In the Shade of the Qur'an by Sayyid Qutb

There must be controls and constraints in life. These may apply to man’s inner life, to what he does in his own affairs, and to his life with other human beings, whether related to him or not, members of his extended family, clan or tribe, community or nation, friends or enemies. These controls and constraints may also govern man’s relations with other creatures, whether God has made these subservient to man or not, and to inanimate objects which man finds in the world at large. Furthermore, there must be controls and constraints to govern man’s life and his relationship with his Lord, which is the essence of all life.

Islam sets up these controls in human life, defines them with clarity and accuracy, and imparts to them an authority derived from God, ensuring that they remain well respected, observed and obeyed. They are not subject to changing tendencies or temporary interests which may be given prominence by an individual, a group, a nation or a generation. Indeed, these controls and restraints, set up and defined by God, themselves represent the overall “interest”, since they have God’s authority.

Man’s interest lies clearly in observing them even though an individual, a community, a nation or a whole generation may feel otherwise, for it is God who knows best, while human beings have, at best, a defective knowledge. What God decides is better than what they may decide for themselves. Indeed, if people were to maintain the lowest degree of politeness in their relationship with God, they would question their own definition of their interest if it were seen to be in conflict with God’s definition. True politeness requires that man should have no definition of his interest other than that given by God, which he should accept and obey willingly, always assured and content that it will work for his benefit.

These controls and constraints are what is termed by God here as “contracts”. He commands those who believe in Him to remain true to these contracts.

This sūrah opens with a clear order to fulfil these contracts before it proceeds to explain what is lawful and what is unlawful of slaughtered animals, types of food and drink, and also of family relations. It also explains a large number of legal provisions and rules of worship, as well as the true nature of faith, submission to God and the nature of Godhead. The sūrah also clarifies the type of relations which exist between the nation of Islam and other nations and beliefs. It explains the obligations of the community of believers in remaining true to their faith, bearing witness in all fairness, maintaining a position of leadership among mankind by virtue of their revealed Book. Theirs is the Book that supersedes all earlier revelations, establishing the rule of God as He has revealed it. They must always be on their guard lest they overlook some of what God may have revealed. They must also ensure that their personal feelings of love or hostility are not allowed to influence the way they administer full justice.

That the sūrah follows this pattern after giving a clear opening gives the term “contracts” a much wider sense than what immediately springs to mind. It is evident that “contracts” in this particular context means all the controls God has set up for human life, the most important of which is the contract of believing in God, acknowledging His overall Lordship and submitting to His will. This is the basic contract from which all the other contracts and controls in life are derived.

This contract of believing in God, with all that it entails of total submission and absolute obedience to Him, is the contract God made with Adam (peace be upon him) when He placed him in charge of the earth according to an agreement stating, as we are told in the Qur’ān: “We said: You shall all descend from it [Paradise]. Guidance shall reach you from Me. Those who follow My guidance shall have nothing to fear, nor shall they grieve. But those who deny and gainsay Our revelations shall have the fire, wherein they shall abide.” (2: 38-9) It is, then, an authority given to man on the condition that he follows God’s guidance as revealed in His Books which He has vouchsafed to His messengers. Otherwise, the very contract which places man in charge of the earth is violated.

Such a violation essentially makes every action that contravenes God’s orders invalid and irremediable. Everyone who believes in God and wants to fulfil his contract with Him is obliged to repel this evil and refuse to deal with it in principle.

Otherwise, he is not true to his contract.

The same contract or covenant was made again with all mankind when they were still within the loins of their parents. This is again stated in the Qur’ān: “Your Lord has brought forth their offspring from the loins of the children of Adam and called on them to bear witness about themselves, Am I not your Lord?’— to which they answered: ‘Yes, we do bear witness to this.’ (Of this We remind you) lest you say on the Day of Resurrection, ‘We were indeed unaware of this’; or lest you say, Indeed, it was but our forefathers who, in times gone by, began to associate partners with God; and we were but their late offspring: will You, then, destroy us for the doings of falsehood inventors?” (7: 172-3)

This is another contract made with every individual. God states that He has made this contract with every one of the children of Adam when they were within the loins of their parents. It is not for us to ask how this happened. God knows His creation best and He knows how to address them in every stage of their lives in a way that makes His address understood and their pledge binding. When He says that He has made a contract with them that they will always acknowledge His Lordship, then it must be so. If they do not fulfil this contract, they stand accused of being untrue to their obligations.

God also made a covenant with the Children of Israel, as is mentioned later in this sūrah, when He raised the mountain high above their heads as if to give them cover.

They thought that it would fall on their heads. We will also learn from this sūrah how they were in breach of their covenant and how they were made to suffer the consequences, just as all those who break their covenants with God eventually suffer.

Those who believed in the Prophet Muĥammad (peace be upon him) also made a covenant with God, pledging themselves to: “obey the Prophet fully in times of ease and times of hardship, and in preference to our own comfort and interest. We also pledge not to dispute with rulers their authority”. Some of them later made certain special contracts supplementing this general one. The second agreement of `Aqabah which facilitated the way for the Prophet to migrate to Madinah was a contract made between the Prophet and the spokesmen’ of the Anşār. In al-Ĥudaibiyah, the pact made under the tree came into force, and was later known as the “pact that pleased God”.

It is on the basis of the contract to believe in God and to submit to Him that all contracts and covenants are made, whether they relate to all commandments and orders included in the Divine law, or to transactions with other people, or to relations with other creatures and inanimate objects in the universe. These are all contracts believers are required to fulfil. Their essential condition of believing in God makes these contracts binding on them and makes their fulfilment a basic duty. Hence the opening address: “Believers, be true to your contracts.” (Verse 1)

Once the address is made to all believers to honour their contracts, some of these are stated in detail: “Lawful to you is the [flesh of the] beasts of cattle, other than that which is announced to you herein. But you are not allowed to hunt while you are in the state of consecration. God decrees what He will. Believers, do not offend against the symbols set up by God, or against the sacred month, or the offerings or the garlands, or against those who repair to the Sacred House, seeking God’s grace and pleasure. Only when you are clear of the Sacred Precincts and released from the state of consecration may you hunt. Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution. Forbidden to you are carrion, blood, the flesh of swine; and that over which any name other than God’s has been invoked; and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, except that which you may have slaughtered when it is still alive; and [forbidden to you are] animals that have been slaughtered on idolatrous altars. And [forbidden also] is the division [of meat] by raffling with arrows; for all this is sinful. Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” (Verses 1-3)

Whatever is stated here, either prohibiting or making lawful certain slaughtered animals, or certain species, or restricting places and times, is part of the “contract” believers must fulfil. It is part of the contract of faith that those who are party to it, i.e. the believers, must receive their instructions regarding what is lawful and what is unlawful only from God. In this respect, they recognise no authority other than His.

Hence, they are addressed as believers at the outset of this detailed explanation of what they may and may not have.

“Lawful to you is the [flesh of the] beasts of cattle, other than that which is announced to you herein.” Only because of this permission by God, not through any other authority, is it lawful and permissible for you to eat the flesh of whatever is included under the term “beasts of cattle”, whether slaughtered or hunted, with the exception of the prohibitions that follow. Such prohibitions can either be temporary, restricted to certain places, or are total and applicable at all times and places. The beasts of cattle include camels, cows and sheep. Added to these are undomesticated animals like zebra, deer, bull and buffalo.

Thereafter, all other exceptions are detailed. The first pertains to hunting when believers are in the state of consecration: “But you are not allowed to hunt while you are in the state of consecration. God decrees what He will.” (Verse 1) The prohibition here applies to the whole process of hunting. When one enters into the state of consecration as one starts pilgrimage or `umrah, one turns to God with one’s whole being, turning one’s back to familiar life practices which are a source of entertainment and pleasure. One turns one’s face, and one’s whole being, to the Sacred House which God has endowed with a feeling of security that applies to all those in it. Hence, it is necessary that when we are there, we do not stretch our hands to kill any living thing. Thus, one experiences during this time a necessary feeling of the bonds between all living things created by God, the giver of life. All creatures are, thus, safe from human aggression. The necessities of life, for which game and hunting have been allowed for food purposes, are thus reduced in order to impart to man a sense of elevation above what is familiar and lawful to him in ordinary days.

Before proceeding to add more details of what is excepted from the initial ruling of general permission, this contract is linked to the overall contract of faith. The believers are also reminded of the source of that covenant: “God decrees what He will.” (Verse 1) His will is absolute and He gives His commandments as He wishes. No one may have a say in what He decrees and no one can abrogate or overrule His judgement. What He outlines in this sūrah is His verdict on what is lawful and what is forbidden to us.

The address is again made to the believers to emphasise that they are not allowed to violate what God has restricted: “Believers, do not offend against the symbols set up by God, or against the sacred month, or the offerings or the garlands, or against those who repair to the Sacred House, seeking God’s grace and pleasure. Only when you are clear of the Sacred Precincts and released from the state of consecration may you hunt.” (Verse 2) The first thing that springs to mind regarding the meaning of “the symbols set up by God” is that it is a reference to the rites of pilgrimage and `umrah and the restrictions that apply to everyone who enters into the state of consecration when he starts his pilgrimage or `umrah and which remain in force until the main part of the pilgrimage is over and when animals intended for sacrifice are slaughtered. During the state of consecration, a pilgrim does not offend against these restrictions, because such an offence represents a desecration of the sanctity imparted to them by God. The sūrah describes these rites as being set up by God in order to emphasise their sanctity and to warn against their desecration.

The term “the sacred month” as it occurs in this Qur’ānic verse refers to the four months of sanctity in the lunar calendar which are: Rajab, Dhu’l-Qa`dah, Dhu’l- Hijjah and al-Muharram. God has forbidden fighting in these four months, which used to be given special sanctity by Arabian tribes prior to Islam. However, they manipulated them as they wished, delaying certain months according to a ruling given by certain monks or a decree issued by the chiefs of powerful tribes. When Islam was revealed, their sanctity was endorsed by God’s legislation. This sanctity is based on a Divine order made when God created the heavens and the earth, as mentioned in Sūrah 9, Repentance: “The number of months, in God’s sight, is twelve months [laid down] in God’s decree on the day when He created the heavens and the earth. Of these four are sacred.” (9: 36) The Qur’ān also states that delaying the sacred months and manipulating them is an indication of compounded disbelief. Thus, the correct order has been re-established according to God’s decree. These months remain sacred unless aggression is waged during them against the Muslims, when they are permitted to repel such aggression, without giving the aggressor a chance to escape, making use of the sanctity of these months which they do not recognise. The Islamic view of fighting in these months is mentioned in Sūrah 2, The Cow. (In the Shade of the Qur’ān, Vol. I, pp. 216-19)

The offerings mentioned in the sūrah refer to sacrificial animals which pilgrims slaughter during pilgrimage as part of its rites. This may be a camel, a cow or a sheep. To offend against these is to slaughter them for any reason other than the one for which they have been consecrated. Nor may they be slaughtered until the day of sacrifice during pilgrimage or after the end of `umrah. The major part of any sacrificial animal is distributed to the poor of the Ĥaram area. Those who offer such a sacrifice are encouraged to partake of it.

The term “the garlands” mentioned in the sūrah refers to cattle which are adorned with garlands to denote that they have been pledged for sacrifice. They are then left alone to graze as they wish until the day when the pledge falls due for their sacrifice.

Included among these are cattle intended for sacrifice during pilgrimage and which are given a special sign to indicate the purpose for which they have been pledged.

Once such cattle are adorned with garlands, they are no longer available for ordinary slaughter. They are slaughtered only for the purpose for which they have been pledged. It is also said that the garlands refer to a special type of band or necklace worn by those who want to be safe from an enemy or a person who wants to kill them for revenge or for any other purpose. They take some leaves or branches from the trees of the Ĥaram area to make bands and wear them. They then move freely, fearing no aggression from anyone. Scholars who advance this view say that the immunity given to such people was later abrogated when the verse was revealed which states: “The idolaters are impure; let them not come near the Sacred Mosque after this year” (9: 28) And by the verse which states: “Take them and kill them wherever you find them.” (4: 91) The first view which says that the garlands denote the cattle intended for sacrifice is the weightier one, especially since they are mentioned after the offerings normally sacrificed during pilgrimage.

Similarly, God has given special sanctity to those who flock to the Sacred House, seeking a share of God’s bounty and grace and aiming to please Him. They come to the House to do some legitimate business and to seek God’s pleasure, whether at the time of pilgrimage or at other times. When they come to God’s Sacred House, they are given security.

Having explained all these restrictions, this verse makes it clear that once the period of consecration is over, hunting becomes lawful again, provided that it takes place outside the Ĥaram area:. “Only when you are clear of the Sacred Precincts and released from the state of consecration may you hunt.” (Verse 2) This is an area of security which God establishes in His Sacred Mosque, as He has indeed established a time of security during the Sacred Months. People, animals, birds and trees in this area are immune from human aggression. This makes it an area of absolute peace, in response to the prayer of Abraham, the noble father of this nation. This period of peace is extended to the whole planet for four complete months every year, under the guardianship of Islam. People who enjoy the sweetness of this real sense of security will be keen to maintain it according to its provisions and to fulfil their covenants with God. They will try to extend it so that it encompasses human life throughout the year and the whole world over.

With the emphasis placed here on sanctity and security, God calls on those who believe in Him to fulfil their contracts with Him and to rise to the level which enables them to assume the leadership of mankind that has been assigned to them. To fulfil this role they must not allow themselves to be influenced by personal feelings, emotions or temporary circumstances. God calls on them not to transgress even against those who debarred them from entering the Sacred Mosque when they sought to visit it in the year known as “the year of aI-Ĥudaibiyyah” and earlier. The actions of those people left deep scars in the Muslims’ hearts, which were bound to arouse emotions of hatred. But all this notwithstanding, the actions of the Muslim community must not be guided by such feelings. Its duty fits its great role: “Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution.” (Verse 2)

This is the ultimate standard of self-control and compassion. But it is this very ultimate standard that must be attained by the community entrusted by its Lord with the task of being the guide and guardian of humanity. Here it is called upon to attain a sublime horizon. This is part of the responsibility of leadership. It means that believers must overlook what happens to them personally and what they may have to endure of harm caused by others, in order to give to mankind a great model of righteous behaviour that can be achieved only by following Islam. In this way, they give a positive testimony for Islam which is certain to make it appealing to the rest of mankind.

The task outlined here is a great one, but as it is put in this sūrah it does not represent a great burden that will weigh heavily on man. There is a recognition that a human being may be angry and may harbour feelings of hatred. But human beings are not entitled, as a result of fury or hatred, to transgress and be unjust to others.

Moreover, cooperation within the ranks of the community of believers must further righteousness and piety, not evil or aggression. The believers are commanded to have fear of God and are reminded that His punishment may be very severe. Such a reminder, together with the commandment to fear God, helps the Muslim community to control its hatred and to rise above the desire to exact revenge, because it is a community always seeking God’s pleasure. How Islam works on people is best illustrated by the spectacular results it achieved in moulding the Arabs such that this noble behaviour became characteristic of them and, hence, they abided by its requirements. Prior to Islam they were far removed from such lofty standards.

Their unchallenged motto was: “Support your brother, whether he is the victim or the perpetrator of injustice.” Tribal loyalty was of paramount importance. To cooperate in furthering evil and aggression was more natural to them than cooperation in furthering piety and righteousness. They forged alliances, but their purpose was more to support evil than to support right. Rare were the pacts made in pre- Islamic days which supported what was and is right. This was only natural in an environment where traditions, customs and morals were not derived from God’s constitution. Perhaps the best expression of this principle was the motto we have just quoted. A pre-Islamic poet has also put it in a nutshell when he says: “I am only a man of the tribe of Ghuzayyah: I go with my tribe, whether it follows the right way or the wrong one.” Then the Islamic constitution was revealed to establish new values and to remould people’s way of thinking. Islam tells the believers: “Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution.” (Verse 2) Thus, a new bond linking hearts to God was established. Values and morals were given a new Divine standard. The Arabs, and mankind as a whole, were led out of blind fanaticism and the control of personal and tribal feelings in determining who is a friend and who is a foe. Man was reborn in the Arabian Peninsula. The new man derives his moral standards from God. This heralded the rebirth of man throughout the world. Prior to this, there was nothing in Arabia but blind loyalties which say:

“Support your brother, whether he is the victim or the perpetrator of injustice.” The same blind loyalties were known throughout the world.

It is a great divide that separates a community governed by such blind loyalty and fanaticism and a community governed by a constitution stating: “Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution.” (Verse 2)

That great divide was removed by the only force that could remove it, namely, Islam.

The sūrah now begins to give the details of the exceptions made in the first verse of cattle that are lawful to eat: “Forbidden to you are carrion, blood, the flesh of swine; and that over which any name other than God’s has been invoked; and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, except that which you may have slaughtered when it is still alive; and [forbidden to you are] animals that have been slaughtered on idolatrous altars. And [forbidden also] is the division [of meat] by raffling with arrows; for all this is sinful. Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” (Verse 3)

The first three types: carrion, blood and the flesh of swine are mentioned as forbidden in verse 173 of Sūrah 2, The Cow. We commented on this prohibition in our discussion of this verse: Vol. I, pp. 182-4. Whether human knowledge will eventually be able to determine the reasons for this prohibition or not, Divine knowledge has made it clear that these types of food are unwholesome. This is all that we need to know, because God only forbids what is evil and what harms human life in one way or another, whether such harm is known to man or not. Human knowledge remains limited. It does not know everything that causes harm and all that is useful.

Animals on which a name other than that of God has been invoked are forbidden to eat because such a practice is essentially contrary to faith, which is based on the fact that Godhead belongs to God alone. The first thing that follows from this acknowledgement is that the purpose behind every intention and action must be the pursuit of God’s pleasure and that every step is made in His name, which is invoked before every action. Therefore, when the name of anyone other than God is invoked at the slaughtering of an animal, and indeed when no name is mentioned at such slaughter, the flesh of that animal is forbidden to eat because such an action is basically contrary to faith. It is in this moral respect that it is unwholesome and, therefore, added to what is physically unwholesome such as carrion, blood and pork.

Animals strangled in one way or another, or beaten or gored to death, or killed by a fall, or savaged by a beast of prey, are all types of carrion. Unless these are caught when still alive and slaughtered in the proper Islamic manner, they are forbidden meat. These details are given here in order to remove any suspicion that these may have a separate ruling. Scholars have spoken in detail on these and given different rulings with regard to “slaughter”, and when an animal is deemed to have been slaughtered. Some scholars consider that if an animal has suffered an injury inevitably leading to its death, it cannot be made lawful even when it is slaughtered before it dies. Other scholars consider that such a slaughter, when the animal is still alive, is appropriate, regardless of the type of injury. These details may be referred to in books of Islamic jurisprudence, or Fiqh.

Before Islam, there were idols in the Ka`bah where the unbelievers used to slaughter their animals. They also used to throw some of the blood of their slaughtered animals on these idols. Animals slaughtered on such idolatrous altars, wherever they may be, are forbidden because of the place of their slaughter, even though the name of God may have been mentioned at the time of slaughter. The action itself is idolatrous.

Of the types of meat that are made forbidden in this verse there remains the one concerned with the divining of arrows. These arrows were used in pre-Islamic Arabia in order to decide whether to undertake a certain action or not. Different reports suggest that either three or seven arrows were used, with each indicating a different action. The same arrows were also used in gambling, and to divide the meat of the camel offered for gambling. Every one of the gamblers had an arrow. The arrows were mixed and one is drawn. The person whose name was given to that arrow would take the amount of meat apportioned to it. God has forbidden resorting to arrows for dividing anything and using these arrows for any division because it is just a type of gambling, and all gambling is strictly forbidden. He has also prohibited eating the meat divided in this manner.

“He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” A person who is so hungry that he fears for his life may eat of any of these forbidden types, as long as he does not intend to do what is forbidden and commit a sin. Scholars have given different rulings on how much one is allowed to eat: is it only what is sufficient for someone to stay alive, or is one allowed to eat one’s fill? Alternatively, can people in this predicament save something for other meals if they fear that they may not find food that is permissible? We need not go into these details here. It is sufficient for our purpose to understand that this religion of ours always allows for what is easy, and always gives situations of necessity the sort of rulings ensuring that no affliction is caused to its followers. In the end, matters are left to clear intention and to being conscious of what God requires of us. A person who is driven by an extreme situation to eat of these forbidden types, having no intention to commit a sin, will suffer no punishment. Instead, they will find that God is certainly Much- Forgiving, Merciful.

So far we have discussed the details of forbidden food as detailed in this verse.

The verse, however, also includes other statements that require proper discussion.

Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.

(Verse 3)

This statement, which comes in the middle of a detailed account of which meat is forbidden to eat, was the last statement of the Qur’ān to be revealed. It declares the completion of the message of Islam and that its blessings have been brought to their full. `Umar, the Prophet’s Companion endowed with a keen insight, felt that the Prophet’s remaining days on earth were numbered. He had discharged all his duties and conveyed his message. He was certain to be called to his appointment with God.

`Umar’s eyes were tearful as he felt the approach of that departure.

These great words come within a verse which has as its subject matter the prohibition of certain types of animal food, and within a sūrah which has the detailed purposes we have already mentioned. What we understand from this is that Divine law is a single and complete whole that cannot be split into separate parts. Its provisions may tackle the concept of faith, or acts of worship, or permissions and prohibitions, or social regulations and international relations, but they are all of equal value. In their totality they constitute the religion God describes in this verse as having been perfected by Him. Moreover, it is the blessing of which He has bestowed a full measure on the believers. They represent the code of living God has chosen to be implemented by His servants. To reject any part of this code is to reject it all, and to reject the Divine faith altogether.

We have previously stated that to reject any part of this code, which God has been pleased to vouchsafe to the community of believers, and to substitute for it something made by man has only one clear meaning, namely, that Godhead is denied to God and its attributes are given to human beings. This is a rebellion against God’s authority on earth and a claim of Godhead, since its main quality, i.e. the authority to legislate, is given to someone other than God. This means a rejection of Islam altogether.

“Today, the unbelievers have lost all hope of your religion.” (Verse 3) They have reached a point of despair and realised that they cannot distort or detract from this religion or invalidate it when God has made it perfect and guaranteed to preserve it.

They may defeat the Muslims in battle or ain mastery over them for a period of time, but they can never vanquish this religion. It is the only religion that has been preserved against all factors of corruption and distortion. Its enemies have tried very hard to distort and to scheme against it, and its people were at times totally ignorant of its truth. But God never allows the earth to be without a group of true believers who recognise the truth of this faith and who dedicate themselves to its advocacy.

Islam remains with them fully understood and preserved until they hand it over to the next generation of true believers. God’s promise that the unbelievers’ despair of vanquishing this religion will always come true.

The believers are then addressed, “Have no fear of them, then, but fear Me alone.” (Verse 3) The unbelievers can never detract from the essence of this religion. Nor can they gain the upper hand against its advocates, unless these deviate from it and no longer give, through their action and behaviour, a practical translation of its method of living. In other words, they abandon the duties it assigns to them and neglect to fulfil its provisions in their way of life.

This Divine directive given to the Muslim community in Madinah does not apply only to their generation. It is addressed to the believers at all times and in all places.

It is a directive to the believers who willingly accept the religion God has chosen for them, in its totality, and implement it as a constitution covering all aspects of life. It is these who are the true believers.

“This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” (Verse 3) The day on which God revealed this verse during the Prophet’s pilgrimage of farewell was the day when this religion attained its perfection and no room was left for any further improvement. The greatest Divine blessings were bestowed on the believers in full measure by giving them this all-embracing and comprehensive code. Islam as a faith and religion was chosen for them by God. Therefore, anyone who finds it unacceptable as a way of life actually rejects what God has determined to be the proper faith.

This is a highly inspiring statement. We may contemplate it for a long while without exhausting the essential facts and profound directives it contains or the duties and obligations it assigns.

The first thought that flashes in our minds dwells on the perfection of this religion.

What does a believer see when he looks at the procession of faith that started ever since the early days of human life, led by God’s messengers, the first of whom was Adam (peace be upon him), down to Muĥammad, the last of all Prophets conveying God’s final message to mankind? He sees a noble procession enlightened by Divine guidance and bringing light to mankind. He also sees clear landmarks defining the way. But he realises that every one of God’s Messengers was sent to his own community and every message was meant for a certain period of time, with the exception of the last Messenger and the last message. Each message was addressed to a particular community living in a particular environment. Hence, each was adapted to certain conditions. It is true that all of them called for submission to God alone, because that is the essence of the Divine faith. They all required that Divine instructions be faithfully followed, in an attitude of complete obedience to God alone, because this is the essence of Islam in its broader meaning of surrender to God.

But each one of them had its own code suitable to the prevailing conditions of its community at the particular time in which it was revealed.

When it was God’s will to conclude His messages to human beings, He sent the last Prophet with a message to mankind, not to a particular community or a particular period. This message addresses the very nature of man which remains the same in all periods and across all communities: “This is the natural disposition which God has instilled into man. No change shall be made in God’s creation. This is the ever true faith. “ (30: 30) This message contains a law addressing all aspects of human life and lays down basic principles and guidelines for those aspects which change according to the time and the environment, as well as detailed regulations for those that remain constant throughout all periods and communities. With such general principles and detailed regulations, this law regulates human life from the time of the revelation of this message to the end of human life. All directives, laws and controls required to help human life to develop and prosper are given within this framework.

When all this has been established, God tells the believers: “This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” (Verse 3) Thus, the faith and the law have been brought to perfection, since the combination of both constitutes religion. No believer may then imagine that religion, in this sense, requires any addition or complement to improve on it, or needs some modification or adaptation to suit local conditions. No one who entertains such thoughts is a true believer; for a believer accepts what God says and is satisfied with His choice. The law of the particular time in which the Qur’ān was revealed applies to all time because, according to God’s own statement, it is the law of the religion revealed to mankind to be implemented by all communities for the rest of time. The detailed regulations and laws will remain the same, while the basic principles constitute the framework within which human life develops and progresses. When the framework is broken, man abandons faith altogether.

This religion, including this particular legal code, has been chosen for man by God, man’s Creator who knows His creation well. Anyone who says that yesterday’s law cannot be implemented today claims to know man’s needs better than God.

Secondly, a believer is bound to reflect on the fact that God has bestowed the full measure of His blessings on believers when He perfected their religion for them. This blessing represents not only a rebirth of man, but also the fulfilment and purpose of his existence. Man led a life of insignificance prior to knowing his Lord and Creator, the universe and his position and role in it. All these are defined for him by Islam, the religion his Lord has chosen for him. Before man’s liberation from submission to other creatures to attain the state of submission to God alone, and before the attainment of true equality in human life through a law devised by God and supported by His authority, man could only lead a life next to non-existence.

Indeed, his new knowledge of these great facts as established by this religion of Islam was the herald of man’s new birth. Without this knowledge man could be no more than an animal or, at best, a prospective human being still in the process of formation and moulding. Only through acquiring this knowledge does man attain his most perfect position which is far removed from all man-made concepts that might have prevailed during different periods of human history.

Islam gives man a concept of faith which requires him to believe in God, His angels, revelations, messengers and the Day of Judgement. As he formulates this concept, he leaves the realm of animals which comprehend nothing beyond the extent of their senses to an area which extends well beyond the realm of human perception. Thus, man can comprehend the physical and the metaphysical, the perceptible and the imperceptible. As man acknowledges God’s oneness, he is liberated from submission to any authority other than that of God. He feels that he cannot be enslaved by any power other than that of God. He is equal to, if not nobler than, any other creature. It is to God alone that man addresses his worship, from God alone he receives his laws, systems and constitution, on God alone he relies, and Him alone he fears. Through the Divine way of life, laid down by Islam, all human power is dedicated to achieve goodness and to improve life. Thus, he is elevated above the standard of animals, or the fulfilment of desires.

Only a person who has known the true nature of the life of darkness, or jāhiliyyah, (which is the Islamic term for any system not based on Divine revelations) and its oppressive concepts and chaos can appreciate the fact that only through the implementation of Islam does man enjoy the full measure of God’s blessings. A person who has experienced a life of error, loss and chaos following hollow concepts can fully appreciate the blessing of faith. When one reflects on the suffering that results from tyranny, confusion and total lack of balance in all sorts of systems human beings devise for themselves, one can state with absolute conviction that life with faith and with the implementation of the Islamic system is the greatest blessing we may enjoy in this world.

The Arabs who were first addressed by the Qur’ān were quick to appreciate its significance, because it told them of their own experience. In matters of faith, they were at the lowest depth of ignorance, believing in idols and considering angels, jinn, stars and forefathers as deities equal to the Supreme Lord. With Islam, they came to know what it meant to believe in the One God who has power over all things, who sees all and knows all, and who is at the same time fair, compassionate and merciful.

He is close to everyone and answers everyone. There is no intermediary between Him and any one of His servants. In this way all of us have been liberated from all forms of tyranny, whether that of chiefs, priests or superstition.

The Arab social make-up established a distinction between different classes and allowed everyone with power to tyrannise others. Indeed, to all Arabian chiefs, regardless of their relevant positions in the strict tribal hierarchy, oppression was synonymous with dignity and high position. An Arabian poet described the weakness of someone he was castigating in these terms: “His tribe are never unfaithful to their trust and never try to take the smallest of articles unfairly”. `Amr ibn Hind was an Arab chief when he imposed his rule that he would only talk to people from behind a screen. He further considered it impudent for tribal chiefs to refuse that their mothers serve in his palace. Al-Nu`mān ibn al-Mundhir, another Arabian king, was so dictatorial in his rule that he chose a day for pleasure when he gave his bounty to all and sundry, and chose a day for displeasure when he killed everyone he met that day from morning till evening. Examples of such class tyranny in Arabia abound.

In the days prior to Islam, infant girls were buried alive in Arabia; women suffered much injustice; drinking, gambling and indecent sexual practices were common. Abuse of women, revenge killings, assault, stealing, and looting were characteristics of Arabian life; but these went hand in hand with disunity and weakness before any external enemy. Arabian tribes were quick to fight one another, but when the Abyssinians launched an attack with the aim of destroying the Ka`bah, all tribes took a defeatist attitude.

It is from such depths of iniquity that Islam rescued the Arabs, moulding them into a nation, one capable of assuming the leadership of all mankind. It was the same generation of Arabs which lived in the depths of ignorance and darkness, before it experienced life at the top as envisaged by Islam. Hence, they were quick to fully appreciate the significance of the Qur’ānic statement: “This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” (Verse 3)

Finally, a believer is bound to reflect on the fact that it was God who chose Islam as a faith for him. This then is a manifestation of God’s care and love for this nation.

It is He Himself who has laid down its code of living for it.

These words place a heavy burden on the shoulders of this nation whereby it must prove itself equal to this great Divine care. No! I pray God for forgiveness. Nothing that this nation in all its generations can give will match the care God has taken of it.

People can only do their utmost in acknowledging God’s grace and praising Him for it. In this way, they show that they are aware of their duty and try to fulfil it as best they can, seeking God’s forgiveness at the same time for any slips or failures.

The fact that God Himself has chosen this religion for the Muslim nation requires Muslims to appreciate the value of this choice and to exert every effort to implement God’s choice in their lives. How foolish and miserable it would be of anyone to ignore, or indeed reject, what God has chosen for him and to try to establish for himself a way of life different from that laid down by God. Such an attitude is nothing short of a ghastly and punishable crime. Its perpetrator cannot escape scot- free when he rejects God’s choice. God may leave those who have never known Islam to do what they like for a period of time. As for those who have known Islam and rejected or abandoned it, choosing for themselves other methods of life, these will deservedly suffer the results of their choice.

They ask you what is lawful to them. Say: Lawful to you are all good things of life. As for those hunting animals which you train by imparting to them something of the knowledge God has imparted to you, you may eat of what they catch for you. But mention God’s name over it and have fear of God; indeed, God is swift in reckoning.

Today, all the good things of life have been made lawful to you. The food of those who were given revelations is lawful to you, and your food is lawful to them. And the virtuous women from among the believers and the virtuous women from among those who were given revelations before you (are also lawful to you) when you give them their dowers, taking them in honest wedlock, not in fornication, nor as mistresses.

Anyone who rejects the faith (will find that) all his works will be in vain. In the life to come he shall be among the losers. (Verses 4-5)

This question from the believers about what is lawful describes the frame of mind the chosen community adopted by virtue of the honour of being addressed by God Himself. It gives us an impression of the sort of reluctance they had in approaching anything that was practised in pre-Islamic days lest it be unacceptable to Islam. They felt that they needed to ask about everything to make sure that it fitted with their new way of life.

When we look into the history of that period we cannot fail to recognise the profound change Islam brought about in the Arabian mentality. Islam shook the Arabs into eradicating all traces of ignorance that might have been left behind. It gave the Muslims, whom it had picked up from the depths of darkness to elevate into light and a high level of humanity, a feeling that they were reborn and that they were living a completely new life. It imparted to them a profound sense of the great divide between their present and their past. They recognised the great bounty God had bestowed on them and, therefore, they were keen to adapt their lives to the new Divine method, the benefits of which they were able to discern in their own lives.

They were conscious of God’s grace and keen not to violate His orders. The net result of all this was their constant reluctance to continue with their old practices, unless they made sure that they were acceptable to Islam.

It is in this context that we should read their question to the Prophet (peace be upon him) about lawful food, after they had heard the verses which outlined what was forbidden to them: “They ask you what is lawful to them.” The answer was especially significant: “Say: Lawful to you are all good things of life.” This imparts to them the true feeling that they have not been forbidden anything good or wholesome. Indeed, all the good things of life have been made lawful to them. Only bad or evil things are forbidden. Needless to say, everything that God forbids mankind is either something physically repugnant to uncorrupted human nature, such as carrion, blood and the flesh of swine, or something a believer’s heart finds nauseating, such as the flesh of animals on which the name of someone other than God has been invoked, or what has been slaughtered over idolatrous altars, or something that has been divided with the help of arrows, which is a type of gambling.

To the good things mentioned here in general, a special type is also added to emphasise that which is good. These are animals caught by beasts and birds of prey which have been trained for that very purpose, such as a hawk or a falcon, and hunting dogs and lions which have been trained to overpower game animals: “As for those hunting animals which you train by imparting to them something of the knowledge God has imparted to you, you may eat of what they catch for you. But mention God’s name over it and have fear of God; indeed, God is swift in reckoning.” (Verse 4)

The condition which makes what is caught by such trained hunting animals lawful to eat is that they should leave their prey for their master. That is, the hunting beast or bird must not eat of the animal it has killed, except when the master has gone away. If they eat of their prey at the time of the catch, they have not been properly trained. They are simply killing other animals for themselves not for their masters. As such, the master may not eat of the game they kill, even if most of it is left, and even if they bring the prey back alive to him. Once they have eaten of it, it cannot be made lawful, not even by proper methods of slaughter.

God reminds the believers of this aspect of His grace, which, is manifested in their ability to train their beasts and birds of prey. It is He who has made these hunting animals subservient to them and given them the knowledge to train them. This is a fine touch, typical of the Qur’ānic method of cultivating believers’ minds. The Qur’ān makes use of every occasion and opportunity to impress on people’s hearts the fundamental truth that everything we have has been given to us by God. God has created us, given us all the knowledge we have and made everything on earth subservient to us. It is He whom we should thank for whatever we achieve, every gain we make and ability we develop. Thus, in every moment of his life, a believer is fully aware that everything within himself and around him is God’s gift to him. He does not allow himself to overlook, even for the briefest moment, the fact that he is indebted to God for everything he may enjoy, all that he possesses, every action he makes. This is what makes him a properly devout person.

God teaches the believers to mention His name over all game animals caught for them by their beasts and birds of prey. This should be done when the hunting animal or bird is set free. Since it may kill its prey with its claws or teeth, this killing is considered as the slaughter of the animal. As God’s name is mentioned at the time of slaughter, it is also mentioned when the beast or bird of prey is set on its hunting spree.

The believers are finally reminded to continue to fear God and that His reckoning is very swift. Hence, they should always be on their guard. The question of permissibility or prohibition is thus closely related to the more important feeling of being conscious of God and of fearing Him. It is the pivot round which every intention and every action in the life of a believer turns. Thus, it transforms human life into a relationship with God, a recognition of His greatness and a consciousness of His presence and power in all situations, whether we are alone or with others:

“and have fear of God; indeed, God is swift in reckoning.” (Verse 4)

The sūrah goes on to outline more types of food made permissible for believers, and adds to that what is permissible in marriage. “Today, all the good things of life have been made lawful to you. The food of those who were given revelations is lawful to you, and your food is lawful to them. And the virtuous women from among the believers and the virtuous women from among those who were given revelations before you (are also lawful to you) when you give them their dowers, taking them in honest wedlock, not in fornication, nor as mistresses.” (Verse 5)

Again the variety of permissible pleasures are initially described as good: “Today all the good things of life have been made lawful to you.” This emphasises the meaning we have already stressed, explaining that only evil things have been forbidden to Muslims. Within the framework of making good things lawful, we witness a genuine manifestation of Islamic tolerance when it comes to dealing with non-Muslim communities living side by side with Muslims in the land of Islam, or perhaps having a relationship based on a peace treaty or one of simple loyalty.

Islam does not merely extend religious freedom to these communities allowing them to live a life of isolation from the rest of society. It creates a social set-up based on partnership and mutual friendship. Their food is lawful to Muslims and the food of Muslims is also lawful to them, so that visits and hospitality can be exchanged.

The whole society will thus enjoy an air of tolerance and friendship. Moreover, chaste, virtuous women from among these communities who had previously received revelations from God are lawful for Muslims to marry. Indeed, these women are mentioned side by side with chaste, virtuous Muslim women. Only the followers of Islam show such a degree of tolerance and friendliness towards other communities. A Christian Catholic may feel very reluctant at marrying a Christian Orthodox or Protestant woman, despite the fact that all these belong to Christianity.

Only those who are not strictly religious may enter such a marriage.

This is clear evidence that Islam provides the only system which allows for the establishment of a world community where Muslims do not live in isolation from the followers of other revealed religions and where barriers are not erected between the followers of different religions which exist side by side in Muslim lands. This also applies to social relations. As for loyalty and patronage, these are covered by different rules which will be outlined later in this sūrah.

The same conditions apply to lawful marriages with either virtuous Muslim women or virtuous women of the followers of other Divine religions: “When you give them their dowers, taking them in honest wedlock, not in fornication, nor as mistresses.” (Verse 5) This means that a dower must be paid for a serious, lawful marriage by which a man provides his wife with a home, security and protection. The money paid must never be used for an illegitimate relationship that makes a woman available to any man as a prostitute or only to one man as a mistress. Both types were known in pre-Islamic Arabia and recognised by Arabian society prior to its purification by Islam.

These rulings are followed by a comment which carries an added emphasis together with a strong warning against their violation: “Anyone who rejects the faith [will find that] all his works will be in vain. In the life to come he shall be among the losers.” (Verse 5) All these regulations are related to faith. To implement them as they are is faith, or at least is evidence of faith. A person who abandons them rejects the faith altogether. Hence, all his actions will be to no avail. Indeed, whatever good he may do will be rejected by God. This state of affairs, i.e. the rejection of the actions of one who denies the faith, is described in the Qur’ān in terms of what may happen to an animal which grazes in a poisonous area. Its belly is greatly swollen and it dies. This is a perfect description of what is rejected of man’s actions. It swells, but it comes to nothing. In the life to come, such a person suffers a loss that comes on top of his vain actions.

It is to be noted that this stern warning comes by way of comment on rulings outlining what is permissible and what is forbidden in matters of food and marriage.

This is indicative of the fact that all details of this religion of Islam are closely interwoven in one whole. Nothing that is in conflict with its principles and regulations, whether relevant to fundamentals or matters of detail, is at all acceptable.

This discourse about good food and good, virtuous women is followed by a reference to prayer and regulations governing purification in preparation for prayer.

“Believers, when you are about to pray, wash your faces, and your hands and arms up to the elbows, and pass your wet hands lightly over your heads, and wash your feet up to the ankles.

If you are in a state of ceremonial impurity, purify yourselves. But if you are ill, or on a journey, or if one of you has come from the toilet, or if you have been in intimate contact with women and can find no water, then have recourse to pure dust, passing therewith lightly over your faces and your hands. God does not want to impose any hardship on you, but He wants to purify you, and to bestow on you the full measure of His blessings, so that you may be grateful.” (Verse 6)

It is not by mere coincidence that regulations on purification are mentioned together with regulations on hunting, consecration and dealing with those who turned the Muslims away from the Sacred Mosque. Nor is it unrelated to the general context of this sūrah. Indeed, it comes at the right place to serve a definite purpose.

Firstly, this is a reference to another aspect of the good things of life: a pure enjoyment of the spirit which is mentioned together with good food and virtuous women. In prayer, a believer finds enjoyment that surpasses that of all material luxuries. It is the enjoyment of a meeting with God in an atmosphere of purity and total devotion. When the pleasures of food and marriage have been outlined, reference is made to a higher level of enjoyment, namely, purification and prayer.

Together, both types of enjoyment are necessary for man. Secondly, the regulations governing purification and prayer are the same as other regulations outlined in the sūrah, whether relating to food and marriage, permissible and forbidden hunting, or to human relations in times of peace and war: all these regulations are devotional. In their totality, they constitute the religion acceptable to God. In Islam, there is no difference between what is termed as “rulings on worship” and “rulings governing human transactions”. This division has been established by scholars to serve the requirements of classification. It is not essential to the Divine way of life or to Islamic law. The Divine way of life comprises both aspects which together form the religion and the law God has laid down for people to follow.

Neither category has any precedence over the other. Indeed, neither can be properly fulfilled without the other. Islam cannot be properly implemented in the life of the Muslim community unless both sets of rulings are strictly followed.

All these regulations are “contracts” which the believers are ordered by God to fulfil. All of them are devotional in the sense that a Muslim fulfils them in order to earn God’s pleasure. They are all manifestations of a Muslim’s submission to God.

We cannot separate worship from transactions except in scholarly classification. Both types indicate aspects of worship, duties and contracts made with God. To violate any of them is to violate the basic contract of believing in God. It is to this fundamental fact that the Qur’ānic ordering of the regulations outlined in this sūrah refers.

“Believers, when you are about to pray...” Prayer is a meeting with God. Anyone who is about to offer a prayer stands up in front of God Himself, makes his supplication to Him, and addresses Him in a highly intimate manner. Therefore, it is important to prepare for it properly. In this respect, it is necessary to undergo a physical purification to help with the spiritual preparation. Perhaps this is the reason, as we understand it — though God alone knows the truth — for the requirement of ablution, the essential parts of which are detailed in this Qur’ānic verse: to wash one’s face, hands and arms to the elbows, to wipe one’s head lightly with one’s wet hand and to wash one’s feet up to the ankles. These requirements are the subject of very minor differences among scholars, perhaps the most important of which is whether they should be done in the order they are mentioned in this verse or done without following any particular order. This type of ablution is required for a minor invalidation of purity, such as going to the toilet or releasing wind. A shower or a bath in which one washes all one’s body is required to remove a state of ceremonial impurity which happens as a result of ejaculation whether through a wet dream or when awake, sexual intercourse and also women’s menstruation. Having outlined the requirements of ablution in both ordinary and total situations, the Qur’ānic verse speaks of dry ablution which may replace either type.

This is a concession of which Muslims may avail themselves in the following situations: when water is not available; when a person is ill and needs to have an ordinary ablution, i.e. wuđū’, or when he is required to have a grand ablution, i.e.

ghusl, but where water may be harmful to him; and when a person is travelling and needs to perform either type of ablution.

The sūrah refers to the reasons requiring ordinary ablution by the phrase: ‘or if one of you has come from the toilet’, which indicates answering a call of nature in any way.

As for what requires total ablution, washing one’s whole body, the sūrah uses a gentle expression indicating sexual contact: “Or if you have been in intimate contact with women.” In any of these situations, a person who cannot find or use water may not offer his prayer until he has performed dry ablution. He should select a clean surface, on the earth itself or anything associated with it, even if it is the saddle of his horse or mule, or a wall. He must make sure that the surface is free from impurity. He strikes it with both hands, shakes it and wipes it over his face, and then wipes it over his hands up to the elbows. Some scholars say that one strike is sufficient to wipe over the face and both hands, while others say two strikes are required, one to wipe the face and the other to wipe the hands. There are other differences among scholars about what is meant by “or if you have been in intimate contact with women”. Is it any touch or contact? Or is it sexual intercourse? Or is it any touch associated with sexual thoughts? Similarly, scholars speak about whether any illness allows dry ablution, or whether it is only an illness that makes the use of water harmful. Moreover, it is perhaps more correct to say that if water is too cold or if the person fears that using the water may cause him harm, then dry ablution is permissible.

The verse concludes with this comment: “God does not want to impose any hardship on you, but He wants to purify you, and to bestow on you the full measure of His blessings, so that you may be grateful.” (Verse 6)

As we have already said, purification is an essential requirement before a meeting with God. In both ordinary and total ablution, i.e. washing certain parts of one’s body or the whole of one’s body, the requirement of purification is met physically and spiritually. In dry ablution, only the spiritual part is fulfilled. It is considered sufficient when water is not available or can be harmful. God does not want to afflict people or to overburden them or cause them any difficulty in meeting their religious duties. He simply wants them to be blessed with the grace of purification and to make them feel His grace so that they show their gratitude to Him. When they do, He increases and even multiplies His grace. This clearly illustrates how the easy Islamic code of living combines a gentle and practical approach with Divine blessings. This Qur’ānic verse states clearly the Divine purpose behind the requirements of ablution, ordinary and total: “He (God) wants to purify you, and to bestow on you the full measure of His blessings, so that you may be grateful.” When we reflect on this statement, we are bound to see the thread of unity and complementarity Islam establishes between worship and other legislation. Washing some parts of our bodies as we do in ablution, wuđū’, or having a full bath, ghusl, as we do in total ablution, are not merely meant for physical cleanliness. Otherwise, some pedantic people these days might claim that we have no need for the rituals of the primitive Arabs, since our standards of civilization mean that we take a bath regularly and keep our bodies clean. The fact is that this is a double- fronted exercise to unite the cleanliness of the body with the purification of the soul in the same act of worship a believer addresses to his Lord. The spiritual side is certainly stronger because when it is not possible or inadvisable to use water, dry ablution, which fulfils only this stronger aspect, is deemed sufficient. Moreover, this religion of Islam is a complete way of life which addresses all situations in all societies and stages with a unified and consistent system. In this way, its purpose is realised in all situations in one way or another. Let us then make sure that we fully understand the purpose of Islam before passing a judgement that may not be based on sound knowledge or Divine guidance. We must also maintain an attitude of propriety when we speak about God and His legislation.

Talking about dry ablution as a substitute for ablution with water leads us to consider the fact that Islam is especially keen that obligatory prayer be regularly attended to, in other words without fail. This provision added to similar ones relating to offering prayer in times of fear, or in the case of illness, when it can be offered in seated or reclining positions, shows that every impediment preventing anyone from offering prayers is removed. Islam takes extra care that prayer is offered at its defined times. Indeed, Islam relies heavily on this particular aspect of worship to achieve its educational and reform purposes, so as to mould human nature in a satisfactory shape. As prayer is a meeting with God, a believer feels that when he stands in front of God, this contact is so profoundly important to him that he would not wish to lose it even in the most critical of situations. No difficulty should prevent a Muslim from this meeting with his Lord. He derives from it reassurance, happiness and a contented heart. To him, this is a treasure too valuable to lose.

So far, the sūrah has outlined a number of instructions concerning the types of food believers are permitted to eat, purification and other matters. By way of commenting on these instructions, the sūrah reminds the believers of the blessings God has bestowed on them when they have accepted the faith and the covenant He has made with them that they will listen and obey. It is indeed this covenant that admits them into the fold of Islam. The next verses remind them to have fear of God and that He is aware of all thoughts people may entertain.

Remember always the blessings God has bestowed on you and the covenant with which He has bound you when you said: “We have heard and we obey.” Hence, remain God-fearing. Surely God has full knowledge of the secrets of people’s hearts. Believers, be steadfast in your devotion to God, bearing witness to the truth in all equity. Never allow your hatred of any people to lead you away from justice. Be just, this is closer to righteousness. And remain God- fearing. Surely, God is aware of all that you do. (Verses 7-8)

The first generation to be addressed by the Qur’ān were fully aware of the extent of God’s blessings bestowed on them by His revealing this religion. They felt the change within themselves, in their lives, community, and in the position they occupied among mankind. A simple reference to this blessing was always sufficient to turn their attentions to a great, undeniable fact of life. Similarly, a reference to the covenant with which God bound them to listen and to obey aroused in them feelings of dignity, since they were the other party in a contract made with God, the Almighty. To a believer who contemplates such a relationship, this is something great indeed. Hence, it is sufficient to remind them of their duty to remain God- fearing. They were ever conscious of God: “Hence, remain God-fearing. Surely God has full knowledge of the secrets of people’s hearts.” (Verse 7)

The Qur’ān often uses the highly expressive and evocative statement that God has full knowledge of people’s innermost thoughts, or the secrets of their hearts. In Arabic, this expression combines accuracy with inspiring beauty. It speaks of something that is always present in the heart. This is a reference to secret feelings and thoughts. Deep as a person may bury these secrets, they are known fully to God.

Part of the covenant with which God has bound the Muslim community requires it to deal with other people on the basis of absolute justice, which is never affected by feelings of love or hatred, or by feelings, interests, or relations of any kind. It is justice based on the duty of remaining steadfast in devotion to God alone. No influences are ever allowed to tilt the balance of justice, especially when believers are mindful that God watches over them and knows what lies at the bottom of their hearts. They fully understand this address: “Believers, be steadfast in your devotion to God, bearing witness to the truth in all equity. Never allow your hatred of any people to lead you away from justice.

Be just, this is closer to righteousness. And remain God-fearing. Surely, God is aware of all that you do.” (Verse 8) Earlier in this sūrah, God forbade the believers to allow their hatred of those who prevented them from entering the Sacred Mosque in Makkah to turn into an act of aggression against them. This is indeed a tough standard of self-restraint and tolerance to which they were elevated by the Divine system. Now they are ordered that hatred must never lead them away from justice. This is an even higher standard which is much more difficult to attain. The first was a stage requiring them not to launch aggression. Here, they are required to maintain justice despite their feelings of hatred and hostility. The first stage stopped at a passive attitude requiring self- restraint. The second is a proactive attitude ensuring justice to people who are hostile to the believers and detested by them.

This Divine system, which brings out the best in man, realises that this is a very difficult objective. Hence, it gives a helping introduction: “Believers, be steadfast in your devotion to God...” The instructions are also concluded with a comment that helps in achieving the objective: “Remain God-fearing. Surely, God is fully aware of all that you do.” No human being can attain this standard unless he deals in such a matter directly with God. This is the result that comes about when people are steadfast in their devotion to God, addressing their feelings purely to Him, fearing none but Him, and realising that He knows their innermost thoughts. No earthly consideration can lift human beings to such a high standard and keep them there. It is a standard achievable only through absolute dedication to God. Similarly, no faith or system on earth guarantees absolute justice to detested enemies in the same way as this religion does. This is because Islam addresses those who believe in it, making it clear to them that even when they have to administer justice to their enemies, they are dealing with God and they must rid themselves of any other consideration. With these basic elements in it, Islam has maintained its role as the last universal religion for humanity. Its system guarantees to all mankind, whether they believe in it or not, that they will have justice. For absolute justice is a duty incumbent on all Muslims and they fulfil this duty to God, no matter what hatred is shown to them by other people.

Difficult and hard as this duty is, it is binding on the Muslim community because of its leading role amongst mankind. The role of leadership was fulfilled by this community and all its conditions were met when the believers in this faith implemented it. To them, these instructions were not mere recommendations or ideals, but a reality they should practise in their daily lives. The history of mankind has never before, nor indeed ever since, witnessed any such standard being put into practice, becoming a reality, except during the shining periods in history when Islam was implemented as a way of life. History gives us numerous cases and examples which testify that these duties and commandments outlined by God were transformed into a practical system, fully implemented in the daily life of the Muslim community. They were not mere ideals to which homage was paid. Nor were they individual examples. They left their mark on life practices to the extent that people felt that that was the only way to live.

When we look from that high summit on human life in all periods of darkness, everywhere on earth, including the type of darkness we see in modern times, we realise how great is the gulf between a system devised by God to be implemented in human life and man-made systems. The gap between the effects on people’s lives of these manmade systems on the one hand and the Divine system on the other is too wide to bridge.

People may advocate certain principles, but such advocacy is one thing and practising these principles in reality is another. Indeed, it is often the case that people do not put into effect the principles they call on others to adopt. It is not merely that people should be told to implement certain principles, but more importantly where this call comes from and what kind of authority it has over consciences and feelings.

Another hugely instrumental factor is people’s knowledge of the ultimate arbiter on the net result of the efforts they put into practising these principles. The true value of the call made by religion on people to implement its principles comes from the sway religion exercises over people. But when a call is only made by a certain person, we have to ask what support such a call has, and what authority it has over people’s minds, and what reward it can promise those who work hard to implement these principles? Thousands of people may call for justice, purity, liberation, self-denial, tolerance, love, sacrifice and so on. Their call, however, motivates no one because it lacks the proper support. It is not the call itself that is most important, but rather the power behind the call.

People may listen to others advocating certain ideals, but what is the practical outcome of all this? The fact is that they know by nature that the advocacy comes from people like them, who share with them the same degree of ignorance and weakness and who have similar prejudices of their own. At the end of the day, such advocacy has only a minimum effect on their lives.

Religious directives, on the other hand, are complemented by practical steps which aim to shape life in a certain fashion. If religion were to be confined to directives and rituals, then the directives would remain unimplemented, as we see today everywhere. A complete way of life on the basis of religion is necessary to allow its directives to be put into practice in life situations where directives and practices complement one another. This is the Islamic view of religion which makes it a complete system regulating all aspects of life.

When this concept of religion was put into practice by the Muslim community, that community occupied the top position in human society. It will do the same today, reducing this latter day ignorance to the same lowly level as it did the Arabian ignorance of the past. Conversely, when religion was reduced to mere directives given on a pulpit, and rituals practised in mosques, and when it no longer regulated the system of life, it lost its very existence in human life.

Moreover, there must be a reward given by God to the believers, who deal with Him alone. This reward is needed to give encouragement to people to fulfil their obligations and to discharge their trust. The end of those who disbelieve and deny God’s revelations must be different from that of those who believe and do well: “God has promised those who believe and do good works that they shall have forgiveness of sins and a rich reward. As for those who disbelieve and deny Our revelations — they are the ones destined for Hell.” (Verses 9-10)

This is a reward to compensate good believers for what they miss of the luxuries and riches of this life when they fulfil their trust. It is a reward that reduces to insignificance all the hardship faced by the believers as they face up to human obstinacy and determined denial of the truth. It is only fair that Divine justice will not deliver to the good and the bad the same treatment.

Believers need to look up to this Divine system of justice and reward, so that they are able to overcome all temptations and impediments when they deal with God.

Certain people only need to feel that God is pleased with them to appreciate its value, as well as the value of discharging their trust. But the Divine system deals with all people and with human nature itself. God knows that by nature man needs this promise of forgiveness and rich reward and needs to know the end of the disbelievers and their punishment. This reassures the believers and enables them to face up to the schemes of the evil ones, especially since they are commanded to deal justly with those whom they hate because of all the hardship they may have suffered at their hands.

The sūrah continues to cultivate this spirit of justice and tolerance among the Muslim community, and to weaken feelings of hostility, prejudice and revenge. It reminds Muslims of God’s grace which manifested itself in restraining the hands of the unbelievers when they intended to make a determined assault against the Muslims: “Believers, remember the blessings God has bestowed on you, when certain people designed to stretch against you their hands, but He stayed their hands from you. Remain, then, God-fearing. In God let the believers place their trust.” (Verse 11)

Reports give different explanations as to whom this verse refers to. It is perhaps more correct to say that it refers to a group of unbelievers who tried to attack the Prophet and the Muslims during the days which led to the peace agreement at al- Ĥudaibiyah, but God foiled their design and enabled the Muslims to take them captive instead. The event itself is not as important as the lessons learnt from it. The Qur’ān draws on these lessons to reduce the Muslims’ hatred of these people, so that they would feel reassured as they reflected on the fact that God Himself takes care of them and protects them. In such an atmosphere, self-restraint, tolerance and the administration of justice become so much easier. Muslims would be ashamed of themselves if they were not to fulfil their covenant with God, especially when it is He who protects them from their enemies.

Perhaps we should say here very briefly that the idea of God’s protection of the believers from aggression by their enemies is expressed in an image of hands being stretched to launch an aggression and then being stayed by a higher power. This charges the expression to its highest, as if the image of the events is placed in front of those who listen to the Qur’ānic verse and as if they witness these events right here and now. The Qur’ān employs this most expressive way in order to get its message to people in the clearest possible way.