by Sayyid Qutb

[AbuMubarak]

It is not the function of Islam to compromise with the concepts of Jahiliyya
which are current in the world or to co-exist in the same land together with
a jahili system. This was not the case when it first appeared in the world,
nor will it be today or in the future. Jahiliyyah, to whatever period it
belongs, is Jahiliyyah; that is, deviation from the worship of One Allah and
the way of life prescribed by Allah.

It derives its system and laws and regulations and habits and standards and
values from a source other than Allah. On the other hand, Islam is
submission to Allah, and its function is to bring people away from
Jahiliyyah towards Islam. Jahiliyyah is the worship of some people by
others; that is to say, some people become dominant and make laws for
others, regardless of whether these laws are against Allah's injunctions and
without caring for the use or misuse of their authority.

Islam, on the other hand, is people's worshipping Allah alone, and deriving
concepts and beliefs, laws and regulations from the authority of Allah, and
freeing themselves from the servitude to Allah's servants. This is the very
nature of Islam and the nature of its role on earth.

Islam cannot accept any mixing with Jahiliyyah. Either Islam will remain, or
Jahiliyyah; no half-half situation is possible. Command belongs to Allah, or
otherwise to Jahiliyyah; Allah's Shari'ah will prevail, or else people's
desires: "And if they do not respond to you, then know that they only follow
their own lusts. And who is more astray than one who follows his own lusts,
without guidance from Allah? Verily! Allah guides not the people who are
disobedient."[28:50]; "Do they then seek the judgement of (the Days of)
Ignorance? And who is better in judgement than Allah for a people who have
firm faith"[5:50].

The foremost duty of Islam is to depose Jahiliyyah from the leadership of
man, with the intention of raising human beings to that high position which
Allah has chosen for him. This purpose is explained by Raba'i Bin 'Amer,
when he replied to the Commander in Chief of the Persian army, Rustum.
Rustum asked, "For what purpose have you come?" Raba'i answered," Allah has
sent us to bring anyone who wishes from servitude to men into the service of
Allah alone, from the narrowness of this world into the vastness of this
world and the Hereafter, from the tyranny of religions into the justice of
Islam."


by SAYYID QUTB

[ZawjatuRaafi]

:)

[AbuMubarak]

In the Shade of the Quran by Sayid Qutb (http://www.islamworld.net/qutb/shade.html)

anasheed
http://www.islamway.com/arabic/images/several/mazin/akhi.mp3

[AbuHanzalah]

what a great scholar masha'Allaah!

ash shaheed sayyid qutb

[Qassami]

This nasheed (tahoonul'hayya wa kullu yahoon... wala'kena islaamnaa laa yahoon -- let the world and everything perish, but our Islam shall never perish) reminds me of the resolute and determination Sayyid Qutb had.

[AL-FIRDAUS]

<CENTER>Surah # 78 </CENTER><CENTER></CENTER><CENTER style="MARGIN: 0px">The Tiding </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">an Nab'a </CENTER><CENTER><HR></CENTER><CENTER>In the name of Allah, the Beneficent, the Merciful. </CENTER><CENTER> </CENTER><CENTER></CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">About what are they asking? </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">About the fateful tiding </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">on which they are at variance. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">No indeed; they shall certainly know ! </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">Again, no indeed; they shall certainly know. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">Have We not spread and levelled the earth, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">and made the mountains as pegs? </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">We created you in pairs, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">and made your sleep a cessation of activity. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">We made the night a mantle, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">and appointed the day for gaining a livelihood. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">We built above you seven mighty ones, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">and placed therein a blazing lamp. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">We send down out of the rain-clouds water in abundance, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">by which We bring forth grain and varied plants, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">and gardens thick with trees. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">Fixed is the Day of Decision. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">On that day the Trumpet is blown and you shall come in crowds, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">and heaven is opened, and becomes gates, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">and the mountsins are get in motion, and seem to have been a mirage. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">Hell stands as a vigilant Watchguard, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">a home for the tyrants and the transgressors. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">Therein they shall abide for ages, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">tasting neither coolness nor any drink, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">save boiling fluid and decaying filth: </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">a fitting recompense </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">They did not expect to be faced with a reckoning, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">and roundly denied Our revelations. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">But We noted and recorded all, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">(and We shall say; "Taste this, then; </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">the only increase you shall have is increase of torment." </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">The godfearing; shall have a place of security, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">gardens and vineyards </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">and high-bosomed maidens, of equal age, for companions, </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">and a cup overflowing. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">There they shall hear no idle talk, nor any falsehood. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">Such is the recompense of your Lord: a truly sufficient gift: </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">Lord of the heavens and earth and all that lies between them, the </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">All Merciful, with Whom they have no power to speak. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">On the day when the Spirit and the angels stand in ranks, they shall not </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">speak, save him to whom the All-Merciful has given leave, and who </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">shall say what is right. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">That day is a certainly Let him who will seek a way back to his Lord. </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">We have forewarned you of an imminent scourge, on the day when a </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">man will look on what his hands have forwarded and the disbeliever </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">will cry: "Would that I Were dust"! </CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px"></CENTER><CENTER style="MARGIN: 0px">In the Shade of the Quran </CENTER><CENTER style="MARGIN: 0px"></CENTER>This thirtieth part of the Qur'an has a special, distinctive colour. All the surahs it includes are Makkan, except two, namely, "The Clear Proof" and "Victory". Although they vary in length, they are all short. More significant, however, is the fact that they form a single group with more or less the same theme. They have the same characteristics of rhythm, images, connotations and overall style. They are, indeed, like a persistent and strong knocking on a door, or loud shouts seeking to awaken some people who are fast asleep, or some drunken men who have lost consciousness, or are in a night club, completely absorbed with their dancing or entertain ment. The knocks and the shouts come one after the other: Wake up! Look around you! Think! Reflect! There is a God! There is planning, trial, liability, reckoning, reward, severe punishment and lasting bliss. The same warning is repeated time after time. A strong hand shakes them violently. They seem to open their eyes, look around for a second and return to unconsciousness. The strong hand shakes them again, the shouts and knocks are repeated even more loudly. They may wake up once or twice to say obstinately, "No!" They may stone the person warning them or insult him and then resume their position of inattention. He shakes them anew.


This is how I feel when I read this part of the Qur'an. It puts strong emphasis on a small number of highly important facts and strikes certain notes which touch men's hearts. It concentrates on certain scenes in the universe and in the world of the human soul, as well as certain events which take place on the Day of Decision. I note how they are repeated in different ways, which suggests that the repetition is intended.

This is how one feels when one reads:

Let man reflect on the food he eats ... (80:24) Or: Let man then consider of what he was created ... (86:5) Or: Let them reflect on the camels, and how they were created; the heaven, how it was raised on high; the mountains, how they here set down, the earth, how it was levelled flat.(88:17-20) Or: Which is stronger in constitution: you or the heaven He has built? He raised it high and gave it its perfect shape, and gave darkness to its night, and brought out its daylight. After that He spread the earth. He brought out water from it, and brought forth its pastures; and the mountains He set firm, for you and your cattle to delight in. (79:27-33) Or: Have We not spread and levelled the earth, and made the mountains as pegs? We created you in pairs, and gave you sleep a cessation of activity. We made the night a mantle and appointed the day for gaining a livelihood. We built above you the seven mighty ones and placed therein a blazing lamp. We send down out of the rain-clouds water in abundance, by means of which we bringforth grain and varied plants, and gardens thick with trees. (78:6-16)

Or: Let man refl'ect on the food he eats: how We pour down the rain in torrents, and cleave the earth in fissures; how We bring forth the corn, the grapes and the fresh vegetation, the olive and the palm, the dense-treed gardens, the fruit-trees and the green pastures, for you and your cattle to delight in. (80:24-32) Or: O man, what has lured you away from your gracious Lord, Who created und moulded you and gave you an upright shape. He can give you whatever form He wills. (82:6-8) Or: Praise the name of your Lord, the Most High, Who creates and proportions well Who determines and guides, Who brings forth the pasturage, then turns it into withered grass.(87:1-5) Or: We indeed have created man in the fairest shape and form: then We brought him down to the lowest of the low, except for those who believe and do righteous deeds, for theirs shall be an unfailing recompense. Who, then, can give you the lie as to the Last Judgement? Is not Allah the most Just of judges? (95:4-8) Or: When the sun is darkened, when the stars fall and disperse. when the mountains are made to move away, when the camels, ten months pregnant, are left untended, when the wild beasts are brought together, when the seas are set alight, when men's souls are paired (like with like), when the infant girl, buried alive, is asked for what crime she was slain, when the records are laid open, when the sky is stripped bare, when Hell is made to burn fiercely, when Paradise is brought near, every soul shall know what it has put forward. (81:1-14) Or: When the heaven is cleft asunder, when the stars are scattered, when the oceans are made to explode, when the graves are hurled about, each soul shall know its earlier actions and its later ones. (82:1-5) Or: When the sky is rent asunder, obeying her Lord in true submission, when the earth is stretched out and casts forth all that is within her and becomes empty, obeying her Lord in true submission. (84:1-5) Or: When the earth is rocked with her (final) earthquake, when the earth shakes off her burdens, and man cries: 'whats the matter with her?' On that day she will tell her news, that your Lord has inspired her. (99:1-5)

We experience the same feeling as we meditate over the scenes of the universe portrayed at the beginning or in the middle of some of the surahs in this part of the Qur'an:

I swear by the turning stars, which move swiftly and hide them selves away, and by the night as it comes darkening on, and the first breath of dawn. (81:15-18) Or: I swear by the twilight, and by the night and what it envelops, and by the moon in her full perfection. (84:16-18) Or: By the dawn, by the ten nights by that which is even and that which is odd, by the night as it journeys on. (89:1-4) Or: By the sun and his morning brightness, by the moon as she follows him, by the day which reveals its splendour, by the night when it enshrouds him, by the heaven and its construction, by the earth and its spreading, by the soul and its moulding, and inspiration with knowledge of wickedness and piety. (91:1-8) Or: By the night when she lets fall her darkness, by the day in full splendour by him who created the male and the female. (92:1-3) Or: By the white forenoon and the brooding night. (93:1-2)

Strong emphasis is laid, throughout this thirtieth part of the Qur'an, on the origin of man as well as the origin of life, in both its vegetable and animal forms. Emphasis is also given to various scenes in the universe, such as scenes of the Day of Resurrection, which is described in different places as "the Greatest Catastrophe" the Stunning Blast", "the Enveloper", etc. Scenes of the reckoning, fine reward and severe retribution are also given prominence. They are drawn with images which leave a stunning effect. All these are given as a proof of the reality of creation and elaborate planning of the universe by Allah, as well as evidence confirming the reality of the life to come, and its decisive reckoning. These scenes are, at times, combined with scenes of the fate of some of the nations who rejected the Divine messages. The whole of this part exemplifies all this. We will make, however, a brief reference in this introduction to some examples.

The present surah, "The Tiding" is an example of the emphasis laid on the realities of creation and resurrection, and the prominence given to the scenes of the universe and the hereafter. The same applies to the next surah, entitled "The Pluckers". The third surah in this part, "The Frowning" starts with a reference to a certain event of the early days of Islam. The rest of the surah is devoted to a discussion of the origins of man and plants before it tackles the "Stunning Blast":

On that day each man will forsake his brother, his mother and his father, his wife and his children: for each one of them will on that day have enough preoccupations of his own. Some faces on that day shall be beaming, smiling and joyful. Some other faces on that day shall be covered with dust, veiled with darkness. (80:34-41)

Surah "The Darkening" portrays scenes of the great upheaval which envelops the whole universe on the Day of Resurrection. It also draws some fine and inspiring scenes of the universe in the context of affirming the reality of revelation and the honesty of the Prophet.

Surah "Cleaving Asunder" includes scenes of the universal upheaval, coupled with scenes of perfect happiness and eternal suffering in the hereafter. As it portrays these scenes it attempts to shake and awaken men's hearts:

O man! What has lured you away from your gracious Lord ... (82:6)

Scenes of both types are also portrayed in the surah entitled, "The Rending". Surah "The Constellations" touches very briefly on some scenes of the universe and the here after by way of introduction to the main theme. The surah tackles the history of a group of believers who were subjected by the disbelievers to severe torture with fire. It also states how Allah will inflict greater and more severe torture with fire on those disbelievers.

Surah "The Night Visitor" gives some scenes of the universe and speaks of the origins of man and plants prior to an oath by all these affirming

Surely it is a decisive word, it is no frivolity. (86:13-14)

The surah entitled "The Most High" speaks of creation, planning, Divine guidance and the various stages of the growth of pastures. All this is given by way of introduction to the theme of the hereafter, reckoning, reward and retribution. Surah "The Enveloper" gives some images of the happiness of the believers in the hereafter. and the misery of the disbelievers. It also draws attention to the creation of camels, heaven, earth and mountains. The same applies right through to the end of this thirtieth part, with the exception of a few surahs which are devoted to the exposition of the fundamental principles of faith, such as the surahs entitled "Purity of Faith", "The Disbelievers", "Small Kindness" "The Declining Day", "Power", and "Victory", and with the exception of a few more surahs which give encouragement and solace to the Prophet and direct him to seek the refuge of his Lord against all evil, such as those entitled, "The Forenoon", "Solace", "Abundance", "The Daybreak" and "Men".

Another aspect of the style of this part is its artistic use of fine expressions, images, rhythm, meter and rhyme to touch upon areas of exceptional beauty in the human soul and in the universe at large. It does this in order to achieve better results as it addresses those who have lost sight of the truth, trying to attract their attention and awaken their feelings. This is clearly evident, for example, in its portrait of the stars as they turn in their orbits, rise and set, in the image of deer disappearing in their dens then appearing again, its image of the night as a living being walking quietly in the dark, and the dawn breathing with the first rays of light:

I swear by the turning stars, which move swiftly and hide themselves away, and by the night as it comes darkening on, and the first breath of dawn. (81:15-18)

It is also clear in the description of sunset, the night and the moon:

I swear hy the twilight, and by the night and what it envelops, and by the moon, in her full perfection (84:16-18)

and in the scenes of dawn and the travelling night:

By the dawn, by the ten nights, by that which is even and that which is odd, by the night as it journeys on, (89:1-4) or: By the white fore noon and the brooding night. (93:1-2)

Again it is markedly evident in the inspiring address to the human heart:

O man, what has lured you away from your gracious Lord, Who created and moulded you and gave you an upright shape? He can give you what ever form He wills. (82:6-8)

in the description of Heaven:

Other faces on that day are jocund, well-pleased with their striving, in a sublime garden, where they hear no babble (88:8-11),

and of Hell:

But he whose scales are light, shall have the abyss for his home. Would that you knew what that is like! It is a raging fire. (101:8-11)

Allegory is often employed and an unusual derivation is sometimes preferred in order to obtain the intended musical effect. All this shows the artistry which so entirely pervades this part of the Qur'an.

The present surah is a good example of the general bent of this part, its themes, the fundamental principles it seeks to establish, the scenes and images it portrays, its inferences, its music and its fine touches, as well as its artistic selection and manipulation of terms and expressions to enhance its effect. It opens with a form of question which imparts a sense of gravity to the matter in dispute, yet it is something that admits of no dispute. This is followed by an immediate warning of what will happen on the day when they will realise its nature:

About what are they asking? About the fateful tiding on which they are at variance. No indeed; they shall certainly know! Again, no indeed; they shall certainly know.

Discussion of this fateful tiding is then temporarily dropped. The surah draws attention to what we see around us in the universe and what we feel in our souls which give an unmistakable indication of what will follow:

Have We not spread and levelled the earth, and made the mountains as pegs? We created you in pairs, and made your sleep a cessation of activity. We made the night a mantle and appointed the day for gaining a livelihood. We built above you seven mighty ones, and placed therein a blazing lamp. We send down out of the rain-clouds water in abundance, by which We bring forth grain and varied plants, and gardens thick with trees.

After this multitude of images taken from actual life the surah takes up the issue of the event of which they have been warned. It explains to them its nature and how it takes place:

Fixed is the Day of Decision. On that day the Trumpet is blown and you shall come in crowds, and heaven is opened, and becomes gates, and the mountains are set in motion, and seem to have been a mirage.

Then follows the scene of misery, violent, infinitely powerful:

Hell stands as a vigilant watchguard, a home for the tyrants and the transgressors. Therein they shall abide for ages tasting neither coolness nor any drink, save boiling fluid and decaying filth, a fitting recompense. They did not expect to be faced with a reckoning and roundly denied Our revelations. But We noted and recorded all, (and We shall say): 'Taste this, then; the only increase you shall have is increase of torment.'

The scene of happiness, on the other hand, overflows with beauty:

The godfearing shall have a place of security, gardens and vineyards and high-bosomed maidens, of equal age, for companions, and a cup over flowing. There they shall hear no idle talk, nor any falsehood. Such is the recompense of your Lord. a truly sufficient gift.

The surah closes with a distinctive note which accompanies a majestic scene of the day when all this takes place:

Lord of the heavens and earth and all that lies between them, the All Merciful, with Whom they have no power to speak. On the day when the spirit and the angels stand in rank, they shall not speak, save him to whom the All-Merciful has given leave, and Who shall say what is right. That day is a certainty. Let him who will seek a way back to his Lord. We have forewarned you of an imminent scourge, on the day when a man will look on what his hands have forwarded and the disbeliever will cry: Would that I were dust!

This is the fateful tiding about which they ask, and this is what will happen on the day when they will realise the true nature of this great event.

About what are they asking? About the fateful tiding on which they are at variance. No indeed; they shall certainly know. Again, no indeed;they shall certainly know.

The surah opens by shunning the enquirers and the enquiry. It wonders that anyone should raise any doubts about resurrection and judgement, which were the centre points of bitter controversy. For the disbelievers could hardly imagine that resurrection is at all possible, despite the fact that it is most logical. The surah asks what they are talking about:

About what are they asking?

We are then given the answer. The question is not meant to solicit information but to draw attention to the singularity of their questioning by putting forward the subject of their questions and stating its nature:

About the futeful tiding on which they are at variance.

The answer does not name the event but describes it to enhance the feeling of wonder and amazement at such people. The variance was between those who believed in resurrection and those who denied it, but the questions were raised by the latter only.

The surah does not provide any more details about the event in question. It simply describes it as great before adding an implicit threat which is much more frightening than a direct answer.

No indeed, they shall certainly know. Again, no indeed, they shall certainly know.

The phrase "no indeed" is used here as the nearest possible rendering of the Arabic term "kalla", which denotes strong shunning. The whole sentence is repeated to add force to the threat implied.

The surah then puts aside, apparently, that great event which is at the centre of controversy, only to pick it up later on. The surah takes us on a quick round of the universe in which we see a multilude of scenes, creatures and phenomena. Contemplation of these would strongly shake any human heart:

Have We not spread and levelled the earth, and made the mountains as pegs? We created you in pairs, and made your sleep a cessation of activity. We made the night a mantle and appointed the day for gaining a livelihood. We built above you seven mighty ones, and placed therein a blazing lamp. We send down out of the rain-clouds water in abundance, by which We bring forth grain and varied plants, and gardens thick with trees.

In this round we go across the vast universe, observing a great multitude of scenes and phenomena, which are sketched out with great economy of words and phrases. This helps make the rhythm sharp and penetrating, like incessant hammering. The form of question implying a statement is used here on purpose. It may be likened to a strong hand shaking those unaware, it draws their attention to all these creatures and phenomena which give strong evidence of the deliberate planning and designing which go into their creation, the ability to create and recreate, and the wisdom behind creation, which dictates that no creature will be left out of the great reckoning. Hence we come back to the fateful tiding, the subject of argument.

The first leg in our round takes in the earth and the mountains:

Have We not spread and levelled the earth, and made the mountains as pegs?

Both facts mentioned here can be easily recognised and appreciated by everyone. Indeed, even primitive man can be affected by them once his attention is drawn to them.

As human knowledge advances and man acquires better insight into the nature of the universe and its varied phenomena, his appreciation of these two aspects is enhanced. He recognises more fully Allah's elaborate planning of the universe, the accurate balance maintained between the individual kinds of creation and their respective needs, the preparation of the earth for human existence and man's adaptability to his environment. That the earth has been specially prepared as a comfortable home for human life in particular is irrefutable evidence of the careful designing of this existence.

It is sufficient to break one relation in the conditions available on earth or in the conditions and proportions required for life and the earth would no longer be that comfortable home for men to tread on.

Man recognises easily, by eyesight, that the mountains are very much like the pegs of a tent. From the Qur'an we learn that they steady the earth and keep its balance. This may be bccause the mountains' height offsets the depth of the seas and oceans. An alternative explanation is that mountains balance out the inner with the outer movements of our planet. Or probably they merely increase the weight of the earth at certain spots to prevent its violent shaking with earthquakes, volcanoes or internal tremors. There may be another explanation not yet known to man. In the Qur'an we find numerous references to natural laws the essence of which was completely unknown to man at the time of revelation, but knowledge of them has been acquired a few centuries later.

In its second leg our round touches upon various aspects of human existence:

We created you in pairs.

Again, this is a well established phenomenon, easily recognised by every human being. Allah has made the survival and continuity of mankind conditional on each of the two different sexes, male and female, playing its role in life fully. Not much knowledge is required for appreciating what this involves of comfort, pleasure and recreation. Hence the Qur'anic statement stands to be appreciated by every society in every age according to that society's abilities and knowledge.

Beyond the primitive feeling of the importance of this fact there is a wider scope of contemplation as man's knowledge increases and his feelings become more refined. We may contemplate how one sperm produces a male child while another, absolutely similar to the first, produces a female child. Our contemplation, however penetrating, is bound to lead us to the inescapable conclusion that it is the perfect planning of Ailah which gives each sperm its distinctive characteristics so that we may have a male and a female, for life to continue.

And made your sleep a cessation of activity. We made the night a mantle and appointed the day for gaining a livelihood.

Allah has willed that sleep should overpower man and make him lose consciousness and activity. When asleep, man is in a state which is unlike life and unlike death. It ensures rest for his body and mind and compensates both for whatever effort they have exerted during wakefulness. All this happens in a way the true nature of which man cannot conceive. His will plays no part in it and it is impossible for him to discover how it happens to him. When awake, man does not know his condition while he is asleep. He is also unable, when asleep, to observe his condition and how sleep affects him. It is one of the secrets of the constitution of man and all living creatures, unknown except to the Creator Who has made sleep essential for life. For there is no living creature who can stay without sleep except for a limited period. If he were forced, by external means, to stay awake he would certainly die.

Sleep does not merely satisfy some of man's physical and mental needs. It is, indeed, a truce for the human soul from the fierce struggle of life. It is a respite which allows man to lay down his armour willingly or unwillingly, and enjoy a period of perfect peace which he needs no less than he needs food and drink. Sometimes, when one is low-spirited, mentally exhausted, possessed by fear and alarm, sleep may overpower one, for a few minutes perhaps, and bring about a total change in one's condition. Sleep does not merely renew one's strength, but it may revive one as if one wakes up a new person altogether. This is miraculous but still very true. It happened on a large scale to the early Muslims who fought in the battles of Badr and Uhud. Allah mentions both occasions in the Qur'an, reminding the Muslims of His favours.

He made slumber overcome you as a reassurance from Him. (8:11) Then, after grief, He let peace and security fall upon you - a sleep which overtook some of you ... (3:154)

Many other people had the same experience in similar conditions. Cessation of activity and consciousness through sleep is a prerequisite for the continuity of life. Yet it can be given only by Allah. It is mentioned here by way of inviting man to contemplate his own creation and constitution.

Allah's perfection of creation has provided a correspondence between the movement of the universe and that of living creatures. As man requires sleep afler his day's work, so Allah has provided the night as a covering mantle for man to enjoy his slumber. Day is also provided as a period of activity for man to pursue his livelihood. Thus perfect harmony is established. The world is perfectly suitable for the creatures who live in it, and Allah's creation is endowed with the characteristics which fit in easily and gently with the characteristics of the universe. What perfect planning by a scrupulous Designer!

The final leg of our round touches on the creation of heaven;

We built above you seven mighty ones, and placed therein a blazing lamp. We send down out of the rain-clouds water in abundance, by which We bringforth grain and varied plants, and gardens thick with trees.

The seven mighty ones Allah has built above the earth are the seven heavens or skies, the precise nature of which is known only to Allah. They may be seven galaxies (a galaxy is a group of stars the number of which may exceed one hundred million) which have a bearing on our planet or on our solar system. The phrase may also refer to something else which we do not know. What we know for certain, however, is that these seven have strong constitution and do not easily disintegrate. This much we know about the stars and we observe-in what we call "the sky". The surah also points out that the construction of the seven mighty ones is in perfect harmony with the creation of the earth and the world of man. This is implied in the following verses:

And placed therein a blazing lamp.

This is a reference to the sun which shines and gives the heat necessary for the earth and its living creatures. It also plays an important part in forming the clouds by evaporating sea water:

We send down out of the rainclouds water in abundance.

The Arabic text refers to these clouds as something squeezable. But who squeezes them to extract their juice? The winds, maybe, or perhaps some kind of electric charge in the atmosphere. Beyond both types, however, there is the hand of the Designer, who has assigned to everything in the universe its respective qualities.

The use of the word "lamp" to refer to the sun is very apt, for a lamp gives heat and light and it shines as if it is ablaze. The heat and the light provided by the sun combine with the water flowing in abundance time after time from the "squeezable" clouds to help the seeds send out their shoots. This is how grains, vegetables, bushes and wide-branching trees grow. This consonance in the design of the universe could not have been achieved without the careful Designer and the wise Planner. Any man would appreciate this if his attention were drawn to it. If he acquired advanced knowledge he would find much more consonance and congruity in the universe, which would leave him wondering in complete amazement. He would then find completely insupportable the argument that all this had been the result of coincidence. He would consider those who evade admitting the fact of elaborate and conscious planning pig-headed, unworthy of respect.

The Qur'an refers to this multitude of scenes and phenomena in the universe in a very significant succession: making the earth level, the mountains its pegs, mankind pairs, sleep a cessation of activity, the night a covering mantle, the day a period of bustling activity, building the seven mighty ones, providing the blazing lamp and the abundant flow of water so that vegetation, grains and trees can shoot forth and grow. This succession confirms the perfect consonance and produces a very strong feeling of the great Wisdom that has planned all this. It inspires the heart with the realisation of the purpose of this life ... Hence, we pick up again the theme of the fateful tiding, the subject of controversy.

All this has been for work and pleasure, but there are reckoning and reward to follow, on the appointed Day of Decision:

Fixed is the Day of Decision. On that day the trumpet is blown and you shall come in crowds, and heaven is opened and becomes gates, and the mountains are set in motion, and seem to have been a mirage.

Creation is not without purpose. The Creator Who has accurately measured human life and carefully provided perfect harmony between it and the universe cannot let people just live and die in vain. Reason cannot accept that those who do good and the evil-doers should both end in dust. The rightly guided and the straying folk, the just and the tyrants cannot have the same fate. There must be a day when everything is judged and evaluated. The day is appointed by Allah:

Fixed is the Day of Decision.

It is a day when upheaval overtakes the universe and destroys its systems.

On that day the Trumpet is blown and you shall come in crowds, and heaven is opened and becomes gates, and the mountains are set in motion, and seem to have been a mirage.

The "Trumpet" is a kind of horn of which we know nothing except its name and that it will be blown. We need not waste our time trying to discover how, for such discovery will not strengthen our faith.

Allah has revealed to us what we need to know of the secrets of the universe so that we may not waste our energy in futile pursuit of useless knowledge. We can imagine, however, a blow on the Trumpet which men answer by coming in crowds. We can visualise such a scene when all generations of mankind, which succeeded one another on this earth, rise up, walking in multitudes, from all directions to attend the great reckoning. We can imagine the fearful sight of people rising up from graves and the great crowd, huge, endless. We can feel the horror of the day with such an unprecedented crowd, helpless', horror-stricken. We do not know where will this happen, for the universe is full of great events" and heaven is opened and becomes gates, and the mountains are set in motion, and seem to have been a mirage.

Heaven, the mighty heaven, is opened up so that it becomes gates. It is, as described elsewhere in the Qur'an, rent asunder. So, it will look very unfamiliar to us. The firmly dug-in pegs, namely, the mountains are set in motion. They are hammered, scattered, turned into dust, blown by the wind, as other Qur'anic verses describe. Hence, they become non-existent, like a mirage which has no reality. Or, probably, different rays are reflected against them after they have been turned into dust and they look like a mirage.

All in all, it is horror apparent in the upheaval which envelops the universe as well as in men's resurrection after blowing the Trumpet. Such is the Day of Decision carefully and wisely fixed.

The surah takes another step, beyond resurrection, to describe the fate of the tyrant disbelievers and that of the righteous. It begins with the former group who raise doubts about the fateful tiding:

Hell stands as a vigilant watchguard, a home for the tyrants and the transgressors. Therein they shall abidefor ages, tasting neither coolness nor any drink, save boiling fluid and decaying filth: a fitting recompense. They did not expect to be faced with a reckoning and roundly denied Our revelations. But We noted and recorded all, (and We shall sayhttp://www.ummah.net/forum/images/smilies/smile.gif Taste this, then; the only increase you shall have is Increase of torment.

Hell has been created so that it may watch the tyrants and transgressors and await their arrival. They come to find it well prepared to receive them, as if they return to their natural home after having gone on a journey to the earth . It is a home in which they stay endlessly. But they taste "neither coolness nor any drink." The next verse gives an exception to that, but the exception is even worse: "save boiling fluid and decaying filth." Their throats and stomachs burn as they drink their boiling fluid, which is the "coolness" they have, while their other drink is the filth of the burning bodies, decaying by the enormous heat. The Qur'an comments that this is "a fitting recompense." It is in keeping with what they have done in their lives.

For they thought they would never return to Allah:

They did not expect to be faced with a reckoning and roundly denied Our revelations.

Their denial, as the Arabic verse suggests, is strongly emphatic and stubbornly upheld. But Allah keeps a meticulous record which does not leave out anything they do or say: "But We noted and recorded all." Then follows a reproach coupled with the tiding that they can hope for no change in their condition and no abatement of its intensity: "Taste this, then; the only increase you shall have is increase of torment."

We then have the corresponding scene of the righteous in complete bliss.

The god fearing shall have a place of security, gardens and vineyards, and high-bosomed maidens, of equal age, for companions, and a cup over flowing. There they shall hear no idle talk, nor any falsehood. Such is the recompense of your Lord, a truly sufficient gift.

If Hell is a vigilant watchguard which the tyrants cannot escape, the righteous, the godfearing, will end in a place of security. What a place it is: "gardens and vineyards." The vine tree is specifically mentioned because it is well known to the addressees. The godfearing will also have companions who are described here as high-bosomed and of equal age. They also drink ef a cup overflowing with drink. These luxuries are given a physical description so that they may be appreciated by human beings. The precise nature of these luxuries and how they may be enjoyed remain unknown to us as our understanding is restricted by our limited world. But the enjoyment provided to the righteous is not purely physical.

There they shall hear no idle talk, nor any falsehood.

So it is a pure life there, free of the idle chatting and falsehood which give rise to controversy. The reality is known to everyone, which means that there is no room for futile argument. It is a sublime state of affairs suitable for the eternal life. Then follows the Qur'anic comment:

Such is the recompense of your Lord: a truly sufficient gift.

The surah closes with the final scene of the day when all this happens. It is a scene in which we see Jibril, the Holy Spirit, and all the angels standing in ranks before Allah, their All-Merciful Lord. They stand in awe of Him; no-one dares utter a word without prior permission from the Merciful.

Lord of the heavens and earth and all that lies between them, the All Merciful, with Whom they have no power to speak. On the day when the Spirit and the angels stand in ranks, they shall not speak, save him to whom the All-Merciful has given leave, and who shall say what is right.

The recompense given to the righteous and to the tyrant transgressors which was detailed in the previous section is from

your Lord ... Lord of the heavens and earth and all that lies between them, the All-Merciful.

What a befitting context to reaffirm the eternal truth of godhead. Allah is the Supreme Lord of man, heavens and earth, this life and the next, Who metes out reward for righteousness and punishment for tyranny. But above all He is the All-Merciful. The reward He assigns to each group is a manifestation of His mercy. Even the torment endured by the transgressors originates from Allah's mercy. For it is indeed part of mercy that evil should be punished and that it should not have the same end as good.

The other Divine attribute implied here is majesty: "with Whom they have no power to speak." In this highly awesome situation no man or angel can speak without permission from the All-Merciful. Whatever is said will be right because He does not permit anyone to speak whom He knows will not be saying what is right.

When we think that the angels, who are favoured by Allah, and absolutely pure from sin, stand silent in front of Allah and dare not speak without His permission, we are bound to feel how awesome the atmosphere is. Having motivated such a feeling the surah gives a cry of warning to those who have chosen not to hear or see:

That day is a certainty. Let him who will, seek a way back to his Lord. We have warned you of an imminent scourge, on the day when a man will look on what his hands have forwarded and the disbeliever will cry: 'Would that I were dust!'

Those who raise doubts and question the reality of the Day of Decision are given a violent shake: "That day is a certainty." There is no room left for doubts and controversy. Yet there is time for mending one's erring ways before the fearful watchguard, i.e. Hell becomes a permanent home: "Let him who will, seek a way back to his Lord." The warning is stern enough to make the drunken awake: "We have forewarned you of an imminent scourge." It will not be long coming, for man's life is but a short period. The scourge is so fearful that the disbelievers, when faced with it, will send up that great cry expressing the wish that they had never lived:

on the day when a man will look on what his hands have forwarded and the disbeliever will cry: 'Would that I were dust!' It is a cry of one who is in great distress, who feels ashamedly for what has been and what one has done. He feels that it is better not to be, or to be something as worthless as dust, than to witness such a fearful occasion. The horrifying position of the disbelievers is the subject of the questions and doubts they raise concerning that fateful tiding.

[AL-FIRDAUS]

Surah # 79
The Pluckers
an Nazi'aat

In the name of Allah, the Beneficent, the Merciful.

By those that pluck out vehemently
and those that move forward rapidly;
by those that swim vigorously
and those that outstrip swiftly
and those that conduct a certain affair.
On the day when the earth shall quake,
followed soon afterwards by the sky,
all hearts shall be filled with terror,
and all eyes shall be downeast.
They say, "What, are we being restored as we were before?
What, when we have been turned to old, hollow bones?
They say, "That will be a losing return."
But with just one blast
they shall be alive on earth.
Have you heard the history of Moses?
His Lord called out to him in the holy valley of Towa,
saying: "Go to Pharoah: he has tyrannised and transgressed
bounds,
and say to him: 'Would you like to reform yourself?
I will guide you to your Lord, so thst you may be in awe of Him.'"
He showed Pharaoh the mightiest miracle,
but Pharaoh cried lies and rebelled.
He then turned away hastily.
He summoned all his men and made a proclamation to them:
"I am your supreme Lord", he said.
Allah smote him with the scourge of the life to come
and that of this life as well.
Surely in this there is a lesson for the godfearing.
Which is stronger in constitution: you or the beaven He has built?
He raised it high and gave it its perfect shape,
And gave darkness to its night, and brought out its daylight.
After that He spread out the earth.
He brought out water from it, and brought forth its pastures;
and the mountains He set firm,
for you and your cattle to delight in.
Then, when the Greatest Catastrophe comes
on the day when man shall call to mind what he has done,
When Hell is brought in sight of all who are looking on;
then, he who tyrannised and transgressed
and chose this present life
will have Hell for his dwelling place.
But he who feared to stand before his Lord
and forbade his soul its caprice
will dwell in Paradise.
They question you about the Hour of Doom, when will it come?
But why should you be concerned witb its exact timing?
The final word concerning it belongs to your Lord.
Your mission is merely to warn those who fear it.
On the day when they see that hour, it will seem to them that their life
on earth had spanned only one evening, or one morning.

In the Shade of the Qur'an

This surah is just one example of many in this thirtieth part of the Qur'an which have one common objective, namely, to drive home to man the reality of the hereafter, its inevitability, and its awesome and serious nature, and to stress its importance to the Divine planning of man's life in this world. Such planning culminates in man's death and subsequent resurrection for the life to come. As it sets out to drive this idea home to man, the surah touches the emotions in different ways which are directly relevant to its central idea.

First we have an ambiguous opening which creates an air of fear and worried expectation. The rhythm here is quick and throbbing; it helps evoke feelings of fear, surprise and wonder:

By those that pluck out vehemently, and those that move out rapidly,
by those that swim vigorously, and those that outstrip swiftly, and
those that conduct a certain affair.

This equivocal, shaking opening is followed by the first of the scenes of the hereafter. The scene shares style and tempo with the opening which thus serves as a framework for the scene:

On the day when the earth shall quake, followed soon afterwards by
the sky, all hearts shall be filled with terror, and all eyes shall
be downcast. They say, 'What, are we being restored as we were before?
What, when we have been turned to old, hollow bones?' They say, 'That
will be a losing return.' But with just one blast they shall be alive
on earth.'

Having spread an air of awe, the surah gives an account of the end met by some of the disbelievers in the story of Moses and Pharaoh. Here the rhythm is quieter and more relaxed to suit the narrative style:

Have you heard the history of Moses? His Lord called out to him in the
holy valley of Towa, saying: 'Go to Pharaoh: He has transgressed all
bounds, and say to him; "Would you like to reform yourself? I will guide
you to your Lord, so that you may be in awe of Him.' He showed Pharaoh
the mightiest miracle, but Pharaoh cried lies and rebelled. He then
turned away hastily. He summoned all his men and made a proclamation to
them: 'I am your supreme Lord,' he said. Allah smote him with the scourge
of the life to come and that of this life as well. Surely in this there
is a lesson for the godfearing.'

This account serves as an introduction to the great principle the surah aims to establish. Leaving history aside, the surah takes up the open book of the universe. It paints some of the great scenes of the universe which testify to the limitless power and careful planning of Allah, the Creator of the universe Who controls its destiny both in this life and in the life to come. These scenes are drawn here with powerful style and strong rhythm in harmony with he opening of the surah and its general cadence.

Which is stronger in constitution: you or the heaven He has built? He raised it high and gave it its perfect shape, and gave darkness to its night, and brought out its daylight. After that He spread out the earth. He brought out water from it and brought forth its pastures; and the mountains He set firm, for you and your cattle to delight in.

After all these introductory scenes and inspiring touches comes the statement concerning the "Greatest Catastrophe" accompanied by the distribution of rewards for actions alone in this life. The rewards are portrayed in scenes which fit in harmoniously with the Greatest Catastrophe:

Then, when the Greatest Catastrophe comes, on the day when man will call to mind what he has done, when Hell is brought in sight of all who are looking on; then, he who has transgressed and chosen this present life will have Hell for his dwelling place. But he who feared to stand before His Lord and forbade his soul its caprice will dwell in Paradise.

At this point, when we are overwhelmed with the effects of the scenes of the Greatest Catastrophe, Hell brought near, the end of the transgressors who prefer this life to the next, and that of the godfearing who restrain themselves and do not give in to their own caprice, at this point, the surah turns to those who deny resurrection and ask the Prophet to fix its time. The rhythm here is superb: it adds to the feeling of awe produced by the account of the Hour of Doom.

They question you about the Hour of Doom, when will it come? But why
should you be concerned with its exact timing. The final word
concerning it belongs to your Lord. Your duty is merely to warn those
who fear it. On the day when they see that hour, it will seem to them
that their life on earth had spanned only one evening, or one morning.

Perhaps we should note that these verses end with the sound 'aaha' which adds length to the meter, intensifying the effect of majesty and awe.

By those that pluck vehemently and those that move forward rapidly; by
those that swim vigorously and those that outstrip swiftly and those
that conduct a certain affair.

Some commentators say of these verses that they refer to the angels who pluck out the souls vehemently, move along actively with ease and speed, swim along as they move in the outer world, outstrip other creatures to embrace the faith and carry out Allah's commands and conduct whatever affairs they are charged with. Other commentators maintain that they refer to the stars who pluck out as they run in their orbits, move rapidly in phases, swim in space, outstrip others as they run fast and bring about certain phenomena and results which are entrusted to them by Allah and which affect life on earth. A third group of commentators are of the view that the pluckers, runners, swimmers and outstrippers refer to the stars while the conductors of affairs are the angels.

Another group believe that the pluckers, runners and swimmers are the stars while the outstrippers and conductors of affairs are the angels. Whatever the referents of these terms are, we feel from the general Qur'anic sense that mentioning them in this particular manner produces a shock and a feeling of expectation of something fearful. Thus, they contribute, right at the outset, to preparing our minds for the fearful account of the first and second quakes and of the Greatest Catastrophe later on in the surah.

Perhaps it is better not to go into great detail in trying to explain and discuss these verses. It is perhaps more fruitful to let these verses produce their effect naturally. The Qur'an seeks to achieve its objective of awakening men's hearts in different ways. If we do this we simply follow the example of Umar ibn Al-Khattab. He once read the surah entitled "The Frowning" . When he reached the verse which reads "wafakihatan wa abba"' he wondered, "We know the fruit trees 'fakihatan', but what is 'abba'?" But then he reproached himself saying: "You Ibn Al-Khattab, are being really fussy today! What harm is there in your not knowing the meaning of a word used in Allah's book?" He then said to the people around: "Follow what you understand of this book; what you do not understand you may leave alone." His statement, aimed at discouraging people from trying to explain what may be equivocal to them without the backing of perfectly sound authority, represents an attitude of veneration towards Allah's words, some of which may have been deliberately left equivocal so that they may fulfil a certain objective.

The opening of the surah takes the form of an oath, to confirm the event related in the following few verses:

On the day when the earth shall quake followed soon afterwards by the
sky, all hearts shall be filled with terror, and all eyes shall be
downcast. They say, 'What are we being restored as we were before?
What, when we have been turned to old, hollow bones?' They say. 'That
will be a losing return. ' But with just one blast they shall be alive
on earth.

It has been suggested that the "quaker" is the earth. This is based on what the Qur'an says in another surah:

On the day when the earth and the mountains will quake" (73:14)

It has also been suggested that the "follower" is the sky, as it follows the earth and witnesses its own upheaval which causes it to split and causes the stars to scatter. An alternative suggestion claims that the "quaker" refers to the first blast on the Trumpet which causes the earth, the mountains and all creation to quake and tremble and makes all who are in heaven and on earth fall down fainting except those who shall be spared by Allah.

"The follower" it is claimed, refers to the second blow on the Trumpet which brings all creation back to life (as stated in surah 39, verse 68). Whichever suggestion is the correct one, the very verses make men's hearts feel the quake and shake with fear and worry. They prepare them to realise what sort of terror will fill the hearts on the day of judgement:

All hearts shall be filled with terror and all eyes shall be downcast.

Thus, it is a combination of worry, fear, humiliation and breakdown. This is what happens on that day, and it is the fact which the oath at the opening of the surah seeks to establish. In both sense and rhythm, the scene portrayed by these verses fits in perfectly with the opening. The surah goes on to speak of their surprise and wonder when they are resurrected:

They say, 'What, are we being restored as we were before? What, when
we have been turned to old, hollow bones?
They wonder whether they are being returned to life again. Amazed, they ask how this can be done after they have
been dead for so long that their bones have become hollow. Then they realise that their awakening does not take
them back to their life on earth, but to their second life. At this point they feel their great loss and cry:
They say, 'That will be a losing return.'

They have not banked on such a return, and have not prepared for it, so they have everything to lose by it. The Qur'anic comment is to state what will actually happen.

But with just one blast they shall be alive on earth.

The "blast" is a shout, but it is described here as a blast to emphasise its force, and to strike a note of perfect harmony between this scene and the other scenes of the surah. The term used for "the earth" here refers to a bright white earth which is the land of resurrection. We do not know its exact location. All we know of it is that which the Qur'an or the authentic traditions of the Prophet relate. We have no intention of adding anything unauthoritative to their account. Other Qur'anic statements lead us to the conclusion that this one blast is most probably the second blow on the Trumpet, i.e. the blow of resurrection. The expression used here gives a sense of speed. The blast itself is associated with speed, and the general rhythm of the surah is a rapid one. The terrified hearts also beat fast. Hence the perfect harmony between the sense, the rhythm, the scenes and the surah as a whole.

The rhythm then slows down a bit in order to suit the style of narration. For next we have an account of what had taken place between Moses and Pharaoh, and the end which Pharaoh met after he had tyrannised and transgressed all bounds:

Have you heard the history of Moses? His Lord called out to him in the
holy valley of Towa, saying: 'Go to Pharaoh: he has transgressed all
bounds, and say to him: 'Would you like to reform yourself? I will guide
you to your Lord, so that you may havefear of Him.' He showed Pharaoh
the mightiest miracle, but he cried lies and rebelled. He then turned
away hastily. He summoned all his men and made to them a proclamation:
'I am your supreme Lord, 'he said . Allah smote him with the scourge of
the life to come and that of this life as well. Surely in this there is
a lesson for the godfearing.'

The story of Moses is the most frequent and most detailed of the Qur'anic stories. It is mentioned in many other surahs, in different styles and with varying emphasis. At times, certain episodes are given greater prominence.
This variation of style and emphasis aims at striking harmony between the historical account and the surah in which it occurs. Thus, the story helps to make the message of the surah clearer. This method is characteristic of the Qur'an. Here the historical account is given in quick successive scenes which open with the call Moses receives in the holy valley and end with the destruction of Pharaoh in this life and the life to come. Thus, it fits very well with the main theme of the surah, namely the hereafter. The part given here of Moses's history spans a long period, but it is covered by a few short verses, so that it may fit in well with the rhythm and message of the surah. These short verses include several stages and scenes of the story.

They start with an introductory question addressed to the Prophet,

Have you heard the history of Moses?

The question serves to prepare us to listen to the history and contemplate its lessons. Moses's story is described here as history to emphasise that it has actually happened. It starts with the scene of Moses being called by Allah:

His Lord called out to him in the holy valley of Towa.

Towa is probably the name of the valley which lies to the right of the Mount Toor, as one comes up from Madian in North Hijaz. The moment when this call was made was awesome. The call from Allah Himself to one of His servants,
great beyond description, embodies a secret of Divinity, and a secret of how Allah has made man susceptible to receiving His call. No one can comprehend what is involved here without inspiration from Allah Himself.

The communication between Allah and Moses is discussed in more detail elsewhere in the Qur'an. In this surah, however, it is touched upon briefly, before Allah's command to Moses is stated:

Go to Pharaoh. He has tyrannised and transgressed all bounds, and
say to him ' Would you like to reform yourself? I will guide you
to your Lord, so that you may be in awe of Him.' Go to Pharaoh, he
has tyrannised and transgressed all bounds.

Tyranny and transgression should not have taken place and must not go on. They lead to corruption and to what displeases Allah. So Allah (praised be He) selects one of His noble servants and charges him with the task of trying to put an end to them. They are indeed so hateful that Allah Himself commands one of His servants to go to the tyrant in an attempt to turn him away from his erring ways, so that he may have no excuse should Allah decide to exact His retribution.

Go to Pharaoh: he has tyrannised and transgressed all bounds.

Allah then teaches Moses how to address the tyrant in the most persuasive manner, so that he may desist and try not to incur upon himself the displeasure of Allah:

and say to him. 'Would you like to reform yourself?'

The first question to be put to the tyrant is whether he would like to purify himself of the stains of tyranny and the filth of disobedience to Allah. Would he like to know the path of the pious, the blessed:

I will guide you to your Lord, so that you may be in awe of Him.

The offer made here to Pharaoh is to be shown the way acceptable to Allah. Once he knows it, he will feel the fear of Allah in his heart. Man does not transgress and tyrannise unless he loses his way and finds himself taking a
road which does not lead to Allah. His heart hardens as a result, and he rebels and tyrannises. Moses has been told this in the scene of Allah's call to him. He of course puts these questions to Pharaoh when he encounters him. The surah, however, does not repeat them when it describes the encounter. It skips over what happens after Allah's call to Moses and deletes what Moses says when he conveys his message. It is as if the curtain falls after the scene of the call. When it is lifted again, we are presented with the end of the encounter scene:

He showed Pharaoh the mightiest miracle, but Pharaoh cried lies and rebelled.

Thus, Moses conveys the message with which he has been entrusted in the manner Allah has taught him. This warm, friendly attitude, however, cannot win over a heart that has been hardened by tyranny and ignorance of the Lord of the Universe. So Moses shows him the great miracles of the stick turning into a snake and Moses's hand becoming brilliant white in colour, (as they are explained in other surahs), "but he cried lies and rebelled." The scene of Moses's encounter with Pharaoh and his conveying the message to him ends with Pharaoh's rejection and rebellion.

It is then followed by a scene in which Pharaoh turns away to mobilise his forces and bring forward his magicians for an encounter between magic and the truth. Pharaoh adopted this course of action because he was determined not to accept the truth or submit to right. He then turned away hastily. He summoned all his men and made a proclamation to them: 'I am your supreme Lord, ' he said. The surah does not give any details of Pharaoh's efforts to muster his magicians and sorcerers and summon all his men. It simply says that he went away to do that, and then boasted with his impertinent proclamation which betrays his infinite ignorance and conceit:

I am your supreme Lord, he said.

Pharaoh's declaration betrays the fact that he was deceived by his people's ignorance and their submission to his authority. Nothing deceives tyrants more than the ignorance and the abject submission of the masses. A tyrant is in fact an individual who has no real power or authority. The ignorant, submissive masses simply bend their backs for him to ride, stretch out their necks for him to fit them with reins, hang down their heads to give him a
chance to show his conceit, and forego their rights to be respected and honoured, thus giving him a chance to tyrannise. The masses do all this because they are deceived and afraid at the same time. Their fear has no real basis except in their imagination. The tyrant, an individual, can never be stronger than thousands or millions, should they attach the proper value to their humanity, dignity, self-respect and freedom. Every individual in the nation is a match for the tyrant in terms of power. No one could tyrannise in a nation which is sane, or which knows its true Lord, believes in Him and refuses to submit to any creature who has no power over its destiny.

Pharaoh, however, found his people so ignorant, submissive and devoid of faith that he was able to make his insolent, blasphemous declaration, 'I am your supreme Lord!' He would have never dared to make it had he found that his nation had the qualities of general awareness, self-respect and faith in Allah. With such an intolerable insolence on Pharaoh's part coming on top of his grim tyranny, the Supreme Power moved in:

Allah smote him with the scourge of the life to come and that of this life as well.

The scourge of the life to come is mentioned first because it is much harsher and perpetual. It is indeed the real

punishment for the tyrants and the transgressors because of its severity and endlessness. It is also more appropriate to give it prominence since the life to come is the main theme of the surah. Besides, it fits perfectly with the general rhythm of the surah. The scourge of this life is fearful and severe, but that of the life to come is much more so. Pharaoh had power, authority and glory, yet none of that was of any use to him. One can only imagine what will be the fate of the disbelievers who do not have similar power, authority or glory but still resist the call of Islam and try to suppress it.

Surely in this there is a lesson for the god fearing.

Only those who know their true Lord and fear Him will benefit from the lessons of Pharaoh's history. Those who do not fear Allah will continue in their erring ways until they reach their appointed end, when they shall suffer the scourge of both this life and the life to come. Having mentioned the end met by the tyrants who thought themselves very powerful, the surah turns to the present disbelievers who also depend on their own power. It directs their
attention to some manifestations of the work of the Supreme Power in the universe. Their power does not stand any comparison with that of Allah:

Which is stronger in constitution: you or the heaven He has built? He
raised it high and gave it its perfect shape, and gave darkness to its
night, and brought out its daylight. After that He spread out the
earth. He brought out water from its depth, and brought forth its
pastures; And the mountains He set firm, for you and your cattle to
delight in.

The question these verses start with: Which is stronger in constitution: you or the heaven He has built? admits of one answer only: Heaven. So the question seems to infer another: Why should you think so highly of your own power when heaven is much stronger in constitution than you and the Lord Who created it is much stronger than it? The question may also be carried forward in a different direction: Why do you think resurrection impossible? He has created heaven, the creation of which requires more power than your own creation? Resurrection is merely a repetition of creation. It follows that He who has built heaven will find your resurrection an easier proposition.

"He has built" heaven. The term "build" suggests strength and firm constitution. Heaven is so indeed. Its planets are held together in a perfect system. They neither scatter, nor fall away from their orbits. "He raised it high and gave it its perfect shape." A glance is enough to recognise the perfect coherence and harmony in the building of heaven. Knowledge of the laws which govern the existence of the creatures in the sky above us and provide a perfect balance between their movements and between their mutual effects enhances awareness of the significance of this verse. It intensifies the feeling of the limitlessness of their very real world, of
which human knowledge has uncovered only a small part. This part, however, is enough to make man overwhelmed with wonder and astonishment. He stands speechless at the infinite beauty of the universe. He can give no explanation for it except that a superhuman power has planned it and governs it. This explanation is now accepted even by those who profess not to believe in any religion.

And gave darkness to its night, and brought out its daylight.

The Arabic words used in this verse add to the strength of the general tone. They also have stronger connotations than the translation suggests. They are used here because they are more fitting with the general context. The
succession of darkness at night and light in the morning is a phenomenon recognised by all, but it may be overlooked because of its being so familiar. Here, the Qur'an reminds us of its permanent novelty. For it is repeated anew every day, producing the same eflfects and reactions. The natural laws governing this phenomenon are so precise and miraculous that they continue to impress and astonish man as his knowledge increases.

After that He spread out the earth. He brought out water from it,
and brought forth its pastures, and the mountains He set firm.

Spreading out the earth is a reference to the levelling of its surface so that it becomes easy to walk on, and to the formation of a layer of soil suitable for cultivation. Setting the mountains firm is a result of the final shaping of the surface of the earth and its cooling down to a level suitable for the emergence of living organisms. Allah also brought out water from the earth. This applies to the springs that allow the deep waters to flow out on the surface of the earth. It applies also to the rain water, since it comes originally from the earth.

He also brought forth the pastures, which is, in this context, a reference to all plants upon which man and animals feed, and which directly and indirectly sustain life. All this happened after the heaven was built, the night darkened and the earth spread. The recent theories of astrology support this Qur'anic statement, for they assume that the earth was moving in its orbit, with day and night succeeding each other for hundreds of millions of years before it was levelled and spread out, became suitable for the growth of vegetation, and before its surface took its final, present shape of plains, valleys and mountains.

The Qur'an declares that all this is "for you and your cattle to delight in." This is a reminder for man of what Allah has made for him, and of His perfect and elaborate planning. It is not by chance that the heaven was built in this fashion and that the earth was spread out to take its present shape. Man's existence, as Allah's vicegerent, was taken into account. Man's existence and development depend on so many factors which operate in the universe generally, and in the solar system in particular, and more particularly in the earth itself. All these factors must be made to function in absolute harmony.

Following the Qur'anic approach of giving a short statement which embodies the basic fact, yet is rich with hints and inferences, the surah names just a few of these harmonised factors - the building of heaven, darkening of the
night, bringing out the daylight, spreading out the earth, bringing out its waters and pastures and setting the mountains firm - for man and his cattle to delight in. This statement makes the idea of elaborate planning of the
universe understood by everybody. It makes use of some of its manifestations which require no particular standard of education to appreciate. This enables the Qur'an to be a universal address, to all men, in all ages and societies, whether primitive or advanced. The reality of meticulous and elaborate planning of the whole universe, however, goes far beyond the level mentioned here. The very nature of this universe rules out any possibility of its formation by chance, for no chance could result in such perfect and absolute harmony on such an immeasurable scale.

The harmony starts with the fact that our solar system is unique among millions and millions of planetary systems, and our earth is also a unique planet with regard to its location in the solar system. It is this uniqueness which makes life on earth possible. We have not yet discovered among the many thousands of similar planets anyone which enjoys similar harmonisation of the essential factors which help the emergence and sustenance of life.
Life may appear on a certain planet if certain conditions are met: the planet must be of suitable size, at a medium distance from the sun, and it has to be of a composition which mixes the elements in the right proportion to permit the emergence of life. The suitable size is necessary because the atmosphere of the planet is conditioned by the force of its gravity. The medium distance is also a necessary condition because the planets which are near to the sun are so hot that nothing can solidify on them, and those that are far from the sun are so cold that nothing on them can have any measure of elasticity. The right composition of elements is necessary because such a composition in the right proportion is a must for the growth of vegetation which is, in turn,
essential for the sustenance of life. The Earth has the ideal location to satisfy all these conditions which help the emergence of life in the only form which we now know. [1]

The establishment of the fact of elaborate planning of the grand universe, and giving man a special place in it prepares man's heart and mind to receive and accept the statement of the realitv of the hereafter and its final judgement and rewards with a feeling of reassurance. If the origins of the universe and of man are so, then the cycle must be completed, and everyone must have his reward. It is inconceivable that the final end comes with the end of man's short life in this world, or that evil and tyranny can get away without retribution, or that good, justice and right can be left to suffer whatever hardship is visited on them in this life, without there being a chance to put matters right. Such an assumption is, its very essence, contrary to the fact of elaborate planning, so apparent everywhere in the universe. Hence the reality touched upon in this part of the surah serves as an introduction to the reality of the hereafter which is the main theme of the surah.

Then, when the Createst Catastrophe comes, on the day when man will
call to mind what he has done, when Hell is brought in sight of all
who are looking on; then, he who transgressed and chose this present
life will have Hell for his dwelling place. But he who feared to stand
before his Lord and for bade his soul its caprice will dwell in
Paradise.

This present life is a period of comfort and enjoyment which are given in precise and accurate measure. Its duration is determined according to the overall planning relating to the universe and human life. Its comfort and
enjoyment will end at the time appointed for their expiry. When the Greatest Catastrophe comes it ravages all and overwhelms all. The fleeting comfort of this life is extinguished, the whole universe, its built heaven, spread out earth, firm mountains are overturned and all living creatures are overwhelmed. At that moment "man will call to mind what he has done." He might have been distracted by the events and comforts of this life and he might have overlooked what he had done. But he will recall it all then, when remembrance brings to him nothing but sadness and grief as he realises what miserable end he is facing.

When Hell is brought in sight of all who are looking on.

The term used here for "bringing in sight" is particularly powerful. It is rich in its connotations and makes the rhythm even stronger. The result is that the image is so vivid that we almost see the whole scene in front of us now. Then, people will have different destinies and the aim of the earlier planning of the first life will be revealed:

Then, he who tyrannised and transgressed and chose this present life
will have Hell for his dwelling place.

The two verbs "tyrannise" and "transgress" are used here to render the meaning of one Arabic term, namely, tyrannise" which is used here, as elsewhere in the Qur'an, in a much wider sense than strict despotism of rulers
and dictators. "Tyranny" is used here as synonymous with exceeding the limits of right and truth. Hence these three verses refer to all those who transgress the boundaries of right, prefer this life to the future life, taking no heed of the latter. Since consciousness of the hereafter defines the values and standards to be applied, he who prefers this present life will suffer a breakdown of values and standards which results in his adoption of faulty standards of
behaviour. This puts him in the category of despots and transgressors. Thus, Hell which is brought in sight of everybody on the day of the Catastrophe will be "his dwelling place ".

But he who feared to stand before his Lord and forbade his soul its
caprice will dwell in Paradise.

The one who fears to stand in front of Allah does not indulge in sin. If he slips and commits a sin, in a moment of human weakness, his fear of facing Allah will lead him to repent and pray for forgiveness. Thus he remains within the area of obedience, the central point of which is the control of one's caprice and desires. Indulgence of desire and caprice is essentially the cause of all forms of tyranny and transgression. It is the spring of evil. Man hardly ever falls for any reason other than succumbing to caprice and desire. Ignorance is easy to cure.

Desire, after ignorance has been cured, is the plague which requires a long and hard struggle to overcome. The fear of Allah is the solid defence against the violent attacks of desire. Indeed, there is hardly any other defence which can withstand such attacks. Hence, the surah mentions the fear of Allah and the control of caprice together in one verse. This fact is here asserted by Allah, the Creator of man and the only one Who knows the human soul, its weaknesses and their effective cure.

Allah does not ask man to suppress his desires, because He knows that it is not possible for him to do so. He simply asks man to control his desires and not to let them control him. He tells him that fear of standing before his Lord, the Almighty, should be of great help to him. He has fixed his reward for this hard struggle: Paradise as a dwelling place. For Allah knows perfectly well the hardships involved in this struggle and the high standards to which man is elevated by it. This struggle, self-control and elevation help man fulfil his humanity. Such fulfilment cannot be achieved by giving way to all distres, and following caprice wherever it leads, on the pretext that desire and caprice are part of human nature. Allah, who made man sensitive to certain urges, also
gave him the ability to control such urges by self discipline. He also gives him Paradise as a reward when he wins and elevates himself to the high standard of humanity.

There are two types of freedom. The first is the one achieved through scoring a victory over one's desires and releasing oneself from the chains of caprice. When man achieves such a victory he finds himself able to fulfil these desires and caprices in a controlled and balanced way which emphasises man's freedom of choice. This type of freedom is the human type, the one which suits the honour Allah has bestowed on man. The other type is the animal
freedom, represented in man's defeat, his enslavement by his desires, and his loss of control over himself. This type of freedom is advocated only by those who have lost their humanity, so they try to cover their slavery with a dress of deceptive freedom.

The first type is enjoyed by those who elevatc and prepare themselves for the sublime and free life in their future dwelling place of Paradise. The second is indulged in by those who sink into the cesspool of desire, thus preparing themselves for Hell where they are deprived of their humanity. The end is the natural one, in both cases, according to Islam which gives everything its true and proper value. The last part of the surah is expressed in a rhythm which evokes awe.

They question you about the Hour of Doom, when will it come? But why
should you be concerned with its exact timing? The final word
concerning it belongs to your Lord. Your mission is merely to warn
those who fear it. On the day when they see that hour, it will seem
to them that their life on earth had spanned only one evening, or one
morning.

Every time the die hards of thc polytheists heard a description of the fearful events of the Day of Judgement, and the reckoning which takes place then, they used to ask the Prophet (peace be on him) to specify its time: " When
will it come?" The answer given here to such questions is a rhetorical question, "But why should you be concerned with its exact timing?" It is an answer which suggests that the Hour of Doom, or thc Day of Judgement, is so great and majestic that the questions put by the disbelievers concerning it sound stupid and pitiful. Moreover, such questions can be put forward only by the impudent. The great Prophet himself is asked, "Why should you be concerned with its exact timing?" It is so great that neither you nor anyone else should ask to be informed of its exact time. This knowledge belongs to Allah alone, not to anybody else. "The final word coneccting it belongs to your Lord." He himself is the master of everything which relates to it. The Prophet's own duties, and the limits he should not, and need not exceed are well defined: "Your mission is merely to warn those who fear it." He is to warn those who will benefit by such warnings. Such people will feel that it is true and fear the out-come, so they
conduct their lives according to their firm belief that it will arrive at the time appointed by Allah.

The majesty and awe of the Hour of Doom is explained through the description of its effects on men's feelings and the comparison they draw between its duration and the length of this present life.

On the day when they see that hour, it will seem to them that their
life on earth had spanned only one evening, or one morning.

It so grips the soul that our present life with all its epics, events and luxuries will seem to those who lived them shorter than a single day- just one evening or one morning. So, the whole world, its centuries and ages will shrink to nothing longer than one morning or one evening in the sight of the very people who quarrel and fight for it, preferring it to their share in the life to come, and who commit all sorts of sin, tyranny and transgression to achieve their ends in it, yielding to their desire and caprice. Yet for such a passing enjoyment they abandon the hereafter and forego the certain prospect of dwelling in Paradise. That is definitely the greatest stupidity of all, which no man who has ears and eyes to hear and see can ever perpetrate.

References:

[1]. A. M. Al Akkad, Beliefs of Twentieth Century Thinkers, p. 36

--

Ali Abbas | Say: I ask of you naught in return for it
The George Washington Univer. | but love for relatives. (Quran 42:23)

[AL-FIRDAUS]

Surah # 80
The Frowning
Abas

In the name of Allah, the Beneficent, the Merciful.

He frowned and turned his back
when the blind man came to him.
How could you tell? He might have sought to purify himself.
He might have been forewarned and the reminder might have
profited him.
But to the one who considered himself self-sufficient
you were all attention.
Yet the fault would not be yours if he remained uncleansed.
As to him who comes to you with zeal
and with a feeling of fear in his heart
him you ignore and busy yourself with tribes.
No indeed ! This is an admonition;
let him who will, bear it in mind.
It is written on honoured pages,
exalted, purified,
by the hands of noble and devout scribes.
Perish man! How ungrateful he is!
Of what did Allah create him?
Of a little germ. He created him and proportioned him.
He makes his path smooth for him.
He then causes him to die and puts him in his grave.
He will surely bring him back to life when He pleases.
But by no means has man fulfilled His bidding.
Let man reflect on the food he eats:
how We pour down the rain in torrents,
and cleave the earth in fissures;
how We bring forth the corn,
the grapes, and the fresh vegetation,
the olive and the palm,
the dense tree'd gardens.
the fruit-trees and the green pastures,
for you and your cattle to delight in.
But when the stunning blast is sounded,
on that day each man will forsake his brother,
his mother and his father,
his wife and his children:
for each one of them will on that day have enough preoccupation's
of his own.
Some faces on that day shall be beaming,
smiling and joyful.
Some other faces on that day shall be covered with dust,
veiled with darkness.
These shall be the faces of the disbelievers, the hardened in sin.

In the Shade of the Quran

This surah discusses certain principles of grave importance. It is unique in its images and the impressions it leaves, combining its marked spiritual effect with superb musical rhythm. Its first part treats a certain incident which took place in the early days of Islam. The Prophet (peace be on him) was busy with a few dignatories of the tribe of Quraish, explaining to them the message of Islam, when Ibn Umm Maktoom, a poor blind man, interrupted him. Unaware that the Prophet was busy with those people, the blind man asked him repeatedly to teach him some verses of the Qur'an.

The Prophet (peace be on him) was not very pleased at this interruption. He frowned and turned away from Ibn Umm Maktoom.

This surah opens by criticizing the Prophet's behaviour in this incident. It lays down clearly the values and principles upon which Islamic society is founded and states the true nature of the message of Islam.

He frowned and turned his back when the blind man came to him. How
could you tell? He might have sought to purify himself: He might
have been forewarned and the reminder might have profited him.
But to the one who considered himself self-sufficient you were all
attention. Yet the fault would not be yours if he remained uncleansed.
As to him who comes to you with zeal and with a feeling of fear in
his heart, him you ignore and busy yourself with trifles. No indeed!
This is an admonition, let him who will, bear it in mind. It is written
on honoured pages, exalted, purified, by the hands of noble and devout
scribes.

Man's ungrateful attitude to Allah and his denial of Him come up for discussion in the second part. Here man is reminded of his origin of how his life is made easy; of how Allah determines his death and resurrection; and of how, after all, he fails to carry out His orders:

Perish man! how ungrateful he is! Of what did Allah create him? Of a
little germ. He created him and proportioned him. He makes his path
smooth for him. He then causes him to die and puts him in his grave.
He will surely bring him to life when He pleases. But by no means has
man fulfilled His bidding.

The third part directs man to reflect upon things of immediate concern to him, namely, his food. Absolute perfection of creation is obvious in the provision of food for man as it is obvious in the creation, proportioning and development of man himself.

Let man reflect on the food he eats: how We pour down the rain in
torrents, and cleave the earth in fissures; how We bring forth the
corn, the grapes, and the fresh vegetation, the olive and the palm,
the dense-tree'd gardens, the fruit-trees and the green pastures, for
you and your cattle to delight in.

The final part touches upon "the stunning blast" and its fearful effects. The very sound of the words gives an impression of horror. It makes people unaware of anything around them. Their faces, however, give a lucid account of what is happening to them.

But when the stunning blast is sounded, on that day each will for sake
his brother, his mother and his father, his wife and his children: for
each one of them will on that day have enough preoccupation's of his
own. Some faces on that day shall be beaming, smiling and joyful. Some
other faces on that day shall be covered with dust, veiled with
darkness. These shall be the faces of the disbelievers, the wicked.

This quick preview of the surah leaves a profound effect on the reader. Its message and its implications are so powerful that no human heart can avoid being deeply touched, even by a quick perusal of it. In the following pages we will attempt to illustrate some of the very far reaching effects of certain parts of the surah which may not be immediately apparent.

He frowned and turned his back when the blind man came to him. How could you tell? He might have sought to purify himself: He might have been forewarned and the reminder might have profited him. But to the one who considered himself self-sufficient you were all attention. Yet the fault would not be yours if he remained uncleansed. As to him who comes to you with zeal and with a feeling of fear in his heart, him you ignore and busy yourself with trifles. No indeed! This is an admonition; let him who will, bear it in mind. It is written on honoured pages exalted, purified, by the hands of noble and devout scribes.

The Divine instructions which followed this incident are much more far reaching than appears at first sight. They are indeed a miracle. These instructions, the principles they seek to establish and the change they aim to accomplish in human society are, perhaps, the first and greatest miracle of Islam . But the instructions are made here as a direct comment on a single incident. It is part of the Qur'anic method to make use of isolated incidents in order to lay down fundamental and permanent principles. The principles established here and their practical effects, as seen in the early Islamic society, are indeed Islam itself. They constitute the truth which Islam and the earlier Divine religions seek to plant in human life.

The point at issue here is not merely how an individual or a class of people should be treated. This is indeed the significance of the Qur'anic comment on the incident itself, taken in isolation. The heart of the matter is, however, something far more important. It is: how should people evaluate everything in their lives? From where should they derive their values and their standards for such an evaluation.
What the Divine instructions contained in the opening part of the surah seek to establish is that men must base their values and standards on Divine considerations, laid down by Allah. No social circumstances, traditions or practices, nor any concept of life derived from them should be allowed either to encumber or determine these values and standards. There is no denying the difficulties involved in conducting human life on the basis of values and standards laid down by the Divine Being, free from the pressure of all worldly considerations.

If we consider the heavy pressure of society on the individual's feelings and attitudes - traditional values, family and social ties, and environmental values, for example - we can appreciate the difficulty of carrying out these Divine instructions. We can appreciate such difficulty even better when we remember that in order to convey it to people, Muhammad himself (peace be on him) needed this special directive, or rather this censure. Reference to this is sufficient to convey the gravity of the matter. For Muhammad (peace be on him) has reached greater heights of sublimity and greatness than any man can aspire to. Yet the fact that special instructions were required for him to convey a certain principle makes that principle greater than greatness, unique in sublimity.

This is indeed, a true description of the principle established here, namely that mankind should derive their values and standards from the Divine Being, after they have freed themselves from the pressure of their social set-up with all its values and standards.

The basic standard Allah has, through His prophets, commanded mankind to adopt is:

"The noblest of you in Allah's sight is he who fears Him most.(49:13)"

This is the standard by which all values, traditions and practices should be evaluated. It establishes a purely Divine criterion which has nothing to do with any worldly considerations. But people live on earth and establish a multitude of ties, each having its own weight and gravity. They have considerations of family relations, power and wealth. The distribution or concentration of these creates certain practical and economic results which determine the position of every man or every class of people in relation to others.

Thus some acquire a position superior to that of others, in worldly standards. When Islam declares: "The noblest of you in Allah 's sight is he who fears Him most", it simply indicates that all these values and considerations are void, however important they seem to men. It substitutes for them a single value derived directly from Allah, the only value accepted by Him. The incident itself serves to establish this value in an actual situation. Thus the essential principle is established: the scales recognised are those of Allah; the supreme value which should govern man's life is the Divine one. Hence, all human values, standards, traditions and concepts must be abandoned by the Islamic nation.

Let us now consider the incident itself. Ibn Umm Maktoom, a poor blind man, comes to the Prophet (peace be on him) at a time when he is busy with a group of the most powerful and influential personalities in Makka, including Utbah and Shaibah, the two sons of Rabi'ah, Abu Jahl Amr ibn Hisham, Umayyah ibn Khalaf, Al-Waleed Ibn Al-Mogheerah. Also present is Al-Abbas ibn Abdel-Muttalib, the Prophet's uncle. It is a crucial meeting. The Prophet explains the message of Islam to them and hopes for a favourable response. He feels that the cause of Islam will gain a lot by such a response. The time is very hard for Islam in Makka. Those very people have been using all their wealth, power and influence to check its advancement, and to stop people from accepting it. They have managed to freeze Islam in Makka and hinder its progress elsewhere.

Outside Makka, the other tribes have adopted an attitude of wait and see. For they feel that that is their best stand in a tribal society such as theirs which gives to the tribe's attitude paramount importance. They are aware that against Muhammad, the Prophet of Islam, stand his own kinsmen, who, theoretically speaking, should be his most ardent supporters.

It must be emphasised that when we say that the Prophet is busy with those people, he has no personal interest with them. He is simply working for the interest of Islam. Acceptance of Islam by these influential and powerful people means the removal of all impediments from the path of Islam in Makka. It also ensures for Islam the freedom to progress outside Makka. While this crucial meeting is in progress, a poor man comes and interrupts the Prophet (peace be on him) saying: Messenger of Allah! teach me some verses of what Allah has taught you.
Despite his awareness that the Prophet (peace be on him) is busy, he repeats his request several times. The Prophet dislikes this interruption. His face, which remains unseen by the blind man, expresses his aversion. He frowns and looks away from the poor man, who has interrupted the crucial meeting of which the Prophet has great hopes for his message. Indeed, the Prophet's motive has been his great enthusiasm to win badly-needed support for Islam.

Here, heaven intervenes to say the final word in this matter and to put the landmarks along the whole length of the road. Thus we are given the scales by which to weigh our values regardless of all considerations, including the consideration of what serves the interests of Islam, as seen by men, and even by the greatest man, Muhammad (peace be on him). This is why the Prophet who has been described elsewhere in the Qur'an as having "great and sublime nature", (68:4) is strongly censured by Allah, the Most High. It is the only point in the Qur'an that the Prophet, who is very dear to Allah, is told "kalla" (inadequately translated as "no indeed"). Kalla is a term of censure and an order to desist. That is because the contravened principle is central to this religion.

The reproof is made in unique style, which defies translation into ordinary language. Written language has to apply certain rules and observe some well defined norms. These would dampen the effects of the very vivid style of the Qur'an, which is characterised in this instance by its rapid touches and short phrases which are more like feeling reactions and instant pictures.

He frowned and turned his back when the blind man came to him.

The use of the third person form here is significant. It suggests that the subject-matter is so distasteful to Allah that He does not like to confront His beloved messenger with it. This in itself is a gesture of mercy and kindness to the Prophet. Thus, the action which necessitated the reproof has been disguised with great subtlety. The reproof then takes the form of direct address, starting somewhat mildly:

How could you tell? He might have sought to purify himself He might
have been forewarned and the reminder might have profited him.

How could you tell but that a great gain might have been made? That is to say that the poor, blind man who came to you seeking light might have profited by Allah's reminder and set about purifying himself. His heart might have brightened by Allah's light and he might become like a light house, guiding people to safety. This is exactly what happens every time a human being genuinely accepts the faith. It is, indeed, what carries real weight in Allah's Scales. The reproof then takes a stronger tone. It wonders at the action in question:

But to the one who considered himself self-sufficient you were all
attention. Yet the fault would not be yours if he remained uncleansed.
As to him who comes to you with zeal and with a feeling of fear in
his heart - him you ignore and busy yourself with trifles!

The one who pretends that he can do without you and your religion, light
goodness and purity is the one who receives your attention! You go to him
yourself when he turns away, and you are at pains to try to persuade him
to accept the faith.

Yet the fault would not be yours if he remained uncleansed.

What is it to you if he chooses to remain in filth? You are not answerable for his sinful actions. He will not secure your victory. As to him who comes to you with zeal", out of his own free will, "and with a feeling of fear in his heart, " groping his way with outstretched hands, fearful of pitfalls, "him you ignore and busy yourself with trifles!" What a strong description of the act of not paying due attention to the man who came to seek the right guidance. The tone gets even stronger and the reproof becomes outright censure:

"kalla" or "No indeed", this must never be the case.

There follows a statement affirming that Islam is an honourable and noble call. It has no need for anybody's support. It cares only for the one who accepts it on its merits, regardless of his position in human society!

This is an admonition; let him who will, bear it in mind. It is written
on honoured pages, exalted, purified, by the hands of noble and devout
scribes.

It is a noble and honoured message in every respect. Its pages are purified and exalted, entrusted to "noble and devout" angel ambassadors who convey it to those human beings selected for the task of conveying it to their people. It is also dignified. No one who pretends that he is self sufficient need be approached about accepting this message of Islam. It is only for those who know its value and seek to be purified by it. So this is the Divine standard by which all values and considerations should be evaluated, and all men should be judged. This is also Allah's word, which is the final judgement in all situations.

But where and when was this laid down? The answer is in Makka when the Muslims were few in number, and Islam was the weaker side in an unequal battle. The attempt to win a group of powerful and influential men was not motivated by any personal interest. Ignoring the poor blind man was not occasioned by any personal consideration. All was for the sake of the new message. But the message itself calls for the adoption and application of this very standard and these very values. For Islam can never acquire any real power or achieve any true victory except through the establishment of these values and standards. As stated earlier, the essential principle involved is far greater and wider in scope than this single incident. It is that man should derive his values and standards from Allah, not from any worldly source:

The noblest of you in Allah's sight is he who fears Him most.

Indeed; the one whom Allah considers noble is the one who deserves to he attended to and looked after, even if he is completely lacking in family relations, power and wealth, the assets highly valued according to worldly standards. These and all other worldly values become worthless when they part ways with faith and the fear of Allah. This is the great issue which the Divine instructions in this surah seek to settle. The Prophet was deeply and powerfully touched by these Divine instructions and by Allah's reproof. Throughout his life, he worked tirelessly for the establishment of this great principle in Islamic society.

The first action taken by him was to announce these instructions and the reproof in public. This in itself is something very great Taken from any point of view, no person other than a Messenger of Allah could have announced in public that he had been censured so strongly, in such a singular manner, for a slip he had made. It would have been enough for any other great man to recognise his mistake and to avoid a repetition in future. With the Messenger of Allah however, things acquire different proportions. No person other than Allah's messenger could have had the courage, in such circumstances as Islam was facing, to make this declaration, challenging with it the masters of Qur'aish, who were very proud of their lineage, power and wealth. These were at the time the only considerations of any importance in Makkan society, where people wondered:

Why was this Quran not revealed to some great man from the two towns? (43:31)

They were, of course, aware of Muhammad's lineage, and that he was the descendant of the noblest family in Arabia. His ancestors were masters of Makka. Nevertheless they asked such a question simply because Muhammad himself did not occupy a position of power in Makka before prophethood. In such a society, at that particular time, such a great principle could have never been the product of any earthly factor, or host of factors. It could have had only one source: Allah. No power could have pushed it through other than the Divine will. The Islamic society received it directly from the Prophet. It was soon well established and it acquired depth and momentum, which helped it to continue its operation in the Islamic nation over the centuries. The establishment of this principle was, indeed, a rebirth of humanity. It was greater in importance than the first birth of man.

Man was able to free himself from all worldly bonds and standards, and substitute for them a set of heavenly values which are independent of all earthly considerations. The new values were soon understood and accepted by everybody. Soon the grave matter which necessitated that Muhammad him self be issued with a special directive in order to convey it became the operative principle of the Islamic conscience and the basic code of the Islamic society. It remained so for a very long period.

Perhaps we cannot appreciate fully the true nature of the rebirth of humanity. The reason for our inability is that we cannot conceive the practical significance of our release from the pressures of society, its values, standards, traditions and practices. In order to appreciate the magnitude of these pressures we have only to remember that the advocates of the materialistic view of history consider that the economic condition of a certain society determines the beliefs, arts, literature, laws, customs of that society, as well as its view of life and its destiny. What a narrow and mistaken view of the true nature of man! With this basic principle, Islam accomplished the miracle of the rebirth of man.

Since then the values attached to this great principle have become supreme. Their ascendancy, however, was by no means easy, neither in the Arabian society, nor in the minds of the Muslims themselves.

Through his actions and directives, coloured by the profound effect the Divine instructions in this surah left on him, the Prophet was able to implant this basic principle of Islam in the consciences of his companions and in the life of the Islamic society he had established. He looked after his new plant with unfailing care until it had established deep roots and spread its branches wide. This was why this principle remained for centuries the guiding principle of the Muslim community, in spite of a multitude of opposing factors.

After this incident the Prophet always gave Ibn Umm Maktoom a warm welcome. Whenever he met him, he said: "Welcome to the man for whose sake my Lord reproved me." He appointed him twice as his deputy governor of Medina when he had to be away.

The Prophet married his own cousin Zainab bint Jahsh of the Assad clan to his former slave Zaid ibn Harithah. Marriage has always been a very delicate issue, and it was particularly so in the Arabian Peninsula at that time. The Prophet's motive was to deal a deadly blow to all the social values and standards based on worldly considerations.

Soon after the Makkan Muslims settled in Medina the Prophet established a bond of brotherhood between every two Muslims. He made his own uncle, Hamza, a brother to his former slave, Zaid; and Khalid ibn Rowaiha of the Khath'am tribe and Bilal, the former slave, were made brothers.

He appointed Zaid as Commander-in-Chief of the Muslim army which fought the battle of Mu'tah. Zaid's first deputy was the Prophet's own cousin Ja'afar ibn Abu Talib. The second deputy was Abdullah ibn Rawaha of Al Ansar. A number of well-known personalities from Makka and Medina were in that army of three thousand men, including the most famous Muslim commander of all time, Khalid ibn Al-Waleed. The Prophet himself went out to bid them farewell. It is also worth mentioning that Zaid and his two deputies were killed in that battle.

The last action of the Prophet was to appoint Usamah ibn Zaid, a young man in his teens, as commander of an army he raised to fight the Romans. In the army was a large number of the early Muslims, of both Al-Muhajireen (the Makkans) and Al-Ansar (the Medinans), including his two most distinguished companions and immediate successors, Abu Bakr and Umar, as well as his own relative Sa'ad ibn Abi Waqqas, one of the very earliest people to embrace Islam. Some people grumbled about the fact that Usamah was made commander, because he was so young. Abdullah ibn Umar takes up the story: "When some people complained about giving the army command to Usamah, the Prophet said: 'You are deprecating his appointment as commander in the same way as you previously deprecated his father's appointment. By Allah, his father was a worthy commander, and one of the dearest people to me. Usamah is also one of the dearest people to me."

Some people spoke in derogatory terms about the Prophet's companion, Salman, the Persian. They took a narrow nationalistic view and spoke of the inferiority of Persians in relation to Arabs. The Prophet took a decisive step to put down all such narrow tendencies. He declared: "Salman belongs to the Prophet's family." The Prophet's statement transcends all lineage, tribal and national considerations, which were of immense weight in Arabia.

Some disagreement occurred between two of the highly esteemed companions of the Prophet, Abu Tharr and Bilal. Out of temper, Abu Tharr called Bilal "you, son of a black woman". The Prophet was extremely upset by what Abu Tharr said. He rebuked him saying: "That is too much, Abu Tharr. He who has a white mother has no advantage which makes him better than the son of a black mother." Thus the Prophet put the dispute in its proper perspective.

What distinguishes people is their faith, not their colour. This is the Islamic criterion, which is so unlike the worldly criteria of Ignorant' societies. The Prophet's rebuke had a profound effect on Abu Tharr, who was a very sensitive person. He wanted to atone for his mistake, so he put his head on the ground swearing that he would not raise it until Bilal had put his foot over it.

Bilal achieved a position of great distinction in the Islamic society. What made his achievement possible was the application of Heaven's values. Abu Huraira related that the Prophet once said to Bilal: "Tell me what action of yours you hope to be most rewarding to you, for last night I heard your footsteps as you drew near to me in heaven." Bilal answered: "I don't think that since becoming a Muslim I have ever done anything which I hope to be more rewarding than that every time I have ablution at any time of day or night I pray whatever I can."

Once Ammar ibn Yassir asked permission to see the Prophet. The Prophet said: "Let him come in, welcome to the cleansed good man." He also said of Ammar: "Ammar is full of faith to the top of his head." Huthaifa related that the Prophet said: "I do not know how long I shall be with you, so accept the leadership of the two who will follow me (and he pointed to Abu Bakr and Umar), and follow the guidance of Ammar. Believe whatever Ibn Massoud tells you."

Ibn Massoud was so close to the Prophet that any stranger in Medina would have thought him a member of the Prophet's household. Abu Mussa said: "I came to Medina from the Yemen with my brother. We were for quite sometime under the impression that Ibn Massoud and his mother belonged to the Prophet's household, an impression we had formed because of the frequency of their coming in and out of the Prophet's homes, and their long companionship with him."

The Prophet himself sought the hand of an Ansari woman in marriage for Julaibeeb, a former slave. Her parents were reluctant to sanction such a marriage. She, however, said to them: "Do you mean to reject the Prophet's suit? If he Prophet thinks that this man is suitable for us, then let this marriage go through." So they gave their consent. Soon after his marriage, Julaibeen took part in an armed expedition. After the battle, which resulted in a victory for the Muslims, the Prophet asked his companions: "Is anybody missing?" They named a few people. He repeated the question and they named a few others. He asked the same question for the third time and they answered in the negative. He said: "I think Julaibeeb is missing."

They looked for him and found his body next to seven enemy soldiers whom he had killed. The Prophet came over, stood near him, and said: "He killed seven people before he was killed. This man belongs to me and I belong to him." He lifted him on his arms until a grave was dug for him. He then put him in his grave. The tradition does not say whether Julaibeeb was given a death wash.

With this Divine instruction and the guidance of the Prophet, the rebirth of humanity was accomplished in a unique manner. Thus a new society came into existence, which imported its values and standards from heaven, and lives on earth, unhampered by earthly restrictions. This is the greatest miracle of Islam, a miracle which could not have happened except by the will of Allah, and through the actions of the Prophet. This miracle is in itself a proof that Islam is a religion revealed by Allah, and that the man who conveyed it to us is His messenger.

It was the Divine will that the leadership of the Islamic society, after the death of the Prophet, should be assigned successively to Abu Bakr and Umar, the two persons who were most keenly aware of the true nature of Islam and most vividly impressed by the guidance of the Prophet. Indeed, Abu Bakr and Umar surpassed everybody else with their love of the Prophet and determination to follow very closely in his footsteps.

Abu Bakr was well aware of the Prophet's object in assigning the army command to Usamah. His first action after he became Caliph was to send the army raised by the Prophet and commanded by Usamah on its original mission. Abu Bakr, the Caliph, went along with the army to the outskirts of Medina to bid it farewell. It was a strange scene: Abu Bakr the old Caliph walking, and Usamah the young commander on his horse. Usamah felt ashamed and begged Abu Bakr to ride or else he would walk alongside him. Abu Bakr refused saying: "You shall not walk and I shall not ride. It will do me no harm to walk for an hour if my walking is for the cause of Allah."

Abu Bakr felt that he needed Umar to help him shoulder the responsibilities of government. Umar, however, was a soldier in Usamah's army, so he had to ask Usamah's permission to discharge him. Hence, the Caliph, the Head of the State, said to his army commander: "If you think you could spare me Umar to help me, then please do so"! What a request! It is the height of magnanimity, attainable only with Allah's will, by individuals well taught by Allah's Messenger.

A few years go by and we see Umar assuming the leadership of the Islamic society, as its second Caliph. One of his actions was to appoint Ammar ibn Yassir, who formerly belonged to the lower classes of Makka, as governor of the Kufa region in Iraq.

One day a number of dignatories from Qur'aish, including Suhail ibn Amr and Abu Sufian, sought to see Umar. He let them wait and admitted first Suhaib and Bilal, two former slaves, on grounds of their early acceptance of Islam and their taking part in the battle of Badr. Abu Sufian felt very angry and said: "I have never seen a day like this. These slaves are admitted and we are kept waiting!" Suhail, who was more keenly aware of the true nature of Islam, said: "Gentlemen! I see in your faces an expression of what you feel, but I say to you that if you are angry you should be angry with yourselves. Both they and you were called upon to accept Islam at the same time. They were quick to respond but you were slow. What will you do if on the Day of Judgement you find that they are included among the chosen people and you are left behind?"

Umar allotted Usamah ibn Zaid a larger share of the spoils of war than he allotted his own son Abdullah. When Abdullah queried his father's decision Umar said: "Son, the Prophet used to love Zaid more than he loved your father, and he loved Usamah more than he loved you. What I did was simply to attach to the Prophet's love higher value than I attached to my own love." As he said this Umar was, of course, fully aware that the Prophet measured his love by the Divine standards.

Umar sent Ammar to question Khalid ibn Al-Waleed, the victorious commander of the Muslim army and the descendant of a noble family, about certain charges. Ammar tied Khalid's robes round his neck Some reports add that he tied Khalid's hands throughout the interrogation with the cloth of his own turban. When the investigation proved Khalid's innocence Ammar untied him and put Khalids turban back on his head with his own hand. Khalid did not object to this treatment. He knew that Ammar was one of the early companions of the Prophet. Khalid also knew what the Prophet used to say about Ammar.

It was Umar himself who used to say about Abu Bakr and Bilal: "Abu Bakr is our master and he freed our master." This refers to the days when Bilal was a slave of Umayyah ibn Khalaf, who used to torture him mercilessly, in order to turn him away from Islam. Abu Bakr bought Bilal from Umayyah and set him free. This former slave, Bilal, is described by Umar, the Caliph, as "our master".
Umar was the one who said, "Had Saalim, the former slave of Abu Huthaifa, been alive I would have nominated him to succeed me."

This statement must be taken against the background that Umar did not nominate anyone to succeed him, not even Othman, Ali, Talha or Zubair. He only appointed a consultative committee of six, so that the next Caliph should be chosen from among them.

Ali ibn Abu Talib sent Ammar and Al-Hassan, his own son, to Kufa to seek their support against Aisha (may Allah be pleased with her). His message said, "I know that she is your Prophet's wife in this life and in the here after. You are, however, faced with a test which will prove whether you follow your Prophet or his wife."' The people of Kufa accepted his case against Aisha, mot