As comfort replaces affliction!

As comfort replaces affliction Commentary by Sayyid Qutb

In the name of God, the Lord of Grace, the Ever Merciful When man suffers affliction, he cries out to his Lord, turning to Him for help; but once He bestows upon him a favor by His grace, he forgets what he cried and prayed for earlier, and claims that others are equal to God, thus leading others astray from His path. Say [to him]: ‘Enjoy yourself for a while in your disbelief, for you are one of those destined to the fire.’ How about one who devoutly worships God during the hours of the night prostrating himself or standing in prayer, ever mindful of the life to come, and hoping for his Lord’s mercy? Say: ‘Can those who know and those who do not know be deemed equal?’ Only those who are endowed with insight will take heed. (The Throngs; Al-Zumar: 39: 8-9) The first passage of the surah, consisting of seven verses, touched people’s hearts by telling them about their existence, how they are all created from a single soul and how its mate was also created from it. It told them about the creation of animals in pairs, and how man is created in three depths of darkness inside the mother’s belly. It touched on how God’s hand gave them their human characteristics and their ability to grow and develop. Now the surah touches their hearts again as it shows them their conditions in times of hardship and times of ease. It shows them how they boast and how, in their weakness, they swing from one condition to another. They are consistent only when they maintain their bond with God and humble themselves before Him. They will then know the truth and know their way. They will also then be able to benefit from their human characteristics. Human nature appears naked when man suffers affliction. Masks are torn off, covers are removed and disillusionment disappears. At this point, human nature turns to its Lord alone knowing that only He can remove affliction. It realizes that all its claims about God having partners are false. When affliction is gone and man finds himself enjoying an abundance of God’s favors, he again burdens his nature with heaps of false influences. He forgets his earnest pleas to God during the time of his affliction, choosing now to overlook his acknowledgement of God’s oneness and that it is He alone who can relieve his hardship. He forgets all this and begins to claim that others are equal to God. These alleged equals may be deities man worships just like in the early days of jahiliyyah, or they may be in the shape of values, persons, or situations to which he gives in his consciousness a share of what belongs exclusively to God. We see this in many of the jahiliyyah situations we encounter everywhere. Thus man may worship his desires, inclinations, hopes, fears, wealth, children, rulers and chiefs in the same way as he worships God or even in greater devotion. In fact, he may love them more than he loves God. Polytheism can take different forms, some of which are subtle. People may not think of these as polytheism because they do not take the familiar form of acknowledging multiple deities; yet they are essentially polytheistic. The result is to go astray, moving away from God’s way which has one form, namely, acknowledging His oneness and addressing worship and love to Him alone. Believing in God does not admit any partnership in man’s heart, be that a partnership of wealth, children, home country, land, friend or relative. Should such a partnership be found in man’s heart, it means acknowledging some beings as equal to God. Thus it allows a brief enjoyment in this life and ends in the fire of hell: “Say [to him]: Enjoy yourself for a while in your disbelief, for you are one of those destined to the fire.” Every enjoyment in this life is small no matter how long it endures. Furthermore, anyone’s span of life is brief no matter to what old age he attains. Indeed, the life of the entire human race on this earth is merely a brief enjoyment when compared to God’s days. Juxtaposed with this depressing picture of man is another showing him standing in awe, remembering God in all situations, pleasant or distressing. He goes through his life on earth without ever losing consciousness of the Day of Judgment. He always looks up to his Lord, hoping for His grace. It is from such a bond with God that true knowledge emerges, providing full awareness of the truth: “How about one who devoutly worships God during the hours of the night prostrating himself or standing in prayer, ever mindful of the life to come, and hoping for his Lord’s mercy? Say: ‘Can those who know and those who do not know be deemed equal?’ Only those who are endowed with insight will take heed.” All the elements provided here, sincere devotion, the dread of what may happen in the life to come, the hope for God’s grace, the purity of heart that opens the locks that prevent understanding, giving our hearts the blessing of clear perception all draw a bright picture which is the opposite of the one drawn in the previous verse. Hence, it is necessary to draw the comparison: “Can those who know and those who do not know be deemed equal?” True knowledge is that which understands the truth and opens one’s mind to the need to be in touch with the fundamental truths in the universe. True knowledge is not a host of pieces of information that clutter the mind without leading to any understanding of the fundamentals of existence. The way to true knowledge and enlightened information then is devout worship, a sensitive heart, being mindful of the life to come, entertaining strong hopes of benefiting from God’s mercy and of being conscious of God. Those who limit themselves to individual experiences and superficial vision are no more than collectors of information. They will never attain the rank of people with knowledge. “Only those who are endowed with insight will take heed.” Source: Arab News