In the Shade of the Qur'an by Sayyid Qutb

This short passage complements the discussion which has already taken place in this sūrah about the attitudes of the Jews, the Christians and those who associate partners with God towards His Messenger (peace be upon him) and the Muslim community. It includes statements explaining the deviation that has crept into the faiths of the Jews and Christians, the ill intentions and wickedness of the Jews towards their prophets and towards God’s Messenger, and their support of the unbelievers against him. The discussion in this sūrah gives the final judgement on the Jews and Christians, describing them in terms of unbelief or “unfaith” because they have abandoned what their own Scriptures state and denied what God’s Messenger has conveyed to them. This sūrah also confirms that the Jews and the Christians have nothing to stand on unless they implement the Torah and the Gospel and all that has been revealed to them by their Lord. Addressing the Prophet (peace be upon him), the sūrah requires him to convey what has been revealed to him by his Lord to all people: idolaters, Jews and Christians alike. All of them follow nothing of the Divine faith and all of them are called upon to believe in Islam. The sūrah also requires the Muslim community to be allied only with God, His Messenger and the believers and to seek no alliance with the Jews and the Christians because they are allies of one another. The Jews also ally themselves to unbelievers, and for this they have been cursed by David and Jesus, son of Mary.

This short passage explains the attitude of all these groups towards the Prophet and the Muslim community. They also state the different rewards awaiting them in the Hereafter.

The Muslim community used to receive Qur’ānic revelations in order to determine, according to the directives of the Qur’ān, its plan of action, and to adopt according to these directives the proper attitudes towards all people. The Qur’ān is the Book which gives the Muslim community the guidance it needs and determines the course of action it should take. When the Muslim community implemented this method, it was able to overcome others and not be beaten by them. This is because it fought its enemies under direct Divine leadership, by virtue of the fact that the Prophet, its leader, followed Divine guidance and implemented Divine instructions.

The Divine directives included in the Qur’ān continue to be operative. The advocates of Islam today and tomorrow will do well if they listen to these directives and statements as if they are addressed to them now in order to determine on their basis their attitudes towards all groups of people and towards different beliefs and creeds, situations and systems, values and standards.

“You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God.” (Verse 82) The way this statement is phrased makes it addressed either to the Prophet or to all believers because it states something that can be recognised by everyone. Arabic style admits both possibilities.

In either case, it provides the same meaning. What is noteworthy about the phrasing of this statement is the fact that the Jews are mentioned ahead of the idolaters in being most hostile to the believers, and that their hostility is open and easily recognised by anyone who cares to pay attention.

It is true that in Arabic usage, the conjunction “and” simply denotes a combination without adding any ordering of those which are combined. By mentioning the Jews first in this instance, when it would be thought they would be less than the idolaters in their hostility to the believers as they have revealed Scriptures of their own, makes the ordering particularly significant. Because of the way it is phrased, the statement directs attention to the fact that their Scriptures have not changed the Jews and that they are just the same as the unbelievers in their ardent hostility towards the believers. This is the least that can be said, although it is also possible that the statement means that in their hostility to believers, the Jews took the lead, their animosity greater than that of the idolaters.

When we look at the history of Islam ever since its very early days until the present moment, we have no doubt that the hostility of the Jews to the believers has always been more fierce, determined and longer lasting than the hostility of the idolaters and unbelievers. From the very first moment the Muslim state was established in Madinah, the Jews adopted a hostile attitude towards it. They schemed against the Muslim community from the outset of its very existence. Qur’ānic references to this hostility and scheming are sufficient to give a good idea of the unabating war the Jews have waged against Islam and its Messenger (peace be upon him), and the Muslim community throughout history. Indeed, this war has not abated for a single moment throughout fourteen centuries. It continues to rage throughout the world even today.

When the Prophet settled in Madinah, he concluded a treaty of peaceful coexistence with the Jews and called on them to believe in Islam, which confirmed the Torah that had been revealed to them before. They, however, did not fulfil their obligations under this treaty in the same way as they reneged on every pledge they made to their Lord or to their prophets. For this reason, God says to the Prophet about them: “We have sent down to you clear revelations: none will deny them except the evildoers. Is it always to be the case that every time they make a solemn pledge some of them renege on it? The truth is that most of them do not believe. And now that a Messenger from God has come to them confirming what is already in their possession, some of those who had been given the Scriptures cast the Book of God behind their backs as though they know nothing about it.” (2: 99-101)

They harboured hostility towards Islam and the Muslims from the very first day when God united the two Arab tribes, al-Aws and al-Khazraj, under Islam, thus leaving no room for the Jews to play one group off against the other. They increased their hostility from the day the Prophet Muĥammad (peace be upon him) assumed leadership of the Muslim community denying the Jews any chance to impose their views. They have since then utilised all available weapons and all ways and means that their scheming ingenuity could identify to undermine Islam. In this they relied on their experience as slaves in Babylon and Egypt and their subservience to the Roman Empire. Although Islam was hospitable to them after their humiliation, they returned its favours with the most wicked scheming.

They incited all the forces of pagan Arabia against Islam, and they worked hard to forge an alliance with all previously hostile tribes to launch an offensive against the Muslim community. They even claimed that the Arab idolaters were a better guided people than the believers.

When Islam was able to overcome them with the force of the truth, they tried to scheme against it by incorporating fabrications into their books. The only book which remained pure was and is the Qur’ān, God’s book which He has guaranteed to preserve intact. They also schemed against Islam by trying to sow discord within Muslim ranks and by creating trouble in which they managed to manipulate newcomers to Islam and those who had not acquired proper insight into Islamic principles or values. Their scheming also entailed inciting Islam’s adversaries everywhere to come out in a joint effort against it.

In recent history, they have been the ones to lead the war against Islam throughout the world. It is they who utilised Christian and idolatrous forces in an all- out effort against Islam. It is they who create heroes who have Muslim names but try to suppress Islam with all their might. God tells the truth when He says: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God.” (Verse 82)

An alliance of forces hostile to Islam was forged in order to launch a pincer attack against the newly-born Muslim state in Madinah. In an attempt to exterminate Islam altogether, this grouping consisted of the Jewish tribe of Qurayżah as well as other Jews, the major Arab tribe of the Quraysh in Madinah and other major tribes in the rest of Arabia. The person who took it upon himself to bring about this alliance and who worked hard for its realisation was a Jew.

Thirty years later, a group of Jews started a mass uprising bringing together the remnants of hostile groups, and spreading all sorts of rumours. They succeeded in stirring up trouble to such an extent that it led to the assassination of `Uthmān the third Caliph to rule the Muslim state after the Prophet. The Muslim world has often faced problems as a result of Jewish conspiracies ever since the early days of Islam.

The person who then took the lead in fabricating statements and attributing them to God’s Messenger (peace be upon him), and fabricating reports about Islamic history and leading Muslim personalities was also a Jew.

In more recent history, it was a Jew who stirred nationalistic feelings and gave prominence to them in the last Islamic Caliphate. He was the schemer behind the rebellions and coups d’etat which began by replacing Islamic law with a “constitution” during the reign of Sultan `Abd al-Ĥamīd prior to the abolition of Islamic rule altogether at the hands of the nationalist hero, ‘Ataturk’.

The Jews have been the prime movers in the war declared on all fronts against the advocates of Islamic revival throughout the world. Moreover, the atheistic, materialistic doctrine in our world was advanced by a Jew, and the permissive doctrine which is sometimes called, “the sexual revolution”, was advocated by a Jew.

Indeed, most evil theories which try to destroy all values and all that is sacred to mankind are advocated by Jews.

The war that the Jews have launched against Islam has been much longer lasting and wider in spectrum than that launched against it by pagans and unbelievers both in old and modern times, although the latter has also been extremely ferocious. The fight with the Arabian idolaters in the early days of Islam did not last more than 20

years. Of similar duration was the battle against the Persian Empire. In modern times, we see that the war launched against Islam by paganism in India is and has been manifestly ferocious, but it does not equal the ferocity of the Zionist war against Islam. [Incidentally, Marxism is only an offshoot of Zionism in this respect.] The only battle against Islam which is comparable to that of the Jews in respect of its duration and scope was that of the Crusades, to which we will presently refer.

We remind ourselves of this history in order to appreciate God’s purpose in mentioning the Jews ahead of the idolaters in the ranking of those who are hostile to Islam: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God.” (Verse 82) Theirs is a wicked nature which is full of hatred for Islam, its Prophet and its followers. Hence, God warns His Messenger and the believers against its designs. This wicked and most vile nature could only be defeated in past history by Islam and its followers when they truly followed Islamic principles. Our modern world will not be saved from this wicked nature except by Islam, and only when its people implement Islam completely in their lives.

“And you will certainly find that the nearest of them in affection to the believers are those who say, `We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance.” (Verse 82) This verse and the four verses that follow it describe a certain condition and make a judgement concerning it. The description applies to a group of the followers of Jesus (peace be upon him) who describe themselves as Christians, and it states that these are the nearest of all people in their affection to the believers.

Although these verses leave us in no doubt that they describe a particular case to which the whole statement applies, many are those who are mistaken in their understanding of it. Their mistake causes a serious error in determining the Muslims’ attitude towards other camps. Hence, it is important to carefully study these verses and understand the particular case to which they apply.

That particular case applied to a certain group of Christians. They were closest in their affection to the believers, “because there are priests and monks among them and because they are not given to arrogance”. (Verse 82) Among them were people who were fully aware of the true Christian faith, and were prepared to acknowledge the truth whenever they realised it.

The Qur’ān clarifies the fact that this description does not apply to all those who claim to be Christians. It provides more details of the attitude of this particular group: “When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: `Our Lord, we do believe; so enrol us among those who bear witness to the truth. How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” (Verses 83-4)

This is a very vivid description of this group. They are so deeply touched when they listen to the Qur’ān that tears spring to their eyes in recognition of the truth they hear. In the first instance, they cannot express this recognition in any way better than allowing their eyes to overflow with tears. No words are adequate to describe their feelings. Such a response, indicative of profound effect, is a well-known human reaction.

Tearful eyes, however, are not enough. They do not wish to adopt a negative attitude to the truth they have recognised as a result of listening to the Qur’ān and its evident authoritativeness. They take a clear, positive attitude which accepts this truth, believes in it and submits to its authority. They declare their acceptance in a profound and frank manner, saying: “Our Lord, we do believe; so enrol us among those who bear witness to the truth. How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” (Verses 83-4)

Firstly, they declare to their Lord that they believe in this truth they have recognised and pray to Him in His glory to include them among those who bear witness to this truth and with the community that seeks to implement it. That is the community of Muslims, which gives credence to its belief in this truth both by verbal declaration and by action to establish it in human life. Those new witnesses thus join the Muslim community that submits to the truth and they pray to God to witness their belief. Furthermore, they cannot accept that any obstacle should impede them from believing in God or submitting to the truth as they listen to it. After all, they hope that as a result of their acceptance of the faith, their Lord will be pleased with them, assign to them a higher rank and include them among the righteous: “How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” (Verse 84)

This is, then, a definitive attitude towards the truth God has revealed to His Messenger. It is an attitude of careful listening, unbiased consideration, appropriate recognition, profound influence and unhesitating acceptance. The climax is to declare their total submission and their joining with the Muslim community, coupled with a prayer to God to include them among those who bear witness to the truth. This places on them a duty that their testimony should come in the form of action and struggle to implement the faith in human life, and a recognition that they can no longer adopt any way other than that of believing in God and the truth that He has revealed to His Messenger. It is this which causes them to hope that eventually they will win God’s acceptance and His pleasure.

Having described their frank, positive attitude towards the truth revealed to God’s Messenger and their declaration of their acceptance of Islam and their willingness to bear witness to it by sacrificing their wealth and lives for its cause, praying all the time that God may accept them as witnesses and admit them among the righteous, the sūrah describes their destiny: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85)

God knows that what they have said is true and that they mean it seriously. They are determined to follow the path of faith and to bear witness to the truthfulness of the new religion they have adopted. He knows that they consider that bearing such testimony with all that it requires of personal and financial sacrifice is a favour which God grants to those of His servants who He chooses. He also knows that they realise that they have no way to follow other than the one they have chosen, hoping that their Lord will include them among the righteous. As God knows all this about them, He accepts their statement and grants them Heaven as a reward, describing them as people who do good and granting them the reward He keeps in reserve for such people: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85) Doing good is the highest grade of faith and submission to God. This group of people have earned God’s own acknowledgement that they do good.

The sūrah has given us a very clear description of this group of people who are “nearest in affection to the believers”, giving prominence to the fact that they are far from arrogant and that they respond to the truth once they recognise it. Moreover, they are honest, serious and willing to fulfil the requirements of faith. But the sūrah does not stop at that in identifying this group. It goes on to distinguish them from the rest of those who say, “We are Christians”. This latter group listen to the truth, but they deny it, turn away from it and have no interest in bearing witness to its truthfulness. Indeed, they claim it to be false: “While those who disbelieve and deny Our revelations are destined for the blazing fire.” (Verse 86)

There is no doubt that the description, “those who disbelieve and deny Our revelations”, refers here to those who claim to be Christians, yet listen to the truth and refuse to respond to it. The Qur’ān describes them as unbelievers as long as they adopt this attitude. The description applies to the Jews and Christians who are joined with the idolaters in being unbelievers as long as they continue to deny that what God revealed to His Messenger as the truth, and as long as they continue to refuse to accept Islam which is the only religion acceptable to God. Statements to this effect are found in the Qur’ān: “Those who disbelieve among the people of earlier revelations and the idolaters could have never departed [from their erring ways] until there had come to them the Clear Proof... Those who disbelieve among the people of earlier revelations and the idolaters shall be in the fire of hell, wherein they will abide. They are the worst of all creatures.” (98: 1

and 6) “Unbelievers indeed are those who say: ‘God is the Christ, son of Mary.’” (Verse 72)

“Unbelievers indeed are those who say: ‘God is the third of a trinity.’” (Verse 73) “Those of the Children of Israel who disbelieved were cursed by David and Jesus, son of Mary.” (Verse 78)

It is, then, a description repeatedly used in the Qur’ān and a judgement endorsed on several occasions. It is used here to distinguish between two groups of those who describe themselves as Christians as they adopt opposing attitudes towards believers. It also distinguishes the destiny of one group to that of the other. The first group will dwell in Heaven forever, since this is the reward of those who do good, while the other will end up in Hell.

In conclusion, we say that not all those who describe themselves as Christians are included among those who are “nearest in affection to the believers”. Anyone who suggests otherwise simply tries to make his judgement on the basis of only one part of the Qur’ānic statement, paying little attention to the rest. God’s judgement applies only to a particular group of Christians of whom God has given us a full description, leaving no room for ambiguity or confusion.

But who are the Christians about whom this statement is made? We have several reports which identify them. The first one is given by al-Qurţubī, a renowned scholar, who includes the following in his well- known commentary on the Qur’ān:

This verse refers to Negus, the ruler of Abyssinia, and his people. When a group of Muslims arrived in their land after the first emigration, as reported in detail in biographies of the Prophet, to save themselves from persecution by the unbelievers in Makkah.

The emigrants were a good number of people. God’s Messenger later migrated to Madinah and the unbelievers were unable to capture him.

Subsequently, war broke out between the two camps and the unbelievers were unable to harm the Prophet. When the Battle of Badr took place and God caused many of the stalwarts among the unbelievers to be killed in that Battle, the unbelievers of the Quraysh thought that they could pursue their revenge against the Muslim emigrants in Abyssinia. Some of them suggested that they should send two wise men to Negus with rich presents to request him to extradite the Muslims who had taken refuge in his land. If he responded favourably to this request, they would kill those Muslims in revenge for those unbelievers killed at the Battle of Badr.

The Quraysh sent `Amr ibn al-`Āş and `Abdullāh ibn Abī Rabī`ah with rich gifts. When God’s Messenger heard of this, he sent `Amr ibn Umayyah al- Damrī who carried a letter from the Prophet to Negus. When Negus read the Prophet’s letter, he called in Ja`far ibn Abī Ţālib and his fellow immigrants.

He also called in his priests and monks. He asked Ja`far to recite a passage from the Qur’ān and Ja`far recited Sūrah 19, entitled Mary. When they listened to it, their eyes were full with tears. It is to those people that reference is made by God in the following verses: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, ‘We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance.

When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: ‘Our Lord, we do believe; so enrol us among those who bear witness to the truth.’” (Verses 82-3) (This report is mentioned in a ĥadīth related by Abū Dāwūd.] A different report is given by al-Bayhaqī on the authority of Ibn Isĥāq:

Twenty people or so of Abyssinian Christians came to meet the Prophet (peace be upon him) when he was still in Makkah. They found him in the Mosque and they talked to him and asked him questions. Several groups of people from the Quraysh were sitting in their usual places around the Ka`bah. When the Abyssinians had put all their questions to the Prophet, he called on them to believe in his message. He recited to them passages of the Qur’ān. When they listened to them, their eyes were tearful. They responded positively and declared that they believed in him as God’s Messenger. They recognised him as the Prophet described in their Scriptures. When they left the Prophet, Abū Jahl, [the most hostile opponent of Islam in Makkah], and a number of Quraysh men stopped them and said, ‘What a gullible group of people you are! Your people back home have sent you to gather information about this man. But you have not been long with him when you disowned your own faith and declared your belief in what he said to you. We have never seen a more feeble-minded group than you.’ They replied, ‘We leave you in peace, as we do not wish to have a slanging match with you. We are responsible for our deeds and you for yours. We will let no chance to do ourselves good slip away without making use of it.’ It is also said that this group of Christians came from Najrān in Southern Arabia. It is reported that other verses of the Qur’ān commending their attitude were also revealed including the following verses: “Those to whom We have vouchsafed revelations in the past believe in it [i.e. the Qur’ān]; and when it is read out to them, they say, ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we surrendered ourselves to Him. These shall receive a twofold reward for having been patient in adversity, and having repelled evil with good, and having spent in charity out of what We provided for them, and whenever they heard frivolous talk, having turned away from it and said: We are responsible for our deeds and you for yours.

Peace be to you. We do not seek out ignorant people.’’’ (28: 52-5)

A third report suggests that Ja`far ibn Abī Ţālib, the Prophet’s cousin, and his fellow immigrants in Abyssinia, came back to join the Prophet accompanied by 70

men wearing woolen clothes. Sixty-two of them were from Abyssinia and the other eight from Syria. The latter group included a monk called Baĥīrā and the other seven were Idrīs, Ashraf, Abrahah, Thumāmah, Qutham, Durayd and Ayman. The Prophet recited to them the full text of Sūrah 36. When they listened to the Qur’ān, their eyes were full of tears and they declared that they believed in its truth. They said, `This is very similar to the revelations given to Jesus Christ.’ It is in reference to them that the following verses were revealed: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, ‘We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance. When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: `Our Lord, we do believe; so enrol us among those who bear witness to the truth. How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” (Verses 82-4) This delegation was sent by the Abyssinian ruler, Negus, and they were the ones who dedicated themselves to worship in isolated places, such as caves.

Sa`īd ibn Jubayr says that God also revealed other verses of the Qur’ān, such as verses 52-5 of Sūrah 28, quoted above, about this group of people. Muqātil and al- Kalbī report that they were 40 Christians from Najrān and 32 from Abyssinia together with 68 from Syria. Qatādah says that these verses were revealed in reference to a group of Christians who followed the authentic Christian revelations.

When God sent the Prophet Muĥammad with His last message, they believed in him and God praised them for this.

What we have stated in respect of the meaning of these verses, as suggested by the general sequence of the sūrah and confirmed by these reports, fits in well with other statements in this sūrah and in the Qur’ān as a whole concerning the attitudes of Jews and Christians in general towards the Islamic faith and its followers. Moreover, it fits in with the history of the Muslim community throughout the fourteen centuries of its history.

The sūrah maintains the same trend, atmosphere and objectives throughout.

Moreover, God’s revelations do not contradict each other:

“Had it issued from any but God, they would surely have found in it many an inner contradiction!” (4: 82) In this same sūrah various statements have been given which confirm the import of this text which is the subject of our discussion. Of these we may quote: “Believers, do not take the Jews and the Christians for your allies. They are allies of one another. Whoever of you allies himself with them is indeed one of them. God does not bestow His guidance on the wrongdoers.” (Verse 51) “Say: People of earlier revelations! You have no ground to stand upon unless you observe the Torah and the Gospel and that which has been revealed to you by your Lord. That which is revealed to you by your Lord is bound to make many of them even more stubborn in their arrogance and disbelief. But do not grieve for unbelieving folk.” (Verse 68)

Similarly in Sūrah 2, The Cow, we read: “The Jews and the Christians will never be pleased with you [Muĥammad] unless you follow their faith. Say, ‘God’s guidance is the only true guidance.’ And if after all the knowledge you have received you yield to their desires, there shall be none to help you or protect you from God.” (2: 120)

The events of history have confirmed God’s warnings to the Muslim community against the designs of both the Jews and Christians. History has recorded the wicked opposition of the Jews to Islam right from its first day in Madinah. Their scheming against Islam has continued since then to the present moment, and they continue to be its leaders, nursing their wicked grudges and always resorting to treacherous schemes to undermine Islam. History has also recorded that the crusading Christians have taken a hostile attitude to Islam ever since the Battle of al-Yarmūk between the Muslim army and the forces of the Byzantine Empire. It must be mentioned here that there were exceptional cases such as those described in the verses we have been discussing, when some Christians responded to the call of Islam and embraced it.

There were also other groups of Christians who preferred to live under Islamic justice in order to save themselves from the oppression of their co-religionists. The general Christian trend towards Islam, however, is epitomised by the Crusades which have continued in different shades from the day of the Battle of al-Yarmūk up to the present day, although they may occasionally seek to take a low profile.

The Crusades, which lasted for two centuries, epitomise the Christian grudge against Islam. Their attitude is also reflected by the war of extermination launched against Islam and Muslims in the Andalus, in the colonisation of Muslim areas in Africa and throughout the world, as well as in missionary campaigns throughout the Muslim world.

Despite their mutual hatred of each other, Zionism and the Christian world continue to maintain their alliance against Islam. In their campaign against it, they have given practical proof to what God, who knows all, has said about them: “They are allies of one another.” (Verse 51) They continued their campaigns until they were able to break up the state of the last Caliphate and they went on to erode all aspects of Islam, one after the other. They managed to undermine the Islamic system of government, and they are trying now to undermine the ties generated by Islamic prayer, as the Prophet himself has forewarned.

Moreover, today, they adopt the attitude of the Jews, lending support to paganism against Islam, wherever the two are in confrontation. They do this through direct aid or through the international organisations which they control. The attitude of Christian powers to the conflict between India and Pakistan over Kashmir is proof positive of all this.

In addition, they continue to patronise and lend support to regimes which undertake to crush the Islamic revivalist movement everywhere. They try to impart a heroic character to these regimes in order to enable them to crush Islam. This is a brief summary of what the history of fourteen centuries of Islam tell us about the attitude of the Jews and Christians towards Islam. Both are in the same camp, hostile to Islam, always trying to undermine it. It is extremely important that the advocates of Islam who fight for it today and in the future should realise this, so that they are not deceived by reconciliatory calls which take up the first part of the Qur’ānic statement and abandon its end, without picking up the thread of the whole sūrah or the evidence provided by other Qur’ānic statements, or without benefiting from historical events that confirm all this. Such movements use the preamble of the Qur’ānic text in order to calm the Muslims’ legitimate feelings towards those who are hostile to them and scheme against them. All these forces mobilise their efforts in order to level a final, devastating blow at the roots of the Islamic faith.

These forces fear nothing as much as they fear enlightened minds among the believers, even though they may be small in number. Those who try to suppress this awareness are the worst enemies of Islam. Some of them may be deluded victims but the harm they cause is in no way less than the harm which the worst enemies of Islam try to inflict. Indeed, it may be even more harmful.

This Qur’ān guides to the way that is straightest. It is highly consistent, showing no contradiction whatsoever. Therefore, we must try to understand its message with open minds.