In the Shade of the Qur'an by Sayyid Qutb

This last passage of the sūrah reaffirms the issues presented at its outset: God’s oneness, revelations and requital in the life to come. It mentions Adam’s story as evidence of the truth of revelation, citing in support what took place on high and what was determined then of accountability for man’s actions on the Day of Reckoning. The story shows an aspect of Satan’s envy which caused his ruin and expulsion from God’s mercy. This was when he envied Adam what God had bestowed on him of His favours. The passage also depicts the ever- raging battle between Satan and mankind. His aim is to tempt and seduce the largest number of people possible so that they will join him in hell; this to avenge himself on Adam whom he blamed for his expulsion. It is a battle with well defined objectives. Yet still people surrender to their old enemy.

The sūrah concludes by reconfirming the fact of revelation, and the great issue behind it. Needless to say, the unbelievers remain oblivious to these facts.

Say: I am but a warner; and there is no deity other than God, the One who conquers all the Lord of the heaven and the earth and all that is between, the Almighty, the All- Forgiving! (Verses 65-66)

The Prophet is given instructions as to what to say to the idolaters who were surprised and amazed at what he preached, wondering: “Does he make all the gods into one God? This is indeed most strange!” (Verse 5) He is to say to them that this is the plain truth: “There is no deity other than God, the One who conquers all.” He is to further inform them that he himself has no say in all this, apart from giving warnings and leaving people to their Lord to judge. He is “the Lord of the heavens and the earth and all that is between.” He has no partners. No one can find shelter against His will whether it be in the heavens and the earth, or in between them. For He is “the Almighty, the All-Forgiving.” He has all power and He forgives anyone seeking forgiveness and who turns back to Him in repentance.

The Prophet’s instructions make it clear that what he has brought people is far greater than what they think, and that it is a prelude to something they choose to remain oblivious of: “Say: This is a great message; yet you turn away from it.” (Verses 67- 68) It is indeed far greater than it appears at first sight. It is part of God’s will that applies to the entire universe and its system. It cannot be separated from the creation of the heavens and the earth, or from the distant past and the far away future.

This message is addressed to people far beyond the Quraysh in Makkah, the Arabs in their Peninsula and the generation that witnessed its revelation. It transcends the boundaries of place and time to address humanity across all generations, shaping its destiny, from the time of its revelation until God inherits the earth and all those living on it. It came at its appropriate time to fulfil its mission in the time set for it by God.

Mankind’s course has been changed with This great message: it is now set on a path demarcated by God. This is true both with regard to those who accept it or reject it, fight for or against it, and in its then current generation or subsequent ones.

Nothing and no event in the history of mankind has had greater influence on man than this message. It laid down concepts, rules and systems and set values that apply to the whole earth, for all times. The Arabs could not have imagined anything like this to be possible, not even in their dreams. How could they have imagined that this message, initially addressed to them, would change the face of the earth and the course of history. How could they have thought that it would influence the conscience and life of humanity, accomplish God’s will with regard to human destiny and link all these to universal existence and to the truth inherent in the creation of the heavens and the earth. Nor could they have thought for one moment that it was a message that would remain valid for all time, fulfilling its role in directing people’s lives.

Today, Muslims adopt the same attitude towards this message as the Arabs of old:

they do not understand its nature or its link with the whole universe. They do not recognize the truth inherent in it as part of the truth inherent in the universe. Nor do they look at its influence on human history in a realistic, objective way that is not borrowed from the enemies of this faith who always try to belittle Islam and its effects. This makes Muslims today totally unaware of their true role in the past, present or future, or that they are required to play this role to the end of time.

The Arabs of old thought that the matter concerned them and Muĥammad, not least the fact that it was he who was chosen to receive revelations. All their worry focused on this question. Therefore, the Qur’ān tells them that the matter is far greater than this issue. It is greater than them and Muĥammad who is no more than a messenger delivering what was entrusted to him. He did not invent it, and he could not have learnt what lies beyond it until God had taught him. He was not present with those on high when it all began. It was God who told him of it: “No knowledge would I have of what those on high argue. It is only revealed to me that I am here to give clear warning.” (Verses 69-70)

At this point, the sūrah tells us how the human story first began and what happened on high. This defines its course as well as its fate and destination.

Muĥammad was sent at the end of time to warn people of all this:

Your Lord said to the angels: I am about to create a human being out of clay; when I have fashioned him and breathed of My spirit into him, kneel down before him in prostration. (Verses 71-72)

We do not know how God said this to the angels or how He speaks to them. Nor do we know how the angels receive what God imparts to them. We do not know anything of the angels’ nature except what God has told us about them in His revealed hook. Therefore, it is useless to try to delve further into this. We should instead consider the significance of the story as told in the Qur’ān.

God created man out of clay, just like the rest of living things on earth. All the elements in their constitutions are derived from clay, with the exception of the secret of life, about which we do not know how or where it came from. Apart from this secret and the breathing of a soul into man, all the constituents of his body stem from mother earth. He will be transformed again into these constituents when the unknown secret departs from his body together with the effects of the sublime breath of soul which defined his course in life.

Again we do not know the nature of the sublime breathing of a soul into man, but we know its effects which distinguished man from the rest of creation on earth. It distinguished him with the quality of aspiring to the sublime, with mind and spirit, which allowed him to look at past experiences and make future plans, and facilitated his spirit to go beyond what is received by his senses and understood by his mind to reach to what neither the senses nor the mind can comprehend. This quality of aspiring to the sublime is unique to man, shared by no other living creature on earth.

It never happened in the long history of the earth that any species, or any individual from any species, made this leap even when we accept that physical evolution occurs.

God breathed of His soul into man because His will wished to place him in charge of the earth, managing its affairs within the limits He set, so that he would build human life on it. God gave man the ability to gain higher knowledge. Ever since, man has risen higher whenever he is in contact with the source of his soul, deriving his values from there and maintaining a straight course. When he deviates from this source, the knowledge within him will be in discordance, unable to follow a coherent, progressive, and forward movement. In fact, these discordant trends will threaten his course and may lead to a setback in his human quality, pulling him down, even though his scientific knowledge and experience in some areas at least are well advanced.

This creature of small stature, limited ability, short life duration and basic knowledge could not have attained such honour except for this aspect of divine grace bestowed on him. Otherwise, what is man? He is this small, weak creature living on earth alongside millions of other species. The earth is only a small satellite of a mere star of which there are millions and millions in the great space whose boundaries are known only to God. Who is this creature, man, before whom the angels are required to prostrate? It is because of this subtle, yet great secret that man deserves his position of honour. When this is discarded, man goes back to his origin, the clay of the earth.

The angels acted on God’s orders, as they naturally do: “The angels prostrated themselves, all of them together.” (Verse 73) How, when and where? All this is part of God’s knowledge. To know does not add significance to the story. Instead, the significance is seen in the position and value given to man, a creature made of clay, when he rose above his origin through this breath of God’s soul. The angels prostrated themselves in compliance with God’s order, knowing that His wisdom is infinite.

“Not so Iblīs. He gloried in his arrogance and was one of those who reject the truth.” (Verse 74) Was Iblīs one of the angels? Most probably not, because if he were an angel, he would not have disobeyed God. Angels do not disobey any order issued to them by God, and they always do what they are bidden. It is mentioned in the Qur’ān that he was created of fire, while it is known that the angels were created from light. Yet he was with the angels and the order to prostrate before Adam included him. He is not specifically mentioned in connection with the order so as to belittle his position. Yet we know that the order applied to him because of the reproach he received as a result of his disobedience.

“Said [God]: Iblīs! What prevents you from bowing down to one whom I have created with My hands? Are you too proud, or do you deem yourself superior?” (Verse 75) God is the Creator of all. Therefore, the mention that He has created man is particularly significant because it refers to the special care given to this creature who has been given a breath of His soul. § Are you too proud to obey My orders? Or do you deem yourself superior like all others who refuse to submit?

“Answered [Iblīs]: I am better than he: You have created me out of fire, but created him from clay.” (Verse 76) The answer overflows with envy. It also ignores the noble element that Adam has in addition to his creation from clay. Thus, it is a rude retort stemming from a nature that had abandoned all goodness.

At this point, the divine order was issued expelling this rebellious creature: “Said He: Then get out from it: you are accursed; My rejection shall follow you until the Day of Judgement.” (Verses 77-78) We cannot define the referent of the pronoun ‘it’. It could refer either to heaven, or to God’s grace. Both interpretations are possible. There need be no argument over this. In both cases the meaning is clear: Iblīs was expelled and cursed as he incurred God’s displeasure by rebelling against His orders.

However, Iblīs’s envy turned into a grudge and determination to avenge himself on Adam and his progeny: “Said [Iblīs]: My Lord! Grant me a respite till Resurrection Day.” (Verse 79) For some purpose, God granted ‘Iblīs his request, allowing him the chance he wanted: “Said He: You are one of those granted respite till the day of the appointed time.” (Verse 81) Satan then revealed his -goal which summed up his grudge: “[Iblīs] then said I swear by Your very might: I shall certainly tempt them all except Your true servants.” (Verses 82-83) Thus Iblīs defined his plan of action. He swore by the Lord of power that he would tempt all human beings, except those over whom he had no power. This was not a gesture of nobility on his part; but rather an acknowledgement of the uselessness of his efforts. Thus he told us about the barrier between him and those who are safe from, and immune to his temptation. It is their worship of God that makes them safe. This is in accordance with God’s design and will. God declares His will, defining the way ahead: “[And God] said: This, then, is the truth! And the truth do I state: I will most certainly fill hell with you and such of them as shall follow you.” (Verses 84-85)

God always states the truth. The Qur’ān repeatedly states this fact and re- emphasizes it in a variety of ways. In this sūrah there are several references to different aspects of the truth, such as the demand of the disputants who climbed the walls of David’s sanctuary that he should judge between them in fairness. The Arabic text adds clear connotations that the judgement should be made on the basis of truth.

Similarly, the comments on David’s story refer to the creation of the heavens and the earth on the basis of the truth. Now, God Almighty reaffirms the truth, saying: “This, then, is the truth! And the truth do I state.” (Verse 84) Thus, these references emphasize different aspects of the truth, but its nature is always the same. It includes this true promise: “I will most certainly fill hell with you and such of them as shall follow you.” (Verse 85)

It is, then, a battle between Satan and Adam’s children: they go into it with full knowledge, aware of the consequences which are made clear in this true promise.

They bear responsibility for their choices. Yet in His mercy, God has decided not to leave them without enlightenment. Therefore, he sent them His messengers to warn them.

At the end of the sūrah, the Prophet is instructed to say his final word:

Say: No reward do I ask of you for this, and I am not one to claim what I am not. This is no less than a reminder to all the worlds, and in time you will certainly come to know its truth. (Verses 86-88)

It is a sincere call to them to save themselves when the warning has been given and the fate has been shown. The caller, advocating the truth, plain and simple, makes no false claims or pretensions, demanding no reward from anyone. He orders nothing except what sound human nature readily endorses. He simply delivers a reminder to all the worlds, since people may forget or choose to be oblivious. They may ignore the great message that has been delivered to them, but they will eventually come to know its truth. Indeed within a few years of receiving this address, the Arabs knew the truth of this message, and they will come to know it on Judgement Day, when God’s promise will be fulfilled: “I will most certainly fill hell with you and such of them as shall follow you.” (Verse 85)

Thus, the ending of the sūrah is in full harmony with its beginning as also with the themes and issues it has tackled. It is given in a powerful note suggesting that what is to come is grave indeed: “in time you will certainly come to know its truth.” (Verse 88)