In the Shade of the Qur'an by Sayyid Qutb

This final passage of the sūrah includes a number of rules for dealing with other camps and communities in times of peace and war. It also speaks of the internal organization of the Muslim community and the regulation of its relations with other communities. It speaks of the Islamic view of pledges and covenants in all situations, as well as the ties of blood, race, homeland and faith. This gives us a host of rules and regulations in all these matters. Some of these are final and apply in all situations, while others are provisional, dealing with the situation that prevailed at the time.

These were to be amended later, when Sūrah 9, Repentance, was revealed towards the end of the Madinan period. These rules and regulations include: • Those who enter into a treaty with the Muslims and then break their treaty are the worst creatures. The Muslims should, therefore, teach them a lesson that strikes fear in their hearts and in the hearts of those who follow them, contemplating a similar breach of their own treaty or thinking of launching a treacherous attack on the Muslim community.

• Those groups who have concluded a treaty with the Muslims, but the Muslim leadership has reason to believe that they may be involved in treacherous action, may be put on notice of termination of their treaty. When this is done, the Islamic leadership is free to fight them, teach them a lesson and make of them an example for those who take a similar attitude.

• The Muslim community, which represents the camp following God’s guidance, must always be prepared, maintain a position of strength, be as well equipped as possible, so that it is always held in awe by other communities.

This will ensure better security for the land of Islam, as hostile forces will think twice before launching an attack on it. It will also make such forces submit to the requirement of allowing the advocates of the faith to fulfil their task of making God’s message known to people and calling on them to accept it. They will also refrain from trying to prevent anyone in their land from accepting the faith if he wishes to do so. Sovereignty will thus be acknowledged to belong to God alone, and no one other than Him may lay claim to it.

• If any party of unbelievers is inclined to have an agreement of peaceful coexistence with the Muslim community, the Muslim leadership will accept this and conclude such an agreement. If they entertain thoughts of treachery, and there is no visible evidence of such thoughts, the Muslims will entrust the whole matter to God who will take care of any would-be traitors.

• Jihād is a duty of Muslims, even when they are heavily outnumbered. With God’s help, they can achieve victory. Each one of them is equal to ten of the enemy. In the worst situations when the Muslims are at their weakest, everyone of them is equal to two of the enemy force. The duty of jihād does not wait until parity with the enemy is achieved. All that the Muslims should do is to mobilize their best forces, place their full trust in God, remain patient in adversity and steadfast in battle. Moreover, they must leave the rest to God.

After all, they have a power that other camps do not have.

• The first goal of the Muslim community is to destroy the power of tyranny by all available means. If the taking of captives in battle and releasing them for ransom does not help achieve that, then such measures are to be discounted. It is a permanent rule that God’s Messengers and their followers should not take captives until they have demonstrated their power, destroyed the might of their enemy and established their own authority. When that has been accomplished, there may be no harm in taking captives and receiving ransom for their release.

• Spoils of war are permissible for the Muslims to take. The same is the case with ransom in return for the release of any captives they might have taken after they have strenuously battled and demonstrated their power.

• When captives are taken by the Muslims, these captives should be given a good idea of Islam. They should also be encouraged to accept it. They should be told that God promises them what is superior to what is taken from them, whether in spoils of war or in ransom. They should also be warned against any attempt of treachery.

• The central bond that brings people together in Muslim society is that of faith.

Loyalty and allegiance in that society are based on faith and organization at the same time. Those who have accepted the faith and migrated to its land and those who welcomed them into their land, giving them full support, are one single group with mutual ties of faith and duties of protection. By contrast, those who accepted the faith without moving to the land of Islam have no commitment of mutual protection with the Muslim camp. This means that there is no duty binding the Muslim state to give them support. The Muslim community will give them active support only when they are attacked because of their faith by a group who have no covenant with the Muslims.

• The fact that the central bond in Muslim society is faith does not preclude that relatives have an added bond of loyalty when the two main requirements of faith and organization are fulfilled. Blood relationship does not initiate any tie of loyalty when the bond of faith is not in existence.

This is a brief outline of the rules and regulations included in this final passage of the sūrah, outlining the most important elements of the Islamic system dealing with internal and external affairs.

Verses 55-63 at the beginning of this passage deal primarily with a real situation that the Muslim community had to come to grips with at the time when the first Muslim state was established in Madinah. These verses provided the Islamic leadership with guidance and rules to apply in dealing with that situation. They represent a basic element in the international relations between the Muslim community and other groups. They remained in force, with minor amendments that were subsequently incorporated.

These verses make it clear that it is perfectly appropriate to conclude agreements of peaceful co-existence with other communities and groups, as long as such agreements are certain to be taken seriously, respected and honoured. If the other camp manipulates these agreements and uses them as a shield to cover up its treacherous designs, taking steps to launch an assault against the Muslims, then the Muslim leadership is fully entitled to terminate these agreements, making the other side fully aware of that termination. Once this is done, the Muslim leadership is free to choose the time when to attack, making sure that any such attack is powerful enough to strike fear in the heart of all who contemplate a hostile attitude towards the Muslim society, whether openly or in secret. On the other hand, those who are interested in a genuine peace with the Muslim camp, have no intention of opposing the Islamic message or stopping its advocacy, and demonstrate their inclination to peace, may enjoy such a relationship of real peace.

All this was clearly meant to deal with real situations that affected relations between the Muslim state and neighbouring camps. When the Muslim state enjoys security, having no physical impediments to its task of conveying God’s message to people everywhere, it has no reason to refuse peaceful co-existence. At the same time, it does not allow for peace agreements to be used as a cover-up for intended treachery.

The practical situation in Madinah that these verses addressed resulted from the circumstances of the early period of the Prophet’s settlement in that city. These are outlined by Imām Ibn al-Qayyim in his priceless rook Zād al-Ma`ād. Although this summary is quoted in the Prologue to this volume, it is useful to repeat it here.

This is a chapter setting an outline of the Prophet’s attitude to the unbelievers and the hypocrites, right from the time when he first received his message until he departed from this life:

The first revelation bestowed on him was “Read in the name of your Lord who created.” (96: 1) This was the point at which he became a Prophet. It was an order to him to read, alone. No order was given at this point that he should deliver any message. Later on, God revealed to him: “You that are wrapped up in your cloak! Arise and warn.” (74: 1-2) Thus He made him a Prophet when He said to him, `Read’, and then made him a Messenger when He told him, `Arise and warn.’ He then ordered him to warn his immediate clan. He followed this by warning his own people, then the other Arab tribes close to Makkah, then all the Arabs, and finally all mankind.

The Prophet thus spent more than a dozen years after his initial prophethood advocating his message, without fighting. He was ordered throughout this period not to take up arms; rather, he should remain patient and forbearing. Then he received permission to migrate, and another permission to fight. God then ordered him to fight those who wage war against him, and not to fight those who stand aside, refraining from such a fight. Later, the Prophet was ordered to fight the unbelievers until all submission is made only to God.

At this point, the unbelievers were divided into three categories with regard to their relationship with the Prophet (peace be upon him). In the first category were those with whom he concluded a peace treaty. The second category included those who were at war with the Prophet, while the third were those who had submitted to his authority and were under his protection.

The Prophet was ordered to fulfil his obligations under any peace treaty as long as the other party fulfilled their obligations. Should he fear that they may resort to treachery, he should give them notice of the termination of their treaty. He must not fight them until he had informed them of such termination. He was also ordered to fight any parry which violated their peace treaty with him.

When Sūrah 9, Repentance, was revealed, it outlined the rulings applicable to each of the three categories. Thus, the Prophet was ordered to fight those of the people of earlier revelations who waged war against him until they had been subdued and agreed to pay submission tax, or jizyah, or accept Islam. He was further ordered to strive hard against the unbelievers and the hypocrites. Thus, he struggled against the unbelievers with sword and spear, and against the hypocrites with logic and argument. He was also ordered in Sūrah 9 to declare a general disavowal, terminating all treaties with unbelievers.

However, the people who held peace treaties with the Prophet were divided into three groups. The first were those who had been unfaithful to their treaties and were in clear violation of them: these he was ordered to fight. He actually fought them and was victorious. The second group included those with a treaty lasting for a specific time. If these had honoured their obligations under the treaty and did not aid others against the Prophet and the Muslim community, the Prophet was ordered to honour their treaty for as long as it lasted. The third group included those who had no treaty with the Prophet but had not fought with him and also those who had an open treaty specifying no time. He was ordered to give all these groups four months’ notice, after which he could fight them.

Thus, the Prophet fought and killed those who were treacherous, violating their treaty, and put on four-months’ notice those without a treaty or with an open-ended one. He was also to honour his obligations to those who honoured theirs under their treaties. All those in this category adopted Islam before the end of their respective terms. He imposed jizyah or submission tax on those under his authority.39

When we closely examine this scholarly summary in the light of the events of the period and the dates of the revelation of the different Qur’ānic verses and sūrahs outlining these rules and regulations we definitely conclude that the verses we are looking at in this sūrah represent a middle stage between the situation in the early days of the Islamic reign in Madinah and that which prevailed after the revelation of Sūrah 9, Repentance. All relevant statements must be studied in this light. Although the verses we have here include some very basic rules, they do not put these in their final form. These are finally stated in Sūrah 9. The events which took place later in the Prophet’s lifetime represent a practical example of how these rules are to be implemented.

Indeed, the worst of all creatures in God’s sight are the ones who have denied the truth, and therefore will not believe; those with whom you have concluded a treaty, and then they break their treaty at every occasion, entertaining no sense of fearing God. (Verses 55-56)

The Arabic term used in this verse for “creatures” signifies walking, which makes the description sound like, “the worst of those that walk on earth.” This term applies to all walking creatures, particularly animals, but includes human beings. However, it has clear additional connotations when it refers to humans. It makes those to whom it refers appear like animals. Thus those humans become the worst of all animals that walk on earth. These are the hardened unbelievers who will not accept the faith. They are the ones who break their treaties all the time and do not entertain any sense of fearing God.

Several reports speak of which groups were meant in this statement. Different reports mention the three Jewish tribes of Qaynuqā`, al- Nađīr and Qurayżah, while other reports suggest that they were the Bedouin Arabs in the areas around Madinah.

Historical events and the statement itself admit all these possibilities, as all of these groups did break their treaties with the Prophet, one after the other. The pagan Arabs were guilty of this on several occasions. What is important is that we should know that these verses speak of actual events that took place before the Battle of Badr and after it, till the time when these verses were revealed. However, the rule that they outline, which also explains the nature of those who break their treaties, applies to all such situations. Those who have become hardened in disbelief “will not believe.” Their very nature has gone awry and they have become the worst of creatures. They break every agreement they make. Thus they shed yet another human characteristic, namely, faithfulness. They run loose, like animals, except that animals are restricted by their nature while these know no restriction. In God’s sight, they are the worst of all creatures.

Those people who cannot be trusted to honour an agreement they make must not be allowed to feel secure, just like they deprived others of enjoying a sense of security. Their punishment is that they should live in fear and that they should become an example to those who follow their suit. God’s Messenger and his followers in succeeding generations are commanded to mete out punishment to them on every occasion: “Should you meet them in battle, make of them a fearsome example for those who follow them, so that they may reflect and take it to heart.” (Verse 57)

This verse paints an image of a ferocious attack that is bound to strike fear into the hearts of the enemies. The image is so powerful that hearing it is enough to make people flee. We need not ask about those who are at the receiving end of such punishment. God commands His Messenger to level such a powerful strike against those who are in the habit of violating their treaties and who have broken all human restraints. Such a strike has the dual purpose of protecting the Muslim community and destroying the power of those who try to undermine its position. This should deter all people from trying to stop the Islamic march.

Those who believe in Islam should have a clear understanding of the nature of its method of operation. It is essential that Islam should have real power as well as a reputation of power. Thus, as it starts its mission to liberate mankind all over the world from tyranny, it strikes fear into the hearts of all tyrants who do their utmost to check its tide. Those who think that this religion will confine itself to preaching and to the explanation of its message when the forces of evil try to put every type of impediment in its way have little understanding of its true nature.

This is the first ruling which deals with the case of actual violation of treaties that have been concluded with the Muslim community. The violators are to be dealt a heavy blow so that they, as well as those who sympathize with them, are intimidated and are actually overawed by the Muslims.

The second ruling deals with a different situation: that of fearing and expecting treachery. There should be clear signs that a particular group or community are actually contemplating such violation of a treaty. In this case the Prophet is directed to take the following approach: “And if you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous.” (Verse 58)

Islam here sets out a code of practice. When a treaty is concluded, the Muslim community will undoubtedly honour it. If they fear that the other party is about to violate it, then the Muslims declare the termination of the treaty, without any attempt to cheat or deceive the other party. What is meant here is an open and clear termination of a treaty so that each party realizes that peaceful relations are over.

Islam attaches a very high value to honesty and integrity in order to ensure peace and security. Launching a treacherous attack on people who rely on covenants that remain in force is alien to the nature of Islam. Islam does not terrorize those who have not taken precautions even when it fears treachery from them. However, when a treaty has been publicly terminated, then trying to outwit the enemy is perfectly acceptable because each side should be on its guard. If an enemy falls for a trick, they pay the price of naivety. No method of outwitting the enemy can then be described as treachery.

Islam wants humanity to rise above worldly temptations and to be sublime.

Hence, it does not allow treachery for the sake of achieving a cheap victory at a time when it strives for the noblest of causes and aims. People who have honourable aims cannot utilize dishonourable means. Islam finds treachery repugnant and looks at traitors who violate their treaties with contempt. Therefore, it does not accept that Muslims violate their covenants for the achievement of any objective, noble as it may be. The human soul is a complete whole. When it allows itself to resort to disgraceful means it cannot maintain its noble aims. He is not a Muslim who claims that the ends justify the means. Such a principle is alien to Islamic thinking and cannot fit with Islamic sensitivities. Within the human self there can be no gulf to separate the ends from the means. Reaching a clean shore does not tempt a Muslim to walk through a muddy pool, because the shore will not remain clean after dirty feet have walked there. Hence, “God does not love the treacherous.” (Verse 58)

We should remember that these regulations were revealed at a time when the whole of the humanity could not have aspired to such a high level. The law of the jungle, which meant that the powerful could use their power without restraint, was the one that prevailed. The same law of the jungle continued to dominate in all jāhiliyyah communities until the eighteenth century. Europe had no concept of international codes and laws except for what it learnt through its dealings with the Muslim world. Yet in practical reality Europe has not attained any level approaching this high peak, not even after it adopted, only in theory, something it calls `international law’. Those who admire so- called ‘advanced law making’ should try to understand the realities as they compare Islamic law to all contemporary legal codes.

In return for such clear honesty God promises victory to the Muslims and He tells them that the unbelievers have no real power: “Let not those who disbelieve reckon that they shall escape. They can never be beyond [God’s] grasp.” (Verse 59) Their treachery will not enable them to take the lead and outstrip the Muslims, because God will not abandon the Muslims or allow the traitors to triumph. The unbelievers are too weak to escape from God when He moves against them. Nor can they escape from the Muslims when God is supporting them. Hence those who resort only to clean and lawful means, seeking God’s pleasure, need not worry when they see others who employ foul means surging ahead. They achieve victory through God’s help, because they strive to implement His law and make His word supreme. Their efforts aim to liberate humanity from the worship of creatures, so that it may worship only the Creator.

Islam, however, sets out to make real preparations that are within the capability of the Muslims so that victory becomes achievable. It does not raise the sights of the Muslim community towards that sublime horizon without making sure that it has firm ground on which it can stand. Islam also takes every practical step which has been proven through experience to be of immense value in the achievement of victory. Islam also makes sure that the Muslim community is well prepared for its practical tasks that serve its sublime objectives: “Make ready against them whatever force and war mounts you can muster, so that you may strike terror into the enemies of God who are also your own enemies, and others besides them of whom you may be unaware, but of whom God is well aware. Whatever you may spend in God’s cause shall be repaid to you in full, and you shall not be wronged.” (Verse 60)

To make all practical preparations is a duty that goes hand in hand with the duty of jihād. The verse gives a clear order to prepare all forces and power within the means of the Muslim community. It makes special mention of cavalry because that was then the main equipment in war. Had the Qur’ān ordered them to prepare equipment that was unknown to them, they would have found these a complete mystery. Far be it from God to address anyone with mysteries. What is most important to remember here is that the directive is of a very broad nature. Hence, in our translation of the verse we use the expression `war mount’ to denote every necessary type of feasible equipment: “Make ready against them whatever force and war mounts you can muster.” (Verse 60)

Islam certainly needs physical might which is kept ready to use for the fulfilment of its mission of liberating mankind throughout the world. The first purpose that this power serves is to establish peace and security for those who choose to accept the Islamic faith so that they do not suffer any persecution as a result of their choice.

Secondly, it deters the enemies of Islam from contemplating aggression against it the land of Islam. Thirdly, such enemies should be so intimidated that they do not ever entertain any thought of trying to check the tide of Islam as it goes about the fulfilment of its mission of liberation. Lastly, this power is to be used to break any force that claims the attributes of God and enforces its laws and legislation on human beings and refuses to accept that all sovereignty belongs to God alone.

Islam is not merely a system of divinity that is established once it has been consciously accepted as a faith and practised as a set of worship rituals. Islam is a practical code of living which stands face to face against other codes and systems that are supported by physical force. Hence, Islam has no option but to break those forces and remove the authorities that implement those codes which stand in opposition to its code of living devised and revealed by God Himself.

No Muslim should ever mince words when he declares this basic truth. There is nothing to be ashamed of in the nature of the Islamic approach. Islam does not have a man-made system, and does not seek to establish the authority of a leader, a state, a class, or a race. It does not try to enslave serfs so that they cultivate the plantations of the aristocracy, like the Romans used to do. Nor does it try to exploit markets and raw materials, as Western capitalism has been doing. It is not the aim of Islam to impose a human system devised by a shortsighted, narrow-minded and ignorant human being, as Communism was keen to do. Islam has a system devised by God whose knowledge and wisdom are absolute. It aims to establish God’s absolute sovereignty in order that all mankind be free from subjugation to any worldly authority.

This is the fundamental truth which needs to be driven home to those defeatists who put Islam on the defensive, trying to seek excuses for jihād in Islamic history.

It is pertinent to know the limits of the Muslim community’s duty to prepare its forces. The Qur’ānic verse states: “Make ready against them whatever force and war mounts you can muster.” This goes as far as the maximum ability of the Muslims, so that they do not overlook any element of power which they are able to get ready. The verse also makes clear the prime purpose for which such forces are mobilized: “So that you may strike terror into the enemies of God who are also your own enemies, and others besides them of whom you may be unaware, but of whom God is well aware.” The objective, then, is to strike terror into the hearts of God’s enemies who are also the enemies of the advocates of Islam throughout the world, be they open with their hostility and known to the Muslim community, or others who may be discreet with their real feelings, not openly stating their hostile attitude to Islam. God is certainly aware of their true feelings and sympathies. Such people are intimidated by the might of Islam even though they may not suffer its consequences directly. The Muslims are required to gather all the strength they can have so that they remain feared by other people. This is essential so that God’s word remains supreme and all submission is to God alone.

Acquiring such forces and having them ready can only be done if the resources are there. Since the Islamic system lays much stress on collective responsibility and mutual support, the duty of jihād goes hand in hand with the duty of spending money for God’s cause: “Whatever you may spend in God’s cause shall be repaid to you in full, and you shall not be wronged.” (Verse 60) Both jihād and spending money for God’s cause are thus purged of all worldly and personal aims and purposes as well as all national and community feelings and aspirations. They must always be pure, undertaken `for God’s cause,’ to establish His authority and to earn His pleasure.

Thus, right at the outset, Islam rules out any war undertaken for the glory of individuals and states. It rejects all campaigns that seek to exploit resources and open markets, or to subjugate and humiliate other communities. Islam has nothing to do with any war that tries to establish the superiority of one class, race, nation, or state over another. The only type of campaign which Islam approves of is one undertaken for God’s cause. Needless to say, God does not wish to grant supremacy to any one race, nation, class, or individual. He only wants His own sovereignty and authority to be recognized by all people. God is in no need of anyone or any community. The recognition of His sovereignty and submission to Him alone bring honour, freedom, goodness and blessings to all mankind.

The third ruling given in this passage deals with the case of those who wish to live in peace with the Muslim community and give clear indications by word and action that they are genuine in their desire to have a friendly and peaceful relationship with the Muslims. With respect to these, the Prophet is instructed: “If they incline to peace, then incline you to it as well, and place your trust in God. He alone hears all and knows all.” (Verse 61) The use of the term `incline’ here is very apt as it gives connotations of a gentle attitude that prefers peace and friendly relations. The instruction to be inclined to peace is coupled with that of placing our trust in God who hears and knows everything and is certainly aware of all that is harboured behind words and appearances. Placing our trust in God is sufficient for ensuring protection and security.

It is important to recall here Imām Ibn al-Qayyim’s summary which we quoted earlier, outlining the various categories of unbelievers and their attitudes to the Prophet Muĥammad and his attitude to each of them, from the time when he first settled in Madinah to the Battle of Badr when this new ruling was revealed.

Referring to this summary, we realize that this particular ruling applied to those unbelievers who did not fight against the Prophet, preferring to have peaceful relations with the Muslim community. God instructs His Messenger here to leave this group alone, and to extend friendly and peaceful relations to them. This remained in effect until the revelation of Sūrah 9, several years later. That sūrah gives a four-months’ notice to all groups which had no treaty with the Prophet or had a treaty with no specific time limit to define their attitudes. Their decisions would then determine what their relations with the Muslim state would be like in the future.

Hence the ruling we have here is not final. Its provisions do not apply to all people.

We have to consider it within the framework of its relevant circumstances and the attitude taken by the Prophet later in his life, as he received new revelations on the subject.

The ruling, however, had a kind of general application at the time. The Prophet implemented it until the revelation of Sūrah 9, Repentance. One aspect of its implementation was the conclusion of the peace treaty of al-Ĥudaybiyah in the sixth year after the Prophet’s settlement in Madinah.

Some scholars tend to consider this ruling final and permanent. They explain the inclination to peace as the acceptance of jizyah,40 or submission tax. This interpretation, however, does not fit with the historical events of the period. The provisions that regulate levying jizyah are included in the next sūrah, revealed sometime after the eighth year of the Islamic calendar, while the present verse was revealed in the second year, after the Battle of Badr, when the rules of jizyah had not yet been outlined. When we review events and the dates of various revelations and consider the practical nature of the Islamic approach, we come to the conclusion that it is perhaps more accurate to say that this particular ruling was not meant to be final at the time. It was amended later when the final rulings were revealed in Sūrah 9, which classified all people according to their attitude to Islam into three groups:

those who are hostile and fighting Islam, those who are Muslims implementing God’s law, and those who accept the Islamic rule, paying jizyah and honouring their agreements with Muslims. These are the final rules that represent the final outcome of Islamic jihād. Any other situation should be changed into one of these three in order to fall in line with the final pattern. These three situations are outlined by the following ĥadīth related by Muslim and Imām Ahmad on the authority of Yazīd ibn al-Khaţīb:

When the Prophet despatched an expedition or an army, he would enjoin its commander to remain God-fearing and to take good care of the Muslims under his command. He would then say to them: “Set out on your campaign in the name of God and to serve His cause. Fight those who deny God. When you meet your enemies call on them to accept one of three options. Accept from them whichever option they prefer and leave them alone. Call on them to accept Islam. If they respond favourably, then accept that from them and call on them to move from their land to that of the Muhājirīn [i.e. the Prophet’s Companions who migrated with him to Madinah]. Inform them that if they do so, they will have the same obligations and privileges that apply to the Muhājirīn. If they choose to remain in their own land, then make it clear to them that they will be in the same position as the desert Arabs who are Muslims. All rules that apply to believers are also applicable to them but they will have no share of any spoils gained in war or without a fight unless they join forces with the Muslims in their jihād campaigns. If they refuse, then make it clear to them that they have to pay jizyah. If they are willing to do so, then accept that from them and leave them alone. If they refuse then pray for God’s help and fight them.” This ĥadīth is problematic in one aspect, namely because it mentions the Muhājirīn and jizyah at the same time. It is confirmed that the jizyah was not imposed until the eighth year. It was not levied from the Arabs who were unbelievers because they accepted Islam before its provisions were revealed. It was applied to the Magians who were similarly unbelievers. Had those provisions been revealed at a time when there were unbelievers in the Arabian Peninsula, it would have been levied from them, as Imām Ibn al-Qayyim points out. This is also the view of Abū Hanīfah and one of two views attributed to Imām Ahmad.

Be that as it may, what we conclude is that there is no final rulings of universal application in this verse: “If they incline to peace, then incline you to it as well, and place your trust in God. He alone hears all and knows all.” (Verse 61) At the time when this sūrah was revealed, God instructed His Messenger to remain at peace with those groups who refrained from fighting him and the Muslims, whether they entered into a formal treaty with the Muslims or not. The Prophet continued to accept a peaceful relationship with unbelievers and people of earlier revelations until Sūrah 9 was revealed, when he could only accept one of two alternatives: either they embraced Islam or paid jizyah which indicated a state of peace. Otherwise, the only alternative was war, whenever this was feasible for the Muslims to undertake, so that all people submit to God alone.

I have dwelt rather extensively on the provisional nature of the rule outlined in this verse, which requires the Prophet and the Muslims to reciprocate any inclination to peace by the unbelievers. My aim is to clarify a certain aspect of confusion that arises from the spiritual and intellectual defeatism reflected in the work of many of those who write about Islamic jihād. Such people feel the pressure of modern values that prevail in international relations. Lacking a clear understanding of the true nature of Islam as they are, they find it too much for the divine faith to adopt a single and permanent approach towards all humanity, giving all people a choice between three alternatives: acceptance of Islam, payment of jizyah or being at war with Islam.

They realize that all forces of jāhiliyyah are mobilized against Islam and its followers, while those who profess to be Muslims, without fully understanding or seriously appreciating the true nature of Islam, are too weak to stand up to the combined forces of other creeds and religions. They also feel that those at the forefront of Islamic advocacy are too small in number and have little power to reckon with.

Hence, such writers try to impose a different interpretation on Qur’ānic statements and aĥadīth so that they can be seen to be in line with the situation in our present world with all its pressures on contemporary Muslims. They find the single approach of Islam and the three choices it offers too hard to swallow.

Such writers often interpret statements that have a provisional nature or qualified application as final, permanent and having general and universal application. When they tackle the final statements they interpret these in the light of those provisional ones to which they have applied a final import. Thus, they come up with the idea that Islamic jihād is merely a defensive operation to protect Muslim people and their land when they are attacked, and that Islam will always accept any offer of peace. To them, peace is merely a state of non- belligerence which, in practical terms, means that the other camp will not attack the land of Islam. According to their understanding, Islam should shrink inside its borders at all times. It has no right to call on others to accept its message or to submit to God’s law, unless such a call takes the form of a speech, statement or bulletin. When it comes to material forces, Islam has no right to attack the ruling forces in jāhiliyyah societies unless it first comes under attack, in which case Islam is right to defend itself.

Had those spiritually and intellectually defeatist people wanted to find in the rules and laws of their faith elements which can deal with a situation like the present one, without imposing any arbitrary interpretation on any statement, they would have been able to understand how Islam faced a situation that is not dissimilar to what we face today. They would then have been able to say that in similar situations Islam adopted such and such policy, but that does not constitute the final or the permanent Islamic attitude. It was merely a set of temporary measures that were necessary in a special situation or in an emergency. Within the same context, it is useful to look at examples of rulings and practices of a transitional nature, undertaken to meet emergencies.

• In the early days after his settlement in Madinah, the Prophet concluded a peace and defence treaty with the Jews and the unbelievers in and around Madinah. The treaty made it clear that the supreme authority in Madinah belonged to the Prophet, and committed the other groups to defend the city against the Quraysh. The signatories agreed that they would not extend any support to any aggressor who attacked Madinah. None would make any pact with the unbelievers who were hostile to the Muslims without the prior agreement of the Prophet. At the same time, God instructed the Prophet to extend peaceful and friendly treatment to any group who were inclined towards peace, even though they did not sign a treaty with him. He was to maintain that peaceful situation as long as they were committed to peace. All this changed later, as already explained.

• When the events known as the Expedition of the Moat took place, with the Arab unbelievers mobilizing large forces and surrounding Madinah, the Qurayżah Jews violated their treaty with the Muslim state. The Prophet was worried that the Muslims might be in very serious trouble as a result of a planned pincer attack. To ease the situation the Prophet offered to make a deal with the chiefs of the second largest force, namely the Ghaţafān tribe, which would have them withdrawing all their forces in return for having one-third of Madinah’s harvest. That agreement would have left the Quraysh alone in the position of attack and the Muslims would most probably have been able to gain a quick victory against them. This was only an offer and no agreement was signed.

• Before having the agreement signed and witnessed, the Prophet consulted the two leaders of the Anşār, Sa`d ibn Mu`ādh and Sa`d ibn `Ubādah. They asked him: “Is this something you would like us to do?

In this case, we will accept it for your sake. Or is it something God has ordered and we have to accept it? Or is it something you are doing for our sake?” The Prophet answered: “I am doing it for you, having seen all the Arabs joining forces against you.” He added that all he wanted was to break up the unity of their enemies for the present.

Sa`d ibn Mu`ādh said:

Messenger of God, when we were, like these people, idolaters, unaware of any religion other than the worship of idols, they did not hope to get a single fruit from Madinah except as a present from us or if we sold it to them. Now that God has honoured us with Islam and guided us to it and has given us the honour and strength of having you in our midst, would we willingly give them our goods? We have no need for this agreement. We will give them nothing but the sword until God makes His judgement between us.

The Prophet was pleased with this reply and said: “You do what you wish.” Turning to the Ghaţafān chiefs, he said: “You may go now, for we have nothing to offer you except the sword.” What the Prophet thought of doing on this occasion was merely a temporary measure in an emergency situation.

It was by no means indicative of a final rule.

• The Prophet also concluded the peace agreement at al-Ĥudaybiyah with the Quraysh when they were still associating partners with God.

The terms of the agreement were far from satisfactory to many Muslims. The agreement stipulated that neither party would go to war against the other for ten years. People would live in peace and security. The Prophet and his companions would go back without entering Makkah, to return in a year’s time when they would be allowed in the city for three days only, having no armament other than swords in their shields. If an unbeliever should seek to join the Muslims, they would turn him back, but if a Muslim sought to join the unbelievers, they would not have to send him back. Acting on God’s instruction, the Prophet accepted those seemingly unfair conditions for a definite purpose known to Him. In similar circumstances the leaders of the Muslim community could take action on a similar basis.

The practical nature of the Islamic faith makes it necessary to face up to any situation with adequate means. Islam takes a practical and flexible approach which is at the same time clear and firmly based. If we seek in Islamic teachings a basis for positive action to deal with any practical situation, we will not need to twist Qur’ānic or aĥadīth statements, or give them arbitrary interpretations. What is needed is to fear God and to refrain from any attempt to make His faith subservient to evil and ignorant realities. We must also guard against adopting a defeatist attitude which puts Islam on the defensive when it is a faith that is meant to govern and regulate people’s lives. It satisfies, from a position of strength, all the needs of practical life.

Praise be to God for having guided us to His faith.

When God instructed His Messenger, the Prophet Muĥammad (peace be upon him), to accept the state of non-belligerency from any community which offered him it and to incline to peace whenever they so inclined, He also directed him to rely on Him and place his trust in Him. He further reassured him that He knows precisely what all people hide as guarded secrets: “If they incline to peace, then incline you to it as well, and place your trust in God. He alone hears all and knows all.” (Verse 61)

Furthermore, God assured him that they would not be able to deceive him, should they try to do so. If their peace offer was merely a cover- up for their real intentions of treachery, he could always rely on God who is sure to protect him. It was He who granted him victory in the Battle of Badr, when He strengthened him with His own help and with the believers. It was He who established their brotherhood based on faith and united their hearts which could not have been united by any other means:

“Should they seek to deceive you, God is all-sufficient for you. He it is who has strengthened you with His help and rallied the believers round you, uniting their hearts. If you were to spend all that is on earth you could not have so united their hearts, but God has united them.

He is Mighty and Wise.” (Verses 62-63)

The Prophet is here reassured that he would not need anything other than God’s help, for that is more than sufficient for protection from any treachery. It was He who gave strength and support to His Messenger in the first place, when he rallied the believers round him. They were true to their pledges. They came to be a united force, after they had had divergent loyalties. They were often in open hostility against one another and fought their tribal wars with determined ferocity. The reference here may be to the two tribes of Madinah, the Aws and the Khazraj, who constituted the Anşār. In pre-Islamic days, their enmity and protracted disputes were so fierce that there could not be any sort of peace between them, let alone a bond of brotherhood which Islam forged. However, this verse may also be intended as a reference to the Muhājirīn, who migrated with the Prophet from Makkah to Madinah. They also had the same sort of internal disputes and enmity as the Anşār. Or it may be that the verse means them all together. Indeed the whole of Arabia was alike in its internal hostilities.

It was a great miracle which could never have been accomplished by anyone other than God, through the faith He revealed. Hearts that had always been hostile, and natures that had been rebellious, were solidly united. Their hostility was replaced by love and unity of a standard that serves as a symbol for life in heaven: “We shall have removed from their hearts any lurking feelings of malice, [and they shall rest] as brothers, face to face, on raised couches.” (15: 47)

This faith is remarkable indeed. When it touches people’s hearts, it pours into them a mixture of love, familiarity and compassion that is certain to soften them and establish between them a firm and deeply- rooted bond. Words, looks, touches and heartbeats all become lyrics and odes expressing mutual love, compassion, loyalty, support and forbearance. What is the secret of such a profound transformation? The secret is known only to God. However, its effects are clear to the believers themselves.

The faith of Islam makes its appeal to mankind on the basis of pure love that has its roots in faith in God and is nourished by dedication to His cause. When human beings make a favourable response to that appeal, the miracle that can only be worked out by God takes place in reality.

The Prophet (peace be upon him) said: “Some of God’s servants who are neither prophets nor martyrs shall have on the Day of Judgement a position so close to God that prophets and martyrs would love to have.” His Companions said: “Messenger of God, will you please tell us who these people are.” He said: “These are people who love one another for God’s sake only. They have no relation of kinship or business interests with one another. By God, their faces are radiant with light, and they have light. They shall experience no fear or sadness when other people are overtaken by fear and sadness.” [Related by Abū Dāwūd.] The Prophet also said: “When a Muslim meets his Muslim brother and they shake hands, their sins shall fall off just like leaves fall off a dry tree on a windy day. Their sins shall be forgiven them, even though they appear to be as huge as sea foam.” [Related by al-Ţabarānī.] God’s Messenger made several statements on this point. His actions confirm that such love, and unity constitutes an essential factor in his message. The community that he built on the basis of love provides the best proof that such love was not merely flowery words or idealistic actions by a few individuals. It was a firmly established reality that came into being by God’s will. It is only He who can bring about such a real unity of hearts.

The sūrah moves on to reassure the Prophet and the Muslim community yet again that God is on their side. This is more than enough for them to ensure their victory.

The Prophet is also instructed to encourage the believers to fight for God’s cause.

They are equal to a force that outnumbers them by ten to one. Even at their weakest, the believers are more than a match for twice their number.

Prophet, God is enough for you and those of the believers who follow you. Prophet, urge the believers to fight. If there are twenty steadfast men among you, they will overcome two hundred, and if there are a hundred of you, they will defeat a thousand of those who disbelieve, for those are devoid of understanding. Now God has lightened your burden, for He knows that you are weak. So, if there are a hundred steadfast men among you, they will overcome two hundred, and if there are a thousand of you they will, by God’s will, defeat two thousand. God is with those who are steadfast. (Verses 64-66) We pause here a little to contemplate the difference between God’s invincible, overwhelming power and the small force which tries to suppress the advocates of the divine message. The difference is too huge to allow any meaningful comparison.

Hence, the outcome of the battle is a foregone conclusion. This is what is implied in the statement: “Prophet, God is enough for you and those of the believers who follow you.” (Verse 64)

This is followed by an order to the Prophet to urge the believers to fight for God’s cause, now that every soul is ready for the engagement, every heart is full with expectation and all are confident, reassured: “Prophet, urge the believers to fight.” (Verse 65) Rouse them to arms, for they are a match for their enemies, even though they may be much inferior in number: “If there are twenty steadfast men among you, they will overcome two hundred, and if there are a hundred of you, they will defeat a thousand of those who disbelieve.” (Verse 65) The reason for such a great difference in real power comes as a surprise, but it is true, incisive: “For those are devoid of understanding.” (Verse 65)

What is the link between understanding and victory? There may be very little on the surface, but the link is very real and strong. The believers are distinguished by the fact that they know their way which they have chosen after deep thought. They understand the course they follow in this life and they are well aware of the purpose of their existence and their goals. They have a perfect understanding of the nature of Godhead and the nature of servitude to God. They know that God must be the only master in the universe, and that none of His servants can associate any partners with Him. They realize that they, the Muslim community, are the group that follow divine guidance, whose task is to liberate humanity, by God’s will, from servitude to creatures so that they worship God alone. They are the ones to be entrusted with power on earth, not to exercise superiority over others, but to ensure that the word of God reigns supreme. Their mission is to struggle for God’s cause, build a proper human civilization, and establish the rule of justice among all people.

All this understanding pours enlightenment, confidence, strength and reassurance into the believers’ hearts. They are thus motivated to go into their campaigns of jihād with certainty of the outcome. This alone multiplies their strength. Their enemies, on the other hand, are “devoid of understanding”. Their hearts are sealed, and their eyes are blinded. Their forces are without power, although they may appear to be superior. That is because their link to the source of real power has been severed.

This relative power of one to ten is the original balance of power between the believers who are full of understanding and the unbelievers who are devoid of it.

Even when the Muslims who remain steadfast are at their weakest, this ratio is two to one: “Now God has lightened your burden, for He knows that you are weak. So, if there are a hundred steadfast men among you, they will overcome two hundred, and if there are a thousand of you they will, by God’s will, defeat two thousand. God is with those who are steadfast.” (Verse 66)

Some scholars and Qur’ānic commentators have taken these verses to imply a commandment to the believers that, when they are strong, no one may run away from ten of the unbelievers, or from two in the case of weakness. There are considerable differences on points of detail, which we prefer not to go into. It is our considered opinion that these verses make a statement of fact in estimating the believers’ strength when they confront their enemies. This is an estimate made according to God’s own measure, which is the true measure. These verses are also meant to inform the believers of this fact so that they have more confidence and reassurance. God certainly knows best, but in our considered view, these statements do not stipulate rules to be implemented.

The sūrah moves on to outline certain rulings that are relevant to taking prisoners of war and what to do with them. This comes in the context of the Prophet’s action with regard to the captives taken in the Battle of Badr. The captives themselves are invited to accept the faith, which provides them with a prospect giving them more than fair compensation for the loss they suffered:

It does not behove a Prophet to have captives unless he has battled strenuously in the land. You may desire the fleeting gains of this world, but God desires for you the good of the life to come. God is almighty, wise. Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken. Enjoy, then, what you have gained, as lawful and good, and remain Godfearing; indeed God is much forgiving, most merciful. Prophet, say to the captives who are in your hands: ‘If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins. God is much forgiving, merciful.’ Should they seek to play false with you, they were previously false to God Himself but He gave [you] mastery over them. God is Allknowing, Wise. (Verses 67-71)

Ibn Isĥāq relates within the context of his account of the events of the Battle of Badr: “The Prophet was in the shed erected for him, with Sa`d ibn Mu`ādh and a number of the Anşār close on hand guarding the Prophet against any possible surprise attack by the unbelievers. When the Muslim fighters started to take prisoners, the Prophet noticed that Sa`d did not look very pleased. He asked him:

‘You do not seem very happy, Sa`d with what our Companions are doing?’ Sa`d answered: `That is true, Messenger of God. This is the first major defeat God has inflicted on the unbelievers. I would have preferred to do away with their men, rather than keep them alive.”‘ Imām Ahmad relates on the authority of `Umar ibn al-Khaţţāb: “On the day of the battle, God inflicted a heavy defeat on the unbelievers, with 70 of them killed and 70

taken prisoner. The Prophet consulted some of his companions about what to do with the prisoners. Abū. Bakr said: `Messenger of God, these are our cousins and tribesmen. I suggest that you take ransom from them, which we could use to improve our position vis-à-vis the unbelievers. Besides, they will still have a chance to follow God’s guidance and thus come to support us.’ The Prophet then asked `Umar ibn al-Khaţţāb for his view, and `Umar said: `I do not share Abū Bakr’s view. I suggest that you give me my relative to kill, and you give `Aqīl ibn Abī Ţālib to his brother `Alī to kill, and you give Ĥamzah his brother to kill. We thus demonstrate in front of God that we have no sympathy whatsoever with the unbelievers. After all, these are their elite.’ The Prophet felt more inclined to Abū Bakr’s view and accepted ransom from them.” `Umar continues his account of this event: “On the next day, I went to the Prophet to find him and Abū Bakr with tears in their eyes. I said: `What makes you and your Companion cry? If I find it in me to cry, I will, and if not, I will pretend to join you in your crying.’ The Prophet said that they were crying `because of what our Companions advised of taking ransom. I have been shown the punishment you would have suffered closer to you than this tree, (pointing to a nearby tree.)’ Soon afterwards, these verses were revealed: “It does not behove a Prophet to have captives unless he has battled strenuously in the land. You may desire the fleeting gains of this world, but God desires for you the good of the life to come. God is Almighty, Wise. Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken. Enjoy, then, what you have gained, as lawful and good, and remain God-fearing; indeed God is much Forgiving, most Merciful.” (Verses 67-69) This last verse makes it clear that the spoils of war are lawful to take.” [This ĥadīth is also related by Muslim, Abū Dāwūd, and al-Tirmidhī with different chains of transmission] Imām Ahmad relates on Anas’s authority: “The Prophet consulted his companions concerning the captives taken in the Battle of Badr, saying to them: ‘God has given you power over them.’ `Umar stood up and said: `Messenger of God, kill them.’ The Prophet turned away from him, and then said: ‘God has given you power over them, and only yesterday they were your brethren.’ `Umar repeated his suggestion, but the Prophet turned away from him and repeated his question. Abū Bakr stood up and said: ‘Messenger of God, it may be wise to pardon them and accept ransom from them.’ The Prophet’s face cheered up. Then God revealed the verse saying: “Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken.’” (Verse 68)

Yet another ĥadīth reported by `Abdullāh ibn Mas`ūd explains this incident. “On the day of Badr the Prophet asked his Companions what they thought he should do about prisoners of war. Abū Bakr said: `Messenger of God, they are your own people and your tribesmen. Spare them and offer them the chance to repent of their past attitude.’ `Umar said: `Messenger of God, they have accused you of lying and they have chased you out of your city. Put them to death.’ `Abdullāh ibn Rawāĥah said:

`Messenger of God, you are now in a valley where there is a lot of wood. Light a big fire and throw them into it.’ The Prophet remained silent making no rejoinder, then he went into his home. Some people thought he would take Abū Bakr’s view, and others thought `Umar’s view would be upheld, while still others felt that the Prophet might adopt the view of `Abdullāh ibn Rawāĥah. The Prophet then came out and said: `God makes some people’s hearts so soft that they become softer than milk, and He makes other people’s hearts harden until they become harder than bricks. Abū Bakr, your attitude is similar to that of Abraham (peace be upon him) as he said, ‘he that follows me belongs to me. As for him who disobeys me, well, You are surely most Forgiving, Merciful.’ (14: 36) And you are also like Jesus (peace be upon him) as he said: ‘If You punish them, they are Your servants; and if You forgive them, You are indeed Almighty, Wise.’ (5: 118) As for you `Umar, you are like Moses (peace be upon him) as he said: ‘Our Lord, wipe out their wealth and firm up their hearts so they would not believe until they see painful torment.’ (10: 88) And you are also like Noah (peace be upon him)

as he said: ‘My Lord, do not leave on earth a single unbeliever.’ (71: 26) You are in poverty, so no one may be set free without a ransom, or else, he should be beheaded.” `Abdullāh ibn Mas`ūd reports: “I said: ‘Messenger of God, except Suhayl ibn Bayđā’. For he is considering becoming a Muslim.’ The Prophet was silent for a while. Never until that day did I fear that rocks could fall on my head from the sky. I remained so worried until the Prophet said: `With the exception of Suhayl ibn Bayđā’.’ Shortly afterwards God revealed the verses: “It does not behove a Prophet to have captives unless he has battled strenuously in the land. You may desire the fleeting gains of this world, but God desires for you the good of the life to come. God is Almighty, Wise. Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken. Enjoy, then, what you have gained, as lawful and good, and remain God-fearing; indeed God is much Forgiving, most Merciful.” (Verses 67-69)

The killing mentioned in these verses aims to give strength to the Muslims and weaken their enemies, until the Muslims reached a stage when they could set prisoners free either as a favour or for a ransom. Hence the reproach of the Muslims.

The Battle of Badr was the first major battle between the Muslims and the unbelievers. The Muslims were still small in number, compared with the unbelievers. Hence, any reduction of the number of fighters among the unbelievers would have a weakening effect on them, and would hurt their pride, deterring them from launching another campaign against the Muslims. This would have achieved a much higher objective than they could achieve by taking ransom, poor as they were.

There was another concept to establish in people’s hearts, which was beautifully stated by `Umar: “We demonstrate in front of God that there is no sympathy whatsoever in our hearts with the unbelievers.” We feel — and God knows best — that these are the two main reasons why God did not like the Muslims to take prisoners at Badr and then set them free for ransom.

It was in the light of these circumstances that God said: “It does not behove a Prophet to have captives unless he has battled strenuously in the land.” (Verse 67) Hence the Qur’ānic reproach of the Muslims who accepted ransom in return for setting the prisoners free: “You may desire the fleeting gains of this world.” (Verse 67) Because of this preference for the fleeting good of the present life you have taken them prisoners instead of killing them, and you accepted ransom in return for their freedom. “But God desires for you the good of the life to come.” (Verse 67) Needless to say, the Muslims should prefer the option God prefers, because it is always the one to bring them good. To seek the hereafter means to abandon the pursuit of the fleeting comforts of this world.

“God is Almighty, Wise.” (Verse 67) He has enabled you to achieve victory for a specific, wise purpose which He accomplishes through inflicting such a heavy defeat on the unbelievers. “Thus He would certainly establish the truth firmly and show falsehood to be false, however hateful this might be to the evildoers.” (Verse 8) “Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken.” (Verse 68)

God had previously decreed that He would forgive the believers who took part in the Battle of Badr whatever they might subsequently do. That preceding decree spared them the punishment which would have attended their acceptance of the ransom. God then showered on them more of His grace, by making the spoils of war lawful for them to take, while it was forbidden to the followers of earlier prophets.

He reminds them of their need to remain God-fearing as He also reminds them of His grace and forgiveness. Thus their feelings towards their Lord remain well balanced. They are not tempted by God’s mercy to the extent that they lose sight of their need to remain always God-fearing: “Enjoy, then, what you have gained, as lawful and good, and remain God-fearing; indeed God is much-Forgiving, most Merciful.” (Verse 69)

Now the sūrah addresses those captives, giving them hope and promising a future which is far better than the life they used to lead. They are also promised what is superior to the property they lost, in addition to forgiveness and mercy: “Prophet, say to the captives who are in your hands: ‘If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins.

God is much-Forgiving, Merciful.’” (Verse 70) But all this depends on them opening their hearts to the light of faith. God will then find goodness in them. That goodness is the very fact of believing in God. It is goodness at its purest. Indeed all goodness stems from it.

From the Islamic point of view, keeping prisoners of war in the hands of believers is only a means of opening up the essence of goodness that may be deep in their hearts. Thus their nature becomes recipient to the call to accept the divine faith and follow guidance. No vengeance is to be exacted on those prisoners of war. Such was the practice of the Byzantines and other conquerors. But Islam follows a totally different approach.

Al-Zuhrī relates that the Quraysh sent people to pay the ransom of their prisoners.

Each clan paid whatever was accepted from them in ransom. Al-`Abbās (the Prophet’s uncle who was among the captives) said: “Messenger of God, I have been a Muslim.” The Prophet said: “God knows better whether you were truly a Muslim. If it is true, He will certainly reward you. To all appearances, you were against us.

Therefore, you have to pay ransom for yourself, your two nephews, Nawfal and `Aqīl, and also for your ally `Utbah ibn `Amr.” He said: “I do not have enough for all this, Messenger of God.” The Prophet said: “What about the money you and your wife, Umm al-Fađl, have hidden underground. You said to her: If I am killed on this trip of mine, this money is to be shared between my three sons, al-Fađl, `Abdullāh and Qutham.” He said: “I do know for certain that you are God’s Messenger. This is something of which no one has any knowledge except myself and my wife. Will you please, then, count as advance payment the 20 ounces of gold your companions have taken from me?” The Prophet said: “No. That is something God has given to us.” Al- `Abbās then paid the ransom money for himself, his two nephews and his ally. God then revealed the verse which says: “Prophet, say to the captives who are in your hands: If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins. God is much-Forgiving, Merciful.” (Verse 70) Al-`Abbās later said: “God has replaced my loss, giving me for those 20

ounces twenty slaves who carry on with my business. I am still hoping for God’s forgiveness as well.” At the same time that the captives are given this prospect of hope, they are warned against any attempt to play false with God’s Messenger (peace be upon him). They have already experienced the outcome of playing false to God: “Should they seek to play false with you, they were previously false to God Himself but He gave [you] mastery over them. God is All-knowing, Wise.” (Verse 71) Their treachery to God took the form of associating partners with Him after He had formed their nature to always recognize Him as the only Lord, but they were never true to their pledges. If they seek to play false with God’s Messenger when they are captives in his hands, they should remember the result of their first treachery which led them to be taken prisoner and gave mastery over them to God’s Messenger and his followers. God is certainly aware of the thoughts they harbour and He is wise as He inflicts punishment on them: “God is All-knowing, Wise.” (Verse 71)

In his commentary on the Qur’ān, al-Qurţubī quotes Ibn al-`Arabī’s comments:

When those unbelievers were taken prisoners, some of them started talking about adopting Islam, without showing any real intention to do so, nor did they make any unequivocal acknowledgement of its being the true faith. It looked as if they might have wanted to win favour with the Muslims without moving themselves away from the unbelievers. Our scholars have made it clear that when an unbeliever does that and only pays lip service to Islam without taking steps to be a true believer, he remains an unbeliever. If the same is done by a believer, he is not a believer at all, unless it all be only thoughts that occur to him and he is unable to get rid of them. God has pardoned people such fleeting thoughts. God tells His Messenger the truth as He says to him: “Should they seek to play false with you,” which means that if they are only trying to deceive you with what they say about Islam and their willingness to accept it, then this is only their habit. “They were previously false to God Himself,” when they disbelieved and tried to kill you and then waged war against you. However, should what they are saying be honest and there is true goodness in their hearts, God will certainly be aware of that and will accept it from them. He will then reward them with something which is far superior to what was taken from them and with His forgiveness of their past treachery.41

The sūrah’s final passage outlines the internal and external relations of the Muslim community. Rulings concerning these relations are also outlined. This gives us a clear idea of the nature of the Muslim community itself and the basis on which it is founded. The essential ties which bring that community together are not those of blood, land, race, history, language or economy. Ties of family, country, nation or financial interests are of no importance. The only ties which are given weight and importance are those of faith, organized movement and its leadership. Hence, those who believe, migrate to the land of Islam, abandon all their earlier links with their own land, homes and nation, sacrifice their lives and possessions and strive for God’s cause, as well as those who give them shelter and support and join them in their faith under the same leadership and in the same movement — all those are friends and protectors of one another. On the other hand, those who believe but have not yet migrated may not aspire to such status that provides for mutual protection. This is because they have not yet pledged their full loyalty to the Islamic leadership and have not yet abandoned all ties with the unbelievers, except the bond of faith. Within the Muslim community itself, blood relations have priority in inheritance and other matters. The unbelievers, on the other hand, are also patrons and allies of one another.

These are the main lines delineating loyalties and relationships as shown in these very clear verses: “Those who believe and have migrated and striven hard, with their possessions and their lives, for God’s cause, as well as those who give them shelter and support — these are friends and protectors of one another. As for those who believe but have not migrated [to join you], you owe no duty of protection to them until they have migrated.

Yet, should they appeal to you for support, on grounds of faith, it is your duty to support them, except against a people with whom you have a treaty. God sees all that you do. The unbelievers are allies of one another. Unless you do likewise, there will be oppression on earth and much corruption. Those who believe and have migrated and striven hard for God’s cause, as well as those who give them shelter and support are indeed the true believers. Forgiveness of sins, and most generous provisions await them. And those who subsequently come to believe, and migrate and strive hard with you [for God’s cause] shall also belong to you. Those who are bound by ties of blood have the first claim on one another in accordance with God’s decree. God has full knowledge of everything.” (Verses 72-75)

In the early days of Islam, until the major Battle of Badr, the social bond that tied Muslims together involved inheritance and obligatory mutual support, sharing in the payment of any blood money for accidental killing. These ties replaced those of blood and family. When the state was established and acquired additional strength after God enabled it to score its most remarkable victory at Badr, the obligation of giving loyalty and support was maintained. As for inheritance and help in the payment of blood money, these were now confined, by God’s order, to blood relatives within the Muslim community itself.

The migration mentioned here as a condition of such mutual commitment, in its special and general aspects, refers to the physical departure, by those who can, from the land of the unbelievers to the land of Islam. Those who were able to migrate but chose not to do so, because they did not want to abandon their ties, whether financial or family, with the unbelievers had no claim for protection by the Muslim community. This provision applied to some Bedouins and some individuals in Makkah who were not prevented from migrating. The Muslim community had an obligation to come to the support of those believers, particularly when they appealed for help on account of being harassed or persecuted on grounds of faith. The only exception was if they wanted such help against a people with whom the Muslim community had a treaty, as such treaties had a stronger claim to be honoured by the Muslims.

These statements and the rulings and provisions they outline give us a clear idea of the nature of the Muslim community, its essential factors and basic values.

Nevertheless, a word about the emergence of this community and its foundation, method of action and commitments will clarify that better.

The message of Islam conveyed by God’s Messenger, the Prophet Muĥammad (peace be upon him), is the last link in the long history of the call advocating submission to God alone undertaken by the noble prophets. Throughout history, this message has remained the same: that human beings should recognize their true Lord and Sustainer, God the only deity, and that they should submit to Him alone. All claims to lordship by human beings are null and void. Except for a few individuals here and there in history, mankind as a whole has never denied the existence of God or His sovereignty over the universe. It has rather erred in its understanding of His real attributes, or associated partners with Him, either in belief and worship or in assigning sovereignty. Both of these are forms of polytheism which take people out of the faith altogether. Each one of God’s Messengers taught humanity the religion God wants people to follow. After a long while, people would start to deviate and steer away from it, back into jāhiliyyah, ignorance and polytheism, i.e. associating partners with God, either in belief and worship or in attributing sovereignty to them or both.

Throughout history the call to believe in God has had the same nature. Its purpose is self-surrender to God, which means to bring human beings into submission to the Supreme Lord alone, to free them from servitude to human beings so that they may devote themselves to the one true God. Thus, they would be freed from the clutches of human lordship and man-made laws, value systems and traditions. They would be able to acknowledge the sovereignty and authority of the one true God and follow His law in all spheres of life. This is the central issue of the message of Islam as preached by the Prophet Muĥammad and all the noble prophets and messengers sent before him (peace be upon them all). It wants people to acknowledge God’s sovereignty, which is readily acknowledged by all the universe. Human life must be regulated by the same authority that regulates the entire universe. Thus, human beings will not have their own code of living and will not submit to an authority other than those governing the whole universe, including those aspects of human life over which human beings have no say.

As is well known, human beings are subject to the laws of nature God has set into operation in matters that affect their birth, growing up, health, illness, death and also those that determine the consequences of their own choices in the areas where they can exercise their free-will. They cannot change God’s laws governing the universe or these aspects of their own life. It is only wise then for them to submit to God in those aspects of their life in which they have a free choice. When they do so they make God’s law govern both aspects of their life, the one which follows God’s natural laws and the one subject to their own will. They thus bring harmony into their life.

Jāhiliyyah, which may be defined as a state of ignorance based on giving sovereignty to human beings, is bound to bring about a clash between the natural and the free-will aspects of human life. To counter jāhiliyyah in human life all prophets, including Muĥammad, God’s final Messenger, advocated submission to God alone. It must be said that ignorance is not represented by an abstract theory. In certain periods of history, ignorance had no theoretical representation whatsoever.

However, it always takes the form of a living movement in a society which has its own leadership, its own concepts and values, and its own traditions, habits and feelings. It is an organized society and there is close co-operation and loyalty between its individuals. It is always ready to defend its existence consciously or unconsciously. It crushes all elements which seem to be dangerous to its personality.

Since jāhiliyyah takes the form of an active movement in this fashion, rather than of a theory, then any attempt to abolish jāhiliyyah and bring people back to God through representing Islam merely as a theory is both useless and ineffective. jāhiliyyah controls the practical world, and for its support there is a living and active organization. In this situation, mere theoretical efforts cannot be a match for it. When the purpose is to abolish the existing system and to replace it with a new one that is different in character, principles, as well as in all general and particular aspects, it stands to reason that this new system should come into the battlefield as an organized movement and a viable community. It must also have the advantage of a more powerful strategy, social organization and firmer ties between its individuals.

Only then can it hope to replace the existing system.

The theoretical foundation of Islam, in every period of history, has been the declaration by which a human being bears witness that `there is no deity other than God.’ This means that God is the sustainer, the ruler and the real sovereign. This must take the form of a firm belief that is deeply rooted in one’s heart and manifested in both addressing all worship to God alone and putting His laws into practice. This declaration cannot be deemed to have been truly made with such complete acceptance of its meaning. It is only when a person accepts its significance fully that he is deemed to be a true Muslim.

From the theoretical point of view, the establishment of this rule means that people must refer to God in conducting any aspect of their lives. They cannot decide on any affair without first referring to God’s injunctions that may be relevant to it and implement them. There is only one source to know God’s guidance; that is, His Messenger. Thus, in the second part of the declaration by which a person becomes a Muslim we declare that we `bear witness that Muĥammad is God’s Messenger.’ This theoretical basis of the Islamic doctrine provides a complete code of living for the entirety of human life. A Muslim approaches every aspect of his individual or social life, whether within or outside the Islamic community, from the perspective of this code of living which also regulates the internal and external relations of the Muslim community.

As has already been explained, Islam cannot confine itself to a mere theory which people accept as a belief practised merely as worship rituals while remaining within the structure of the existing jāhiliyyah society. If true believers, numerous as they may be, do that, their presence within the jāhiliyyah society cannot lead to a real and practical existence of Islam. Those ‘theoretical’ Muslims who are part of the structure of the jāhiliyyah society will inevitably have to respond to its requirements. Whether they like it or not, they will try, consciously or subconsciously, to fulfil its basic needs and defend its existence, and they will try to counter whatever forces or factors are threatening that existence. Any living entity will always complete these tasks using all its organs without even consulting them. In practical terms, those individuals, who are theoretically Muslims, will continue to practically support and strengthen the jāhiliyyah society which they should, in theory, be trying to dismantle. They will remain living cells within its structure, supporting its continuing existence with all their talent, experience and capability. Their efforts should in fact be directed to using all their power, talent and experience for the establishment of an Islamic society.

For this reason, it is necessary that the theoretical foundation of Islam, i.e. the belief, should take in practice the form of an organized and active group right at the outset. It is also necessary that this group should separate itself from jāhiliyyah society and remain independent of, and distinct from it. After all, Islam aims to dismantle jāhiliyyah society altogether. At the centre of this new group there should be a new leadership. Such leadership first came in the person of the Prophet himself.

In later generations, it has been delegated to those who strive for bringing people back to believing in God as the only deity in the universe and who accept His sovereignty, authority and laws. Every person who bears witness that there is no deity other than God and that Muĥammad is God’s Messenger should cut off relations of loyalty to jāhiliyyah society, which he has forsaken, and its ignorant leadership, whether it takes the guise of priests, magicians or astrologers, or in the form of political, social or economic leadership, as was the case with the Quraysh at the time of the Prophet. Full and complete loyalty must be given to the new Islamic movement and the new Muslim leadership. This decisive step must be taken at the very moment when a person makes this verbal declaration bearing witness that `there is no deity other than God and Muĥammad is God’s Messenger.’ A Muslim society cannot come into existence without this. It does not become a reality when it is no more than a belief held by individual Muslims, numerous as they may be. They must form themselves into an active, harmonious and cooperative group with a separate and distinct existence. Like the limbs of a human body, all individuals in this group work together to strengthen its foundation, and to enable it to expand and defend itself against any external attack which threatens its existence. In all this, they must work under a leadership that is independent of that of jāhiliyyah society. The role of this leadership is to regulate, harmonize and direct their efforts to the strengthening of their Islamic character and to resist and abolish the hostile, jāhiliyyah set-up. It was in this way that Islam was established the first time. It was founded on a creed which, though concise, encompassed all life. This creed immediately brought into action a viable and dynamic group of people who became independent and separate from the jāhiliyyah society that rose to challenge it. It never came as an abstract theory devoid of practical existence. Similarly, it can be brought about in the future only in the same manner. There is no other way for the survival of Islam, in any area or period of time, unless it wants to remain under the yoke of jāhiliyyah.

Efforts to bring about a revival of Islam must always be equipped with a thorough understanding of its character which tries to be represented in a movement and in an organic system.

When we understand these basic elements in the nature of Islam and its method of action we can fully understand the import of the provisions that we read in the final passage of this sūrah. These organize relations within the Muslim community between those who migrated from Makkah and those who provided them with shelter and support in Madinah, and the relations of these together with those who did not migrate. All these relations are based on the understanding of the active and organized emergence of Islamic society.

Equipped with this understanding, we can now look at the relevant passage and the provisions it outlines.

Those who believe and have migrated and striven hard, with their possessions and their lives, for God’s cause, as well as those who give them shelter and support — these are friends and protectors of one another. As for those who believe but have not migrated [to join you], you owe no duty of protection to them until they have migrated. Yet, should they appeal to you for support, on grounds of faith, it is your duty to support them, except against a people with whom you have a treaty. God sees all that you do. The unbelievers are allies of one another. Unless you do likewise, there will be oppression on earth and much corruption. (Verses 72-73)

Everyone in Makkah who declared his or her belief that `there is no deity other than God and that Muĥammad is God’s Messenger’ also disclaimed all loyalty to their family, clan, tribe or to the leadership of the jāhiliyyah society represented by the Quraysh. At the same time, they pledged every loyalty to Muĥammad, God’s Messenger, and to the nucleus of the new society emerging under his leadership.

On the other hand, the jāhiliyyah society tried to defend itself against the danger represented by the new group which broke away from it even before they clashed in the battlefield. It certainly tried to crush the new group in its early days.

At the same time, the Prophet established a bond of brotherhood between the members of the new group. In other words, he transformed those individuals who broke away from the jāhiliyyah society into a new community where a new bond of mutual loyalty was established. In the new community, the bond of faith replaced that of blood and family in other societies. Everyone in that community pledged their total loyalty to the new leadership and the new entity, thus replacing all past bonds and loyalties.

When a number of people in Madinah accepted Islam and pledged their total loyalty to the Islamic leadership, they made it clear that they would obey that leadership in all situations. They also pledged to strive to protect God’s Messenger against his enemies, in the same way as they protected their own women, children and property. When all this was set in place, God allowed the Muslims of Makkah to migrate to Madinah. Thus, the new Muslim state was established in Madinah under the leadership of God’s Messenger. The Prophet again established a bond of brotherhood between the Muhaījirīn, i.e. the migrants, and the Anşār, i.e. the supporters. Again this brotherhood replaced the bonds of blood and family with all that they entailed, including inheritance, payment of blood-money and other compensations for which the family and the clan were liable. “Those who believe and have migrated and striven hard, with their possessions and their lives, for God’s cause, as well as those who give them shelter and support — these are friends and protectors of one another.” (Verse 72) They are mutual protectors in as much as they provide one another with support, and they are friends in as much as they inherit one another and provide help in the payment of blood-money for accidental death, and other compensations, as well as fulfilling the commitments and honouring the pledges that result from blood relations.

Other individuals then accepted Islam as a faith without practically joining the Muslim community, because they did not migrate to the land of Islam where God’s law was implemented and the Muslim leadership was in full control. Those individuals were not part of the Muslim community which was able to fulfil its whole existence in its own land.

These individuals were in Makkah or were Bedouins living in the areas surrounding Madinah. This means that they adopted the faith but did not join the Islamic society, nor did they pledge their full loyalty to its leadership. These were not regarded as part of the Muslim community. With these, God did not require that the Muslim community have full loyalty, in all its aspects, because they were not, in practical terms, part of Islamic society. Hence, the rule regarding these individuals stated: “As for those who believe but have not migrated [to join you], you owe no duty of protection to them until they have migrated. Yet, should they appeal to you for support, on grounds of faith, it is your duty to support them, except against a people with whom you have a treaty.” (Verse 72)

This rule is perfectly understandable because it fits with the nature of Islam and its practical method of action. Those individuals were not part of the Muslim society and, therefore, they could not have a relationship of allegiance with it. Nevertheless, there is the bond of faith which, alone, does not provide for duties towards such individuals which the Islamic society is bound to fulfil. However, in the case where these individuals suffer aggression or an attempt to turn them away from their faith a provision in their favour is clearly stated. Should they in such a situation appeal to Muslims in the land of Islam for support, the Islamic society must support them. The only proviso is that giving such support should not violate any provision of a treaty the Muslim society might have with another party, even though that party might be the aggressor. What we have to understand here is that the first priority is given to what serves the interests of the Muslim community and its method of action with whatever contracts or transactions that this might produce. These have to be honoured even in the case where aggression is made against believers who have not joined the Islamic society which represents the practical existence of the Islamic faith.

This shows the great importance Islam attaches to its own active organization. The comment on this rule added at the end of the verse says: “God sees all that you do.” (Verse 72) Whatever human beings may do, God is aware of all their actions. He knows the preliminaries, incentives, motivations, the deeds as well as their effects and consequences.

Thus, Islamic society is an active and organic grouping where individuals are united by their loyalty, allegiance and mutual support of one another. The same characteristics apply to ignorant or jāhiliyyah societies: “The unbelievers are allies of one another.” (Verse 73) By nature, a jāhiliyyah society does not act as mere individuals. It behaves like a living entity whose organs move by nature to defend its existence and independence. Hence, the people in that society are, to all intents and purposes, friends and protectors of one another. Therefore, Islam must confront them as a society which demonstrates the same characteristics to a stronger and firmer degree.

Should the Muslims refrain from confronting them as a community whose individuals are united by mutual ties of loyalty and friendship, these Muslims would be subject to persecution by the jāhiliyyah society. They would not be able to resist that society since it moves against them as an integrated whole. Thus, jāhiliyyah would gain the upper hand against Islam, sovereignty would be given to human beings and people would be forced to submit themselves to other people. All this leads to much persecution and the worst type of corruption. “Unless you do likewise, there will be oppression on earth and much corruption.” (Verse 73)

This is a very serious warning. Muslims who do not establish their existence on the solid foundation of an active organization bound by a single loyalty and working under a single leadership shall have to answer to God for all the oppression and the corruption that results from their actions, in addition to what they suffer in their own lives as a result.

Once more, the sūrah states the true nature of faith: “Those who believe and have migrated and striven hard for God’s cause, as well as those who give them shelter and support are indeed the true believers. Forgiveness of sins, and most generous provisions await them.” (Verse 74) This is the true picture reflecting true faith. This verse tells us exactly how Islam gains its real existence. Islam does not become a reality with a declaration of its theoretical basis, or its adoption as a conceptual belief, or even with offering its worship rituals. The religion of Islam is a code of living which needs an active organization to implement it and put it into practice. When it remains in the form of beliefs only, its existence remains abstract. It does not become a true and practical existence without such an active organization dedicated to its implementation.

Those who belong to such an active organization are the true believers who are promised forgiveness and generous provisions. The provisions are mentioned here in relation to their striving, sacrificing their wealth, supporting their brethren and giving them shelter, with all the costs they bear in meeting these responsibilities. But in addition to such generous provisions, they are given forgiveness of sins, which counts as the best type of God’s bounty.

Grouped with the first Muslim community of the Muhājirīn and the Anşār are all those who later migrate and strive for God’s cause, but the first community had its degree of excellence, as stated in other Qur’ānic verses. The addition is stated here to make it clear that these also belong to the Muslim community, and give it their allegiance. “And those who subsequently come to believe, and migrate and strive hard with you [for God’s cause] shall also belong to you.” (Verse 75)

The requirement of migration continued to apply until Makkah had fallen to Islam. At that time, the whole of Arabia acknowledged the Islamic leadership and its entire population formed the Islamic community. The Prophet made it clear then that the requirement of migration was no longer operative, but people were required to work for Islam and strive hard in serving its cause. That was in the first round of Islamic triumph which ushered in a period of Islamic rule that continued for nearly twelve centuries. Throughout that period, Islamic law was implemented and the Muslim leadership acknowledged God’s sovereignty and fulfilled its obligations under Islamic law. Today, when the whole world has reverted to jāhiliyyah, God’s law is no longer implemented, sovereignty is usurped by tyrants everywhere and one group of people submit themselves to another, a new round begins. In this round, all provisional laws that applied in the first round may be applicable. Thus, a land may be established where Islam is implemented and to where Muslims should migrate. At a later stage, the rule of Islam will, by God’s will, stretch over a wide area when migration will no longer be required. The duty of individual Muslims at this stage is again to work and strive hard for the Islamic cause, just as was the case in the first round.

The first period of building the Islamic existence had its own provisional laws and special duties. Loyalty on the basis of faith replaced blood and family relations in all shapes and forms, as well as rights and duties, including inheritance and mutual support in the payment of penalties and compensation for accidental killing. When the structure of Islamic society became well established after the resounding victory at Badr, the provisional laws applicable to that special period of construction were amended. The amendments re-established inheritance and mutual support in financial liabilities on the basis of family relationships, but only within the Muslim community in the land of Islam: “Those who are bound by ties of blood have the first claim on one another in accordance with God’s decree.” (Verse 75)

To give priority in such matters to family and relatives, within the general framework of the Muslim community, after the practical existence of Islam has been firmly established meets a certain need of human nature. There is no harm in satisfying people’s natural feelings as long as there is no conflict between such satisfaction and the fulfilment of Islamic duties. Islam does not negate or obliterate natural feelings, but it controls them so that they work in line with the more important requirements of its own existence as a faith. Thus, the satisfaction of people’s natural needs and feelings is provided within the general framework of Islam and its requirements. This means that some special periods may have special provisions which are not included among the final provisions of Islamic law which are applicable in a well-established and secure Islamic community. This is how we must understand the requirements of the initial building stage as well as the general nature of Islam and its laws.

“God has full knowledge of everything.” (Verse 75) This is the appropriate comment on all these laws and regulations and how they interact and are coordinated. They have their basis in God’s knowledge which is flawless, perfect and absolute.

As it builds the Muslim community on the basis of its unique approach, establishing its active organization which is bound together by the bond of faith, Islam aims to highlight and enhance the human qualities of man, giving them prominence in all aspects of life. We cannot fail to notice the clear consistency of the Islamic approach, with all its rules, regulations and laws.

There are certain aspects which man has in common with other animate objects, and some which he shares even with inanimate objects. These have caused those who advocate what may be termed as ‘scientific ignorance’ to claim on occasions that man is just another animal and on others that he belongs to the world of matter, like inanimate objects. Yet besides these features which man has in common with animals and matter, he has his own qualities and characteristics that distinguish him from both and make him absolutely unique. Ultimately, and under the pressure of undeniable facts, those who belong to `scientific ignorance’ have acknowledged man’s uniqueness.

With its special approach defined by God Almighty, Islam highlights, enhances and strengthens the qualities that contribute to man’s unique status. This is indeed the reason for making the bond of faith the basis of unity in the Muslim community and the mainstay of its organization.

Faith appeals to the highest human qualities and characteristics. Islam does not establish the Muslim community on any bond of descent, language, land, race, colour, interests or common destiny. These are ties which men have in common with animals.

These ties bring together flocks of animals and they can be seen in operation in stables, grazing land and in animal language. Faith, on the other hand, provides man with a full and complete explanation of his origin, existence and destiny, as well as those of the universe in which he lives. It makes him a creature far superior to matter.

Faith is something which relates to man’s spirit and understanding, the two qualities that make him unique and raise his humanity to its highest level to which no other creature can aspire.

The bond of faith and ideology is a free one which human beings choose by their own free-will, after proper consideration and study. The other ties are not only more fitting for animals, but are also imposed on man and he has no say in them. No human being can change his family descent or the race to which he belongs. Nor does he have any choice of the colour of his skin. All these matters are settled before he is even born. The same applies to the land or the country of his birth, and the language he speaks as a result of being raised within his particular community. Man has certain material interests and a common destiny with others, but these are also very difficult to change, because they apply to him as well as to his community.

There is little room for man’s free-will in all these matters. For this reason, Islam does not adopt any of these as the basic bond uniting its community. Faith, ideology and its practical approach of implementation are all matters of free choice. At any moment, a human being can declare his choice of these and determine the community to which he wishes to belong. No restriction is imposed on this choice as a result of man’s colour, language, race, descent, the land of his birth or his material interests which may change from one community to another. This sums up the great honour assigned to man in Islamic philosophy.

This Islamic approach making faith the basic social tie in Islamic society has produced remarkable results. Instead of stressing those traits which are common to both man and animal, the Islamic approach promotes and nurtures man’s human qualities so that they become the dominant factors. The concrete remarkable result of this attitude was that the Islamic society became an open and all-inclusive community in which people of various races, nations, languages and colours were members. No obstacle prevented them from forming a coherent and open society.

The rivers of higher talents and various abilities of all races of mankind flowed together into this vast ocean and worked in perfect harmony. Such a coherent mix gave rise to a high level of civilization in a very short period of time. It harnessed the capabilities, ideas and wisdom of all those peoples to produce a great civilization, in spite of the fact that in those times, travel was difficult and the means of communication were slow.

In this unique Islamic society Arabs, Persians, Syrians, Egyptians, Moroccans, Turks, Chinese, Indians, Romans, Greeks, Indonesians, Africans and people of other nations and races were gathered together. Their various characteristics were united, and with mutual cooperation, harmony and unity they took part in the construction of the Islamic community and the Islamic culture. This marvellous civilization was not an `Arab’ civilization but an Islamic one. At no time did it acquire a nationalistic guise, but was instead always based on faith.

All these peoples came together on an equal footing in a relationship of love, with their minds set on a single goal. They used their best abilities, developed the qualities of their races to the fullest, and brought the essence of their personal, national and historical experiences for the development of this united community, to which they all belonged as equal members and in which their common bond was through their relationship with their Lord. In this community their `humanity’ developed without any hindrance. Such characteristics were never witnessed in any other community in the entire history of mankind.

The best known society in ancient history was that of the Roman Empire. Peoples of various races, languages and characteristics lived in that society. But nothing of this was based on `human relationship’, nor did it aspire to any sublime ideal such as faith. Their society was ordered on a class system which provided for a class of `nobles’ and one of `slaves’. Moreover, the Roman race, in general, had the leadership, and the other races were considered its subjects. Hence, this society could not rise to that high level of Islamic society, nor could it produce results and blessings of the type produced by Islamic society.

In recent history there have appeared other societies grouping together different peoples. We may cite the example of the British Empire. It bore a strong resemblance to the Roman society to which it was an heir. It was based on national greed, in which the British nation had the leadership because it was able to exploit the territories which it colonized. The same is true of other European empires. The Spanish and Portuguese Empires in their time, and the French Empire were equally oppressive. They all shared the same contemptible and ugly outlook.

Communism, on the other hand, wanted to establish a new type of society, demolishing the walls of race, colour, nation and land. But its society was not established on the basis of a universal human relationship, but on a class system.

Thus, Communist society only reverses the emphasis of the old Roman society:

nobles had the distinction in Rome, while in Communist society the proletariat dominate. The underlying emotions in this society are envy and hatred. Such a selfish and vengeful society cannot generate in its individuals anything except base emotions. Its very basis aims to excite, develop and strengthen animalistic characteristics. In its view, the most fundamental needs of human beings are those which they share with animals. These are food, shelter and sex. To Communism, the whole of human history is nothing but a struggle for food.

Islam, then, is the only divine way of life which brings out the noblest human characteristics, developing and using them for the construction of human society. In this respect, Islam has always remained unique. Those who opt for any other system, whether based on nationalism, colour and race, or on class struggle, or similar corrupt theories, are truly enemies of mankind. They are the ones who do not want man to develop those noble characteristics which have been given to him by his Creator. Nor do they wish to see a human society benefit from the harmonious blending of all those capabilities, experiences and characteristics which have been developed among the various races of mankind. Such people swim against the current and try to reverse the tide of human development. They wish human society to be based on the same factors which group animals together: a stable and a grazing land. They are not happy with that sublime level to which God has raised man and which provides a fitting basis for uniting human society.

It is most odd that a society based on the harnessing of the best human qualities is labelled as fanatic and reactionary, while the one that promotes animal characteristics is hailed as progressive and civilized. All values and considerations are turned upside down only to avoid making faith the basis of human society, when belief is the highest human characteristic.

But God will most certainly accomplish His purpose. This type of reversal into jāhiliyyah, or ignorance, and its animal values will not survive for ever in human life.

God’s will is certain to prevail. Humanity will try one day to establish its society on the basis by which God has honoured man and which provided the foundation of the first Islamic society that attained a highly distinctive position in human history. The image of that society will continue to loom large on the horizon and mankind will aspire to attain the same high level which it had experienced at a particular stage in history.