In the Shade of the Qur'an by Sayyid Qutb

This long passage is devoted to aspects of the histories of earlier messengers so that the Prophet Muĥammad (peace be upon him) would remember them and disregard all the rejections, accusations, amazement and fabrications the unbelievers levelled at him. All this was certain to weigh hard on anyone, but the Prophet is told to bear it all and remain patient in adversity.

At the same time, the stories present the effects of God’s grace as it was bestowed on earlier messengers. It shows how God granted them favours of all sorts, including power, authority, care and blessings. This contrasts with the amazement expressed by the Quraysh at God’s favouring the Prophet (peace be upon him) with His message. He was not a unique case among God’s messengers. To some of them God granted a kingdom, in addition to their being His messengers. Among them one was favoured with the mountains and birds echoing his glorification and praise of God, and to another the wind and jinn were made subservient. Such were David and Solomon. What is strange, then, for God to have chosen from among all the Quraysh, Muĥammad, the man of truth, upon whom to bestow His revelations?

These stories describe the care God always took of His messengers and how He instructed them so that they became worthy of their mission. Like Muĥammad, they were ordinary human beings, experiencing the weaknesses all people do. God took care of them so that their weaknesses did not get the better of them. He explained things to them and gave them directives. He also tested them so that He would forgive them their errors and grant them favours. This was bound to reassure the Prophet that God would take care of him at every step.

Bear with patience whatever they say, and remember Our servant David who was endowed with strength. He always turned to Us. We caused the mountains to join him in extolling Our limitless glory in the evening and at sunrise, and likewise the birds in flocks: they all would echo his praise. We strengthened his kingdom; We endowed him with wisdom and decisive judgement. (Verses 17-20)

‘Bear with patience...’ This is a reference to the road taken by all God’s messengers.

It groups them together. Everyone of them took it: everyone suffered, was tested and remained patient in adversity; each at his own step in the lofty ladder of prophethood. The life of each one of them was a series of tests, each bearing much pain. Even when things were pleasant and comfortable, this represented a different form of test so as to ensure that they remained patient when life was easy in the same way as they were patient in adversity. Both situations require endurance. When we contemplate the lives of all God’s messengers, as told to us in the Qur’ān, we realize that patience was the most prominent element. In essence, their lives were a long series of trials and tests.

The lives of God’s messengers were in fact an open book for all humanity to read, with every page speaking about trials, afflictions and patience. The records show how the human soul triumphs over pain and necessity. How it rises above all that to which the present world attaches value, and how it discards desires and temptations, so as to achieve full dedication to God, and in so doing passes the test He has set. It shows the meaning of choosing Him over everything else so as to say to mankind:

‘This is the way to rise; it is the only way leading to God’s acceptance.’ “Bear with patience whatever they say.” (Verse 17) They said much, such as: “This is a sorcerer telling lies.” (Verse 4) “Does he make all the gods into one God? This is indeed most strange.” (Verse 5) “Was the message given to him alone out of all of us?” (Verse 8) Indeed they said much more. God directs the Prophet to bear their statements with patience, and tells him that in his mind and heart he should live with a different type of people: the select few, God’s messengers with whom he has a strong affinity and close relationship. Indeed, he used to refer to them as though they were his immediate relatives, saying: ‘May God have mercy on my brother Joseph,’ and ‘I have a stronger bond with my brother Moses,’ etc.

“Bear with patience whatever they say, and remember Our servant David who was endowed with strength. He always turned to Us.” (Verse 17) David is referred to here as a strong person who turned to God. The sūrah earlier mentioned (Verses 12-13) the peoples of Noah, the `Ād, Thamūd, Pharaoh, Lot’s people and the community that lived in the wooded dale near Madyan. All of these were tyrannical, and it was such tyranny that gave them the impression of power. David, on the other hand, was a man of strength, but he always turned to God, repenting of his sins, glorifying God and worshipping Him. He did so when he was truly powerful, with a kingdom to rule.

In Sūrah 2, The Cow, we have an account of David in his youth, when he was a soldier in Saul’s army. At the time, which was long after Moses. The Israelites asked one of their prophets to assign one of them as king and they promised that they would fight for God’s cause under his leadership. God appointed Saul as their king and he marshalled them to face Goliath’s mighty army. It was David who killed Goliath. From that day, his standing was enhanced, such that, in turn, he became king. Yet having a throne did not lead him astray. He continued to turn to God in repentance, glorifying and worshipping Him.

Apart from prophethood and a kingdom, God also blessed David with an alert heart and a melodious voice, which he used to good effect as he sang his psalms and hymns. He would be so absorbed in his devotion that barriers between him and the universe would disappear and the mountains would echo his glorification, while birds gathered around him, all glorifying the Lord Creator. “We caused the mountains to join him in extolling Our limitless glory in the evening and at sunrise, and likewise the birds in flocks: they all would echo his praise.” (Verses 18-19) People may be speechless when they hear that the mountains, inanimate entities, should join David in his constant glorification of God as he chants his songs of praise. Not only that but the birds also flock to him, listen and join in with the chorus to his hymns. Their surprise results from the fact that it runs counter to everything they have been used to. They only know that man, birds and mountains belong to totally separate realms.

Yet, why should anyone be surprised? All these creatures, different as their races, shapes, forms and characteristics are, share in one fundamental fact: they turn to the Lord who created the whole universe with all its animate and inanimate objects.

When man’s relation with his Lord attains sublime purity, barriers between different elements are removed. The whole matter is simple: God gave His servant David this unique characteristic, and caused the mountains to join him in extolling His glory morning and evening, and gathered the birds around him to echo his praises. This was simply an additional gift by virtue of God’s grace.

“We strengthened his kingdom; We endowed him with wisdom and decisive judgement.” (Verse 20) Thus, his kingdom was strong and well established. He administered his government with wisdom and clear, decisive vision. The phrase ‘decisive judgement’ means that his views were clear, not subject to hesitation. When this is coupled with wisdom, it makes for perfect government within man’s world. However, this did not spare David from being subjected to tests and trials. Nevertheless, God continued to take care of him and guided his footsteps:

Have you heard the story of the litigants who surmounted the walls of the sanctuary?

When they went in to David, he was alarmed. They said: Have no fear. We are but two litigants: one of us has wronged the other; so judge between us with justice, and do not be unfair. Show us the way to rectitude. This is my brother: he has ninety-nine ewes and I have only one ewe. Yet he said: “Let me take charge of her,” and has been hard on me in his speech.’ Said [David]: Re has certainly wronged you by demanding that your ewe be added to his ewes! Thus do many partners wrong one another, except for those who believe and do righteous deeds, but how few are they!’ Then David realized that We were only testing him. He prayed for his Lord’s forgiveness, fill down in prostration and turned to God in repentance. (Verses 21-24)

These verses tell of a test to which David was subjected. David used to devote some of his time to conducting the affairs of his kingdom and to judge in people’s disputes. The rest of his time he devoted to his worship, preferring seclusion when he sang his psalms. When he went into the sanctuary, no one was allowed in.

One day, David was surprised when he saw two people climbing over the wall into the sanctuary. He was alarmed. No good believer or trustworthy person would enter in this way. Therefore, they immediately tried to reassure him, saying that they were in dispute and wanted him to judge between them in fairness, showing them the way to justice. One of them immediately started putting his case forward, saying that the other man, his brother, had 99 ewes while he only had one. Yet he insisted on taking charge of his single ewe, placing it with his 99.

As stated by one of the disputants, the case is one of gross injustice that cannot be condoned. Hence, David immediately started to give his judgement without speaking to the other man or asking him to give his side of the story. Instead, he told the first man that the other had been unfair in his demands, and that many people behave in this way, except those who are good believers and do righteous deeds.

These, however, are few in number.

It seems that at this stage the two men disappeared. In fact, they were two angels who had come to test David, the prophet God had placed in a position of authority to judge between people in fairness, making sure who is right before passing judgement. They had put the case to him in a very sentimental way, one that invited immediate sympathy. However, a judge must not allow sentiment to take charge. He must not be hasty. Above all, he must not rely on the statement of one party, without allowing the other party to present his case and submit his evidence. Some aspects of the case, if not all of it, may then be seen in a different light. In other words, appearances can often be deceptive or incomplete.

At this point David realized that this was a test: “Then David realized that We were only testing him.” (Verse 24) His good nature surfaced again, because he was a man always ready to accept what is right: “He prayed for his Lord’s forgiveness, fell down in prostration and turned to God in repentance.” (Verse 24)

God’s response was to accept his repentance: “We forgave him that, and in the life to come he is to he close to Us and will be well received.” (Verse 25) Some commentators on the Qur’ān picked up some Israelite reports and made much of these which cannot he acceptable because they are incompatible and irreconcilable with the nature of prophethood. Even the reports that tried to moderate these legends accept certain parts of them. The fact is that these legends do not merit consideration, because they cannot fit with God’s assertion in reference to David: “He is to be close to Us and will he well received.” (Verse 25)

The Qur’ānic comments given after the story explain the nature of the test and specify the line God wants His servant to whom He assigned judgement between people to take:

David! We have made you a vicegerent on earth: judge, then, between people with justice, and do not follow vain desire, lest it leads you astray from the path of God.

Those who go astray from the path of God will have a severe punishment for having ignored the Day of Reckoning. (Verse 26)

It is then a case of David being given the position of vicegerent on earth, one whereby he is required to judge between people in all fairness. He is told not to follow vain desires, which means in the case of a prophet, not to be hasty in one’s first reaction. For this can easily lead to going astray from God’s path. Rather, he must make sure of all the facts before passing judgement. The concluding sentence in the verse gives a general rule that applies to all cases of going astray from God’s path. It exposes the person concerned to severe punishment on the Day of Reckoning.

One aspect of the care God took of His servant David is that He drew his attention at the first hurdle, and put him back on the right track at the first rash move, warning him of the ultimate result, when he had not even made one step towards it. Such is God’s favour that He bestows on His chosen servants. Since they are human, they may slip when they travel an uneven patch of the road, but God takes them by the hand putting them back on course and teaching them how to repent. Then He forgives them and bestows even greater favours on them.

Having stated the main principle in conducting the position of vicegerent on earth and in judging people’s disputes, the context of the truth on which the whole system that sustains the universe is based is then stated. Broader as it is than man’s whole world and role, this basic truth deals with the very existence of the universe and with the life to come. Furthermore, the last divine message to mankind is based on this truth. Indeed, the Qur’ān is the book that explains this great truth:

We have not created heaven and earth and all that is between them without a purpose.

That is what the unbelievers assume. Woe betide the unbelievers when they are cast in the fire. Are We to equate those who believe and do righteous deeds with those who spread corruption in the land? Are We to equate the God-fearing with the wicked?

This is a blessed book which We have revealed to you so that people may ponder over its message, and that those endowed with insight may take it to heart. (Verses 27-29)

These three verses set this great truth, one that is profound and accurate. For certain, the creation of the heavens and the earth and all that is between them was not without purpose. Their creation is based on the truth and for a definite intent. It is from this great truth that all else stems whether it be man’s vicegerency on earth, the right to judge between people, or setting feelings and actions on the right course so that those who do good deeds are not equated with those who spread corruption on earth, and that the God-fearing are not grouped together with the wicked. The truth embodied in God’s blessed book is given to people with insight and understanding so that they can study its verses and reflect on the essential facts of existence. Such truth and facts cannot even be imagined by unbelievers, because they do not relate to the great truth on which the universe is based. Hence, they entertain ill thoughts about their Lord and will not understand the truth: “That is what the unbelievers assume. Woe betide the unbelievers when they are cast in the fire.” (Verse 27)

The law God has laid down for human life is part of His law for the universe. His revealed book, the Qur’ān, explains the truth on which His universal law is based.

The justice required of those who are in authority, i.e. vicegerents, and those who judge between people are part of the total truth. People’s lives cannot be properly established unless this part is in harmony with the rest of the parts. This means that deviation from the divine law, the truth in discharging the responsibilities of man’s vicegerency on earth and from fairness when judging disputes is in effect a deviation from the universal law that sustains the universe. It is, therefore, a very serious and grave matter, one that leads to a collision with the immense universal forces. Anyone heading for such a collision will end in ruin. No wrongdoing tyrant can withstand such crushing forces. This must always be remembered and reflected upon by people endowed with insight.

The sūrah picks up the thread of the story to show us the favour God granted David as He gave him Solomon for a son. It also speaks of the great favours He bestowed on Solomon, the test he was subjected to, the care God took of him and the blessings showered on him when the test was over:

To David We gave Solomon: how excellent a servant of Ours; he would always turn to Us. When, one evening, nobly-bred, swift- footed steeds were brought before him, he kept saying: My love of good things is part of my remembering my Lord!’ until they disappeared from sight. ‘Bring them back to me!’ He then stroked their legs and their necks. We had tried Solomon, and placed a body on his throne. He then turned to Us, and prayed: My Lord! Forgive me my sins, and bestow upon me such power as shall belong to no one after me. You are indeed the bountiful giver’ We made the wind subservient to him, so that it gently sped at his command wherever he wished, and the jinn, including every kind of builder and diver, and others bound together in fetters.

This is Our gift; so give or withhold as you please, without account. In the life to come he is to he close to Us and will be well received. (Verses 30-40)

The references in the story to nobly-bred steeds and the body placed on his throne have been interpreted in a variety of ways. However, I do not feel comfortable with any such interpretation considering them either unfounded reports from Israelite sources or else lacking any supporting evidence. I cannot visualize the two incidents in any satisfactory way so as to explain them to my reader. Nor can I find any authentic report to rely upon in interpreting them. The only authentic ĥadīth I have found may or may not relate to either event. This ĥadīth, related by al-Bukhari on Abi Hurayrah’s authority, says: “Solomon said: ‘I will consort tonight with 70 women, so that each one of them will give birth to a warrior who fights for God’s cause,’ but he did not add, ‘God willing.’ He consorted with them, but only one of them became pregnant, and then she gave birth to half a person. By Him who holds my soul in His hand, had he said, ‘God willing,’ they would have been warriors fighting for God’s cause.” It is possible that this was the test which Solomon had to go through and to which these verses refer. It is also possible that the body placed on his throne was this half person. This, however, is only a possibility. As for the story about the horses, it is said that Solomon reviewed some of his horses towards the end of the day. This caused him to miss an evening prayer which he used to offer before sunset.

Upset, he asked for the horses to be brought back. When they were, he hit their necks and legs as punishment for diverting his attention from worship. In a different report, it is suggested that he rubbed their necks and legs because they were kept for fighting for God’s cause. Neither version, however, has much to support it, and it is thus impossible to ascertain the truth of either one.

Thus anyone who is careful about what he says cannot give any details of these two incidents with any degree of certainty. All he can say is that Solomon underwent some test concerning the way he conducted his kingdom’s affairs, just as God tests prophets to guide them and keep them from error. We also learn that Solomon turned to his Lord in submission and sought His forgiveness.

He then prayed with hope and dedication: “My Lord! Forgive me my sins, and bestow upon me such power as shall belong to no one after me. You are indeed the bountiful giver.” (Verse 35) The proper interpretation of Solomon’s request is that he did not ask for something to show that he was the most favoured person, but that he asked instead for a special thing, to distinguish him from any future king and master. It was to be of a special nature, not repeated for others. It should also be something not normally possessed by kings.

God answered his prayer: “We made the wind subservient to him, so that it gently sped at his command wherever he wished, and the jinn, including every kind of builder and diver, and others bound together in fetters.” (Verses 36-38) That God made the wind subservient to one of His servants, is nothing extraordinary because the wind is undoubtedly subservient to His will: it runs by His command in accordance with His laws. If at any time God facilitates one of His servants to express His will, in this case allowing the wind to run with ease wherever Solomon wished, it is nothing strange for God Almighty. Similar things occur in a variety of ways. God also said to the Prophet Muĥammad in the Qur’ān: “If the hypocrites, those who are sick at heart and those who spread lies in the city do not desist, We will rouse you against them, and then they will not be your neighbours in this city except for a little while.” (33: 60) What does this mean? It means that unless they change their ways, Our will is going to give you power over them so as to drive them out of Madinah. This will take the form of making you desirous to fight and drive them out. Thus, our will concerning them will be made to take effect through you. This is one way of making God’s will and the Prophet’s will identical, but it is through God’s will that it is done. We, however, see it through what the Prophet wishes and does. In this way we can also understand how the wind was made subservient to Solomon as this was identical with God’s command.

God also made the jinn subservient to him. They built whatever he wished them to build, and they also dived into the earth and the sea to bring him whatever he wished. He further gave him the authority to punish anyone who disobeyed him or who caused corruption and to chain them by their hands and feet, or every two or more together, as he deemed fit or needed.

Solomon was then told that he had full authority over whatever favours God granted him. He could give to anyone or withhold from anyone as he wished: “This is Our gift; so give or withhold as you please, without account.” (Verse 39) This was a further honour granted him by God. Added to all of this, Solomon is told that he has been given closeness to God in this present life and that he will be granted a warm welcome in the life to come: “In the life to come he is to be close to Us and will be well received.” (Verse 40) Thus did God grant Solomon a very high standard of care, blessing and favour.

We are then given more of the story of tests, patience in adversity, followed by favours bestowed from on high. This time, the prophet who is tested is Job:

Remember Our servant Job who cried out to his Lord: ‘Satan has afflicted me with weariness and suffering!’ ‘Strike [the ground! with your foot! Here is cool water for you to wash with and to drink.’ We restored his family to him, and doubled their number as an act of grace from Us, and as a reminder to those who are endowed with insight. ‘Take in your hand a bunch of grass and strike with it, and you will not then break your oath.’ We found him patient in adversity. How excellent a servant of Ours; he would always turn to Us. (Verses 41-44)

The story of Job and his steadfastness in face of a severe test is well known, and often cited as an example of patience in adversity. However, it is also coloured with Israelite distortions. The part that sounds correct in the story is that Job was God’s good servant who always turned to Him in humility and submission. God tested him and he remained patient. It seems that the test he endured entailed the loss of his wealth, family and health. Nevertheless, he maintained his bond with God, trusting to Him, and was satisfied with what God had given him.

He had a few well-wishers who remained faithful to him, including his wife, but Satan tried to convince these that had God loved Job, He would not have subjected him to such a-severe situation. When they told him this, it was harder for him than the test itself. His wife spoke to him repeating some such whispers, and Job was very upset. He swore that should God restore his health, he would beat her up, specifying the number of times he would hit her, which is said to be one hundred.

At this point Job complained to God about the trouble Satan’s schemes and whispers were causing him: “Satan has afflicted me with weariness and suffering!” (Verse 41) When he had proved his sincerity beyond any doubt, and when he had rejected all Satan’s attempts to weaken him, complaining that these were hard for him, God bestowed His grace on him, ending his test, and restoring his health. He ordered him to hit the ground with his leg, and a cool spring would gush forth. He was to wash himself with its water and drink from it. This was enough for him to recover his health: “Strike (the ground] with your foot! Here is cool water for you to wash with and to drink.” (Verse 42)

The sūrah states: “We restored his family to him, and doubled their number as an act of grace from Us, and as a reminder to those who are endowed with insight.” (Verse 43) Some reports suggest that God brought back to life his sons who had died earlier or that He gave him a similar number of sons. However, there is nothing in the Qur’ānic text to suggest that He brought anyone back to life. It may actually be that the Qur’ānic statement means that when his health was restored, he regained his family that had almost been lost to him. He also gave him more as additional favours. This serves as a reminder to those who have insight and understanding.

What is important in the stories related in this sūrah is that they show how God bestows favours and grace on His servants. Although He subjects them to tests they remain patient in adversity, bearing their hardship with assured resignation, knowing that whatever God decides is ultimately good.

God also bestowed His grace on Job and his wife with regard to the oath he had made about beating her. She had looked after him during his days of hardship and was also patient during their adversity. Therefore, God ordered Job to take in his hand a bunch of dried sticks, in the number he had stated in his oath, and hit her with the bunch once only. In this way, he would fulfil his oath: “Take in your hand a bunch of grass and strike with it, and you will not then break your oath.” (Verse 44) Such care and blessings were in return for what God knew of Job’s patience in adversity, his being a model of obedience, always turning to Him for support: “We found him patient in adversity. How excellent a servant of Ours; he would always turn to Us.” (Verse 44)

Having related these three stories in some detail, to remind the Prophet that he too should remain steadfast in the face of opposition, the sūrah makes a very brief reference to other prophets. They too endured tests and remained patient; they also received God’s favours as a result. Some of these lived earlier than David, Solomon and Job, and we know the periods they lived in, while we do not know the others’ time of life, because the Qur’ān and other sources available to us have not specified it.

Remember Our servants Abraham, Isaac and Jacob: all men of strength and vision.

We gave them a specially distinctive quality: the remembrance of the life to come. In Our sight, they were indeed among the elect, the truly good. And remember Ishmael, Elisha and Dhu’l-Kifl: each belonged to the truly good. (Verses 45-48)

Abraham, Isaac, Jacob, as well as Ishmael, undoubtedly lived earlier than David and Solomon, but we do not know in what time relation they were to Job. Elisha and Dhu’l-Kifl are mentioned only very briefly in the Qur’ān. The Arabic name given to the first of these two is Alyasa`, which is closer to the Hebrew version of Elisha. Most probably they refer to the same person. As for Dhu’l-Kifl, we know nothing of him apart from how he is described here: he ‘belonged to the truly good.’ God, limitless is He in His glory, describes Abraham, Isaac and Jacob as ‘men of strength and vision’, which refers to their good actions, whether physical, done by hand, or mental, relying on sound vision and good judgement. This implies that a person who does not do good deeds is without a hand, and the one who does nor think well is without a mind or a vision.

Another of their good characteristics is that God gave them a distinctive quality to remember the life to come. This they did with complete disregard for everything else:

“We gave them a specially distinctive quality: the remembrance of the life to come.” (Verse 46) This is the quality that gave them their distinction and choice position: “In Our sight, they were indeed among the elect, the truly good.” (Verse 47)

Similarly, God states that Ishmael, Elisha and Dhu’l-Kifl were truly good. He instructs His last messenger to remember them and to contemplate their patience in adversity and the grace He bestowed on them. He too should remain patient in the face of denial and rejection. Steadfastness and patience is the proper course for all advocates of the divine message, particularly God’s messengers. God will not abandon such servants. Instead, He will reward them for their patience. What He has for them is certainly better than anything else. When compared with God’s grace and care, the schemings and rejections of the unbelievers are of little significance.