In the Shade of the Qur'an by Sayyid Qutb

“Yd Sin. By the Qur’ān, All of wisdom.” (Verses 1-2) God says an oath by these two letters and by the Qur’ān. This combination endorses the view we have expressed elsewhere about the mention of separate letters at the beginning of many sūrahs, and the relation between mentioning these letters and the Qur’ān. The proof that God is the source of the Qur’ān is obvious from these letters which are available to all Arabs to use yet they are incapable of producing with them anything like the thoughts and modes of expression contained in the Qur’ān. Yet seldom do they consider such confirmation.

As He swears by the Qur’ān, God Almighty describes it as being full of wisdom.

In fact, a literal translation should be ‘By the wise Qur’ān.’ Wisdom is a quality of rational beings, which suggests that the oath is phrased in this way to impart to the Qur’ān the qualities of life, having a purpose and a will, which are essential for a wise being.

Although this is allegorical, nonetheless it describes a fact, bringing it closer to our minds’ eye. This Qur’ān has a soul of its own, giving it qualities similar to those of a living person with whom you have mutual responses and feelings. This takes place when you pay full attention to it and listen to it with your heart and soul. Whenever you open your faculties up to it, the Qur’ān reveals to you more of its secrets. When you have lived for a while in the company of the Qur’ān, you will long for its distinctive features, just as you long for the features of a close friend. God’s Messenger used to love to listen to the Qur’ān being recited by other people. He would even stop by people’s doors if he overheard someone inside reciting the Qur’ān, just like a lover listens to a conversation about the one he loves.

The Qur’ān is certainly wise. It addresses everyone according to their ability; touching heart strings, speaking in a measured way, and using a wisdom that suits each person. Furthermore, the Qur’ān is full of wisdom. It educates people wisely, according to a straight logical and psychological system that releases all human potential and directs people to what is good and beneficial. It establishes a code of living that allows every human activity within the limits of its wise system.

God Almighty swears by the two letters, Yā and Sīn, and by the Qur’ān to confirm the truth of revelation and the message delivered by the Prophet: “You are indeed one of God’s messengers, pursuing a straight way.” (Verses 3-4) Limitless in His glory, God does not need to express an oath, but this oath by the Qur’ān and its letters gives the subject of the oath added greatness. God would not swear by anything unless it were great indeed, worthy of being sworn by.

“You are indeed one of God’s messengers.” (Verse 3) The way this verse is phrased imparts a feeling that sending messengers is a well recognized fact, with many past cases. This is not what is being proved here. Instead, what is being emphasized is that Muĥammad (peace be upon him) is one of these messengers. The oath is addressed to Muĥammad himself, not to those who deny his message, so as to place the oath, the Messenger and the message above argument or discussion. It is a fact being stated by God about His Messenger.

“You are indeed one of God’s messengers, pursuing a straight way.” (Verses 3-4) This explains the nature of the message after the truth about the Messenger has been stated. By nature, this message is straightforward. It is as straight as the edge of a sword. It admits no crookedness, deviation, or prejudice. The truth it contains is clear, free of ambiguity, and does not bend to serve any interest or to satisfy any desire. Whoever wants this truth will find it pure, simple and accurate.

Because it is straight, this truth is simple, free of complexity and problems that beset controversial issues. It states the truth in the simplest and most direct way that needs the least amount of explanation and interpretation. It does not give words and sentences any special colour or overtone. As such, it is readily understood by people of all standards of education and civilization: each finds in it what they need for their lives to take an easy course, being also properly organized and well regulated.

Moreover, the Qur’ānic message is consistent with the nature of the universe and its system, as well as the nature of all that is around man. Hence, it neither conflicts with any thing in existence nor requires man to be in conflict. It follows its own way benefiting from, and cooperating with the laws that govern the universe and all creatures living in it.

As such, the Islamic message pursues its straight way to God, sure to reach Him.

Its adherents do not fear that they may lose their way to Him, or take a path away from Him. They know that they are on a straight path leading to His pleasure. The Qur’ān is the guide along this way. As long as man takes up the Qur’ān, he will find a consistent concept of the truth, outlining detailed values, each having a clear and well defined role.

“It is a revelation by the Almighty, the Ever Merciful.” (Verse 5) We note how God identifies Himself in such situations so that people will understand the true nature of what has been revealed to them. God is the Almighty who does what He pleases, yet He is Merciful to His servants. Whatever He does to them is born out of His mercy.

The purpose of this revelation is to warn people and give them God’s message: “so that you may warn people whose forefathers had not been warned, and who therefore are unaware [of the truth].” (Verse 6) To be unaware is the worst form of corruption.

Unawareness makes a heart unable to respond or interact. It sees the pointers to the truth yet is unable to respond, unable to feel their presence. Therefore, a warning is the best thing that can be given to such people who remain unaware, having gone for generations without anyone to alert them to the truth. They were the descendants of Ishmael, and they had had no messenger from God since his time. A strong warning may, then, alert people who have long been unaware.

The sūrah then speaks of the fate of these people, and the judgement that is certain to befall them, considering that God knows all there is in their hearts and minds, and all that they did in the past or will do in the future: “The verdict has been passed against most of them, for they will not believe.” (Verse 7) Judgement has been passed, as God knows that they will not believe. Hence, this is the fate of the majority of them because they will not see divine guidance for what it is nor will they interact with it.

At this point, the sūrah draws an image of their psychological condition, and we see them with chains around their necks, barriers separating them from divine guidance, and with a cover over their eyes depriving them of the ability to see:

“Around their necks We have put chains, reaching up to their chins, so that their heads are forced up. And We have set a barrier before them and a barrier behind them, and We enshrouded them in veils so that they cannot see.” (Verses 8-9) Their hands are fastened with chains to their necks, placed under their chins, which has the effect of lifting up their heads such that they cannot see what is in front of them. Moreover, there are walls and barriers both in front of and behind them, which means that even if they were released from these chains, they still could not see through the barriers.

Furthermore, the covers placed over their eyes makes it even more impossible for them to see.

Although this image is fierce and sharp, we actually do encounter people of this ilk. When you see them overlooking the plain truth that is in front of them, you feel as if there is a wall separating them from it. Although their hands are not chained and nor are their heads forced up, you nonetheless feel that their souls and minds are turned away from the truth, unable to see guidance. It is as if there are barriers preventing them from approaching it. Such were the people who turned deaf ears to the Qur’ān and who received it with irrational denial as it put before them its argument and proof. This is when the Qur’ān is itself irrefutable proof.

“It is all the same to them whether you warn them or you do not warn them: they will not believe.” (Verse 10) Their case is settled. God knows that faith will not penetrate their hearts. No warning will ever benefit a heart that has steeled itself against divine guidance, and barracked its approach. Warnings do not create hearts; it only alerts a heart that is alive, ready to receive guidance: “You can truly warn only such a one as follows this reminder and who stands in awe of the Lord of Grace although He is beyond the reach of human perception. To such, then, give the happy news of God’s forthcoming forgiveness and a generous reward.” (Verse 11)

Most probably, the ‘reminder’ in this instance refers to the Qur’ān. A person who follows the Qur’ān and fears God despite not seeing Him is the one who benefits by the warning. It is as if the warning has been given to such people only and the Prophet directed it to them alone, even though he addressed it to all people. Since the others are prevented from receiving the warning, it looks as if it is given only to those who follow the Qur’ān and fear God. Such people deserve to be given good news. Hence the Prophet is told to give them ‘the happy news of Gods forthcoming forgiveness and a generous reward.’ (Verse 11) They need the forgiveness of any sin they commit providing they do not persist in doing it, and they deserve the generous reward for fearing God and following what He has revealed. These two aspects go hand in hand: when a person truly fears God, he or she is certain to follow His guidance and implement the system He has laid down.

At this point, the truth of resurrection is emphasized, together with the reckoning that ignores nothing: “It is We who will bring the dead back to life. We record whatever (deeds] they send ahead, as well as the traces they leave behind. We keep an account of all things in a clear record.” (Verse 12) Bringing the dead back to life has always been an issue fraught with argument, of which we will see several types in this sūrah. They are warned here that whatever they do and whatever effects their deeds cause are written down, and nothing is forgotten. It is God Almighty who brings the dead back to life, records their actions and reckons everything. All this, then, is done in the perfect way that fits anything done by God. As for the ‘clear record’ and similar descriptions such as ‘the imperishable tablet’, these are most probably references to God’s perfect knowledge that transcends time and place.

Having presented the issues of revelation and resurrection in the form of a factual statement, the sūrah now presents them again in narrative form so as to touch hearts with a story about the fate of those who persist in denying the truth:

Cite for them, as a case in point, the people of a township to which messengers came.

We sent them two messengers, but they rejected them; so We reinforced them with a third, and they said: ‘We are messengers who have been sent to you.’ They replied:

You are nothing but mortals like ourselves. Moreover, the Lord of Grace has never revealed anything; you do nothing but lie.’ They said: ‘Our Lord knows that we have indeed been sent to you. Our only duty is to clearly deliver the message [entrusted to us]. Said [the others]: ‘We augur evil from you. Unless you desist, we will surely stone you and inflict on you a painful suffering.’ [The messengers] replied: ‘The evil you forebode is within yourselves. [Why do you take this as an evil omen] when you are only being reminded of the truth? Truly, you are going too far’ (Verses 13-19)

The Qur’ān does not mention which township this was or who were its people.

Different reports suggest different towns and cities, but there is no real benefit in trying to establish its identity. The fact that the Qur’ān neither identifies it nor mentions its location does not detract from the import of the story. It is a city to which God sent two messengers, just as He sent Moses and his brother Aaron to Pharaoh and his nobles. The people of the city rejected their message, accusing them of lying. God supported His two messengers with a third, confirming that they were truly His messengers. All three of them again presented their message, saying to the people: “We are messengers who have been sent to you.” (Verse 14)

At this point, the people of the city aired the same objections that were given to God’s messengers throughout history: “They replied: You are nothing but mortals like ourselves. Moreover, the Lord of Grace has never revealed anything; you do nothing but lie.” (Verse 15) This oft-repeated objection to the fact that God sends human messengers to human communities betrays a naive understanding and ignorance of the nature of the messenger’s role. People expected that both the personality and the life of the messenger should entail some deep secret which could feed their imaginations. In other words, they expected the unusual in such a way as attracted legend. Was he not a messenger sent from the heavens to the earth? How come, then, that he is just a simple ordinary person with no puzzling secrets surrounding him? He is no different from anyone else, no different from the multitude to be found everywhere.

Such thinking is certainly naive. Secrets and enigmas are not essential qualities for prophethood and divine messages; not in this childish way of thinking. There is indeed a great secret involved, but it is epitomized in the plain fact that an ordinary person is given the ability to receive revelations from on high once God has chosen him for that task. This is something of far greater wonder than sending an angel as God’s messenger, as unbelievers suggest.

The divine message is a code of living for a human community. The messenger’s life represents a practical example of how this code is implemented. It is given as a model for people to follow. Since they are human, the messenger showing them this example must be human like them so that he sets the sort of example they can emulate.

Therefore, the Prophet’s life was held open before his followers. The Qur’ān records the main features of his life in their minute detail, so as to make it clear and available for future generations. These details include aspects of his home and personal life, and even, at times, his thoughts and feelings. In this way, even future generations would recognize the man behind the Prophet’s personality.

Yet it was this simple and clear fact that invited people’s objections. In this sūrah, those who lived in the city said to their three messengers: “You are nothing but mortals like ourselves,” which meant that they were not truly messengers from God. They also said: “The Lord of Grace has never revealed anything,” of what you claim. They further added: “You do nothing but lie,” when you claim to be messengers from God.

Certain that they said nothing but the truth, and knowing the remit of the mission assigned to them, the messengers replied: “Our Lord knows that we have indeed been sent to you. Our only duty is to clearly deliver the message [entrusted to us].” (Verses 16- 17) It is sufficient that God knows. The task assigned to God’s messengers is to deliver their message, and they did just that. People are then free to choose what they wish for themselves, and what burden their choices represent. Once the messengers have delivered their message, the matter is left to God to determine.

However, those who persist in denying the truth do not take matters in such a simple and easy way. They cannot tolerate the advocates of faith’s presence. They resort to rough tactics in rejecting sound argument. The point is that falsehood is impatient, aggressive: “Said [the others]: We augur evil from you. Unless you desist, we will surely stone you and inflict on you a painful suffering.” (Verse 18) We view your call with gloom, expecting it to bring evil upon us. Unless you stop, we will no longer tolerate you: ‘we will surely stone you and inflict on you a painful suffering.’ Thus falsehood declares its intentions, threatening those advocating divine guidance and resorting to heavy handed tactics in answering the quiet word of truth.

However, the task assigned to God’s messengers requires them to proceed along their way: “[The messengers] replied: The evil you forebode is within yourselves.” (Verse 19) Forebodings of evil as a result of a message being delivered or a face being encountered is nothing but ignorant superstition. The messengers tell them so, and make clear to them that their share of good or evil comes from within themselves. In other words it relates to their actions and intentions. It is up to them to increase their share of goodness or evil. What God wills for people comes from within themselves and from their own choices and actions. This is the truth based on a firm foundation.

To associate bad omens with faces, places or words is superstitious nonsense.

The messengers also said to them: “[Why do you take this as an evil omen] when you are only being reminded of the truth?” (Verse 19) Would you stone us and torture us only because we remind you of the truth? Is this how you reward reminders? “Truly, you are going too far.” (Verse 19) You certainly exceed the limits of judgement if you reward a mere reminder with threats and punishment, and requite advocacy of the truth with stoning and torture.

Such was the response of hearts that would not open to God’s message. It is such people that were mentioned at the outset of the sūrah. The other type, who follow the reminder and fear God despite their inability to see Him, also have here a behavioural example to emulate:

Then a man came from the farthest end of the city at speed. He said: My people! Follow these messengers. Follow those who ask you for no reward, and are themselves rightly guided. Why should I not worship the One who has brought me into being? It is to Him that you will all return. Should I worship other deities beside Him? If the Lord of Grace should will that harm befall me, their intercession will avail me nothing, nor will they save me. Indeed, I should clearly be in error: I do believe in the Lord of you all; so listen to me.’ (Verses 20-25)

This is the response of sound human nature to the straightforward message of the truth: it reflects sincerity, simplicity, warmth and correct understanding. It shows us a man giving a positive response to the message, once he has recognized the elements of truth and sound logic in it. He points out these elements to his people as he addresses them. When he felt the truth of faith in his heart, he could not stay quiet or sit at home caring nothing while the truth was being rebuffed and falsehood upheld all around him. Instead he actively advocated the truth among his people, among those who were threatening the messengers with severe punishment. He travelled from the furthest end of the city to fulfil his duty, to call on his people to espouse the truth and to stop their opposition to it and aggression against God’s messengers.

It is apparent that the man did not command a position of honour, power or influence among his people. He was an ordinary person motivated by faith to travel from one end of the city to the other to make his stand clear. “He said: My people! Follow these messengers. Follow those who ask you for no reward, and are themselves rightly guided.” (Verses 20-21) Anyone who advocates such a message, seeking no gain or reward, must be honest and sincere. What else could motivate him to undertake such trouble, enduring such opposition, unless he was required to do so by God? Why would he bear such a burden, confronting people with a faith that is unfamiliar to them, exposing himself in the process to threats, ridicule and persecution when he stood to make no gain nor earn any benefit?

“Follow those who ask you for no reward, and are themselves rightly guided.” (Verse 21)

That they are guided aright is obvious: they advocate belief in the One God, following a clear system, and a faith that is free of ambiguity and superstition. Their way is clearly straight.

The man then speaks about himself, outlining the reasons that motivated him to believe, and appealing to sound human nature: “Why should I not worship the One who has brought me into being? It is to Him that you will all return. Should I worship other deities beside Him? If the Lord of Grace should will that harm befall me, their intercession will avail me nothing, nor will they save me. Indeed, I should clearly be in error.” (Verses 22- 24) The question is posed by sound human nature which feels the presence of its Creator and the source of its existence: “Why should I not worship the One who has brought me into being?” Why would I deviate from this natural way which is the first to present itself to human nature? Needless to say, man is by nature attracted to his Creator and only deviates from Him under the pressure of some outside element. To turn to the Creator is the right and appropriate course, requiring no alien element or a pull from outside. The man here strongly feels this and states it clearly and simply.

The man also feels by nature that a created being must in the end return to its Creator, in the same natural law that brings everything horning to its originator: “It is to Him that you will all return.” He wonders why he should not worship his Creator when he is bound to return to Him, as will we all. It is He who creates, and it is He who should he worshipped.

The man then looks at the opposite way, which is contrary to sound nature, only to find that it is nothing but manifest error: “Should I worship other deities beside Him?

If the Lord of Grace should will that harm befall me, their intercession will avail me nothing, nor will they save me.” (Verse 23) Can anyone be in greater error than the one who abandons the way of sound nature which requires that a created being worship its Creator? Why would anyone choose to worship someone or something else unnecessarily? Indeed, the one who turns his back on the Creator, resorting instead to weak deities that cannot protect him, has gone far into error: “Indeed, I should clearly be in error.” (Verse 24)

Now that the man has stated his case, speaking for sound human nature that is aware of the truth, he declares his own final decision, confronting his people who had threatened God’s messengers. The voice of sound nature in his heart was clearer and stronger than any threat: “I do believe in the Lord of you all; so listen to me.” (Verse 25) He wants them to witness his stand on the side of truth, implying that they too should follow his suit and declare themselves believers.

The drift of the story suggests that the unbelievers then killed the man. The sūrah, however, does not mention this clearly. Instead, it lets the curtain drop to cover this city, its people and their preoccupations. When the curtain rises again we see the martyr who spoke out clearly and loudly for the truth, confronting those in power.

We see him in the next world and see the honour granted him by God, as fits a brave believer who does not hesitate to stand up for the truth: “He was told: Enter paradise.

He said: Would that my people knew how my Lord has forgiven me my sins, and has placed me among the highly honoured!” (Verses 26-27)

Thus this present life is connected to the life to come: death is merely a transfer from this transitory world to the one that is everlasting. It is but a step that takes a believer from the narrowness of the earth to the expanse of heavens, from the tyranny of falsehood to the security of the truth, and from the darkness of ignorance to the light of certainty. When the man sees what God has in store for him in heaven, he good- naturedly remembers his people, wishing that they could see the happiness and honour God has granted him so that they would know and accept the truth.

Such is the reward of faith. As for tyranny, it is too weak to require that God should send angels to destroy it: “After that, We did not send an army from heaven against his people; nor do We send any. Nothing was needed but one single blast, and they fell down lifeless.” (Verses 2829) The sūrah does not speak in detail about how these people were destroyed. They are too insignificant to deserve such mention. They needed no more than one blast and no further trace of life was to be seen from them.