In the Shade of the Qur'an by Sayyid Qutb

This opening passage of the sūrah provides God’s ruling over the booty that Muslims may gain in their campaigns to serve God’s cause. Those who fought in the first major battle that took place at Badr between the newly-established Muslim state and the pagan Arabs disputed among themselves over its distribution. God gives here His ruling and reminds them of their need to fear and obey Him, and also obey His Messenger. He reminds them of their faith and that they need to live up to its values.

God also reminds them that they had hoped to gain a trade caravan, but God wanted something much better for them: strength and victory. He further puts before their eyes the factors that made the battle go in their favour when they were facing an enemy who was far superior to them in numerical strength and equipment. They were given support by angels. Rain gave them water to drink, and made the terrain firmer so that they were not impeded by a sandy battleground. Slumber overwhelmed them to give them calmness and reassurance. Their enemies were overwhelmed with fear, and ended up suffering stern punishment.

The believers are commanded to remain steadfast in every battle, no matter how strong and unassailable their enemies may initially appear to be. It is God who plans, acts and kills. They are merely a means with which He accomplishes His will. He may do with them what He pleases.

The sūrah then ridicules the unbelievers who, before the battle, were keen to precipitate God’s will, appealing to God to bring about the defeat of the party which was far more astray and ready to sever relations of kinship. He tells them that their appeal is granted. It also warns the believers against behaving like the hypocrites who hear God’s message but do not listen or respond to it.

The passage concludes with appeals to the believers to respond to God and His Messenger when he calls on them to follow the path that gives them life, although it may appear at first sight to involve death and being killed in battle. It reminds them of the days when they were few in number, oppressed, living in fear, but God gave them shelter and granted them support and victory. It promises them that God will give them a clear criterion if they continue to fear Him. That will be in addition to forgiveness of their sins and abounding grace that makes all spoils of war appear petty and trivial.

They ask you about the spoils of war. Say: “The spoils of war belong to God and the Messenger. So, have fear of God and set right your internal relations. Obey God and His Messenger, if you are true believers.” True believers are only those whose hearts are filled with awe whenever God is mentioned, and whose faith is strengthened whenever His revelations are recited to them. In their Lord do they place their trust.They attend regularly to their prayers and spend on others some of what We have provided them with. It is those who are truly believers. They shall be given high ranks with their Lord, and forgiveness of sins and generous provisions. (Verses 1-4)

We mentioned in the Prologue a number of reports speaking about the reasons for the revelation of these verses. It is useful to add here some more reports in order to be fully aware of the prevailing atmosphere at the time when the sūrah was revealed, particularly those verses that speak of the spoils of war. This will give us a clear view of the actual situation of the Muslim community after its first major battle since the establishment of the Muslim state in Madinah.

In his commentary on the Qur’ān, Ibn Kathīr quotes a report related by Abū Dāwūd, al-Nasā’ī and others on the authority of Ibn `Abbās who says: “On the day of the Battle of Badr, the Prophet said: `Whoever does this or that shall have so and so.’ The young ones among the Muslims fought hard to establish their claims, while the older people held the banners. When it was time to distribute the booty, they pressed their claims. The older people said: `Do not take it all for yourselves, for we were providing you with support. Had you suffered a setback, you would have needed our cover.’ There was a dispute over the matter between them. So God revealed the opening verse of the sūrah.” Another report by Ibn `Abbās goes as follows: “On the day of Badr, the Prophet said: `Whoever kills an enemy soldier shall have this and that, and whoever brings a prisoner shall have so and so.’ A man called Abū al-Yasīr brought two men he had taken prisoner and said: `Messenger of God, you have promised us.’ Sa`d ibn `Ubādah said: `Messenger of God, if you were to give only to these people, nothing will be left for your Companions. We did not stay behind because we thought little of the reward or out of cowardice. We only stayed behind to provide you with protection, should the enemy attack you from behind.’ A dispute broke out, and the first verse of the sūrah was revealed. God also revealed Verse 41 which outlines the distribution of the spoils of war.

Imām Ahmad relates on the authority of Sa`d ibn Abī Waqqāş: “On the day of the Battle of Badr, my brother, `Umayr, was killed. However, I managed to kill Sa`īd ibn al-`Āş and took his sword which was called Dhu’l-Kuthayfah. I brought it to the Prophet, but he said: `Go and put it with the rest of the booty.’ As I went back, only God could know how distressed I was as a result of the killing of my brother and being deprived of my gain. I walked only a short distance before the sūrah entitled al- Anfāl was revealed. God’s Messenger said to me: `Go and claim your gain.”‘ Imām Ahmad also relates a different version on the authority of Sa’d himself who says: “I said to the Prophet: `Messenger of God, by God’s grace I have taken my revenge against the unbelievers. Grant me this sword.’ He said: `This sword belongs neither to you nor to me. Put it down.’ I did, and went away saying to myself that he may give the sword to someone who might not have fought as hard as I did. A voice was then calling me from behind. I said: `Has God revealed something concerning me?’ He said: `You asked me to give you the sword when it was not mine. Now it has been given to me, and I gift it to you.’ He added that it was then that the opening verse of the sūrah was revealed.” These reports describe the general atmosphere that prevailed at that time. Some of us may wonder at the fighters at Badr disputing over the spoils. These fighters were the followers of Islam in its very early days. They belonged either to the Muhājirīn, who migrated from Makkah, their hometown, leaving behind all their possessions for no reason other than to serve God’s cause, or to the Anşār of Madinah who received the Muhājirīn and shared with them their homes and property, denying them nothing. These were the ones who are described by God in the Qur’ān as ones “who love those who have come over to them; they harbour in their hearts no grudge for whatever the others have been given, but rather give them preference over themselves, even though poverty be their lot.” (59: 9) But these reports give us part of the answer. Being given something of the spoils of war was in itself a testimony for having fought hard.

Those people were keen to have such a testimony from God’s Messenger and from God Himself, in the first major battle which saw them triumph over the unbelievers.

That keenness overshadowed something of great importance, namely, to maintain kindly relations and to promote bonds of brotherhood among themselves. When these verses were revealed, they recognized their fault. `Ubādah ibn al-Şāmit says:

“These verses speak about us, the people of Badr, when we disputed over the spoils of war and behaved in an unbecoming way. God took it away from us and gave it to His Messenger (peace be upon him).” God gives them a verbal and practical lesson. The whole question of dividing the spoils of war was taken away from them and given to the Prophet himself. Then He revealed His verdict on how all spoils of war should be shared out. It was no longer the right over which they might dispute. It was something that was given to them by God’s grace, and the Prophet would divide it among them in accordance with his Lord’s instructions. In addition to this edifying experience, they were given directives that begin with this opening verse: “They ask you about the spoils of war. Say:

‘The spoils of war belong to God and the Messenger. So, have fear of God and set right your internal relations. Obey God and His Messenger, if you are true believers.’” (Verse 1)

Thus, the opening verse of the sūrah reminds the hearts of those who disputed over the booty that they should maintain fear of God. Glory be to the Creator who knows all hearts’ secrets. It is only the fear of God and the desire to earn His pleasure in this life, as well as in the life to come, that turns human hearts away from valuing the riches and pleasures of this world and disputing over them, even though such a dispute should also have an overtone of having a testimony for fighting hard to serve God’s cause. A heart that does not turn in its totality to God, fearing to incur His anger and seeking to earn His pleasure, will never be able to get rid of the temptation of worldly comforts and riches. Fearing God is what makes people’s hearts willing to be guided with ease and humility so that they can maintain friendly relations and promote bonds of brotherhood between them: “So, have fear of God and set right your internal relations.” (Verse 1) It is through fearing God that they are led to total obedience of God and His Messenger: “Obey God and His Messenger, if are true believers.” (Verse 1)

The first aspect of obedience in this connection is to submit to His ruling over the spoils of war. It no longer belonged to any one of the fighters. The entire booty belongs to God and His Messenger, and they have sole discretion over its use. Those believers could only submit to God’s ruling and the Prophet’s division of the booty with easy hearts and happy minds. They also needed to maintain their brotherly relationship which nothing could weaken, provided that “you are true believers”.

(Verse 1)

Faith must have a practical example to testify to its applicability and to demonstrate how it works. The Prophet says: “Faith does not come about through wishful thinking or maintaining appearances. True faith is that which establishes roots in people’s hearts and to which action gives credence.” This is the reason for frequently repeating this final phrase in the Qur’ān in order to stress the meaning of faith outlined by the Prophet. It thus becomes a practical definition of faith so that it is no longer thought to be a mere verbal statement that has no practical correlative.

This is followed by an outline of the qualities of true faith, as God wants it to be:

“True believers are only those whose hearts are filled with awe whenever God is mentioned, and whose faith is strengthened whenever His revelations are recited to them. In their Lord do they place their trust. They attend regularly to their prayers and spend on others some of what We have provided them with. It is those who are truly believers. They shall be given high ranks with their Lord, and forgiveness of sins and generous provisions.” (Verses 2-4)

The Qur’ānic style is extremely accurate in its choice of words, in order to provide a very clear statement of the meaning it wants to impart. Here we have the phrase “only those” in order to limit the meaning of having faith to those who have these qualities. When we have such a limiting expression, no one could try to give a subjective interpretation of these qualities, claiming for example that they refer to `people with complete faith’. Had God meant it that way He would have said it.

What we have here is a highly definitive statement which tells us that only the people who have such qualities and who act and feel in this way are believers. Those who do not have all these qualities are not believers. At the end of these opening verses, a repeat statement is given to re-emphasize this fact: “It is those who are truly believers.” (Verse 4) People who are not `truly’ believers do not believe at all. Qur’ānic expressions and statements interpret one another. God says elsewhere in the Qur’ān:

“What may differ with the truth other than error.” Hence, only error stands opposite to the truth. Those who do not belong to the `truly believers’ cannot be described as `having faith, though it may be less than complete’. A definitive Qur’ānic statement cannot be interpreted at will in such an ambiguous manner.

The early Muslims realized that a person who does not have such qualities and whose actions do not conform to these descriptions is not a believer at all.

Commenting on the Qur’ānic verse that states, “True believers are only those whose hearts are filled with awe whenever God is mentioned,” Ibn `Abbās says: “When hypocrites perform worship duties, nothing touches their hearts as they mention God. They do not believe in any of God’s signs, and they do not rely on Him. When they are alone, they neither pray nor pay zakāt. Hence, God describes them as unbelievers, and then He describes the believers, saying: “True believers are only those whose hearts are filled with awe whenever God is mentioned.” Hence, they do the duties He requires them to do. “And whose faith is strengthened whenever His revelations are recited to them.” They feel the truth of these revelations as they listen to them. “In their Lord do they place their trust.” They rely only on Him, seeking nothing from anyone else.” As we proceed with our commentary, we will see clearly that without such qualities, faith does not exist. It is not a matter of having complete or less than complete faith, but whether faith exists or not.

“True believers are only those whose hearts are filled with awe whenever God is mentioned.” (Verse 2) It is a feeling of awe that fills a believer’s heart when God’s name is mentioned in connection with any duty. The believer feels God’s greatness and majesty, and he remembers God’s greatness and how imperfect his own attitude is. All this provides strong motivation for him to act. Or it may be described in the words of Umm al-Dardā’, a lady Companion of the Prophet who said: “A feeling of awe is similar to a burning sensation that causes you to tremble. When you experience that, then pray to God, for such prayer is sure to give you comfort.” It is a situation that leaves its effect on people’s hearts, and they need to appeal to God for comfort. This is exactly what a believer experiences when he is reminded of God in connection with any order. He will then do what he is bid and refrain from what he is forbidden.

“And whose faith is strengthened whenever His revelations are recited to them.” (Verse 2)

A believing heart is sure to find in the Qur’ānic verses what gives him strength of faith and reassurance. The Qur’ān deals directly with human hearts, without any intermediary. Only disbelief can place a barrier between human hearts and the Qur’ān. When the barrier is removed by faith, a believing heart will begin to appreciate the Qur’ān and watch his faith grow stronger until he finds complete reassurance. Just as the Qur’ānic effect strengthens the faith of a believer, a believing heart is the only one to appreciate the Qur’ānic directives. Hence, this fact is often stressed in statements like: “Surely, in this there are signs for believers.” And “Certainly, in this there are signs for people who believe.” This is succinctly expressed by one of the Prophet’s Companions who describes their community as one which was given faith before it was given the Qur’ān.

The Prophet’s Companions were indeed models of true believers. The Qur’ān had a special effect on them, enhanced by the general atmosphere in their community in which people tried their best to practically live by the Qur’ān and not confine themselves to an intellectual appreciation of its meaning. We have mentioned certain reports that relate the incident leading to the revelation of the opening verse of the sūrah. These reports speak of Sa`d ibn Mālik30 who requested the Prophet to give him a particular sword before the revelation that gave the Prophet complete control over the spoils of war and how they were to be distributed. The Prophet said to him: “This sword belongs neither to you nor to me. Put it down.” When Sa`d complied with this instruction and went away, and was then called back, he feared that his request might have been answered by revelation. Quoting Sa`d, the report goes on: “I said:

Has God revealed something concerning me?” The Prophet told him: “You asked me to give you this sword when it was not mine. Now it has been given to me, and I gift it to you.” Thus did they live with their Lord and with the Qur’ān which was being revealed. That was great indeed, taking place in a remarkable period of human history. Those Companions of the Prophet were thus able to appreciate the Qur’ān in their own exemplary way. The fact that they conducted their own practical affairs, guided by the Qur’ānic directives made their own appreciation of the Qur’ān both practical and highly effective. While no repeat of the first aspect is possible in the sense that no human community could receive the Qur’ān directly anymore, yet the type of interaction with the Qur’ān that characterized the community of the Prophet’s Companions can certainly be repeated. It only requires a community of believers to try to establish this religion of Islam in practical life just like the first Muslim community did. Such a community of believers will certainly have the same type of appreciation of the Qur’ān and will have their faith increased whenever it is recited, because, to start with, it is a believing community. For them, true faith requires that they take action to establish this religion in practice after jāhiliyyah had regained control over the whole world. To them, faith is not confined to wishful thinking, but it means something that is deeply rooted in one’s heart and to which credence is given through action.

“In their Lord do they place their trust.” (Verse 2) The way this statement is phrased signifies that they rely on God alone, associating no one with Him from whom to request help. Ibn Kathīr explains the significance of this statement fully as he says:

“They place their hopes in none other than Him, turn to no one other than Him, seek no one else’s protection, address their appeals only to Him and turn for help to no one other than Him. They know that whatever He wishes will be accomplished and what He does not will never take place. They also know that He alone has complete control over the whole universe, with no one needed to endorse, ratify, or confirm His judgement. He is also fast in reckoning. For this reason, Sa`īd ibn Jubayr says:

“True reliance on God is the net sum of faith.” This is the practical meaning of pure faith in God’s oneness, addressing all worship completely and purely to Him alone. It is not possible for any person to have true faith in God as the only Lord in the universe and yet rely on someone other than Him. Those who find themselves relying on someone other than God must first of all search in their own hearts to discover whether they truly believe in God.

To rely on God alone does not prevent anyone from taking action or precaution. A believer takes precautions against any eventuality as a sign of believing in God and obeying Him, as He has ordered us to do so. But a true believer does not consider his actions and precautions as the only causes to give the effects they produce, to the extent that he relies only on such actions and precautions. What produces these effects, and indeed brings their causes into being, is God’s will. In a believer’s heart, the cause and effect relationship is not self-enforcing. A believer takes action in order to obey God. But the results and effects come about by God’s own will which is totally independent from the causes leading to it. Such will is determined by God alone. In this way, a believer does not feel controlled by such actions and causes.

Nevertheless, he tries his best to take every precaution hoping that he will be rewarded for doing so in obedience to God.

Modern jāhiliyyah which describes itself as `scientific’ has tried hard to emphasize the “inevitability of natural laws”, in order to deny God’s will and whatever God has chosen not to make known to us. All its attempts and the manipulation of all means at its disposal have shown it to be powerless in the face of God’s will. It was eventually forced to admit its inability to make future predictions with any degree of certainty or inevitability. It then resorted to what it terms `the theory of probabilities’ in the material world. Whatever used to be `inevitable’ in its lexicon has come to be considered only `probable’. Ghayb, which is the Qur’ānic term for what lies beyond the reach of human perception, remains a sealed secret. Furthermore, God’s will remains the only true certainty. The only inevitable law is that expressed in the Qur’ānic statement: “You never know but God may well cause something new to come about.” (65: 1) This statement refers to the fact that God’s will is free, unrestrained. It lies behind the natural laws which God has set into operation to control the universe according to His will.

Sir James Jeans, a renowned British physicist says:

The old science had confidently proclaimed that nature could follow only one road, the road which was mapped out from the beginning of time to its end by the continuous chain of cause and effect; state A was inevitably succeeded by state B. So far the new science has only been able to say that state A may be followed by state B or C or D or by innumerable other states. It can, it is true, say that B is more likely than C, C than D, and so on; it can even specify the relative probabilities of states B, C and D. But, just because it has to speak in terms of probabilities, it cannot predict with certainty which state will follow which; this is a matter which lies on the knees of the gods — whatever gods there be.31

When a person has rid his mind of the pressure of apparent causes, it is left with the only alternative of relying completely on God. It realizes that God’s will is the only cause for all that happens, and that this is the only true certainty. Apparent causes produce only probabilities. With this truth, Islamic faith enables the human mind to bridge a great gulf. Modern jāhiliyyah has spent three centuries in order to arrive at the first intellectual stage in bridging that gulf. But it has not made any progress towards bridging it in as far as beliefs are concerned, or with regard to the far-reaching practical effects that result from it, in accepting God’s will and dealing with it as apparent causes and forces. Bridging that gulf means the total liberation of mankind, intellectually, politically, socially and morally and, above all, in matters of faith. It is not possible for man to achieve this freedom if he were to remain under the yoke of `inevitabilities’ that would undoubtedly lead him to submission to the will of human beings or the will of nature. Any inevitability other than that of God’s will serves as a basis for submission to something else. Hence, the Qur’ān emphasizes the need to rely on God alone, making it an essential condition of faith. In Islam, the basic concept of belief is a complete whole. It must interact as such in the practical model which this religion of Islam provides for human life.

“They attend regularly to their prayers.” (Verse 3) In this quality we find a visible aspect of faith, after we had seen some of its invisible ones. Faith is defined as that which is deeply rooted in one’s heart and to which credence is given through action.

Action is, therefore, the practical aspect of faith which appears to all people signifying that the person who takes such action is a person of faith. Regular attendance to prayer does not signify its mere performance. It is the performance which befits a servant standing in the presence of his Master (limitless is He in His glory). It is not the mere recitation, movement, bowing and prostration when one’s mind is totally oblivious to what one is actually doing. In its proper performance, prayer is a true evidence of faith.

“And (they) spend on others some of what We have provided them with.” (Verse 3) This applies to zakāt and other forms of charity. These people spend on others `some of what We have provided them with.’ It is God who is the provider, and whatever they donate is part of His provision. Qur’ānic statements are always rich in their connotations and the impressions they leave. Those people have not created their wealth. It is only part of the countless abundance which God has provided for them.

Whatever they may spend is only part of it. They retain the rest; for whatever they have has been provided for them by God alone.

These are the qualities God mentions here as signifying faith. They include believing in God’s oneness, responding to the mentioning of His name, being influenced by His revelations, placing one’s trust only in Him, offering prayer to Him alone and donating to others some of what He has provided for them. These qualities do not represent the details of faith as they have been explained elsewhere in the Qur’ān; but they deal with a certain situation when the Prophet’s companions disputed with one another over the spoils of war, allowing ill feelings to develop between themselves. Hence, only those qualities of the believers which are particularly relevant to dealing with such a situation are mentioned here. At the same time, they outline certain essential qualities of proper faith. If all these qualities are lacking, a person cannot be a true believer. It is not necessary to enlist all the qualities of faith here. The Qur’ānic method of cultivating the finer human qualities with the Qur’ān tackles only those aspects and provides only those directives that are useful in dealing with certain practical situations. Besides, the Qur’ān provides a practical method for human life, not a mere theory that it wishes to present. Hence, the final comment on these qualities is as follows: “It is those who are truly believers.

They shall be given high ranks with their Lord, and forgiveness of sins and generous provisions.” (Verse 4)

Here we find highlighted those qualities of true believers which are particularly relevant to the situation prevailing at the time of their revelation. Those companions of the Prophet were keen to attain martyrdom through fighting hard for God’s cause.

A clear reference to this is given in the fact that those whose qualities are such “shall be given high ranks with their Lord.” (Verse 4) We also have a reference to what `Ubādah ibn al-Şāmit describes as bad manners and unbrotherly relations being clearly apparent. The passage tells us that those believers who have all these qualities shall be given forgiveness by their Lord. The sūrah also refers to the dispute over the spoils of war that took place after the battle, stating that people with such qualities of true believers shall have `generous provisions’ given to them by their Lord. Thus, all aspects of the situation are covered, whether they appeared in practical attitudes or were confined to feelings only. At the same time, this passage makes it very clear that a person who does not have any of these qualities is certainly not a true believer.

“It is those who are truly believers.” (Verse 4) The first Muslim community was being taught that faith has an essence which must be felt by every believer. Faith is not merely a claim or a verbal statement, or wishful thinking. In an authentic ĥadīth, a man from the Anşār named al-Ĥārith ibn Mālik is reported to have met the Prophet who asked him: “How do you feel this morning, Ĥārith?” The man said: “I feel myself to be a true believer.” The Prophet said: “Reflect on what you say, for everything has an essence. What is the essence of your faith?” He answered: “This world is no longer of much appeal to me. Therefore, I am staying up at night and enduring thirst by day. (This means that he spent much of his nights in worship and he frequently fasted voluntarily.) I feel as though I am looking at my Lord’s throne in full view. I almost see the dwellers of heaven visiting one another there, and the people of hell uttering cries of anguish. “The Prophet said: “Ĥārith, you have come to know the facts, so maintain your attitude.” He repeated his advice three times.

This Companion of the Prophet deserved the Prophet’s testimony that he was in full knowledge of the facts. Yet, when he answered the Prophet’s question he not only mentioned his feelings, but the type of action he did in response to his knowledge. A person who can almost see his Lord’s throne in full view, and the dwellers of heaven visiting one another, and the people of hell making their cries of anguish will not merely look at these scenes. They leave very strong impressions on him that generate powerful feelings characterizing every move and action he makes.

It is because of what he has experienced that he spends so much of his time in night worship and he fasts frequently, trying to refine his nature.

True faith must be taken very seriously. It is not a mere word that people say while practice remains in conflict with what is said. Taking true faith seriously and approaching it with determination are highly important, particularly for any community of believers who try to re-establish the faith of Islam in practice after jāhiliyyah has imparted its ugly colour to human life everywhere.

Now that the sūrah has established at the outset the nature of true faith, it refers to the battle which allowed the Muslim community to gain the spoils of war that became the subject of their dispute to the extent that their behaviour was not all that becoming, as the Prophet’s Companion, `Ubādah ibn al-Şāmit, candidly states. The sūrah refers in a general way to the various events that took place, and how the Prophet’s companions felt and behaved in response. This reference makes it clear that the Prophet’s Companions were merely the means through which God’s will was accomplished. It is clear that all those events, and the situation that arose from them, including the spoils of war over which they disputed, were only made possible through God’s will, His planning and the help He gave to those believers. What they had hoped to achieve from this battle was only a small, limited gain. It could not be compared to what God wanted for them, to be the ones through whom the great divide between truth and falsehood is established in the heavens and on earth. It is this great criterion which is the main preoccupation of the Supreme Society in heaven as well as the preoccupation of the people on earth and human history generally. The sūrah reminds them that a group of them went into the battle against their preferred choice. Another party did not like that the spoils of war should be divided among them. Now God wanted them to realize that what they had preferred is not to be compared with what God prefers or what He chooses to accomplish. He knows the results of all matters.

Just as your Lord brought you forth from your home for the truth, even though some of the believers were averse to it. They would argue with you about the truth even after it had become manifest, just as if they were being driven to certain death and saw it with their very eyes. God promised you that one of the two hosts would fall to you. It was your wish that the one which was not powerful to be yours, but it was God’s will to establish the truth in accordance with His words and to wipe out the unbelievers.

Thus He would certainly establish the truth firmly and show falsehood to be false, however hateful this might be to the evildoers. When you implored your Lord for help, He answered: I will reinforce you with a thousand angels advancing in ranks.’ God made this only as good news with which to reassure your hearts, for victory comes only from God. Indeed, God is Almighty, Wise. He made slumber fall upon you, as an assurance from Him, and He sent down water from the sky to cleanse you and to remove from you Satan’s filth, to strengthen your hearts and steady your footsteps.

Your Lord inspired the angels, saying: I am with you. So, give courage to the believers. I shall cast terror into the hearts of the unbelievers. Strike, then, their necks and strike off their every fingertip.’ This is because they have defied God and His Messenger. Whoever defies God and His Messenger [will find out that] God is severe in retribution. This is for you, [enemies of God]! Taste it, then. The unbelievers shall be made to suffer the torment of fire. (Verses 5-14)

God willed that the spoils of war be totally left to God and His Messenger, so that the Messenger (peace be upon him) would distribute them equally among them after retaining one-fifth which would be spent in a way to be outlined later in the sūrah. That would ensure that the community of believers would no longer entertain any thoughts about the spoils of war, which would mean that no dispute would ever arise over them. The Prophet would have complete authority over their distribution, in accordance with what God taught him. Thus, those who actually took the spoils of war and found themselves receiving the same shares as others would not entertain any ill feeling.

God gives them this example of what they wanted for themselves and what He wanted for them, and accomplished through them. Thus, they know now that God’s choice is best for them, whether it relates to the spoils of war or to anything else.

People know only what they have in front of them. Their knowledge does not stretch far beyond their own immediate world. The example given is taken from their practical situation, the battle that gave them their booty. What did they hope for when they went into battle? What did God want to establish for and through them?

How do the two compare? The gulf between the two eventualities is wide indeed, stretching far beyond what human beings can visualize.

Just as your Lord brought you forth from your home for the truth, even though some of the believers were averse to it. They would argue with you about the truth even after it had become manifest, just as if they were being driven to certain death and saw it with their very eyes. (Verses 5-6)

Giving authority over the spoils of war to God and His Messenger, their subsequent distribution equally among all soldiers, despite expressed reservations by some of them is similar in a sense to the fact that God brought His Messenger forth from his home to fight the well-armed host when some of the believers were very reluctant to go into such a battle.

In our narration of the events of the battle, as related in history books, we mentioned that Abū Bakr and `Umar spoke well and the Prophet consulted his companions after the trade caravan of the Quraysh was able to slip away and evade its pursuers. The battle looked imminent after it was known that the Quraysh had raised a large, well- equipped army. Al-Miqdād ibn `Amr also spoke well, saying:

“Messenger of God, go ahead and do whatever you feel is best. We will never say to you as the Israelites had said to Moses: `Go with your Lord and fight the enemy while we stay behind!’ What we will say is: go with your Lord and fight the enemy and we will fight alongside you.” We also mentioned that all this determination was expressed by people from among the Muhājirīn. When the Prophet asked again for the views of his Companions, the Anşār recognized that he wanted to hear their view.

Sa`d ibn Mu`ādh spoke out in a very decisive and highly assuring manner.

But all that was said by Abū Bakr, `Umar, al-Miqdād and Sa`d ibn Mu`ādh (may God be pleased with them all) was not shared by all those who came out of Madinah with the Prophet. Some of them were very reluctant to fight. They did not have the necessary equipment and did not have the necessary preparation for a major battle.

They came out chasing a trade caravan, expecting to confront only a relatively small band that guarded it. When they learned that the Quraysh had mobilized its forces and brought forth its best fighters, they strongly disliked the prospect of confronting that army. Their dislike is described so vividly in the inimitable style of the Qur’ān:

“Just as your Lord brought you forth from your home for the truth, even though some of the believers were averse to it. They would argue with you about the truth even after it had become manifest, just as if they were being driven to certain death and saw it with their very eyes.” (Verses 5-6)

A report by Abū Ayyūb al-Anşārī runs as follows: “God’s Messenger said to us when we were in Madinah: `I have been told that the great caravan led by Abū Sufyān is on its way. What would you say to going out to intercept it? It may be that God will gift it to us.’ We agreed and went out with him. After we had marched for a day or two, he said to us: `What do you say to fighting the enemy? They have been told about you coming out to intercept the caravan.’ We said most firmly that we were not a match for the enemy, and that we wanted the trade caravan. He then repeated the same question, asking us what we would say to fighting the enemy. We repeated the same answer. Al-Miqdād ibn `Amr, however, said: `We will not say to you, Messenger of God, what Moses was told by his people when they said, “Go with your Lord and fight while we stay behind.” We, the Anşār, wished that we had said the same as al-Miqdād ibn `Amr. That would have been far more preferable to us than being in great wealth.” God then revealed to His Messenger the verses starting with: “Just as your Lord brought you forth from your home for the truth, even though some of the believers were averse to it.” (Verse 5)

Such, then, were the feelings of some Muslims. To them fighting was unwelcome.

The Qur’ān describes their attitude in these words: “As if they were being driven to certain death and saw it with their very eyes.” (Verse 6) That was the situation when the truth was clearly manifest, and when they knew that God had promised them that one of the two enemy hosts would fall to them. They realized that they had no choice left after one host, the trade caravan, had escaped them. Their only choice was to confront the other host, the Quraysh army, which God willed to fall to them, regardless of the disparity between the two parties in terms of fighters and military equipment.

This is a situation where human weakness is exposed in the face of imminent danger. Here we see the effect of actual confrontation, despite firm conviction. The picture the Qur’ān paints should make us more realistic when we assess the requirements of conviction in the face of practical pressures. We must not overlook human ability at the time of confrontation. We must not despair when people generally, including our own group, shake as they face danger, although they are true believers at heart. It is sufficient that people proceed along the proper way and face up to the danger, making a solid stand after the initial hesitation. Those people were the ones who fought the Battle of Badr and concerning whom the Prophet said:

“How can you tell? It may be that God has looked at the people of Badr and said: `Do as you please, for I have forgiven you all.” That is all that may be said here.

The Muslim group continued to wish that they would have to face the less powerful host, rather than the Quraysh army. “God promised you that one of the two hosts would fall to you. It was your wish that the one which was not powerful to be yours.” (Verse 7) This was their wish, but God wanted a different prospect for them. He wanted to accomplish a different purpose through them: “But it was God’s will to establish the truth in accordance with His words and to wipe out the unbelievers. Thus He would certainly establish the truth firmly and show falsehood to be false, however hateful this might be to the evildoers.” (Verses 7-8)

By His grace, God did not want the encounter to be one that brings materialistic gains. He wanted it to be a full-fledged battle between truth and falsehood, so that the truth could triumph and be well established, and falsehood be proven and seen as false. He wanted the unbelievers to be routed, suffering heavy losses and many of them to be taken captive. Thus, they would be humiliated and their power greatly weakened while the banner of Islam would remain hoisted high and God’s will enforced. In this way, God gives power to the Muslim community which implements the code of living God has revealed. Through such implementation, the principle of God’s oneness is firmly established, while tyranny and falsehood are completely shattered. God wanted all this to be earned and merited through endeavour and hard struggle both in practical life and on the battlefield, not to be a gift granted haphazardly, for God does not do anything haphazardly.

Yes, God willed that this Muslim community should become a nation and a state having power and authority. He wanted it to measure its true power against that of its enemies, and to gain the upper hand using only a portion of its power. Thus, it would learn that victory is not guaranteed by numerical strength, heavy armament, material power or wealth. True victory is guaranteed by the strength of the bond that links believers’ hearts and minds with God’s might which overpowers everything.

God’s will was such that all this should come through practical experience, and not be limited to a conceptual belief. Such an experience would give the small Muslim community a guiding line for its whole future. Every Muslim group, whenever and wherever it lives, can be certain that it can overcome its enemies, no matter how greatly superior they may be in numbers and equipment. This fact could not have been so profoundly impressed on the believers’ minds without that experience of a decisive battle between faith and tyranny.

Anyone can see at any time the vast gulf between what that small Muslim community wanted for itself and what it thought to be of benefit on the one hand, and the much better outcome God willed for it on the other. As he appreciates the difference, he knows how mistaken people are when they think that they can choose for themselves better than what God chooses for them, or when they are deeply hurt by taking some small risks or experiencing minor harm to which God may expose them, while it is calculated to bring them unthinkable and immeasurable benefit.

How do the hopes of that Muslim community compare with what God willed and chose for them? Had they been given the trade caravan, or the band with little power, their encounter would have been nothing more than a small raid that gained them a caravan. The Battle of Badr, on the other hand, remains and will always be remembered in history as a story of faith, a profound victory that distinguishes truth from falsehood. It is the story of the triumph of truth, supported by a small, poorly equipped host over enemies that boasted great superiority in numbers and equipment. It is the story of the triumph of hearts that have been purged from their own weakness and that have established a firm bond with God. Not only so, but it is the story of the triumph of a small band of hearts that included quite a few who were reluctant to fight. As these hearts still had firm conviction of the soundness of the values of the message they believed in and were certain where true power lay, they were able to triumph first over their own desires. They went into the battle when every indication showed the side of falsehood to be overpowering, but through faith that community overturned the scales and the truth was triumphant.

In all its particular circumstances, the Battle of Badr sets a great example in human history, setting out the law that brings victory or defeat and revealing the true factors of each. It is an open book to be read by all generations at all times and in all places, giving the same message that remains always true. It speaks of a law that God willed to remain operative as long as the heavens and the earth remain in existence. The Muslim community that struggles today for the rebirth of Islam on earth, after the whole world has succumbed to jāhiliyyah, should reflect deeply on Badr and the decisive values it presents. This community must reflect on the great difference between what human beings may wish for themselves and what God may will for them: “God promised you that one of the two hosts would fall to you. It was your wish that the one which was not powerful to be yours, but it was God’s will to establish the truth in accordance with His words and to wipe out the unbelievers. Thus He would certainly establish the truth firmly and show falsehood to be false, however hateful this might be to the evildoers.” (Verses 7-8)

The Muslim community which tries today to re-establish Islam in human life may not have attained the standard of that small Muslim community that fought the Battle of Badr. However, the standards, values and general directives that applied to Badr, its circumstances and outcome, as well as the Qur’ānic comments on that Battle, remain applicable to it. They point out the attitude the Muslim community should adopt at every stage, because those standards, values and directives remain valid as long as life continues in the heavens and on earth, and as long as there remains on this planet a Muslim community facing up to jāhiliyyah and trying to reestablish Islam in practice.

At this point, the sūrah recalls the atmosphere of the Battle of Badr, the circumstances leading to it and the attitudes adopted prior to the Battle and during it. It paints a complete picture of the conditions that the Muslims were in, what God planned for them and how the victory they attained was part of His planning. In the inimitable style of the Qur’ān, the whole situation is brought back to them with its different scenes, events, feelings and reactions so that they could relive it, but this time in the light of Qur’ānic directives. Thus they are able to appreciate its true dimensions that go far beyond Badr, the Arabian Peninsula and the whole earth to stretch across the universe and reach up to the Highest Society. It also goes beyond the day of Badr, Arabian and human history in general, and beyond this life to reach to the time of reckoning in the life to come and the perfect reward. The Muslim community is thus enabled to appreciate its value in God’s sight, and how He values the moves and actions of individuals and communities in the service of their faith.

When you implored your Lord for help, He answered: “I will reinforce you with a thousand angels advancing in ranks.” God made this only as good news with which to reassure your hearts, for victory comes only from God. Indeed, God is Almighty, Wise.

He made slumber fall upon you, as an assurance from Him, and He sent down water from the sky to cleanse you and to remove from you Satan’s filth, to strengthen your hearts and steady your footsteps. Your Lord inspired the angels, saying: “I am with you. So, give courage to the believers. I shall cast terror into the hearts of the unbelievers. Strike, then, their necks and strike off their every fingertip.” This is because they have defied God and His Messenger. Whoever defies God and His Messenger [will find out that] God is severe in retribution. This is for you, [enemies of God]! Taste it, then. The unbelievers shall be made to suffer the torment of fire.

(Verses 9-14) The whole battle is conducted by God’s will and according to His careful planning. The actors are God’s soldiers whom He directs and commands. The whole scene is painted so vividly through the Qur’ānic expressions that bring it alive as if it is happening here and now.

As for the appeal for God’s help, Imām Ahmad relates on `Umar ibn al-Khaţţāb’s authority: “On the Day of Badr, the Prophet looked at his Companions who numbered a little over three hundred, and he looked at the unbelievers who were over one thousand. The Prophet turned his face towards the qiblah (i.e. the direction faced by Muslims in prayer), wearing both his garments and prayed earnestly, saying: `My Lord, fulfil Your promise to me. My Lord, if this group of believers are left to perish, You will not be worshipped on earth.’ He continued his imploring prayer until his top garment fell off his shoulders. Abū Bakr took his garment and put it back on him. He held him from behind and said: `Messenger of God, not so hard in your appeal to your Lord. He will surely grant you what He has promised you.’ The verse was then revealed which says: “When you implored your Lord for help, He answered: ‘I will reinforce you with a thousand angels advancing in ranks.’” (Verse 9)

There are numerous detailed reports that mention the angels who came to support the Muslims on the day of Badr, their number, how they took part in the battle, what they said to reassure the believers and what they said to dishearten the unbelievers.

Following our method in this work, we confine ourselves in all matters that relate to the realm that lies beyond the reach of human perception only to the authentic statements in the Qur’ān and the ĥadīth. The Qur’ānic text in this connection gives us enough information: “When you implored your Lord for help, He answered: ‘I will reinforce you with a thousand angels advancing in ranks.’” (Verse 9) This is then the angels’ number. “Your Lord inspired the angels, saying: ‘I am with you. So, give courage to the believers. I shall cast terror into the hearts of the unbelievers. Strike, then, their necks and strike off their every fingertip.’” (Verse 12) Such is, then, the task assigned to them. We need not go into any details beyond this statement. It is sufficient for our purposes that we should know that God did not abandon the Muslim community to their own devices on that day, when they were much inferior in number to their enemies. The Highest Society played an active part in the determination of what happened to the Muslim army and to Islam, along the lines described by God Himself in the Qur’ān.

In a chapter entitled, The Angels’ Presence at Badr, al-Bukhārī relates on the authority of Rifā`ah ibn Rāfi`: “Gabriel came to the Prophet (peace be upon him) and said: ‘What status do you assign to the people of Badr among you?’ He answered:

‘They are among the best Muslims’, or he might have said something similar. Gabriel said: `And so do we count the angels who were present at Badr.’’ [Related by al- Bukhārī].

“When you implored your Lord for help, He answered: ‘I will reinforce you with a thousand angels advancing in ranks.’ God made this only as good news with which to reassure your hearts, for victory comes only from God. Indeed, God is Almighty, Wise.” (Verses 9-10) Their Lord, then, answered their appeal and informed them that He had decided to reinforce them with a thousand angels moving in close ranks. Greatly significant as this decision is, indicating the great value assigned by God to those believers and the faith of Islam, God does not want the Muslims to understand that there is a mechanical process of a direct cause leading to a definite effect. The whole matter is referred back to Him so that the Muslims maintain the right beliefs and concepts. This whole response, enforcement, and the revelation announcing it were merely given as happy news to reassure the believers’ hearts. Victory itself comes only from God. This is a basic fact of faith restated here so that Muslims do not attach undue importance to any particular cause or factor.

It was sufficient that the Muslims should do their best and exert their maximum effort, overcoming the initial shock some of them experienced as they found themselves facing real danger. All they needed to do was to actually proceed in obedience of God, assured of His support. In other words, they needed to fulfil their part and leave the rest to God’s will. It is He who plans matters for them and dictates the final outcome of their efforts. The rest was merely a piece of happy news, giving reassurance to the believers to calm their hearts and enable them to face up to the real danger. A community of believers does not need more than to feel that they are supported by God’s soldiers for their hearts to be set at rest and to go into battle with courage and perseverance. Victory then comes from God, who alone can grant it. He is, mighty indeed, able to accomplish His purpose, and He is wise, putting everyone and everything in the proper place.

He made slumber fall upon you, as an assurance from Him, and He sent down water from the sky to cleanse you and to remove from you Satan’s filth, to strengthen your hearts and steady your footsteps. (Verse 11)

This slumber that overcame the believers before the battle is a manifestation of a remarkable state that can only take place by God’s will. The Muslims were shaken when they saw themselves facing a much superior force and taking a risk they had not reckoned with and for which they had not prepared themselves. Slumber momentarily falls upon them and they presently wake to find themselves in complete reassurance, with their hearts set at rest.

The same took place at the Battle of Uĥud when the Muslims experienced fear.

The same condition of slumber was repeated and the same reassurance was given. I used to read these verses mentioning this slumber, and I used to understand it as an event reported to us by God who alone knows its secret. I then experienced a hard situation when I went through a period of stifling stress and worried apprehension.

It was around sunset when I was overtaken by slumber that lasted only for a few moments. I woke up to find myself a totally different man, reassured, at peace with everything around me. It was a profound feeling that set me at ease. I simply cannot tell how it all happened, or how this whole transformation took place. After this experience, I have come to appreciate what happened at Badr and Uĥud, not merely mentally, but by my whole being. I go through this whole experience again, not merely visualize it. I see in it God’s hand at work, and I am reassured.

This slumber and reassurance were part of the reinforcement God granted to the Muslim host at Badr. “He made slumber fall upon you, as an assurance from Him.” (Verse 11) The wording here is very significant; “fall upon you”, “slumber”, “assurance” are all words that impart a feeling of confidence and friendliness. The sūrah paints the complete picture and highlights the great value of that moment which separated two opposite situations experienced by the Muslim host.

The water or the rain was, then, another form of support given to the Muslim fighters. A report by `Abdullāh ibn `Abbās tells the story as follows: “When the Prophet marched towards Badr, he and his Companions stopped at a barren area with the unbelievers closer to the wells. The Muslims were apparently exhausted.

Satan began to whisper into their ears trying to create doubts and suspicions. He said: ‘How can you claim that God is your patron and His Messenger is among you, when the idolaters have beaten you to the water to the extent that you now offer your prayers when you are in the state of ceremonial impurity?’ God sent rain pouring down which enabled the Muslims to drink and cleanse themselves. God thus removed Satan’s filth from them. The sandy area where they were became much firmer to enable people and animals to walk easily. They marched towards their enemies. God then supported His Messenger with one thousand angels, with the angel Gabriel leading five hundred of them on one side, and the angel Michael leading another five hundred on the other side.” This was before the Prophet carried out the advice given him by his Companion, al-Ĥubāb ibn al-Mundhir, who suggested that they should encamp right at the main well of Badr and that they should dump the other wells. Ibn Kathīr reports: “It is well known that when the Prophet arrived at Badr, he encamped at the nearest well he found. Al-Ĥubāb ibn al-Mundhir came forward and asked him: `Messenger of God, has God ordered you to encamp here so that we are not allowed to move further, or have you chosen this place as part of your strategy for the battle?’ The Prophet told him that it was his own choice and strategy. Al-Ĥubāb then said: `Messenger of God, this is not the proper place to encamp. Take us forward until we reach the source of water closest to them, and then we dump all the other wells. We can also fill the reservoirs so that we have water while they do not.’ The Prophet acted on his advice.” On that night, then, and before al-Ĥubāb ibn al-Mundhir gave his advice, the Muslims were in this situation of which they are here reminded. The support they received was of a material and spiritual nature. In the desert, water is the source of life and a means to achieve victory. An army without water in the desert is bound to be demoralized even before the battle starts. Besides, there was this psychological uncertainty that came as a result of Satan’s whispering, with the believers feeling uneasy about praying when they were in a state of ceremonial impurity and had no water to wash themselves. At that time, they had not been granted the concession of dry ablution, or tayammum. That concession was given in a later battle they fought in the fifth year of the Islamic calendar. In such a situation, worries and uncertainties abound. Satan may try to go through the door of faith in order to increase such worries. When people go into a battle experiencing worry and doubt of this type, they can easily be defeated. At this moment, support is very timely: “He sent down water from the sky to cleanse you and to remove from you Satan’s filth, to strengthen your hearts and steady your footsteps.” (Verse 11) Thus, the spiritual support comes together with the material one. The worry is removed as water becomes abundant, and uncertainty is replaced by assurance after they had cleansed themselves. Their march is steadier as the land becomes firmer.

In addition to this, God inspired the angels to encourage the believers and promised to strike fear in the hearts of the unbelievers. He also commanded the angels to take an active part in the battle: “Your Lord inspired the angels, saying:’ lam with you. So, give courage to the believers. I shall cast terror into the hearts of the unbelievers.

Strike, then, their necks and strike off their every fingertip.’” (Verse 12)

This is indeed the greatest aspect of this whole battle. It is the fact that God Almighty was with the angels in this battle, and the angels took part in it alongside the Muslim army. We must not lose sight of the importance of this fact by trying to find out how the angels took part. How many enemy soldiers did they kill? Or how they killed them? The great fact is that when the Muslim community takes action to establish God’s faith in the land, their action is valued so highly as to deserve God’s presence with the angels in battle and the angels’ participation in it.

We believe that among God’s creation there is a type called the angels. We know of their nature only what God, their Creator, has told us. We cannot fathom how they participated in the Muslim victory at Badr except in as far as the fact is stated in the Qur’ān. Their Lord inspired them saying that He was with them and commanded them to encourage the believers. They complied, because they always do what they are commanded. We, however, do not know how they fulfilled this task. God also ordered them to strike the unbelievers over their necks and strike off their fingertips.

So they did all this, but in a fashion unknown to us. Knowledge of all this is merely a detail of knowing the nature of the angels, but we know of this nature only what God has chosen to tell us. Furthermore, God promised to strike terror in the hearts of the unbelievers, and this was certainly the case because God always fulfils His promises.

However, we do not know how this was done. It is God who is the Creator, and He knows His creation. Indeed, God may cause a split between a person and his heart, and He is closer to any person than his own jugular vein.

To try to go into the details of all these matters is contrary to the serious nature of this faith and its practical approach. But these questions have featured prominently among the concerns of different Muslim schools and scholastic theology generally in later generations when people were no longer seriously interested in this faith.

Instead, they pursued intellectual luxury. Reflection on the great significance of God’s presence with the angels in the battle and the active participation of the angels in the battle itself is much more beneficial.

At the end we have a statement clarifying the reality beyond the battle and the rule that shapes events to bring about victory or defeat: “This is because they have defied God and His Messenger. Whoever defies God and His Messenger [will find out that] God is severe in retribution.” (Verse 13) It is not by mere coincidence that God has granted support to the Muslim army and has stricken terror into the hearts of its enemies and commanded the angels to fight them in support of the Muslims. All this took place because they had defied God and His Messenger, adopting a line of action and an attitude that was in opposition to those of God and His Messenger, trying to prevent the code of living God had revealed from being established.

“Whoever defies God and His Messenger [will find out that] God is severe in retribution.” (Verse 13) He is certainly able to punish severely those who defy Him and His Messenger. They are too weak to show any resistance.

This is an established rule, not merely a coincidence. Whenever a Muslim community takes active steps to establish the principle of God’s oneness and to implement His message, it will be granted victory against any enemy that opposes it in defiance of God and His Messenger. Terror will be stricken in the hearts of those engaged in such defiance, and they will end up in defeat as long as the Muslim community holds on to its principles, relying totally on God, certain of His support.

At the end of the scene, the unbelievers who defied God and His Messenger are told directly that the terror they felt and the defeat they experienced were not all. The whole question of this faith, its implementation, and the opposition to it are not of the concerns of this world alone. It goes further, extending to the life to come. Its dimensions go far beyond our immediate world: “This is for you, [enemies of God]! Taste it, then. The unbelievers shall be made to suffer the torment of fire.” (Verse 14) This is the real end. That torment is incomparable to what they had already experienced of terror, defeat and the striking off of their necks and their fingertips.

Thus far, the sūrah has reminded the Muslims of the conditions in which the Battle of Badr took place, showing them different scenes of the battle itself and what preceded it. It makes clear to them that at every step, it was God who dictated events and moved them in the direction He wanted, in order to accomplish His purpose.

Now that the decisive victory has been attributed to its true factors: God’s planning, support, the believers’ reliance on Him alone and acceptance of whatever eventuality He determines — now with all minds visualizing the whole event, and all hearts ready for the best response, the believers are given an order to remain steady whenever they meet unbelievers in battle. They must never run away, since victory or defeat are determined by God’s will and the factors contributing to either of them are different from the factors people may see. The whole battle and all its events are of God’s own making and planning: “Believers, when you meet in battle those who disbelieve, do not turn your backs to them in flight. Anyone who turns his back to them on that day, except when manoeuvring for battle or in an endeavour to join another troop, shall incur God’s wrath, and hell shall be his abode: how vile a journey’s end.” (Verses 15- 16)

These verses begin with a strong warning, a fearsome threat. Should the believers face their enemies who may in essence present themselves in a great show of power, they must not, under any circumstances, turn away, except for tactical reasons. These may include choosing a better position, carrying out a more effective plan, joining another group of believers, or moving to another Muslim stronghold in order to resume the fight. Deserters and people who turn away in flight deserve the most terrible double punishment of incurring God’s wrath and being thrown into hell.

Some scholars have expressed the view that this ruling applies only to the people of Badr, or to a battle in which the Prophet himself took part. But the overwhelming majority of scholars have emphasized its general application. They consider fleeing from battle as one of the gravest sins. In the two Şahīh, the most authentic collections of the Prophet’s ĥadīth, al-Bukhārī and Muslim relate, on the authority of Abū Hurayrah, that God’s Messenger says: “Steer away from the seven ruining sins.” When he was asked which these were, the Prophet answered: “Associating partners with God, black magic, killing a human being except for a legitimate cause, devouring usury, pilfering an orphan’s property, running away from battle and falsely accusing chaste believing women of adultery.” In his scholarly work, Aĥkām al-Qur’ān or Qur’ānic Rulings, al-Jaşşāş, a leading Ĥanafī scholar, explains in detail the different views on this point. It is useful to quote here what he says:

God says: “Anyone who turns his back to them on that day, except when manoeuvring for battle or in an endeavour to join another troop...” (Verse 16) Abū Nađrah mentions that this statement applies only to the Battle of Badr. Abū Nađrah argues that had they turned away on that day, they could only have joined the unbelievers, because there were no other Muslims on that day. But this statement is not particularly accurate, because there were numerous Muslims in Madinah who were not ordered by the Prophet to join the army.

They had not gone out with the Prophet because they believed that no battle was imminent and the whole affair would merely be a case of intercepting a trade caravan. The Prophet was joined by those who were ready and quick to move out with him in the circumstances. Hence, Abū Nađrah’s view that there were no other Muslims at that time and that they would have only joined the unbelievers is wrong.

It has also been said that they were not permitted to join any other group on that day because the Prophet was with them and they were not allowed to leave him, as God says in the Qur’ān: “It is not open for the people of Madinah and those Bedouins living nearby to hold back from following God’s Messenger or to care for their own selves more than for him.” (9: 120) This shows that they could not let God’s Messenger down or abandon him, even though God had taken it upon Himself to protect him as He clearly states in the Qur’ān: “God will protect you from all men.” (5: 67) That was imperative on them, whether their enemies were small or large in number. Moreover, the Prophet himself was the rallying force for the Muslims on that day. Anyone turning away could only do so for tactical reasons, in an endeavour to join a company of believers. On the day of Badr, they could only join the Prophet. Ibn `Umar reports: “I was with an army when we had a quick round before returning to Madinah. People accused us of fleeing, but the Prophet said: `I am your group.’ This means that a person who is in a position away from the Prophet and wants to turn away from the unbelievers could only do so in order to join the Prophet. If the Prophet was in the army, then there was no group other than his. In such a case, no turning away was possible. Al-Ĥasan says that this verse, beginning with “Anyone who turns his back to them”, defined the situation for the people of Badr. God says in the Qur’ān: “Those of you who turned away on the day when the two hosts met in battle, Satan caused them to slip only in consequence of something that they themselves had done.” (3: 155) This is due to the fact that they turned away leaving the Prophet in battle. Similarly, on the day of Ĥunayn, they deserved God’s punishment for leaving the Prophet and turning away: “On the Day of Ĥunayn, when you took pride in your great numbers and they proved of no avail whatever to you. The earth, despite its vastness, became too narrow for you and you turned back, retreating.” (9: 25) This was then the ruling applicable when they were with the Prophet fighting any enemy that mustered small or large forces. In another verse, God says:

“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.” (Verse 65)

This applied perhaps — and God knows best — to a situation when the Prophet was with them. A company of twenty had to fight two hundred, remaining steadfast. If the hostile force was greater than that, then they were allowed to try to join another group in order to resume the fight. But this was later abrogated by the Qur’ānic statement: “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.” (Verse 66)

According to Ibn `Abbās: It was a commandment that one man must not turn away in flight if he was facing ten enemy soldiers. This was then reduced by the Qur’ānic verse, “God has lightened your burden, for He knows that you are weak.” You are now commanded that one hundred may not flee from two hundred unbelievers. Ibn `Abbās states: “If one man runs away from two enemy soldiers, then he is a deserter. If he flees when he faces three, he is not.” Desertion refers to turning away in flight as mentioned in the Qur’ānic verse.

The verse makes it compulsory for a Muslim soldier to fight when he faces two unbelievers. If they are more than two, then it is permissible for a single soldier to try to join a company of Muslims that may give him support. If he wants to join a group of Muslims who will not support him in the fight, he is under the threat mentioned in the Qur’ānic verse: “Anyone who turns his back to them on that day, except when manoeuvering for battle or in an endeavour to join another troop, shall incur God’s wrath.” (Verse 16) For this reason the Prophet says: “I am company to every Muslim.” When `Umar ibn al-Khaţţāb heard that Abū `Ubayd ibn Mas‘ūd fought hard without thinking of retreat until he was killed, `Umar said: “May God have mercy on Abū `Ubayd. Had he joined me, I would have been company for him.” When Abū `Ubayd’s fellow soldiers arrived, `Umar said to them: “I am your company.” He did not take issue with them over their retreat. This ruling is confirmed in our school of law, [i.e. the Ĥanafī school], and it remains in force unless the Muslim army is 12,000 in number, in which case they may not flee from a force which is more than double their size, except for tactical reasons. They may move to a position where they can engage their enemy better, or may take a different step that does not constitute fleeing from battle, or join a group of Muslims who will fight with them. Muĥammad ibn al-Ĥasan (a leading Ĥanafī scholar) mentions that if a Muslim army is 12,000 in number, they may not turn away in flight, although their enemy may be much greater. There is no difference among our scholars (i.e. Ĥanafī scholars) on this point. In support of this view, a ĥadīth reported by Ibn `Abbās is cited in which the Prophet is quoted as saying: “The best group of friends is four, and the best expedition is 400, and the best host is 4,000. An army of 12,000 shall not suffer on account of inferior numbers, and shall not be defeated.” In another version: “An army of 12,000 shall not be defeated if they are truly united.” Mālik was asked: “Is it open for us not to join a battle against those abandoning God’s law in favour of a different law?” Mālik answered: “If you have 12,000 with you, you may not stay behind. Otherwise, staying behind is permissible.” The person who put the question to him was `Abdullāh ibn `Umar ibn `Abd al- `Azīz ibn Abdullāh ibn `Umar. This confirms what is stated by Muĥammad ibn al-Ĥasan. The authentic reports attributed to the Prophet with regard to an army of 12,000 constitute a basic principle in this respect. An army of such numbers may not turn away in flight from any enemy, even though that enemy may be several times their number, because the Prophet says: “If they are truly united.” God has commanded believers to be always truly united.32

Ibn al-‘Arabī also comments on this difference of views. He writes in his book bearing the same title, Aĥkām al-Qur’ān or Qur’ānic Rulings:

People have disputed whether the turning away in flight applies only to the Battle of Badr or to all battles Muslims may fight at any time until the Day of Judgement. Abū Sa‘īd al-Khudrī reports that this order applies only to the Battle of Badr, when the Muslims had no other company or troop other than God’s Messenger. This view is supported by Nāfi`, al-Ĥasan, Qatādah, Yazīd ibn Ĥabīb and al-Đaĥĥāk. Ibn Abbās and all other scholars are of the view that this Qur’ānic verse applies at all times until the Day of Judgement. Those who have taken a different view, saying that it applies to Badr only have misinterpreted the statement, “Anyone who turns his back to them on that day,” making the phrase ‘on that day’ a reference to the Day of Badr only. But this is not so. It refers to the day of battle whenever a battle takes place. In evidence we take the fact that this Qur’ānic verse was revealed after the Battle of Badr was over with all that it involved. The Prophet is authentically quoted to list fleeing from battle as one of the worst cardinal sins. In itself, this ĥadīth should settle all disputes and make the ruling absolutely clear. We have clarified how the confusion arose that led some scholars to think that it applied to Badr only.33

For our part, we support Ibn `Abbās’s view and all other scholars as reported by Ibn al-`Arabī. To flee from battle deserves such condemnation because of the magnitude of its serious consequences on the one hand, and because it has a bearing on the very question of having faith. A believer should be firm and resolute, able to resist any force on earth, since he believes that God’s power can overcome all powers. If a believer’s heart experiences a tremor at a moment of danger, such a tremor should not go as far as making him flee from battle. The moment of anyone’s death is determined by God alone. Hence, no believer may flee from battle fearing for his life. This should not constitute too much of a burden for anyone. A believer is a human being who encounters an enemy, who, in turn, is a human being. Hence, they are of the same nature. The believer, however, has the advantage of relying on the overpowering might of God Himself. Moreover, he is under God’s care while he is alive, and he entrusts himself to God’s care if he attains martyrdom. This means that in all situations he is stronger than his enemy who defies God and His Messenger. Hence this absolute ruling: “Anyone who turns his back to them on that day, except when manoeuvering for battle or in an endeavour to join another troop, shall incur God’s wrath, and hell shall be his abode: how vile a journey’s end.” (Verse 16)

We should reflect a little here on the mode of expression and its remarkable connotations. The statements, “Do not turn your backs to them in flight”, and, “Anyone who turns his back to them on that day”, portray a sense of defeat as it manifests itself physically. They also add a strong condemnation as the whole action is shown to be repugnant, particularly the image of turning one’s back to one’s enemies. Then we have the expression, “shall incur God’s wrath.” In the Arabic text, there is a connotation that a defeated person is carrying with him God’s wrath right to his abode in hell, which is an awful end to his journey. Thus these connotations add to the sense and effectiveness of the statement. Together they spread a feeling of abhorrence of the very act of fleeing from battle.

The sūrah then moves on to show God’s hand as He dictates events, killing the enemies of the believers, and throwing whatever is thrown. The believers, nevertheless, receive the reward, because God wants to perfect His grace on them, helping them to pass well the test He has set for them, and to reward them well for it:

“It was not you who slew them, but it was God who slew them. When you threw [a handful of dust], it was not your act, but God’s, so that He might put the believers through a fair test of His own making. Indeed, God hears all and knows all.” (Verse 17)

Many authentic reports explain that the throwing mentioned here refers to the handful of dust the Prophet threw in the direction of the unbelievers, saying “Ugly are those faces! Ugly are those faces!”‘ The dust hit the faces of those God had predetermined to be killed. But the Qur’ānic statement has a much wider import. It refers to God’s planning of the whole affair, beyond the actions of the Prophet and his Companions. This is the reason for following it with God’s words: “So that He might put the believers through a fair test of His own making.” (Verse 17) This means that God guides the believers to prove themselves by going through the test with great determination, so that He grants them victory through it and gives them reward for it. This is the sort of abounding grace that God bestows on His servants.

“Indeed, God hears all and knows all.” (Verse 17) He listens to your appeals and knows your situation. He makes of you a means to accomplish His purpose when He is certain that you are dedicated to His cause. He grants you victory and reward, just as He bestowed both on you at Badr.

“That is so; it is God who shall make feeble the schemes of the unbelievers.” (Verse 18)

This follows on the heels of the first aspect of grace. God’s planning does not end by letting you kill your enemies with your own hands, hitting them with what His Messenger threw at them. Nor is it over with granting you strength to enable you to make a good showing in the test He set for you, and to reward you handsomely for it. He adds to all that the frustration of the designs of the unbelievers. There is no room, then, for fear or defeat. Nor is there any reason for the believers to turn their backs to the unbelievers in flight.

These statements are related to all the circumstances of the battle. Since it is God who killed the unbelievers, threw everything at them, helped the believers to put up this good show, and frustrated the designs of the unbelievers, then how come that they dispute over the spoils of war? The whole battle was conducted according to God’s plan and by His will. Their role in it was merely to act as a manifestation of God’s planning and His will.

When the sūrah has clearly stated that God is certain to make feeble the unbelievers’ scheming it directs its address to certain people among the unbelievers.

Just before the start of battle, those unbelievers sought a divine judgement, praying that the party which they described as more astray, fabricating what was unheard of and severing ties of kinship should end in miserable defeat. That was exactly Abū Jahl’s prayer, seeking God’s judgement. Defeat was then the outcome of the unbelievers’ endeavours. Now they are addressed directly and their prayer for a judgement is decried. They are assured that what happened at Badr was the rule not the exception. Their forces, numerous as they may be, will avail them of nothing, because it is a consistent rule that God will always be on the side of the believers: “If you were seeking a judgement, then a judgement has come to you. If you desist, it will be best for you; and if you revert to your erring ways, We will also be back [with Our punishment].

Your host, numerous as it may be, shall avail you nothing; for God is with the believers.” (Verse 19)

You have sought God’s judgement between the Muslims and yourselves, and you have prayed to Him to destroy the party which was in error and which severed ties of kinship. God has responded, and defeat was your lot, as you have requested. Now you know for certain which party is more erring and which severs ties of kinship.

With facts giving clear pointers, they are invited to abandon their rejection of the truth and their hostile attitude to Muslims, as well as their defiance of God and His Messenger: “If you desist, it will be best for you.” (Verse 19) These are words of persuasion coupled with a clear warning: “And if you revert to your erring ways, We will also be back [with Our punishment].” The outcome is well known and cannot be changed by any gathering of forces and equipment no matter how great these are:

“Your host, numerous as it may be, shall avail you nothing.” (Verse 19) Of what use can any great force be, when God is decidedly on the side of the believers? “For God is with the believers”. (Verse 19) Such a battle will never be even. On one side there will be the believers who have God Himself with them. On the other, there will be the unbelievers who have only human beings fighting with them. The outcome of such a battle is a foregone conclusion.

The unbelievers among the Arabs were well aware of these facts. Their knowledge of God was neither ambiguous nor superficial as those influenced by the generalizations of history books tend to think. Disbelief among the Arabs did not take the form of a denial of God’s existence or total ignorance of the truth. It was mostly represented in the fact that they did not submit totally to Him and derived their laws and their code of living from sources other than Him. That was certainly inconsistent with their acknowledgement of God and their knowledge of Him as the Supreme Lord.

When the Quraysh army was moving across the desert, a man called Khufāf ibn Aymā’ ibn Raĥđah al-Ghifārī, or his father, sent them a gift consisting of a number of camels he had slaughtered for food. He also sent them a message that he was prepared to supply them with equipment and fighters. They only had to ask. They sent him this reply with his son: “You have done more than your duty and we are very grateful to you. If we are going to fight human beings, we are certainly a match for them. But if we are going to fight God, as Muĥammad alleges, then no force may stand up to God.” As we reported earlier, al-Akhnas ibn Sharīq, an unbeliever, said to his clan of Zuhrah: “God has spared you the loss of your property and saved your man, Maĥraqah ibn Nawfal, etc.” Likewise, Abū Jahl who is described by the Prophet as the Pharaoh of the Arabs, said: “Our Lord, destroy this day the party which is more guilty of severing ties of kinship and fabricating what is false.” When `Utbah ibn Rabī`ah sent him a man to persuade him not to fight, Abū Jahl, said: “No. By God we shall not return until God has made a judgement between us and Muĥammad.” These examples show their concept of God’s nature and how it was present in their minds on all serious occasions. It was not a question of total ignorance of God or lack of awareness that He is overpowering or that He can make a complete judgement between the two parties. It was a question of associating partners with Him. This was represented initially through deriving their code of living and their laws from sources other than God. The same type of disbelief is practised today by people who think themselves to be Muslims, following the faith of the Prophet Muĥammad (peace be upon him). Indeed, the non-believers of Makkah thought that they were following the faith of the Prophet Abraham. It was that misguided belief which prompted Abū Jahl himself to seek that judgement, praying to God to destroy the party which was deeper in error and more guilty of severing ties of kinship.

It is true that they worshipped idols, but they never attributed to those idols any concept of godhead similar to that which they recognized as belonging to God. The Qur’ān explains their concepts of such idols and the basis of their rituals of worship which they offered to them: “Those who took for themselves patrons other than God (would say): We only worship them so that they may bring us closer to God.’“ (39: 3) This then was the basis of their idolatry: they felt that their idols could intercede with God on their behalf. But the essence of their polytheistic beliefs were not these. Nor was it enough for any of them to simply abandon such a concept of intercession by those idols in order to be a Muslim. Otherwise, the people known as al-Ĥunafā’, or the pure, who dissociated themselves from the worship of those idols and believed in God alone, would have been considered Muslims. But they were not. Islam comprises conceptual beliefs, the offering of worship to God and attributing all sovereignty to Him alone. Those who do not acknowledge Him as the overall sovereign, wherever and whenever they may happen to live, are polytheist, even though they acknowledge that there is no deity other than God and offer worship to Him. When they stop at that, they are the same as those people known as al-Ĥunafā’ whom no one describes as Muslims. People become Muslims when they complete the circle and add to their concepts and worship the acknowledgement of God’s sovereignty which entails a rejection of any law, set-up, value or tradition that is not derived from God. This is the only true meaning of Islam because it is the true import of the declaration that there is no deity other than God and that Muĥammad is His Messenger. Moreover, those people who have this understanding of the declaration must join a single movement under an Islamic leadership that separates itself from the society of jāhiliyyah and its leadership.

This must be fully understood by those people who want to be Muslims so that they are not deceived by the thought that they are Muslims in belief and practice.

This is not sufficient for people to become Muslims unless they acknowledge that all sovereignty belongs to God alone. This is represented in practice by rejecting all claims that sovereignty belongs to anyone else and until they have no loyalty whatsoever to jāhiliyyah societies and their leaderships.

Many good-natured and well-meaning people who want to be true Muslims fall prey to this trick. It is important, therefore, that they make certain of the only true form of Islam. They should also know that the idolatrous Arabs were no different from them. They knew who God was and made of their idols partners who could intercede with Him on their behalf. Thus, their true disbelief centred around sovereignty and to whom it belonged.

Moreover, the Muslim community which strives to re-establish this religion in daily life must be fully and clearly aware of this fact. They must also make it decisively clear to all people. This is the starting point. If an Islamic movement deviates from this fact at any moment, it is bound to go astray, even though it may have abundance of sincerity, perseverance, and determination to fulfil its duties.

Earlier, the sūrah mentioned the believers making it clear that God is on their side.

Now they are addressed repeatedly to encourage them to obey God and His Messenger and to warn them against turning away from Him. Should they do so they will be in the same position as those who hear God’s revelations being recited and who pay no heed to them. They are deaf and dumb although they may have ears to hear with and tongues to speak with. These are the vilest of all creatures on earth because they are not guided by what they hear.

Believers, obey God and His Messenger, and do not turn away from him now that you have heard [his message]. Do not be like those who say: ‘We have heard,’ while they do not listen. Indeed, the worst of all creatures, in God’s sight, are the deaf and dumb who are devoid of reason. If God had known of any good in them, He would certainly have made them hear. But even if He were to make them hear, they would have turned away and refused to listen. (Verses 20-23)

The believers are asked to obey God and His Messenger and not to turn away when they listen to His revelations. This address follows a number of inspiring introductions and an account of the events of the battle in which God’s hand was clearly seen at work as He determined the course of events and provided help and support. All this reassured the believers that God was with them and He was certain to foil the schemes of the unbelievers. Thereafter the only proper course of action was for them to listen and obey. To turn away from God’s Messenger and pay no heed to his orders after all that had happened would clearly be seen as totally unbecoming of anyone who has a mind to think and reflect.

The mention of animals occurs at its appropriate place. The Arabic term used here to refer to animals includes human beings because this is derived from the act of walking. Human beings also walk on earth. However, the term used here is most commonly used for quadruped animals. Hence, its usage gives clear connotations so as to make those who are `deaf, dumb and devoid of reason’ appear like animals.

Indeed, they are the worst type of animals. Animals do have ears, but they only hear unintelligible words, and they have tongues but they can only make unintelligible noises. Yet by their nature, animals are guided to what is needed for their lives.

Those humans, on the other hand, do not make use of their faculty of understanding.

As such, they are fittingly described in the Qur’ānic verse: “The worst of all creatures, in God’s sight, are the deaf and dumb who are devoid of reason.” (Verse 22)

“If God had known of any good in them, He would certainly have made them hear.” (Verse 23) This means that He would have made their minds receive well what they hear with their ears. But He — limitless is He in His Glory — does not know of any goodness in them or any desire to follow proper guidance. They have perverted their natural receptive faculty. Therefore, God does not open their hearts which they have shut down or repair their nature which they have perverted. Even if God made them understand the truth of what is being presented to them, they would not open their hearts to it and they would not respond to what they understood. “But even if He were to make them hear, they would have turned away and refused to listen.” (Verse 23) A person may understand something with his mind, but he may still keep his heart closed, unresponsive. Even if God were to make these people understand, they would turn away and refuse to respond. A positive response is the outcome of proper listening. Many are those who may understand or choose to keep their hearts closed, unresponsive.

A further address is made to the believers calling on them to respond to God and His Messenger, providing encouragement for a positive response and warning them against turning away. They are reminded of God’s blessings which they have enjoyed when they responded to God and His Messenger. “Believers, respond to the call of God and the Messenger when he calls you to that which will give you life, and know that God comes in between a man and his heart, and that to Him you shall all be gathered.

Beware of temptation that does not lure only those among you who are wrongdoers. Know that God is severe in retribution.” (Verses 24-25)

God’s Messenger (peace be upon him) calls on them to follow what would certainly give them life. It is a call to life in its fullness, with all its connotations. He calls on them to believe in a faith that keeps hearts and minds alive, free from the restrictions of jāhiliyyah, ignorance and superstition, the pressures of legends, misconceptions and submission to superficial causes and inevitabilities. It is a faith that frees them from submission to anyone other than God and from being humiliated or subjugated by human beings or desires.

God’s Messenger also calls on them to implement a divine law that proclaims man’s freedom. In itself, this imparts a great honour to man because he will then believe in something that comes from God directly, and before which all human beings are equal. There is no room for the tyranny of a single person over a whole community, or a race or nation over another. All human beings are made free, enjoying equal status before the law that has been formulated and laid down by God, for the benefit of mankind. God’s Messenger also calls on them to adopt a code of living and a set of thoughts and beliefs that set them free from every bondage other than checks of nature established by God. It is He who created man and knows what He has created. These checks are meant to preserve the constructive potential of man and make the best use of it, without wasting any part of it or deviating from its constructive operation.

He also calls on them to have power and to feel exalted through their faith and constitution, having full confidence in their religion and their reward. This will enable them to fulfil their duty, to take appropriate initiative aiming at the liberation of the human race as a whole, breaking the chains of submission to creatures in order to acknowledge submission to God alone. Thus the honoured position of man which tyrants have taken away will be retrieved and re-established.

God’s Messenger further calls on them to strive for God’s cause so that the position of God as the Supreme Lord in this world and in human life will be reestablished.

All claims to Godhead would thus be refuted. Usurpers of God’s authority, sovereignty and power would be chased away, until they have submitted to God’s sovereignty. When this takes place all submission is acknowledged to God alone. If believers die when they strive in this way, they achieve martyrdom. A new life is thus imparted to them.

This is in a nutshell what God’s Messenger calls on them to do. This is indeed a call to life in the full sense of the word. This religion is a complete way of living, not a mere concept of belief. It is a practical method that allows life to flourish and prosper.

Hence, it is a call to life in all its connotations, forms and aspects. The Qur’ān sums up all this in a few inspiring words: “Believers, respond to the call of God and the Messenger when he calls you to that which will give you life.” (Verse 24) Make this response willingly, with obedience. After all, God is able to force you to follow His guidance if He so desires.

“Know that God comes in between a man and his heart.” (Verse 24) This is an awesome picture of God’s power and its subtle operation. He thus forces a split between a human being and his heart and mind, making that heart His property, so that He directs it wherever He wishes. The person himself will be totally unable to influence the heart that beats within him. This is certainly an awe-inspiring image that our hearts can contemplate as we listen to it in the Qur’ān. Human expression, however, cannot describe its effects on our hearts and how we respond to it. But the ultimate message of this statement should always keep us on the alert, so that we watch our feelings and guard against any tendency that may lead us to slip, or any fleeting thought that may push us along the way to disobedience of God. We must always be on guard so that we maintain the path that earns God’s pleasure and not deviate from it during any moment of self-indulgence or negligence.

God’s Messenger (peace be upon him) who was immune to sin often used to say in his supplication: “My Lord. You are the One who changes people’s hearts. Make my heart constant in following Your faith.” Compared to this, what should the attitude of ordinary people be when they are neither given a message, nor granted immunity to sinful temptation?

A believer is bound to feel his heart shiver as he contemplates this image, looking at his own heart placed in God’s own hand, while he himself has no power to influence it in any way, although it remains inside him beating all the time.

This image is presented to the believers as they are called upon to respond to God and His Messenger when He calls on them to accept what will give them life. He is thus telling them that God can make them give the response He wants and force them to follow His guidance. But God honours them by giving them the choice and calling on them to respond willingly, so that they can earn a reward from Him, and exercise their own will which enhances their position and brings them up to the level worthy of God’s trust. This is the trust of following God’s guidance and exercising the role He has assigned to them on earth, as He placed them in charge of it. When people do this, they exercise their freedom of choice on the basis of clear knowledge and well-defined objectives.

“To Him you shall all be gathered.” (Verse 24) You cannot escape Him, either in this world or in the Hereafter, because your hearts are in His hands and to Him you shall all be gathered. Nevertheless, He calls on you to respond to Him by your free choice to earn His reward. A forced response is not worthy of man.

They are then warned against adopting a negative attitude to jihād, or making a negative response to the call to life, or refraining from the fulfilment of their duty to change what is wrong, whatever form it may take: “Beware of temptation that does not lure only those among you who are wrongdoers. Know that God is severe in retribution.” (Verse 25) A community that allows a section of its members to be unjust will be guilty of injustice or wrongdoing. When a community does not stand up to wrongdoers, when it does not take any positive steps to punish transgressors, it deserves to share in the punishment of those wrongdoers and transgressors. It should be said that the worst type of wrongdoing is to abandon God’s law which He has laid down to be implemented in human life. As a system, Islam has a serious outlook based on mutual help and solidarity within the community. Islam does not allow its followers to sit idle when injustice, corruption and wrongdoing continue on the rampage, let alone sees God’s faith abandoned and His Godhead denied in order to be substituted by false claims. Such people cannot hope to be spared trial and temptation simply because they are good within themselves.

Since resistance to injustice and wrongdoing requires great sacrifices of lives and property, the Qur’ān reminds the first Muslim community of its own weakness, small numbers, the fear and persecution it endured. It also reminds those early Muslims of how God extended His shelter to them and granted them security and good provision. It must never, then, hesitate to respond to the type of life to which God’s Messenger calls it, or to meet the responsibilities of this life that ensures its dignity, freedom and independence: “Remember when you were few and helpless in the land, fearful lest people do away with you: how He sheltered you, strengthened you with His support and provided you with many good things so that you might be grateful.” (Verse 26)

You must remember this in order to be absolutely certain that God’s Messenger calls you to that which will give you life. Remember it so that you do not ever feel reluctant to resist injustice of any type or form. Remember the days when you were weak and afraid. These were the days before God instructed you to fight the unbelievers, and before His Messenger called on you to face the mighty host in spite of your reluctance. Reflect on your situation after you have responded to this call and how you are now enjoying victory, God’s reward, and the many good things He has provided for you. When you reflect on all this, you will then express your gratitude and gain further reward for that gratitude.

The sūrah paints a very powerful image of their inferior numbers and strength, as well as their worry and fear: “fearful lest people do away with you.” (Verse 26) The Arabic expression emphasizes the connotations of worry, apprehension and fearful expectation that we can almost see their worried features, restless eyes and clear apprehension.

However, a transformation takes place and we have a scene of security, strength, victory and enjoyable provision, all granted by God who has extended His protection to them: “How He sheltered you, strengthened you with His support and provided you with many good things.” (Verse 26) Coupled with this is a directive to them to demonstrate their gratitude in order to earn more reward: “So that you might be grateful.” (Verse 26)

Who can contemplate this great transformation and decline to respond to a call to a secure life that enjoys strength and affluence? This is the call of the noble Prophet who conveys God’s message. Who can enjoy such a transformation without showing his gratitude to God for all His grace, when both scenes of weakness and strength, worry and security are held up in front of his eyes?

Yet those people actually lived both situations. They are reminded of their past and present. Hence they appreciated fully what the Qur’ān said.

The Muslim community which strives today to re-establish this faith in human life may not have gone through both stages or experienced both states. The Qur’ān, nevertheless, describes this transformation to this and every Muslim community. If a Muslim community finds itself in the stage of weakness such as that described in the Qur’ān: “Remember when you were few and helpless in the land, fearful lest people do away with you,” then it will do well to respond to the call to life conveyed by God’s Messenger. It can await with certainty the fulfilment of God’s promise. He fulfilled it to the first Muslim community and He has promised to fulfil it to every community that follows the same course of action and makes the required sacrifices. It can then look forward to a situation to which the same description applies: “He sheltered you, strengthened you with His support and provided you with many good things so that you might be grateful.” (Verse 26) In all this, a Muslim community is actually dealing with God and His promise that will always come true. They need be in no doubt of that.

Another address to the believers follows. God knows that property and children may discourage people from giving the proper response to such a call as they tend to enhance traits of fear and miserliness. Therefore, the Qur’ān highlights the fact that property and children may be the subject of a trial and warns against weaknesses that may cause people to fail in such a trial. They may feel too reluctant to respond to the call of jihād, or to shoulder the responsibilities of the trust God placed in them and the pledges of loyalty they have given. To refrain from the fulfilment of such duties is a betrayal of God and His Messenger, and a betrayal of the trust God has assigned to the Muslim community on earth. This trust requires the Muslim community to strive to make God’s word triumphant, establish His Godhead as absolute, and maintain truth and justice. Coupled with this warning is a reminder of the great reward that God has in store for them which outweighs by far the value of property and children: “Believers, do not betray God and the Messenger, nor knowingly betray the trust that has been reposed in you. Know that your worldly goods and your children are but a trial, and that with God there is a great reward.” (Verses 27-28)

To abandon the duties God has assigned to the Muslim community is a betrayal of God and His Messenger. The basic issue in the Islamic faith is that of attributing Godhead purely and solely to God alone, following only what has been conveyed to us by His Messenger, the Prophet Muĥammad (peace be upon him). Throughout human history, people did not deny God altogether, but they mostly associated partners with Him. On a few occasions, this took the form of beliefs and worship, but the form of attributing sovereignty and authority to others beside Him was much more common. Therefore, the basic issue is not to make people believe in God, but to make such a belief pure of all distortion. The declaration that “there is no deity other than God” means that He is the sovereign over their life on earth, as they acknowledge His sovereignty in the universe. This is embodied in the Qur’ānic statement: “It is He alone who is God in heaven and God on earth.” (43: 84) This basic issue also entails that God’s Messenger is the only source to convey what God wants of human beings, and this means that they must follow all his orders and directives.

As this includes both conviction and action, the Muslim community, which has declared its belief in God, is warned against abandoning this whole issue. To do so is equal to betraying God and His Messenger.

Believers are also warned against betraying the trust they have accepted when they pledged their loyalty to God’s Messenger and declared their acceptance of Islam. Islam means submission to God. This is not merely a verbal statement, but a complete code of living that must be implemented, even though such implementation faces numerous obstacles and difficulties. It is a code that aims to build human life on the basis of the declaration that there is no deity other than God.

This means that people should submit only to their true Lord, and the whole community should accept His sovereignty and implement His law. The usurpers who tyrannize people and claim sovereignty for themselves must be taken to task.

Right and justice must be maintained for all people. Human life must be built entirely on the basis of the divine constitution. All these are aspects of the trust God has placed in the Muslim community. Those who do not fulfil their trust actually betray their pledges to God and His Messenger.

It is, then, a fully integrated code that comprises concepts of beliefs, directives and education, as well as duties and responsibilities. It is a code that has been devised by God who knows what suits man, because it is He who has created man: “Does He not know what He has created when He is fully aware of all things?” (67: 14)

The last address to the believers in this passage of the sūrah requires them to remain God-fearing. People cannot fulfil such heavy responsibilities unless they are fully aware of their true position, equipped with light that clears all misunderstandings and a determination that steadies their footsteps along the road they have to traverse. They can only have that when they have the sensitivity imparted by fearing God and benefit by the light He provides: “Believers, if you remain God-fearing, He will give you a standard by which to discern the true from the false, and will wipe off your bad deeds, and forgive you. God’s bounty is great indeed.” (Verse 29)

This is, then, the equipment needed along the road. It is the sense of fearing God which makes people’s hearts alive and keeps them fully alert. With God’s light they can see clearly; their vision is not clouded by anything. Besides, fearing God is the proper equipment which ensures forgiveness for errors and sinful deeds. It provides reassurance and security, as well as great hope for a great bounty from God on the Day of Judgement when people discover that their actions have fallen short of expectation.

It is a fact of life that fearing God provides people with a standard to distinguish truth from falsehood. Like all facts of faith, however, this can only be appreciated by those who have experienced it. Description cannot begin to give a feeling of this fact to those who have no experience of it. Matters remain intermingled in people’s minds and thoughts, and falsehood tries to always cling to the truth, particularly at points of divergence. Argument may silence objections, but cannot provide conviction, and polemics remain futile unless people are equipped with a sense of fearing God. When such a God-fearing sense is present, minds are open to see the truth, and the way ahead is defined. Thus, people can enjoy security and reassurance, and walk along with steady steps.

The truth itself may not be lost to human nature because God has made this nature responsive to the truth. But people’s desires may force a separation between the truth and human nature. It is such desires that becloud people’s vision and cause them to lose their way. People’s desires are not overcome by argument, but by a sense of fearing God. Hence, the standard to discern truth from falsehood is all important to enlighten the way to those who wish to follow it. It is a priceless gift from God. God’s grace, however, does not stop at that. God adds to it the forgiveness of sins as well as a great bounty. This can only be provided by the Lord whose grace is great, limitless, unceasing.