In the Shade of the Qur'an by Sayyid Qutb

The first passage spoke about the idolaters who opposed the message of Islam and cited the case of the people of the township who rejected their three messengers and how it took no more than one blast for them to fall down lifeless. In the present passage the sūrah speaks generally of all people who oppose every divine religion. It shows mankind straying in error across the generations. It calls with sorrow on all people to take heed of what happened to earlier communities who passed before them and who will not return until the Day of Resurrection, when “they all will be brought before Us.” (Verse 32)

The sūrah then presents a number of universal signs which people see constantly without paying any attention to the message they impart. These signs are within themselves and all around them, while others have passed into history, yet still they pay no heed, and when they are reminded, they choose not to remember: “Every single sign that comes to them from their Lord do they ignore.” (Verse 46) Indeed, they hasten their own punishment, believing that it will never happen: “They also ask:

When will this promise be fulfilled, if what you say be true?” (Verse 48)

The passage also presents a long scene from the Day of Judgement, showing the fate that they hasten. This is done in such a way that it appears to happen before their very eyes.

Alas for mankind! Whenever a messenger comes to them, they level ridicule on him.

Are they not aware of how many a generation We have destroyed before them, and that they [who have perished] will never return to them? Yet, they all will be brought before Us. (Verses 30-32)

The first phrase expresses reaction to a sorrowful situation. This situation cannot be changed though sorrow and pain about it can be expressed. God Almighty does not experience such a feeling Himself, but He states that the situation these people are in deserves such reaction by others. Theirs is a depressing condition that leads to great misery.

“Alas for mankind!” They are offered a chance to save themselves but they turn away. This even though they see how earlier communities perished, yet they benefit nothing by the lessons they present. God opens wide the doors of His mercy to them, time after time, as He sends them messengers, but they ignore His mercy and behave with insolence and ill manners: “Whenever a messenger comes to them, they level ridicule on him. Are they not aware of how many a generation We have destroyed before them, and that they [who have perished] will never return to them?” (Verses 30-31) The fact that earlier communities, over countless generations, perished should provide a clear lesson to anyone who reflects. People, however, do not pay heed, even though they realize that they are going to meet the same end. What could invite greater sorrow?

An animal shudders to see its fellow animal perish, and it will inevitably try to avoid the same fate. How come that man sees so many communities suffering and meeting the same end, and yet he continues to follow in their footsteps? Arrogance blinds him to the result which he will inevitably reach.

While those who had already gone will not return to their successors, they will not be ignored or left without reckoning. They will all face that at the proper time: “Yet, they all will be brought before Us.” (Verse 32)

There is a sign for them in the lifeless earth: We give it life and produce out of it grain for them to eat. We place in it gardens of date palms and grapes, and cause springs to gush out of it, so that they may eat of its fruit. It was not their own hands that made all this. Will they, then, not give thanks? Limitless in His glory is He who created all things in pairs: whatever the earth produces, their own human kind and other creatures of which they have no knowledge. (Verses 33-36)

Everything around them in the universe speaks to them about God, giving evidence of His presence. They only need to look at the land in front of them and how they see it dead, lifeless, lacking a drop of water. Then they see it quicken, producing grain and adorned with gardens replete with dates and grapes. Springs of water gush through it; and in no time, it is full of life.

Life is a miracle which no man can produce. It is God’s hand that produces miracles, initiating life in what has been dead. The sight of growing plants, flowering gardens and ripening fruit should open people’s eyes and hearts to appreciate the wonderful work engendered by God’s hand. It splits the earth to allow the shoot to appear, longing for freedom and light, gives vigour to the stem which is eager to enjoy sunlight, loads the branches with leaves and fruit, opens up flowers and gets the fruit ready for picking, “so that they may eat of its fruit. It was not their own hands that made all this.” (Verse 35) It was God’s dextrous hand that enabled them to achieve all this; it was He who made the plants grow and yield their harvest: “Will they, then, not give thanks?” (Verse 35)

Having given them this gentle and inspiring touch, the sūrah then turns away from them a little to glorify God who gave them the flourishing gardens, making all plants in pairs, male and female, like men and women and countless other species known only to God: “Limitless in His glory is He who created all things in pairs: whatever the earth produces, their own human kind and other creatures of which they have no knowledge.” (Verse 36)

With this glorification of God, voiced at exactly the right place and time, a great fact of the universe is brought to the fore; that is, the oneness of creation, the rule that applies to it and the way it is made. God has created all living things in pairs, and this applies to plants in the same way as it applies to man, and everything else: ‘and other creatures of which they have no knowledge.’ This unity points to the fact that the Creator is one. It is He who put in place the oneness of creation, despite the great varieties of shape, size, kind, race, features, etc. in all these creatures which are known only to Him. This rule of creating things in pairs may apply to everything in the universe, including inanimate objects, but this is knowledge that rests with God alone. It has now, for example, been established that the atom, which is the smallest unit of matter we know includes a pair of electric charges, positive and negative.

Moreover, thousands of pairs of stars have been observed: each pair of stars move together in the same orbit, as if they are playing the same tune.

That was the sign given by the dead land quickening to produce life. We now look at the sign presented by the skies and the phenomena people see with their own eyes as God’s hand produces miracles:

Another sign for them is the night: We strip the daylight from it, and they are plunged in darkness. The sun also runs its set course: that is laid down by the will of the Almighty, the All-Knowing. And for the moon We have determined phases until it finally becomes like an old date stalk. Neither the sun can overtake the moon, nor can the night outrun the day. Each floats in its own orbit. (Verses 37-40)

When the night comes, light disappears and darkness spreads: this is something everyone sees every day in every corner of the world, except for polar areas. Despite its daily occurrence, it is a remarkable sign that deserves contemplation. The Qur’ānic description here is unique as it shows the day intertwined with the night and then God strips the day off the night to let darkness spread. We may perhaps further appreciate the unique way the Qur’ān uses to express this image when we remember how it actually happens. As the earth rotates facing the sun, every spot of it actually comes face to face with the sun when the day spreads over it. When the rotation of the earth changes and that spot no longer faces the sun, the day is stripped off it so as to plunge it into darkness. The same thing happens over every little part of the earth in progression, as if the light of day is pulled away or stripped to allow darkness to replace it. Thus the wording here accurately describes the reality.

“The sun also runs its set course.” (Verse 38) It was generally believed that the sun stays in its position but turns around its axis, but it has recently been confirmed that it moves in a single direction in the great universal space, and astronomers have calculated the speed of its movement as being 12 miles per second. God Almighty, who knows its movement and destination, says that it moves along its course to a particular destination which is known only to Him. He alone knows when and what this is.

When we remember that the sun is around a million times bigger than the earth we live on and imagine this great mass running its set course in space, unsupported, we appreciate what power controls and conducts the affairs of the universe and the sort of might and knowledge that power commands: “that is laid down by the will of the Almighty, the All-Knowing.” (Verse 38)

“And for the moon We have determined phases until it finally becomes like an old date stalk.” (Verse 39) People see the moon in these phases, as it is born a thin crescent then grows every day until it takes its shape as a full moon before it begins to decrease until it looks like an old date stalk. If you observe the moon night after night, you will appreciate this remarkable way of expression, particularly the use of the word ‘old In the early and final nights of its cycle, the moon has a crescent shape, but whereas it reflects freshness and vigour in the early days, it rises in the latter part of its cycle as if it is weighed down by a heavy burden and looks worried and pale; the same paleness as an old date stalk. Hence, the inspiring Qur’ānic description.

Observing the moon night after night gives us fresh, rich and profound feelings.

Furthermore, we perceive that it is all the work of the able hand that combines beauty with majesty while operating an accurate celestial system. We feel all this whether we know why the moon has such phases or not: it is sufficient to observe the moon for our hearts to overflow with feelings and for our minds to be deep in reflection.

The sūrah then makes it clear that the system regulating all these great celestial bodies is most accurate, and that this controls its resulting phenomena: “Neither the sun can overtake the moon, nor can the night outrun the day. Each floats in its own orbit.” (Verse 40) Indeed every planet and star has its own orbit which it follows accurately.

Stars and planets are so far apart that the distances separating them are huge. Our planet earth is approximately 93 million miles away from the sun, while the moon is around 240,000 miles away from us. Hardly imaginable as these distances are, they are nothing compared to the distance between our solar system and the nearest star to us outside it, which is estimated to be four light years. We should remember that light travels at a speed of 186,000 miles per second.

God, the Creator, willed that such distances should separate the orbits of stars and planets, and He planned the universe according to this design in order to prevent any collision, until a time He has set and that is known only to Him. Therefore, the sun will not overtake the moon, and the night cannot outrun the day, because the cycle of day and night never fails.

“Each floats in its own orbit.” (Verse 40) The movement of all these great bodies in space is similar to the movement of ships and boats in the sea. Huge as these bodies are, they are no more than little spots floating on the surface of the sea. Compare man to all this, and think of the millions of millions of stars and planets floating in space! And yet another sign for them is that We carry their offspring in laden ships, and that We create things of similar kind for them to ride in. If such be Our will, We may cause them to drown, with none to respond to their cries for help, and then they cannot be saved, unless it be by an act of mercy from Us, leaving them to enjoy life for a while.

(Verses 41-44)

There is a clear analogy between the stars and planets floating in their orbits and ships floating on water carrying human passengers. The two types are not dissimilar in appearance or movement. Moreover, it is only through God’s will and design that these two types of floating take place while He controls the entire universe ensuring the safety of all. At the same time, both are signs that we see but hardly ever contemplate. The floating of laden ships is closer to us and easier to reflect upon, if only we would open our hearts.

In the original Arabic text, the term ‘laden ships’ could be read to mean ‘the laden ark’, which makes it a reference to Noah’s ark in which Adam’s offspring was carried. God then enabled mankind to make ships. In both cases, the floating was made possible by God’s will, power and the laws He has set in operation and the nature of boats, water, wind, steam, and other types of energy, which combine to allow ships to float on water. All these are parts of God’s creation.

“If such be Our will, We may cause them to drown, with none to respond to their cries for help, and then they cannot be saved, unless it be by an act of mercy from Us, leaving them to enjoy life for a while.” (Verses 43-44) Large, heavy and carefully built as it may be, a ship in water is like a feather in the air: it can disappear and perish in a moment, unless it is protected by God’s grace. People who have crossed oceans, whether in a boat with sails or in a large vessel, appreciate the danger represented by the sea and the little protection there is, should a storm ensue. They recognize that only God’s grace provides protection in the midst of storms and currents that run over the sea, which is after all a creature controlled only by God’s caring hand. But all this applies ‘for a while,’ only until the time God has set arrives.

Clear and inspiring as these signs are, people continue to pay little heed. Their hearts remain closed and they persist in ridicule and denial, hastening the end against which God’s messengers have warned them:

When they are told: ‘Beware of that which lies before you and behind you, so that you may be graced with His mercy,’ [they pay no heed]. Every single sign that comes to them from their Lord do they ignore. And when they are told: ‘Give [in charity] out of what God has provided for you,’ the unbelievers say to those who believe: Are we to feed those whom God could have fed, had He so willed? Clearly, you are lost in error.’ They also ask: ‘When will this promise be fulfilled, if what you say be true?’ (Verses 45-48)

Although all these signs are enough to cause an open heart to shudder and bring it in line with the universe, the unbelievers will not see them for what they are, and even if they do see them, they still do not reflect on them. Because His grace is endless, God does not leave them to themselves. He sends them messengers to warn them and to call them to their Lord, the Creator of the universe. The messengers’ role is to alert people’s hearts so that they can see why they should be God- fearing, and to warn them against incurring God’s displeasure, pointing out its causes and teaching them how to avoid it. Signs are constantly given them in their lives, time after time, in addition to the signs that are available in the universe around them, but they choose to remain blind: “When they are told: Beware of that which lies before you and behind you, so that you may be graced with His mercy, [they pay no heed]. Every single sign that comes to them from their Lord do they ignore.” (Verses 45-46) If they are urged to be charitable and to give to the poor a portion of what God has provided for them, they say in ridicule: “Are we to feed those whom God could have fed, had He so willed?” (Verse 47) They would even be impolite in their reply to those calling on them to be charitable, saying: “Clearly, you are lost in error.” (Verse 47)

Viewing the matter in such a mechanical way betrays their ignorance of the law God has set for human life. It is God who feeds and provides for All the provisions that people receive on earth are created by Him. They cannot create any of that; indeed, they cannot create anything whatsoever. It is God’s will that people should have needs which they cannot attain to without hard work, such as planting the earth, extracting its raw material to manufacture things, transporting its produce from place to place, offering such produce in return for other products or for money, etc. It is also His will that people differ in their talents and abilities to ensure that everything needed to fulfil man’s task of building human life on earth is available.

The accomplishment of this task not only needs talents and abilities that earn money and produce wealth; it also requires others that can meet different human needs, without earning money. This makes for a complex human society, in which people have different lots in a bustling world, and across generations. However, the resulting differences of the means available to different people does not lead to the ruination of life and society. In fact it is a by-product of life’s movement.

Therefore, Islam addresses the individual, requiring those who have plenty to relinquish a portion of their money, which is given to the poor to provide for their food and other needs. By doing so, Islam reforms a great many people, rich and poor alike. This portion is zakāt, which, by definition, implies purification. Islam makes it one of its acts of worship, and uses it to establish cordial and caring relations between the rich and the poor in the unique society it establishes.

Therefore, when those people, unable to see God’s wisdom, say, “are we to feed those whom God could have fed, had He so willed?” and when they speak arrogantly to those who ask them to be charitable, saying, “clearly, you are lost in error,” they betray their own ignorance. They are blind to the nature of God’s law, life’s movement and the reasons why God gave different talents and abilities to different people, with the result that they have different means.

Islam puts in place a system that ensures fair opportunities for everyone. It then allows varied human activities, which are necessary for the fulfilment of man’s role on earth, to run their course. Furthermore, it deals with any negative side effects.

Finally the sūrah mentions their expressed doubts about God’s promise and their ridicule of the warnings given them: “They also ask: When will this promise be fulfilled, if what you say be true?” (Verse 48) God’s promise is not brought forward or delayed because of people’s pleas. With God everything has its definite measure; everything takes place at its appointed time and place, in accordance with His infinite wisdom.

It is He who conducts the universe and all that happens in it according to a perfect system. The answer to this rude question is given in the form of a scene from the Day of Judgement, showing them what happens then, but not its timing.

All they are waiting for is a single blast that will overtake them while they are still disputing. No time will they have to make bequests, nor will they return to their own people. The Trumpet will be sounded, and out of their graves they will rise and hasten to their Lord. They will say: ‘Woe betide us! Who has roused us from our resting place? This is what the Lord of Grace had promised. The messengers told the truth.’ It takes nothing but one single blast, and they will all have been brought before Us.

(Verses 49-53)

Here we see the answer to the question about the time of resurrection: it comes in the form of a quick image, a single blast that ends all life. “All they are waiting for is a single blast that will overtake them while they are still disputing. No time will they have to make bequests, nor will they return to their own people.” (Verses 4950) It takes them suddenly, in a moment, as they argue and dispute going about their day-to-day lives, expecting nothing of the sort. Then it is all over. All perish in the situation and the condition they are in. They have no chance to make a will or to arrange something for loved ones who may stay behind. No one can return to his family to say a word to them. In fact every single person faces the same end, with all life finished.

The Trumpet is then sounded and they all rise from their graves, moving hurriedly, shocked, in fear. The question on everyone’s lips is: “Who has roused us from our resting place?” (Verse 52) As the shock begins to wear off, it is replaced by a growing realization: “This is what the Lord of Grace had promised. The messengers told the truth.” (Verse 52) Then comes the final blast and all those bewildered individuals, moving hurriedly and aimlessly, take their positions: “It takes nothing but one single blast, and they will all have been brought before Us.” (Verse 53) Only a short moment and all are stationed in place, ranged in rows as if they were in a parade. The supreme decree explaining the nature of the moment as well as the forthcoming reckoning and reward is announced to all: “Today, no one shall be wronged in the least: you will be requited for nothing other than that which you did in life.” (Verse 54) The quick succession of these three images forms a complete and coherent answer to those who have been voicing doubts about the Day of Resurrection.

The sūrah does not dwell on how the believers face the reckoning. Instead, it moves quickly on to show their happy end:

Those who are destined for paradise are today happily occupied. Together with their spouses, they will be in shady groves seated on soft couches. There they have fruit and whatever they ask for: peace and fulfilment through the word of the Lord of mercy.

(Verses 55-58)

They are occupied with the comforts available to them, happy, relaxed, enjoying the fruits served to them and the shady groves providing a cool breeze. They are joined by their spouses in perfect enjoyment. Whatever they need is immediately made available to them. Above all this, they are honoured with a greeting of peace from none other than their merciful Lord.

By contrast the sūrah dwells on the scene of reckoning faced by the others. It is shown with all that it involves of reproach and blame:

But stand aside today, you guilty ones! Children of Adam! Did I not enjoin on you that you should not worship Satan, as he is your open foe, and that you should worship Me alone? This is the straight path. He had already led astray a great many of you. Could you not, then, use your reason? This, then, is the hell that you were repeatedly warned against: endure it today for your persistent rejection [of the truth].

(Verses 59-64)

Contempt marks the treatment they receive. They are first told to stand aside, away from the believers. They are then addressed as ‘Children of Adam,’ which is an address implying reproach: “Children of Adam! Did 1 not enjoin on you that you should not worship Satan, as he is your open foe.” (Verse 60) It was Satan who caused the expulsion of their father, Adam, from heaven. He has declared his permanent hostility to them, yet they continue to worship him.

They were also enjoined to do something that was certain to set them on a straight path, leading to God’s pleasure and a happy end in the life to come: “You should worship Me alone. This is the straight path.” (Verse 61) They are reminded that this enemy led astray many generations. Hence the rhetorical question: “Could you not, then, use your reason?” (Verse 62) At the end of this very hard and humiliating position, the dreaded sentence is passed, given in overtones of reproach and derision: “This, then, is the hell that you were repeatedly warned against: endure it today for your persistent rejection [of the truth].” (Verses 63-64)

However, the scene does not end here. It moves on to provide a most singular image: “On that day We shall set a seal on their mouths, but their hands will speak to Us, and their feet will bear witness to whatever they have done.” (Verse 65) Thus, they let each other down; their own bodies give witness against them; their personalities are torn apart with each part claiming that the other is lying. Each organ in their bodies returns to their Lord separately, in full submission to Him. This is a terrible scene, one that we can hardly contemplate.

The scene ends with the unbelievers in that state of tied tongues, speaking hands and legs giving witness. This is totally different from what they knew of their nature, and different from what they were expecting. Had God willed, He could have put them in a totally different situation, making them endure whatever hardship He wished to impose on them. The sūrah gives us here two examples of such hardships, making it clear that God could impose the same on anyone:

Had it been Our will, We could have blotted their eyes. They would have striven to find the way, but how could they have seen it? And had it been Our will, We could have paralysed them, right in their places, so that they could not move forward or backward. (Verses 66-67)

These two examples combine ridicule with contempt: the former answers those who used to pour ridicule on the believers and the divine message, and the latter answers those who were contemptuous when addressed by the message. It was they who used to ask about the time when the promise of the hereafter would be fulfilled, implying that they did not believe it would ever come about. In the first example we see them blind, yet despite their blindness, they rush to find a way, pushing one another aside and in their haste many of them fall down. How could they see? In the second example, they are frozen like statues unable to move an inch. In both examples they appear like toys, inviting ridicule after they were the ones to pour ridicule on the believers and their faith.

All this takes place when the promise they used to hasten becomes due. Should they be left to live long on earth, they will end up in a miserable situation, when they will prefer for the promise to be hastened. They attain to old age with all its weaknesses, and they suffer dementia and retardation in feeling and thought. “If We grant long life to a human being, We also cause him to decline in his powers. Will they not use their reason?” (Verse 68)

Old age is a second childhood, but without a child’s sweet innocence. An aged person moves backward, forgetting what he has learnt, losing physical and mental powers, unable to endure much, until he is no more than a child. However, a child is always met with a smile when it does something silly. An aged person receives no support, unless it comes from a sense of pity and duty. He is also ridiculed whenever he betrays an element of childishness or stupidity.

Both fates await those who persist in rejecting the truth. They are the ones that deprive themselves of the blessings of faith.