Overview - Surah 29: al-`Ankabut (The Spider )

Prologue

This sūrah is a Makkan revelation. Some reports suggest that the first 11 verses were revealed in Madinah, citing the fact that they mention jihād and hypocrites. However, we hold the view that it was all revealed in Makkah. It is suggested that the eighth verse was revealed in connection with the adoption of Islam by Sa`d ibn Abī Waqqāş, as we will explain. There is no doubt that he adopted Islam in Makkah. Yet this verse is one of the 11 said to have been revealed in Madinah. As for mentioning jihād, this simply refers to striving against oppression. This is the type of jihād needed to ensure that we remain steadfast and do not allow oppression to force us to renounce our faith. This is clear in the context it occurs. As for hypocrisy, the sūrah simply describes a particular type of person.

The sūrah follows a single line from start to finish. It begins with three separate letters and follows these by speaking of belief and religious oppression. It also refers to the duties required by faith, which tests peoples’ true metal. To believe is not a simple word that one says. Rather it means steadfastness in the face of adversity, and the fulfilment of one’s duties.

Faith is, then, the sūrah’s central theme. Shortly after its opening verses, it relates aspects about Noah, Abraham, Lot, Shu`ayb, the `Ād, the Thamūd, Qārūn, Pharaoh and Hāmān, in quick succession, describing some of the impediments and tests that confronted the call to faith over many centuries. The sūrah then comments on these stories and the forces that appear through them to be lined up against truth, faith and divine guidance. It shows that all such forces are of little consequence. Indeed, God destroyed them all at the appropriate time: “We took each one of them to task for their sins: upon some of them We let loose a deadly storm wind; and some were overtaken by a blast; and some We caused to be swallowed by the earth; and some We caused to drown.” (Verse 40) The sūrah draws a comparison that shows the weakness and insignificance of such forces: “Those who take anyone other than God for their protectors may be compared to the spider which makes for itself a home. Indeed the spider’s home is the frailest of all homes, if they but knew it.” (Verse 41)

The sūrah then establishes a clear link between the truth contained in all the divine messages and that which is clearly seen in the creation of the heavens and the earth. It then asserts the unity between all these messages and that of Muhammad (peace be upon him). They were all given by God, and they all call on people in the same way, urging them to believe in God alone. The sūrah goes on to speak about the last revelations bestowed from on high and how the unbelievers received it, demanding miracles. They are not satisfied with this book, the Qur’ān, and all it contains of mercy and reminders to believers. Indeed, they hasten the coming of God’s punishment, paying little credence to the fact that hell will encompass them. Their logic in all this is contradictory: “If you were to ask them: ‘Who is it that has created the heavens and the earth, and made the sun and the moon subservient [to His laws]?’ they will be sure to answer: ‘God.’“ (Verse 61); “If you were to ask them: ‘Who is it that sends water from the skies, thus giving life to the earth after it had been lifeless?’ they will be sure to answer: ‘God.’“ (Verse 63), and “When they embark on a ship, they call to God, sincere in their faith in Him alone.” (Verse 65) Despite all this, however, they continue to associate partners with God and to persecute the believers.

Within this context, the sūrah calls on believers to emigrate to some other place where they will enjoy security. They must not fear death, because: “Every soul shall taste death.” (Verse 57) Nor should they fear that sustenance will not be available to them: “How many a living creature is there that does not bear its sustenance! It is God who provides for them and for you.” (Verse 60)

The sūrah concludes with praising those who strive for God’s cause, reassuring them of support and continued guidance: “But as for those who strive hard in Our cause, We shall most certainly guide them to paths that lead unto Us. God is indeed with those who do good.” (Verse 69) Thus the end and the beginning are joined, both emphasizing the same point. The sūrah’s consistency demonstrates how all its sections serve the same idea. All is focused around one central theme, faith.

The sūrah can be divided into three parts, all of which stress one theme. The first speaks of the basic nature of faith, the test that people have to pass, the different destiny of believers, unbelievers and hypocrites, and the fact of individual responsibility, which means that no one is answerable for anyone else’s deeds or any part thereof: “Most certainly will they be called to account on the Day of Resurrection for all their false assertions.” (Verse 13) The second part includes the stories we have already mentioned, and the obstacles placed in front of divine messages and their advocates. It portrays them as insignificant when compared with God’s might. It speaks about the truth inherent in the messages delivered by all prophets. It is the same truth that is inherent in the creation of the heavens and the earth. It all comes from God. The final part begins with a clear order not to enter into any debate with followers of earlier religions, except in accordance with what is best. It speaks of the unity of the divine faith throughout all generations, and the unity between earlier messages and Islam which is denied by unbelievers. It concludes with encouragement to those who strive for God’s cause, reassuring them of God’s support: “God is indeed with those who do good.” (Verse 69)

From start to finish the sūrah strikes several strong notes on the meaning of faith and its nature, shaking people’s hearts. In a most serious manner, it puts them face to face with the duties imposed by faith. The choice is either to fulfil these or to abandon them. The alternative is to be a hypocrite, which fact God will certainly unmask. The only way to describe these notes is to refer to the texts in which they occur. We will now discuss them fully at their relevant places in the sūrah.

Overview (Verses 1 - 4)

Inevitable Tests
 
“Alif. Lām. Mīm.” These are three of the separate Arabic letters that occur at the beginning of some Qur’ānic sūrahs. In our view, they are meant to alert the audience to the fact that such letters are the material from which the divine book given to the Prophet, i.e. the Qur’ān, is made. They are familiar to the Arabs who use them to compose whatever ideas they wish to express. Yet they cannot compose anything like this divine book, because it is of no man’s composition; its author is God.
 
Sūrahs that start with such separate letters always speak about the Qur’ān, either immediately following these letters or later on, as is the case in the present sūrah. Hence, we read in its verses: “Recite what has been revealed to you of the book.” (Verse 45) “Thus it is that We have revealed this book to you.” (Verse 47) “Never have you been able to read a book before this, nor have you ever been able to transcribe one with your right hand.” (Verse 48) “Is it not enough for them that We have revealed to you this book which is being read out to them?” (Verse 51) The fact that references to the Qur’ān and its inimitable style are invariably made in these sūrahs confirms our view concerning these separate letters.
 
Immediately after the opening, the sūrah begins speaking about faith and the hard test believers are subjected to in order to make their belief a reality. It mentions that it is through such testing that true believers are distinguished from liars: “Do people think that once they say: ‘We are believers’, they will be left alone and will not be put to a test? We certainly tested those who lived before them; and so most certainly God knows those who speak the truth and most certainly He knows those who are liars.” (Verses 2-3)
 
This is the first strong note made in the sūrah, given in the form of a rhetorical question about people’s concept of faith. They often imagine that it is merely a word they utter: “Do people think that once they say: ‘We are believers’, they will be left alone?”
 
Belief is not a mere word we say; it is a reality that imposes duties, a trust that carries requirements and a struggle that demands patience and perseverance. It is not enough that people should claim to believe.
 
When they make this claim they are not left alone. They are subjected to tests so as to prove their sincerity and true metal, just as gold is tested with fire so as to separate it from any cheap elements. The Arabic word used here for test derives from the root fitnah, which imparts exactly this sense of being subjected to a test with all that this implies.
 
Such tests to prove people’s belief is a general and long established rule: “We certainly tested those who lived before them; and so most certainly God knows those who speak the truth and most certainly He knows those who are liars.” (Verse 3) God certainly knows what people harbour in their hearts before any test, but the test reveals, in practice, what is known to God, yet hidden from human knowledge. He thus makes people accountable for what they actually do, not for what He knows of their reality. This is, in one sense, an act of grace, while in another, it is an act of justice. At the same time, it sets an edifying example for people so that they do not hold anyone accountable for anything other than what is clearly apparent of their deeds and what such deeds entail. They should remember that they cannot know what is in another’s heart; only God knows that.
 
Let us now discuss the general rule that God has set in operation, one whereby believers are subjected to a test so as to distinguish those who are truthful from those who lie. Faith is the trust God has placed in this world of ours. It is borne only by those who are worthy of it, have the strength to bear it and are totally devoted to it. They must prefer it to their own comfort, safety, security, and all temptation. This trust entails being in charge of the earth, leading mankind along the way God has chosen for them, implementing His word in life. Hence, this trust is both noble and heavy. It is part of God’s command, and as such, it needs a certain type of person to patiently endure adversity.
 
As part of the test, a believer is subjected to hardship by others. Believers often realize they have no one to support or defend them and that they lack the power with which to face tyranny. This is the immediate picture our minds see when tests are mentioned, but it is certainly not the hardest type of test. There are many different types of testing, some far more trying and difficult.
 
There is, for example, the test presented by family and loved ones. A believer may fear that the sacrifices he is called upon to make could put his family in a perilous situation, or that he cannot protect his loved ones. On their part, fearing for his life, his loved ones may call on him to compromise or to give up. They may appeal to him in the name of their close relation not to expose himself to destruction, or burden them with what they cannot bear. The sūrah refers to an aspect of such testing with parents, and this is very difficult to pass.
 
Another form of test is to see those who are deep in error and follow falsehood revelling in success, with the world at their feet, applauded by the masses, and with no obstacles in their way. Glory comes easy to them and everything in life is theirs to enjoy. Contrast this with the believer who finds himself ignored, unnoticed and undefended. Only a few people like him appreciate the value of the truth in which he believes, but none of these has any say in life.
 
Yet another form is to feel oneself alone in a strange environment. A believer looks around and finds everything and everyone swimming with the sweeping tide that runs contrary to the truth he knows, while he stands alone without support.
 
We see nowadays a different type of test in the form of communities and states where vice is widespread, yet they reflect a progressive society and civilized style of life. In such communities, people find good standards of care and protection. Moreover, despite their turning away from God’s path, such people are both strong and affluent.
 
There is, however, one test that is harder than all the rest. This comes from within, where the lure of desire, enjoyment and pleasure becomes very strong, or at least comfort and security appear too tempting. This makes following the line of faith difficult and the difficulty may be compounded by other obstacles which a believer may have to contend with in his community.
 
If time marches on under such conditions and God’s support seems slow in coming, the test becomes even more difficult and harder to endure. Only those strengthened by God will remain steadfast. These are the ones who prove the truth of faith and can be given the great trust that God in heaven wants to place on earth.
 
What we have to understand is that God has no desire to put believers to such hard tests or cause them much suffering. It is all part of their preparation to take up the trust and fulfil its requirements. They must go through special preparations that can only be achieved through enduring real difficulties, withstanding pain and overcoming desires while being truly certain of God’s support or His reward, long as the hardship may continue and severe as the suffering may be.
 
The human soul is tested with difficulties and hardships. It is thus purged of any vile influence. All its latent powers are thus mobilized and it acquires further strength and solidity. This is the effect of hardship on communities. Only the strongest remain steadfast. These are the ones who maintain the closest relation with God, and remain absolutely confident that the path of faith will inevitably lead them to one of the two goodly eventualities: victory or reward. To these the banner is eventually entrusted, and they are certainly worthy of it.
 
The trust they receive is very dear to them, particularly because of the high price they have had to give for it, enduring pain and suffering, and sacrificing much in its service. A person who gives much of himself and his comforts, who endures hardship and adversity will definitely hold dear the trust for which he has withstood so much. He will not abandon it easily.
 
As for the eventual triumph of faith and truth, this is something God has promised. No believer entertains any doubt that what God promises will certainly come true. If it is felt to be slow in coming, this must be for a particular purpose which will most certainly benefit faith and the faithful. No one is keener than God to protect His faith and the people who adopt it sincerely. Those believers who endure hardship should always bear in mind that it is sufficient for them to be the ones God has chosen to be entrusted with the truth. Indeed, God confirms that they have strong faith, for He has chosen them to be tested. An authentic ĥadīth states: “The most severely tested are prophets, then the most pious people, then the ones closest to these, one degree after another. A man will be tested in accordance with his strength of faith. If he proves himself strong, the severity of his test is increased.”
 
Those who subject the believers to hardship and act wickedly will not escape God’s punishment, even though they may appear strong and victorious. This is again a true promise made by God: “Or do those who do evil deeds think that they can escape Us? How ill they judge!” (Verse 4) No wicked or evil person should think that he can escape. If he does then his judgement is absolutely erroneous. God, who has made tests a general rule to distinguish true believers from false claimants, is the One who has also made punishment of the perpetrators of evil a general rule that never fails. This is the second strong note at the opening of the sūrah, one that balances the first.