In the Shade of the Qur'an - Surah # 85
In the Shade of the Qur'an - Surah # 85
Syed Qutb
Sura # 85
The Constellations
al Burooj
In the name of Allah, the Beneficent,
the Merciful
By the heaven with its constellations, by the Promised Day, by the
witness and that which is witnessed, slain be the men of the Pit, the fire abounding in fuel, when they
sat around it, watching what they did to the believers. They took vengeance on them for no reason
save that they believed in Allah, the Almighty, the Praised One, the Sovereign of the heavens and the
earth, Who witnesses all things. Those who persecute the believers, men and women, and do not repent
shall suffer the chastisement of Hell, the chastisement of burning. But those who believe and do righteous
deeds shall have gardens with flowing rivers; that is the great success. Stern indeed is your Lord's
vengeance. He is surely the One who originates His creation and re creates them.
He is All-forgiving, Compassionate, Lord of the Throne, the Glorious, Performer of what He wills. Have
you heard the story of the warriors, of Pharoah and Thamoud? Yet the disbelievers persist
in their denials. But Allah surrounds them all. This is indeed a glorious Qur'an, inscribed on a well-guarded
tablet.
In the Shade of the Qur'an
This short surah outlines the essentials of faith and the basics of
belief as matters of great importance. It sheds a powerful and searching light over these essentials in order
to reveal what lies beyond the elementary facts expressed in the text. Every verse, and sometimes every
word, in this surah virtually opens a window overlooking a limitless world of truth.
The immediate theme of the surah is the pit incident, when a community of believers who lived before the
advent of Islam (said to be unitarian Christians) were faced by ruthless and tyrannic enemies who sought
to force them away from their faith. The believers refused. The tyrants then lit up a great
fire in a pit they dug, and threw them into it. The believers were thus burnt to death in front of big crowds
which were gathered to witness this ghastly act of extermination. The tyrants sat by, amused
by the believers' sufferings: "They took vengeance on them for no reason save that they believed in Allah,
the All-mighty, the Praised One." The surah starts with an oath: "By the
heaven with its constellations, by the Promised Day, by the witness and that which is witnessed, slain
be the men of the Pit ... " In this way the surah links heaven and its magnificent constellations, the promised
day and its great events, the multitudes which witness that day and the events they witness with the
pit incident and Allah's anger with the aggressors responsible for it. The surah then proceeds to portray
the tragic scene in a few, quick glimpses which give a feeling of its horror without dwelling on
details.
It includes a reference to the greatness of faith which exalted itself over the
atrocious cruelty of men and triumphed over the fire, attaining a level of sublimity which is an honour to
all the generations of mankind. It also refers to the heinousness of the crime and the evil and
injustice it involves in comparison with the sublimity, innocence and purity of the believers. Then follows
a series of short comments stating a number of principles which are highly important to the Islamic call,
faith and outlook. We have firstly a reference to the fact that all heavens
and earth are part of Allah's kingdom and to His witnessing of all that takes place in the
heavens and on earth. He is "the Sovereign of the heavens and the earth, Who witnesses all things."
Secondly, we have a reference to the chastisement of Hell and burning which awaits the wicked tyrants, and
a reference to the perfect bliss in heaven awaiting the believers who choose faith in preference to life
itself and exalt themselves despite the persecution by fire. The believers' action is referred
to as the great success:
Those who persecute the believers, men and women, and do not repent
shall suffer the chastisement of Hell, the chastisement of burning.
But those who believe and do righteous deeds, shall have gardens with flowing rivers; that is
the great success.
A further reference is made to the power with which Allah smites His
enemies and to the fact that He creates and re-creates after death: Stern indeed
is your Lord's vengeance. He is surely the One who originates His creation and re-creates them.
The fact mentioned here is directly related to the life blotted out in the pit incident. The surah then
mentions some of the Divine attributes, each of which has a specific relevance to the subject matter of the
surah: "He is All-forgiving, Compassionate." He forgives those who repent regardless of the enormity and horror
of their sins. He also loves His servants who choose Him. His love is the soothing balsam which heals
whatever injuries they may have suffered. "Lord of the Throne, the All glorious, Performer of what He wills." These
attributes portray Allah's absolute will, dominance and power, all of which are relevant to the event
discussed in the surah. Following that we have a reference to examples of Allah's punishment of the tyrants when
they were heavily armed. Have you heard the story of the warriors, of Pharoah
and Thamoud? These were two very different examples of Allah's punishment with widely
different effects. Along with the pit event they have numerous implications. Finally, the surah explains the situation
of the disbelievers and that Allah surrounds them though they may be unaware of the fact.
Yet the disbelievers persist in their denial. Allah surrounds them all.
It concludes with a statement of the truth of the Qur'an and its blessed origin:
This is indeed a glorious Qur'an inscribed on a well-guarded tablet.
This was a brief outline of the theme
of the surah, the light it sheds and its limitless horizon. A more detailed discussion will now follow.
By the heaven with its constellations, by the Promised Day, by the witness and
that which is witnessed. Before making any reference to the pit incident, the surah opens
with an oath by the heaven full of constellations. The Arabic term used for 'constellations' may be
taken to mean the huge mass of the planets which resemble great towers or palaces built in the sky. In this sense
the verse can be related to two other verses: And heaven - We built it with Our
might, and gave it a wide expanse (51:47) and, Which is stronger in constitution: you or the heaven
He has built? (79:27) The Arabic term may, alternatively, be interpreted
as meaning the positions between which these planets move as they go round in orbit. These constitute
the spheres within which the planets remain as they move. The reference to the constellations however, gives an
impression of huge creation. This is, indeed, the connotation intended at the outset.
"By the Promised Day." That is the day when judgement is passed on all the events of this life and when the accounts
of this world are settled. It is a day Allah has promised will come, and is a great day awaited by all
creation. "By the witness and that which is witnessed. " On that day all deeds and creatures are exposed and witnessed.
Everybody becomes a witness. Everything becomes known as there is no cover to hide anything from the
beholding eyes. References to the heaven and the constellations, the promised day, the witness and what is witnessed
all combine together to impart an aura of seriousness, concern, attention and greatness to the manner
in which the pit incident is related. They also convey the framework in which the incident is placed, judged and
settled on the basis of its true nature. It is a framework stretching far beyond the limits of this
short life.
Having thus provided the desired atmosphere and opened up such a horizon, the surah
then refers to the incident in a few touches. Slain be the men of the Pit, the fire abounding
in fuel, when they sat around it, watching what they did to the believers. They took
vengeance on them for no reason save that they believed in Allah, the All-mighty. The Praised One,
the Sovereign of the heavens and the earth, Who witnesses all things.
Reference to the event starts with a declaration of anger with the men of the pit: "Slain be the men of the Pit".
It also gives an impression of the enormity of the crime which invokes the displeasure and anger of
the All-clement and makes Him threaten the perpetrators. Then we have a description of the pit: "The fire abounding
in fuel" The literal meaning of "pit" is a hole in the ground, but the surah defines it as "the fire"
instead of using the term "trench" or "hole" in order to give an impression that the whole pit was turned into
a blazing fire.
The men of the pit aroused Allah's wrath for the evil crime they committed "When
they sat around it, watching what they did to the believers." They sat over the fire, very close to this horrifying
process, watching the various stages of torture, madly enjoying the burning of human flesh in order
to perpetuate in their minds this ghastly scene. The believers had not committed any crime or evil deed
against those people: They took vengeance on them for no reason save that they
believed in Allah, the All-mighty, the Praised One, the Sovereign of the heavens
and the earth, Who witnesses all things. That was their only crime: that they believed in
Allah, the All-mighty Who can do what He wills, the Praised Lord Who deserves praise for every
situation and Who is praised even though the Ignorant do not praise Him. He is the Lord who deserves to be believed
in and worshipped. He is the sole sovereign of the Kingdom of the heavens and the earth.
He witnesses
all things and He is a witness to what the men of the pit have done to the believers. This verse carries a reassuring
touch to the believers and a powerful threat to the conceited tyrants. Allah has been a witness and He
suffices for a witness. The narration of the event is completed in a few short verses which
charge the heart with a feeling of repugnance towards the terrible crime and its evil perpetrators. They also invite
us to contemplate what lies beyond the event, its importance in the sight of Allah and what it has aroused
of Allah's wrath. It is a matter which is not yet completed: its conclusion lies with Allah.
As the narration of the event is concluded we feel our hearts overwhelmed by the magnificence of faith as it exalts
the believers and attains its triumph over the hardships and over life itself. We feel the elevation of
the believers as they rid themselves of the handicaps of human desires and worldly temptation. The believers could
have easily saved their lives by accepting the tyrants' terms. But what a loss humanity as a whole would
have incurred! How great the loss would have been had they killed that sublime concept of the worthlessness of
life without faith, its ugliness without freedom and its baseness when the tyrants are left free to
exercise their tyranny over the souls after they have exercised it over the bodies. But they have won a very noble
and sublime concept while they felt the scorch of the fire burning their bodies. Their noble concept has
triumphed as it was purified by the fire. They will, later on, have their reward from Allah and their tyrannic
enemies will have their retribution. The surah goes on to explain both.
Those who persecute
the believers, men and women, and do not repent shall suffer the chastisement of Hell, the chastisement
of burning. But those who believe and do righteous deeds shall have gardens with
flowing rivers; that is the great success. What has happened on earth in the first life
is not the end of the story. There remains a part which will come later. There remains the allocation
of awards which will restore the balance of justice and provide the final settlement of what had taken place between
the believers and the tyrants. That it will come is certain and confirmed by Allah: "Those who persecute
the believers, men and women" and persist with their evil ways, careless, unrepentant, "and do not repent shall
suffer the chastisement of Hell, the chastisement of burning." Burning is specified although it is also
implied by the chastisement of Hell. It earns its specific mention in order to serve as a counterpart to the burning
in the pit. Although the same word signifying the action is used, the two types of burning are dissimilar
in intensity and duration. The burning here is by fire lit by human beings while the burning in the hereafter is
by fire lit by the Creator. The burning here is over in a few minutes while in the hereafter it goes
on for ages unknown except to Allah. The burning here is accompanied with Allah's pleasure with the believers,
and with the triumph of that noble human concept referred to earlier, while in the hereafter the burning
is attended by Allah's anger and man's abject degradation. Paradise symbolises Allah's pleasure
with the righteous believers and His reward to them. But those who believe and
do righteous deeds shall have gardens with flowing rivers. That is
the real escape: "that Is the great success." The Arabic term used here connotes escape, success and triumph. To
escape the punishment of the hereafter is to achieve success. How to describe, then, the reward of gardens
where the rivers flow ! With this conclusion justice is restored and the whole question is finally resolved. What
has taken place on earth is no more than one part; the matter remains unfinished here. This is the fact
emphasised by this initial comment on the pit incident, so that it may be fully comprehended by the few believers
who have accepted the faith in Makka, and by every group of believers subjected to trail and tyranny
in any period of history.
Further comments follow: "Stern indeed is your Lord's vengeance." This is
a most suitable comment which contrasts Allah's punishment with the petty and trifling vengeance exacted by the
tyrants, and thought by them and by people generally to be very powerful. The really powerful strike is that
leveled by the All-mighty, to whom belongs the kingdom of the heavens and the earth, not that leveled by some insignificant
people who impose their rule over a limited piece of land for a limited period of time. The statement
also emphasises the relationship between the addressee, namely, the Messenger (peace be on him) and the speaker,
that is Allah, the All mighty. He says to him, "stern indeed is your Lord's vengeance." He is your Lord,
in Whose godhood you believe, and on Whose assistance you rely. This relationship is very significant in a situation
where the believers suffer the chastisement inflicted by the tyrants.
"He is surely the One who originates
His creation and re-creates them." In their wider connotations origination and re-creation refer to the
first and second creations. The two terms, however, signify two events which are constantly taking place. In every
moment there is origination as well as re-creation of what has died and decayed. The whole universe
is in a state of continuous renovation, and constant decay. Within the context of this ever-repeated cycle of origination
and reorigination the whole affair of the pit and its apparent results seem to be, in reality, no more
than a beginning of what would be created anew, or a re-creation of what has been already originated. It is a part
of a continuous process.
"He is the All-forgiving, the Compassionate." Forgiveness relates to the
earlier statement: "and do not repent Forgiveness is part of Allah's mercy and grace which have no limits or restrictions.
It is an open door which is never closed in the face of anyone who repents, no matter how grave his
sins are. Compassion, however, relates to the stand of the believers who choose their Lord in preference to all
things. It is a tender touch of Divine benevolence. Allah elevates His servants who love and choose
Him to a grade which the pen would hesitate to describe except for the fact that Allah, out of His blessing, bestows
it. It is the grade of friendship between the Lord and the servant. It is a tie of love which exists
between Allah and His favoured servants. How insignificant the transitory life they have sacrificed and the momentary
affliction they have suffered appear when compared to only a small part of this splendid love or a touch
of that loving tenderness. Some slaves of this world, who live in servitude to an individual human being, would
take fatal risks in order to win a word of encouragement or receive a sign of pleasure from their master.
They do this although both master and servants are slaves. What, then, should be the attitude
of Allah's servants who receive that compassionate love and benevolence from the "Lord of the Throne, the All
Glorious", the All-compeller, the All-sublime. So petty becomes life, so paltry becomes all suffering, and so trifling
becomes every treasured object when the pleasure of the loving Lord of the Throne is at stake.
"Performer
of what He wills." This is His constantly realised, never failing attribute. His will is absolute. He may choose,
on a certain occasion, that the believers should, by His grace, win victory for a specific purpose He
wants to accomplish. He may choose, on other occasions, that faith should triumph over persecution and trial. This
may be manifested through the physical elimination of the believers from this transitory life, again
to accomplish a specific purpose. He may decide to smite the tyrants in this life, or to delay their punishment
to the promised day. Either course of action fulfils a certain purpose behind which Divine wisdom lies.
Any action He performs is part of His well-defined scheme and His ability to do what He wills.
All this fits very well with the related account of the pit incident and with what comes later of reference to
the fates of Pharoah and Thamoud. Beyond all these events and beyond life and the universe there exist
the free will and the absolute power of Allah. Examples of this are given: "Have you heard the story of the warriors
off Pharoah and Thamoud?" This is a reference to two long stories well known to the addressees as they
have been mentioned several times in the Qur'an. The two nations concerned are described here by the
term "the warriors" in reference to their might and equipment. Have you heard their stories and how
Allah did with them as He pleased? Theirs are two different stories in nature and consequences. Pharoah was eliminated
with his army when the Children of Israel were saved by Allah. He gave them power to rule for a certain
period in order to accomplish a certain scheme of His. As for Thamoud, Allah exterminated them and saved His prophet,
Salih, with his few followers. The believers in this instant did not establish a state of their own;
they were merely saved from their corrupt enemies. Both stories are manifestation of the Divine will and its performance.
They provide two examples of what may befall the advocates of the Islamic call. They are mentioned along
with the third possibility which distinguishes the pit incident. The Qur'an explains all three eventualities
to the believers in Makka and to all generations of believers.
The surah concludes with two statements
characterised by their sharp and decisive rhythm. Each is a statement of fact and a final verdict. "Yet
the disbelievers persist in their denials. But Allah surrounds them all." The truth about the disbelievers is that
they are in a constant state of disbelief, crying "lies" morning and evening "But Allah surrounds them
all." They are unaware that Allah's might and His knowledge engulf them making them even more powerless than mice
stranded in a great flood. "This is indeed a glorious Qur'an inscribed on a well-guarded tablet." The
term "glorious' ' signifies nobility and sublimity. Indeed, there is nothing more noble or more sublime or more
glorious than the word of Allah, the All-mighty. It is inscribed on a well-guarded tablet, the nature
of which we cannot comprehend because it is part of the knowledge Allah has reserved for Himself. We benefit,
how-ever, from the connotations of the statement and the impression it leaves that the Qur'an is well preserved
and well-guarded. It is the final word in every matter it deals with.
The Qur'an states its judgement
in the pit incident and what lies behind it. This judgement is final.
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