stand before these covers acknowledging our weakness and limited knowledge. Thus, the arrogance of assumed, penetrative knowledge is thus seen for what it is. We realize that, compared with what is withheld from us, our knowledge is indeed limited. Even when human knowledge achieves all that it can, there remains a great deal about which we do not know. We will always remain blind to what happens tomorrow, or even in the next moment. With such realization, humans should reduce their arrogance and submit to God.

The sūrah presents these highly effective notes against an expansive backdrop of time and place, the present, the near future, the great realm that lies beyond our perceptions, our thoughts and imaginations. This background includes the Last Hour that seems so distant, rain which originates far away, wombs and their hidden contents, what is earned tomorrow which is close in time yet remains unknown, and our place of death and burial which is driven away in our thoughts. Although the background is expansive, the Qur’ānic style gathers it from its broad perspective so that it comes close and points to God’s hidden knowledge. Thus we stand as though we try to look through a peephole, but find it blocked. Should even a tiny opening be made in it, what is behind is in the same position as what is before it. It remains closed to man because it is beyond human ability and knowledge. It continues to belong exclusively to God. None knows anything about it except by His permission and according to the measure He determines. “God alone is omniscient and takes cognisance of all things.” (Verse 34)

Thus the sūrah concludes and we feel that it has taken us on a very long journey to distant worlds and horizons. Our hearts return in a slow move after traversing such great distances. Our minds are heavy with thought and reflection on what we have seen of worlds beyond worlds. Yet it is a sūrah made of just 34 verses. All glory belongs to God, the Creator of hearts. He has bestowed this Qur’ān on us which heals hearts, provides guidance and brings mercy to believers.