In the Shade of the Qur'an by Sayyid Qutb

Reference was made earlier in the sūrah to ancient communities and what happened to them when they denied the messages of their prophets. Another generation was made to succeed them: “Indeed, We destroyed generations before your time when they persisted in their wrongdoing. The messengers sent to them brought them veritable evidence of the truth, but they would not believe. Thus do We reward the guilty.

Then We made you their successors on earth, so that We might see how you behave.” (Verses 13-14)

Another reference was made to the fact that every community had a messenger sent to them to deliver God’s message. “To every community was sent a messenger. It is when their messenger had come to them that judgement was passed on them in all fairness; and never are they wronged.” (Verse 47)

Now the sūrah speaks in more detail about such earlier messages, highlighting certain aspects of the stories of Noah and Moses. The consequences of denying God’s messages are emphasized in both accounts. A brief reference is also made to Jonah, whose community accepted the faith when they were about to be overtaken by God’s punishment, and they were thus saved. This serves to encourage those who deny God to stop so that they spare themselves an end similar to that experienced by Noah’s people and Pharaoh and his host.

The previous passage concluded with an order to the Prophet Muĥammad (peace be upon him) to declare that those who fabricate lies against God and associate partners with Him will come to an awful end: “Say: “Those who invent falsehood about God shall not be successful. They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief” (Verses 69-70) This declaration follows a reassurance given to the Prophet that the believers “who are close to God have nothing to fear, nor shall they grieve.” (Verse 62) The Prophet is also encouraged not to pay much attention to what the unbelievers say:

“Be not grieved by what they say. All might and glory belong to God alone. He alone hears all and knows all.” (Verse 65)

Now the Prophet is instructed to relate to them Noah’s story and how he challenged his people. He was then saved with those believers who followed him, while the unbelievers who were much stronger and larger in number were destroyed.

These stories serve to emphasize the meaning of the preceding passages. In fact, all stories mentioned in the Qur’ān serve a definite purpose. They are related in different styles, highlighting different episodes as may befit the context in which they occur. Here the stories of earlier prophets highlight the absurdity of the Makkans towards the Prophet Muĥammad (peace be upon him) and his small group of believers. They also stress the fact that those believers were firm in their faith despite facing an enemy mustering far superior forces.

The sūrah then refers very briefly to a number of messengers who followed Noah, bringing clear evidence of the truth to their respective communities, and how the unbelievers received them: “Then after him We sent forth other messengers to their respective peoples, and they brought them clear evidence of the truth, but they would not believe in what they had once denied. Thus it is that We seal the hearts of those who transgress.” (Verse 74)

These messengers were given clear proof confirming the truth they preached.

They presented these proofs to their peoples, but the sūrah says that those peoples were not to believe in what they had earlier denied. This statement may be taken to mean that they continued to deny God’s message in the same way as they denied it prior to having such clear evidence. In other words, they stubbornly held to their attitude. It may also mean that the unbelievers who deny God’s messages are classified in one group despite the passage of time, because they share the same nature. This means that present-day unbelievers would not believe in what their ancestors denied, or what they themselves denied through their ancestors. All carry the same attitude to faith and the revelations confirming it. They seal their hearts and minds against it. In this they transgress and exceed all limits, because they refuse to use their God-given ability to understand. “Thus it is that We seal the hearts of those who transgress.” (Verse 74)

This follows the divine rule that when a person turns a deaf ear and seals his mind to divine guidance, his heart and mind become totally unreceptive. It is not God who seals their hearts and minds to prevent them from accepting the faith, but the general rule applies to them as it applies in all situations.

Moses’ story is given in rather more detail than Noah’s. It starts at the point when Moses faces the rejection of his message coupled with a challenge, and concludes with the drowning of Pharaoh and his soldiers. The account includes situations which carry strong similarity with the attitude of the pagan Arabs in Makkah to the Prophet’s message, as well as the attitude of his few followers.

The part of the story related here highlights five points before making a comment elucidating the purpose of relating it in this way. The five points are given in quick succession as follows: “Then after those [prophets] We sent Moses and Aaron with Our signs to Pharaoh and his nobles, but they persisted in their arrogance, for they were hardened offenders. When the truth came to them from Us, they said: ‘This is clearly nothing but sorcery.’ Moses replied: Do you say this to the truth when it has come to you? Can this be sorcery? But sorcerers will never be successful.’ They said: ‘Have you come to turn us away from what we found our forefathers believing in, so that the two of you might become supreme in the land? We will never believe in you.’” (Verses 7 5-78)

The signs which Moses brought to Pharaoh and his nobles are the nine mentioned in Sūrah 7, The Heights. They are not mentioned here in detail because the context does not require such detail. What is important in the present context is the attitude of Pharaoh and his group when they received these signs: “They persisted in their arrogance, for they were hardened offenders.” (Verse 75)

“When the truth came to them from Us...” (Verse 76) The source of these signs is emphasized here, ‘from Us’, to show clearly their terrible offence when they describe as ‘clear sorcery’ the truth sent to them by God.

It is with limitless arrogance that they thus describe the truth without any evidence to support their claim. The statement sounds as if it is a standard one reiterated by all those who deny God’s messages. As reported at the beginning of the sūrah, the pagan Arabs in Makkah said the same thing, despite the wide difference in time and place between the two communities and the great difference between the signs delivered by Moses and the Qur’ān.

“Moses replied: Do you say this to the truth when it has come to you? Can this be sorcery?

But sorcerers will never be successful.” (Verse 77) A part of Moses’ first objection is deleted because it is indicated by his second one. It is as if he said to them: “Do you say to the truth when it has come to you that it is sorcery? Can this be sorcery?” The first question expresses horror that the truth is described as sorcery, and the second wonders that anyone should actually say it is so. Sorcery does not aim to provide guidance to people, and it does not include a faith or a clear idea about Godhead and His relationship with His servants. It cannot outline a code of living. Indeed sorcery cannot be confused with God’s message. No sorcerer ever intended to work for such objectives or move in such a direction. Sorcerers’ work is all false, playing tricks on people’s imagination. Hence they cannot be successful.

At this point, the nobles supporting Pharaoh reveal their true motives for rejecting the truth: “They said: ‘Have you come to turn us away from what we found our forefathers believing in, so that the two of you might become supreme in the land? We will never believe in you.” (Verse 78) They feared that the new call would destroy their inherited beliefs which formed the foundation of their political and economic systems. They feared that they would lose their power which was conferred on them by the superstitious beliefs they promoted.

This is indeed the old and new reason which motivates tyrants to oppose every call to believe in God and follow His message. Hence, they fabricate all sorts of excuses, make false accusations against the advocates of the true faith, and brutally suppress them. It is their desire to remain ‘supreme in the land’ that forms their strongest motive. Their supremacy is based on false beliefs which the tyrants are keen to preserve in people’s minds, despite their fallacy and what they may involve of superstition or deception. They know that when people’s minds are open to receive the true faith, and their hearts are illumined with the new light, then that represents a danger to their long established values and positions. Indeed it shakes their very foundation and authority as perceived by the masses.

The divine faith preached by all prophets aims to establish the truth that God is the only deity and the Lord of the universe. All false deities that usurp God’s authority and claim Lordship must be removed.

Tyranny never allows the truth to be presented to the masses, because it represents a general declaration liberating mankind from servitude to any authority other than God’s. Tyranny realizes that its very existence is threatened by this declaration. Hence, it suppresses it with all the power at its disposal.

This is the true reason for the suppression of the Islamic call throughout history.

The intelligent people of the Quraysh could not have been blind to the truth of the Prophet’s message and its sublime aspects. They could not have been unaware of the falsehood of their idolatrous beliefs. But they feared for their power and position.

They realized that they could only maintain these through their false beliefs, just like the nobles in Pharaoh’s court. Hence they all said: “We will never believe in you.” (Verse 78)

Apparently accusing Moses of sorcery sounded good to Pharaoh and his nobles.

They most probably felt they could make their accusation stick in people’s minds.

Hence, they wanted to challenge Moses, for the signs he exhibited seemed to them to be similar to the sorcery they knew and practiced. They hoped that the challenge would show Moses to be no more than a highly skilled sorcerer. This would remove all danger to their hereditary authority, or to their monopoly of power, which was their main objective. These were, in all likelihood, the true reasons for holding this sorcery to be fair.

Then Pharaoh commanded: ‘Bring before me every learned sorcerer.’ And when the sorcerers came, Moses said to them: ‘Throw whatever you may wish to throw.’ And when they had thrown, Moses said to them: ‘What you have contrived is mere sorcery which God will certainly bring to nothing. God does not further the work of those who spread corruption. By His words, God proves the truth to be true, much as the guilty may dislike it. (Verses 79-82)

We note here how the build-up to the challenge is given very briefly, because it is the outcome that is most relevant. When Moses said: ‘What you have contrived is mere sorcery,’ he was actually replying to the accusation levelled at him. There is no real substance to sorcery. It is all tricks and deception that dazzles and bewitches people.

It has no higher call, and is far from constructive. It builds nothing within the community. What Moses brought was indeed a revealed book bestowed on him from on high. His statement that God will certainly bring [sorcery] to nothing,’ demonstrates his great trust in his Lord, who will never allow sorcery, which is wicked, to score any real success: ‘God does not further the work of those who spread corruption.’ These were the ones who used their sorcery to lead people astray from the right path and prevent them from following divine guidance.

‘By His words, God proves the truth to be true.’ (Verse 82) The phrase, ‘His words’, refers here either to His expression of His will to create or do something, as when He says to something ‘Be’ and it comes into being as a result, or to His revelations. ‘Much as the guilty may dislike it.’ (Verse 82) Their dislike does not disrupt or impede the realization of God’s will. This is indeed what actually took place: sorcery was shown to come to nothing, and the truth was triumphant. However, the triumph of the truth is not mentioned at this time because the purpose intended here is served in a different way.

Here the curtains are drawn, and when they are lifted again we see Moses with those who accepted his message and believed with him. They are a small group of people. This is one of the lessons to be drawn here: “None except a few of his people believed in Moses, for they feared Pharaoh and their nobles, lest they persecute them. Surely Pharaoh was mighty on earth and was indeed given to excesses. Moses said: My people, if you believe in God, then place your trust in Him — if you have truly surrendered yourselves to Him. ‘ They replied: ‘In God have we placed our trust. Our Lord, do not let us suffer at the hands of evil-doing people. Save us, by Your grace, from the people who disbelieve.’ And thus did We inspire Moses and his brother: ‘Take for your people some houses in Egypt, and make your houses places of worship, and be constant in prayer’ And give glad tidings to all believers.” (Verses 83-87)

The Arabic text uses the term dhurriyyah when it refers to those who believed with Moses. This term connotes a small number among the younger generation. What we understand here is that, among the Israelites, those who declared their belief and joined Moses were young people, not the bulk of the Children of Israel. There were fears that these young people might be put under severe pressure to revert back to their old ways. They might fear the persecution of Pharaoh and his authority, or the pressure that might be brought to bear on them by the leaders of their own community who have their own interests with those in authority. Pressure was also expected to be brought on them by the weaklings within their community, because these normally side with everyone who has any authority. This applies particularly to the Israelites. Needless to say, Pharaoh enjoyed great authority, and he was a tyrant who indulged in all sorts of excess. He did not hesitate to take any brutal action when he felt the need for it.

In such a situation the only course is to rely on faith in order to dispel worries and reassure people, helping them to stick to the truth they have recognized: “Moses said:

‘My people, if you believe in God, then place your trust in Him — if you have truly surrendered yourselves to Him.’” (Verse 84) Placing one’s trust in God is evidence of firm belief. Furthermore, it is the element of strength which is added to what the weaker and smaller group may have to enable it to win its confrontation with mighty tyranny. Moses mentions both faith and self-surrender, making the reliance on God and placing one’s trust in Him the natural outcome of both. Those believers made the right response to their prophet’s call: “They replied: ‘In God have we placed our trust.’” (Verse 85)

They then addressed a fitting supplication to God: “Our Lord, do not let us suffer at the hands of evil-doing people.” (Verse 85) This means that they prayed to God not to give the tyrants physical power over them, so that those tyrants and their followers do not feel that their faith is superior since they are able to win their confrontation against the believers. Such a temporary victory may take place in any situation where God wants to let people be tempted by it, so that they go deeper into error. Hence the believers pray to God not to let the tyrants have power over them even if the purpose was to lead the tyrants further astray.

The next verse adds a prayer which is even clearer with regard to the desired outcome: “Save us, by Your grace, from the people who disbelieve.” (Verse 86) These prayers do not conflict with placing their trust in God and seeking His support.

Indeed they make such reliance on Him clearer. A believer does not wish for hardship and does not aspire to be the victim of tyranny, but when he is tested by what tyrants do to him, he remains steadfast.

Thus, the two lines were drawn and the two communities were clearly identified.

Some people responded positively to Moses. God then advised him and his brother, the Prophet Aaron, to choose special houses for the Children of Israel, so that they would be ready to leave Egypt at the appointed time. He also instructed them to purify their homes and their bodies, and to trust to God: “And thus did We inspire Moses and his brother: ‘Take for your people some houses in Egypt, and make your houses places of worship, and be constant in prayer.’ And give glad tidings to all believers.” (Verse 87)

This may be considered an exercise of ‘spiritual mobilization’, running alongside ordinary mobilization. Both are necessary for individuals and communities alike, particularly before battles and during times of hardship. Some people may dismiss spiritual mobilization as being of little consequence, but experience shows that faith continues to be the most important weapon in battle. Held by a soldier who is devoid of faith, military hardware is of little benefit when the going gets tough. This mustering is not something only the Children of Israel should do. Instead it pertains to all hard core believers in God. It is an experience based on pure faith. Believers may find themselves persecuted in a society which is devoid of faith, where tyranny is hardened by brute force, and generally people have lost their integrity and values, and where the whole environment is rotten, as was true of Pharaoh’s realm. In such a situation, God tells them to abandon the jāhiliyyah society, with all its evil and corruption, as much as that is practical, so that they can establish their own community and purge, train and organize themselves in waiting for the fulfilment of His promise. They should also boycott the places of worship of the unbelieving society, while making use of their own homes as places of worship. In this way they can worship God in the proper manner, and make that worship an exercise of self organization.

Having despaired of any positive response from Pharaoh and his nobles, Moses turned to his Lord with a supplication that He destroy the Egyptians’ property and riches because these had lured them away from the truth, so compromising their faith. Thus they had sunk deep into error. He further prayed that the rich remain hardened in their disbelief, so that they would face a grievous punishment. God answered his supplication: “Moses said, Our Lord! You have bestowed on Pharaoh and his nobles splendour and riches in this life, with the result that they have been leading people astray from Your path. Our Lord! Wipe out their riches and harden their hearts, so that they do not believe until they face the grievous suffering.’ He replied: ‘Your prayer is accepted.

Continue, both of you, steadfastly on the right path, and do not follow the path of those who are devoid of knowledge.” (Verses 88-89)

Moses begins his prayer with a statement: “Our Lord! You have bestowed on Pharaoh and his nobles splendour and riches in this life.” (Verse 88) These riches and splendour become a means to turn people away from Your path, either by the lure that they constitute or by the power they give to those who have them enabling them to humiliate or lead others astray. There is no doubt that if the corrupt people are the ones who have all the splendour and riches, a situation is created where many people are shaken because they do not realize that these riches are no more than a test. In comparison to God’s bounty, whether it is bestowed in this life or in the hereafter, they are of no value. Moses appeals to God to destroy these riches, so that the nobles no longer have the means to tempt and pressurize people away from the right path. The rest of his supplication, that Pharaoh and his nobles not believe until they witness the suffering, is the prayer of one who has despaired that any of them will ever recognize the truth. Hence, he wants them to be hardened even further until they face their due punishment. Repentance then is not acceptable, because it does not signify any real regret, or any positive change based on free choice.

“He replied: ‘Your prayer is accepted.’” (Verse 89) That then brings the matter to its due end. “Continue, both of you, steadfastly on the right path.” (Verse 89) Follow that path until the end, paying no regard to anything different. “Do not follow the path of those who are devoid of knowledge.” (Verse 89) Such people move along without guidance.

Their plans are flawed, and they lack certainty. Hence they are worried about their destiny, unsure of the path they follow.

The next scene depicts the event as it actually happened: “And We brought the Children of Israel across the sea; but Pharaoh and his legions pursued them with tyranny and aggression. But as he was about to drown, Pharaoh said: I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself.’ [But God said:] ‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land. But today We shall save only your body, so that you may become a sign to those who will come after you; for a great many people do not heed Our signs.” (Verses 90-92)

This is a highly decisive point in the story of defiance and rejection of truth. It is shown here only very briefly, because the purpose of mentioning it in this sūrah is to demonstrate the result of the dispute. What is shown is the fact that God protects the believers and punishes those who choose to be His enemies, paying little attention to the signs and messages that call on them to believe in Him. They persist in disbelief until they are overwhelmed by God’s punishment, when believing is of no avail. This was also explained earlier in the sūrah: “To every community was sent a messenger. It is when their messenger had come to them that judgement was passed on them in all fairness; and never are they wronged. They say: ‘When will this promise be fulfilled, if you are truthful?’ Say: I have no control over any harm or benefit to myself except as God may please.

For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.’ Say: ‘Do but consider. Should His punishment befall you by night or by day, what could there be in it that the guilty ones should wish to hasten? Is it, then, when it has come to pass that you will believe in it? Is it now, while so far you have been asking for it to come speedily?’” (Verses 47-51)

And We brought the Children of Israel across the sea; but Pharaoh and his legions pursued them with tyranny and aggression. But as he was about to drown, Pharaoh said: I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself’ [But God said:] ‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land. But today We shall save only your body, so that you may become a sign to those who will come after you; for a great many people do not heed Our signs. (Verses 90-92)

The story is meant, then, to confirm and assert the warnings: “And We brought the Children of Israel across the sea.” (Verse 90) They managed to cross it under Our guidance and protection. This statement, coming at this point, and attributing the guidance to God alone, is highly significant. “But Pharaoh and his legions pursued them with tyranny and aggression.” (Verse 90) They were not chasing them to follow their suit and accept divine guidance, nor was the chasing in defence of any rightful claim they might have had, but was rather an act of aggression and tyranny. Then, in no time at all, the story moves from a scene of brute tyrannical force to one of drowning:

“But as he was about to drown,” staring death in the eye, “Pharaoh said. I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself’” His masks had now fallen away. He was no longer the mighty ruler whose wishes were instantly obeyed. He had shrunk and looked humiliated. Not only did he declare that he believed in God, in whom the Children of Israel believed; he went further to submit himself in total surrender. “[But God said:] ‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land. But today We shall save only your body, so that you may become a sign to those who will come after you; for a great many people do not heed Our signs.”‘ (Verses 91-92)

But the response he received came as a total shock, as God said to him: “Only now?

But before this you were rebelling [against Us], and you spread corruption in the land.” (Verse 91) You believe now, when you no longer have any choice or means of escape? You have been arrogant in your disbelief, rejecting all messages and warnings. “But today We shall save only your body.” (Verse 92) His body would remain intact, uneaten by sharks or other sea creatures. It would not be allowed to drift with the waves, but would be saved so that his end would be known to all and sundry:

“So that you may become a sign to those who will come after you.” (Verse 92) It may be that when others see your body they will take heed and realize that defying God and His warnings brings certain doom. The fact is that “a great many people do not heed Our signs.” (Verse 92) They do not turn to them with open hearts and minds, nor do they consider their significance, be they evident in the great universe or within their own selves.

The final scene in this tragedy of corruption, defiance, disobedience and tyranny is clearly shown and the curtains are drawn. The sūrah then continues with a brief statement of what happened to the Children of Israel over several generations: “We settled the Children of Israel in a most goodly abode and We provided for them sustenance out of the good things of life. It was not until knowledge was given them that they began to disagree among themselves. Your Lord will judge between them on the Day of Resurrection regarding that on which they differed.” (Verse 93)

For ‘abode’ the Arabic statement uses a term which signifies security, but adds to it a description of sincerity. This gives the added connotation of a secure settlement which is not easily threatened. Sincerity and truth do not experience the sort of unease that are associated with lying and invention. The Children of Israel were settled in their secure abode after several experiences that are not mentioned here because they do not relate to the purpose of the sūrah. They further enjoyed goodly provisions until they started to disobey God, at which time these provisions were forbidden them. The sūrah only states that they started to argue about matters of religion as well as worldly matters. These disputes were not the result of ignorance.

They only began after knowledge of the truth had been given to them. But they used that knowledge to arrive at false interpretations of religious matters.

Since the context here is one of giving support to those who accept the faith and ensuring the defeat of tyranny, the sūrah does not dwell on what the Children of Israel perpetrated after that, nor does it give any account of their disputes. It turns the page, leaving judgement on all this to God alone: “Your Lord will judge between them on the Day of Resurrection regarding that on which they differed.” (Verse 93) The story thus maintains its seriousness and the effect is in no way diminished.

Now the sūrah begins its comments on the accounts it gives of the stories of Moses and Noah with their peoples. At the outset, it reassures the Prophet by telling him what happened to other messengers God sent before his time. It also explains to him the real reason for his people’s denial of the truth. He is told that what these people lack is not more signs and clear proofs of this truth. It is simply the fulfilment of human nature with all that God has placed in it of aptitude to follow guidance or error and to be good or evil. A brief account of the Prophet Jonah’s history is then added, mentioning how his people believed in the nick of time when God’s punishment was about to overwhelm them. Their acceptance of the faith ensured the lifting of that punishment. This is given by way of encouraging the Arabs who denied the truth to accept it before their time too was up. The passage concludes with outlining the basic issues which the stories of past nations given in the Qur’ān are meant to emphasize. They confirm that the laws God has set in operation will apply to later communities in as much as they applied to earlier ones. This spells doom and suffering to the unbelievers who deny God and His message, while the messengers and those who follow them shall be saved. This is a commitment God has made and a law He has set. It will always come true.

If you are in doubt concerning what We have bestowed on you from on high, ask those who read the Scriptures [revealed] before you. It is surely the truth that has come to you from your Lord. Do not, then, be among the doubters. And do not be among those who deny God’s revelations, for then you shall be among those who are lost. Surely, those against whom your Lord’s word [of judgement] has come true will not believe, even though every sign should come to their knowledge, until they are faced with the grievous suffering. Had it believed, every community would have profited by its faith. It was so only with Jonah’s people. When they believed, We lifted from them the suffering of disgrace in this life, and allowed them to enjoy things for a while. Had your Lord so willed, all people on earth, in their entirety, would have believed. Do you, then, try to compel people to believe? No human being can believe, except by God’s leave. It is He who lays abomination on those who will not use their reason. Say: ‘Consider all that there is in the heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe? What are they waiting for except a repetition of the days [of calamity] experienced by those who have gone before them? Say: ‘Wait, then, if you will. I am also waiting.’ Thereupon, We save Our messengers and those who believe. Thus have We willed it upon Ourselves:

We save those who believe. (Verses 94-103)

The previous passage was concerned with the attitude of the Children of Israel who had received revelations from God. They were aware of Noah and his community’s story, and they were also fully aware of Moses and his experience with Pharaoh, which was given in detail in their Scriptures. The sūrah now addresses the Prophet telling him that if he is in doubt concerning God’s revelations, including the history of past communities, then he should ask those who received revelations before his time. They have full knowledge of what they read in those Scriptures: “If you are in doubt concerning what We have bestowed on you from on high, ask those who read the Scriptures [revealed] before you. It is surely the truth that has come to you from your Lord. Do not, then, be among the doubters.” (Verse 94)

But the Prophet (peace be upon him) was not in doubt concerning his revelations.

It is reported that when this verse was revealed, the Prophet said, “I do not doubt, and I am not going to ask.” Why is it, then, that he is told to ask if he is in doubt?

And why is this followed by the statement that “it is surely the truth that has come to you from your Lord?” It is certainly more than enough for him to know that this statement is made by God.

This directive gives us an idea of the difficult situation that prevailed in Makkah after the Prophet was taken on his night journey to Jerusalem and ascended from there to heaven. Some people who had previously declared their acceptance of Islam now denied it, as they could not believe this. What aggravated the matter even more was the fact that shortly before this, the Prophet lost his wife, Khadījah, and his uncle, Abū Ţālib, who had both provided him with much- needed support. They died within a short period of each other. Moreover, the unbelievers in Makkah increased their physical persecution of the Prophet and those who believed in his message. The new faith was practically confined to Makkah, as the Quraysh, the predominant tribe in Arabia, fought hard to stop it from spreading to other tribes. All these circumstances weighed heavily on the Prophet’s heart. Hence, he needed the reassurance that God gives him with this assertion, making it clear that his message is the message of truth.

Moreover, the doubters and those who deny God’s message are assigned their place: “And do not be among those who deny God’s revelations, for then you shall be among those who are lost.” (Verse 95) This exposure of the doubters serves to give them another chance to return to the truth. If the Prophet neither doubts nor asks questions when he is permitted to do so, then he must be absolutely certain that what has been given to him is the truth which admits no doubt. This serves as encouragement to others not to doubt or waver.

Moreover, this gives us an insight into the method God has laid down for the Muslim community. It must make sure of whatever remains uncertain. It can do so by asking those who have been endowed with great knowledge. It should ask even if the matter concerns something of the basic essentials of faith, because a Muslim is required to make sure of his faith and the law he implements. He must not follow anyone else unless he knows for certain that that person follows the truth.

One may well ask here whether there is any conflict or contradiction between the permission to ask others when one is in doubt and the subsequent directive not to be ‘one of the doubters’? There is certainly neither conflict nor contradiction. What is to be avoided is remaining in doubt so that it becomes a permanent condition, without any attempt by the doubter to remove his doubts and reach a stage of certitude. For prolonged doubt is a very bad situation which leads to neither benefit nor knowledge.

Since what has been given to the Prophet is the truth that admits no doubt, how is it then that some people continue to deny it and adopt an unreasonably stubborn attitude? The answer is that God’s law is such that when one does not seek guidance, one will not find it, and one who does not open his eyes and heart to the light will not see it. A person who wastes his perceptions will not benefit by what he perceives, and will end up in error. Whatever proofs and signs are available will remain of no use to him. Hence, the law God has set in operation will work against him, and God’s word of punishment will overtake him: “Surely, those against whom your Lord’s word [of punishment] has come true will not believe, even though every sign should come to their knowledge, until they are faced with the grievous suffering.” (Verses 96-97)

At this point, acknowledgement of the truth and accepting the faith will not benefit them because it does not flow from their own choice. There is no longer any chance to test that faith in everyday life. The sūrah confirmed all this earlier when it depicted Pharaoh crying out at the point of drowning: “I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself” (Verse 90) But he was told: “‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land.’” (Verse 91)

As we are assured of the inevitability of the operation of God’s laws and that their outcome will never fail to apply in accordance with what people choose for themselves in this life, a window of hope is opened. Salvation is possible when the wrongdoers stop denying the truth and declare their belief before they are overtaken by God’s punishment.

“Had it believed, every community would have profited by its faith. It was so only with Jonah’s people. When they believed, We lifted from them the suffering of disgrace in this life, and allowed them to enjoy things for a while.” (Verse 98) The way this verse is phrased expresses a dear wish concerning past events. This means that what was hoped for did not take place. ‘Had it believed, every community’ of those that have been mentioned would have profited by accepting the faith. But these communities did not believe as whole communities. Only a minority of each community accepted the divine faith. Hence, disbelief was the predominant feature of these communities.

Jonah’s people were the one exception. This verse uses the term ‘town’ to refer to communities thereby indicating that God’s messages were centred in urban areas, and not among nomadic peoples.

The sūrah does not provide a detailed account of the history of the Prophet Jonah and his people. It only refers to their end, because this is what is relevant here. It is sufficient that we learn that Jonah’s people were about to suffer a humiliating punishment. Then, when, at the last minute, they declared their acceptance of the divine faith and believed in God and His message, the punishment was lifted and they were allowed to enjoy life for a while. Had they persisted in their disbelief, God’s punishment would have overtaken them, in accordance with the law that determines consequences on the basis of people’s actions.

This makes two points very clear. The first is an urgent address to those who deny the truth to save themselves if only at the last minute, as Jonah’s people did. This is the immediate purpose behind the reference to their history.

The second point is that God’s law was not suspended or disrupted when the punishment was lifted and Jonah’s people were left to enjoy life for a further period.

In fact God’s law took its full course. The law meant that they would be punished if they persisted in disbelief up to the point of punishment. But Jonah’s people changed their attitude just before, and so God’s law to lift the punishment was implemented.

This shows that people are free to choose their line of action, but any action they do choose will have its natural consequences determined by God.

This is followed by a general rule concerning faith and its acceptance or rejection:

“Had your Lord so willed, all people on earth, in their entirety, would have believed. Do you, then, try to compel people to believe? No human being can believe, except by God’s leave. It is He who lays abomination on those who will not use their reason.” (Verses 99-100)

Had God so willed, He would have created the human race in a different mould, allowing it to know only the path of faith, as He has done with the angels. Or He would have given human beings a single susceptibility leading them all to acceptance of the faith. In His wisdom, which we may or may not understand, God has created man with a dual susceptibility towards good and evil, to follow guidance or sink into error. He has given man free-will to choose his path. Furthermore, God has so willed that when any human being uses his feelings and faculties to understand the signs pointing to the way to faith, and when he reflects on the revelations and proofs given by God’s messengers, he will accept the divine faith.

His belief will lead him along the way to salvation. On the other hand, when man shuts his mind and faculties to faith, his heart will be hardened and his mind closed.

This leads him to deny the truth and, in consequence, to suffer the punishment God has determined for all unbelievers.

This means that accepting the faith is a matter of choice. The Prophet does not compel anyone to believe, because there can be no compulsion in matters determined by reason and conscience: “Do you, then, try to compel people to believe?” (Verse 99) This is a rhetorical question which serves to emphasize that compulsion is not possible.

“No human being can believe, except by God’s leave.” (Verse 100) This is again in accordance with the law God has set in operation and which we have already explained. No person will attain to faith if they follow the route which does not lead to faith. This statement does not mean that anyone will ever be prevented from attaining to faith if he wants to believe and follows the road of faith. What it means is that no one reaches belief and faith without following the proper steps along the route leading to faith. When a person makes this choice, God provides His guidance to that person who will then believe, by God’s leave. In other words, nothing happens except by God’s will. People follow their freely chosen ways, and God determines the consequences of every type of action. The result is the sum of these consequences. They receive their reward on the basis of how conscientiously they seek to be properly guided.

This is confirmed by the ending of the same verse: “It is He who lays abomination on those who will not use their reason.” (Verse 100) Those who choose to shut their minds and decide not to reflect on the signs and proofs pointing to the right faith will suffer abomination, i.e. the worst type of spiritual impurity. This is what they deserve for not using their reason, which has resulted in their disbelief and denial of the truth.

This is further explained by stating that signs and warnings will be of no benefit to people who will not believe. They do not reflect on them when they see them everywhere in the world around them: “Say: ‘Consider all that there is in the heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe?” (Verse 101) Whether we take the final part of this verse as a rhetorical question or a straightforward statement, it signifies the same thing. There are numerous signs and pointers to the truth all around us in the heavens and the earth, but none of these will benefit the unbelievers, because they have chosen to close their eyes and minds to them.

Before we move further we need to reflect briefly on the verse that says: “Say:

‘Consider all that there is in the heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe?” (Verse 101)

The community which was the first to be addressed by the Qur’ān had very little scientific knowledge of what exists in the heavens and earth. But the fact is that human nature communicates with the universe in which we live in a language that is both rich and subtle at the same time. When human nature is alert and receptive, the universe has much to tell it and it listens carefully.

The Qur’ānic approach to the formulation of an Islamic concept in human consciousness makes use of what exists in the heavens and earth. It derives inspiration from the universe, and directs the human faculties of vision, hearing, perception and understanding to its discourse, without trying to disturb the balance and harmony that exist in the universe. It does not make of the universe a deity directing human life, as narrow-minded materialists claim with their ‘scientific socialism’. True science and knowledge have nothing to do with all their nonsense.

Reflection on what exists in the heavens and earth gives the human heart and mind a wealth of feelings, responses and influences, as well as meaningful interaction with the universe. All this helps man to be receptive to everything in the universe that points to God’s existence, majesty, power, planning, wisdom and perfect knowledge.

With the passage of time, human knowledge of the universe increases. A human being who sees God’s light and follows His guidance benefits greatly from increased knowledge. He is better able to know the universe and interact with it. He joins the universe in glorifying God, for: “There is nothing that exists but celebrates His praises, although you may not understand their praises.” (17: 44) Only a person whose heart nurtures its bond with God understands such praises. When human knowledge is devoid of the light of faith, it increases human misery as it leads people further away from God and deprives them of the happiness that comes with faith.

“But of what benefit could all signs and warnings be to people who will not believe?” (Verse 101) What is the benefit of signs and warnings when hearts are hardened, minds are shut, receptive faculties are left idle and the whole human being is isolated from the universe, unable to listen to its glorification of God?

The Qur’ānic method of explaining the nature of God shows the universe and life generally as a great exhibition in which the truth of God’s existence is seen most vividly through its extensive action. Its presence overwhelms all human faculties.

This method does not make of God’s existence a topic for debate. Indeed the way the Qur’ān looks at the universe and what we see in it fills our hearts with the fact of God’s existence so as to leave no room for arguing about it. The Qur’ān speaks directly of the results of this existence in the whole universe, and its influence on human conscience and human life in general.

In its method, the Qur’ān relies on a basic element in the make up of human beings. After all, it is God who has created man and He knows best what He has created: “It is We who have created man, and We know the promptings of his soul.” (50: 16)

There is a basic need in human nature to have faith and to believe in a deity. In fact, when human nature is uncorrupted, it experiences a strong inner feeling directing it towards belief in a single God. The purpose of true faith is not to initiate this need to believe in God. That feeling is basic to human nature. True faith seeks to put man’s concept of God on a proper footing, and to make the true God, who is the only deity in the universe, known to man, with all His attributes. It is to know God properly, not to establish His existence, that the true faith works. For it also aims to make man aware of the effects on human life of God’s existence, i.e. His Lordship and Sovereignty. Indeed the mere doubt of God’s existence, let alone denying it altogether, is indicative of an imbalance in human nature, and a malfunctioning of its faculties of perception. Such malfunctioning is not rectified by argument and logic.

This universe knows God, believes in Him and submits itself to Him. Every living thing in it celebrates God’s praises, except for a few humans. Mankind lives in this universe where the echoes of faith in God and submission to Him are heard everywhere, as are God’s praises and glorification. Therefore, someone whose nature does not perceive all this is one whose natural qualities of perception are not functioning properly. Argument is not the proper way to address such a heart and mind. The correct way is to try to alert man’s faculties of perception, and awaken his nature so that it may resume its proper function. Drawing man’s attention, as well as his heart and mind, to what exists in the heavens and the earth is one of the methods the Qur’ān uses to awaken human hearts.

Those unbelievers among the pagan Arabs, and others who adopt a similar attitude, neither responded nor reflected. What were they waiting for, then? God’s law will always remain in operation. The destiny of those who deny the truth is well known, and they cannot expect that God’s law will not apply to them. God may give them a chance, and may withhold their punishment for a while, but those who persist in denying Him will suffer in the end: “What are they waiting for except a repetition of the days [of calamity] experienced by those who have gone before them? Say:

‘Wait, then, if you will. I am also waiting”.’ (Verse 102) This is a threat that puts an end to all argument while it fills hearts with fear.

This passage is then concluded with the final outcome of every message and every opposition to it, making plain the lessons of the histories reported in the sūrah: “We save Our messengers and those who believe. Thus have We willed it upon Ourselves: We save those who believe.” (Verse 103) This is the promise God has made: the seed of faith will retain its healthy function. It will be safe after every type of persecution to which its advocates are subjected. It will survive every denial and every torture inflicted on its advocates. The stories related in this sūrah, and elsewhere in the Qur’ān confirm this.

Hence, the believers should be reassured.