In the Shade of the Qur'an by Sayyid Qutb

The transition from the end of the previous passage to the beginning of the present one is very smooth. The beginning here continues to outline rulings concerning fighting, which were started with the last couple of verses in the previous passage. Those ran as follows: “Say to the unbelievers that if they desist, all that is past shall be forgiven them; but if they persist [in their erring ways], let them remember what happened to the like of them in former times. Fight them until there is no more oppression, and all submission is made to God alone. If they desist, God is certainly aware of all they do.

But if they turn away, know that God is your Lord Supreme. How splendid is this Lord Supreme, and how splendid is this giver of support.” (Verses 38—40) The opening verse in this passage continues these rulings, outlining those that apply to spoils that are gained as a result of victory in battle.

The ultimate objective of any campaign of jihād was clearly stated in the statement instructing the believers to “fight them until there is no more oppression, and all submission is made to God alone.” (Verse 39) It is undertaken for the sake of God, and for well-defined goals that are related to the faith God has revealed and the code of living He has laid down. Ownership of the spoils of war has also been settled, with a statement that they belong to God and His Messenger. The fighters themselves are given no say in this, so that their effort is made purely for God’s sake, to earn His pleasure. Nevertheless, the Qur’ānic approach provides practical regulations for practical situations. The fact remains that there are fighters and spoils of war. The fighters go on a campaign of jihād ready to sacrifice their lives and property, paying for their own arms and equipment, and also providing equipment for other fighters who cannot buy their own weapons. Those same fighters take the booty which is only the result of their own steadfastness and determination. Since God has already purged their hearts of any greedy thoughts concerning this booty, declaring that it belongs totally to God and His Messenger, it is now appropriate that they are given part of it. They feel that this new gift is being made to them by God and His Messenger to meet practical needs and satisfy real feelings, leaving no room for any dispute over its division.

Such is the nature of the code of living laid down by God who is well aware of human nature. It is finely balanced, holistic in its approach, satisfying real needs and feelings, and ensuring no ill feelings over such material gains.

“Know that one-fifth of whatever booty you may acquire in war is for God and the Messenger, and for the near of kin, the orphans, the needy and the traveller in need. [This you must observe] if you believe in God and what We revealed to Our servant on the day when the true was distinguished from the false, the day when the two hosts met in battle. God has power over all things.” (Verse 41) Much controversy is found in reports and among scholars on several points relating to the meaning of this verse. The main points of debate are as follows:

• Are the “spoils of war” mentioned in the opening verse of the sūrah the same as the “booty” mentioned here or are they two different things? The Qur’ānic text uses two different terms to refer to them.

• Since four-fifths are given to the fighters and divided among them, how is the remaining portion of one-fifth to be divided? Is the one-fifth portion that belongs to God to be divided in turn into five equal shares? If so, one of these belongs to God, but is this share the same as that which belongs to God’s Messenger? Or is the Messenger’s share a separate one?

• Does the Messenger’s share (i.e. one-fifth of one-fifth of the whole booty) belong to him personally? Or is it transferred to every Muslim ruler after him?

• Is the share assigned to “the near of kin” exclusive to the Prophet’s relatives of the clans of Hāshim and `Abd alMuţţalib, as was the case during the Prophet’s time?

Or does a Muslim ruler have any discretion over its distribution?

• Are these fixed and equal shares into which the original portion of one-fifth of the booty must be divided? Or do the Prophet and the Muslim rulers who succeed him have discretionary authority over its usage and spending?

There are further points of debate over other matters of detail. Following our usual approach in this commentary, we prefer not to discuss such controversial points, leaving them to be pursued in specialized studies. Moreover, the whole question of spoils of war is far removed from the practical realities of the Muslim world today. This is not something that is facing us at the present time. We do not have a Muslim state led by an Islamic leadership, fighting a campaign of jihād which may give it spoils of war that need to be divided according to Islamic regulations.

Our situation today is similar to the period when Islam was addressing humanity for the first time. Human beings have reverted to the type of jāhiliyyah, or ignorance, that prevailed then, associating partners with God that give them their man-made laws.

This religion has gone back to its starting point calling on human beings to adopt it anew. It wants them to declare that they believe that “there is no deity other than God and Muĥammad is God’s Messenger.” This means in practical terms that Godhead, sovereignty and all authority belong to God alone. In all these aspects we receive guidance from God’s Messenger only. We acknowledge allegiance only to an Islamic leadership that strives to re-establish Islam in practical life, dissociating ourselves from all other types of society and leadership.

This is the real issue that confronts the Islamic faith today. At the outset there is no other issue to consider. There is no question of booty because no campaign of jihād is being launched. Indeed there is no single organizational or community issue, either at the internal or external level. The reason for this is very simple: there is no independent Islamic entity in need of specific rules to regulate its relations with other communities and societies.

Islam employs a very practical and realistic method. It does not preoccupy itself with issues that have no significance in reality. Hence, it does not concern itself with providing rules for such issues. Its outlook is too serious for that. Such an exercise may be pursued by those who devote their spare time to academic discussion that has no bearing on reality. Their time, however, would have been much more fruitfully utilized, had they dedicated it for the re-establishment of Islamic society according to the practical Islamic approach, starting with a call on people to believe in God’s oneness and the message of the Prophet Muĥammad. For this leads to a situation where some people accept the faith. They, thus, establish a community that has its own leadership, allegiance and independent entity. God then settles the dispute between this community and other people on the basis of truth. Only at this stage would scholars need to deduce rules and regulations to address the various questions that may confront that community, internally and externally. This is when such scholarly exercise has real value, because it is relevant to practical and real questions and issues.

Recognizing this serious approach of Islam, we do not wish to engage in any discussion of the juristic details concerning the question of booty and spoils of war until the time is right for such discussion. That is when God wills to bring into being an Islamic society which launches a campaign of jihād that leads to the acquisition of spoils of war. When that occurs, regulations will be needed to divide such spoils. In this commentary it is sufficient for our purposes to concentrate on the basic issue of faith in the historical progress of the Muslim community and the method of education to which it is exposed. This is a constant factor we find in God’s book which is not subject to change at any time. Everything else is of secondary value.

The general rule outlined in the Qur’ānic verse states: “Know that one-fifth of whatever booty you may acquire in war is for God and the Messenger, and for the near of kin, the orphans, the needy and the traveller in need.” (Verse 41) This rule assigns four-fifths of anything gained in battle to the fighters themselves. The remaining one-fifth is left to God’s Messenger (peace be upon him) and Muslim leaders implementing God’s law and striving to further God’s cause. They are required to dispense with it only “for God and the Messenger, and for the near of kin, the orphans, the needy and the traveller in need,” so as to satisfy real needs when such booty has been gained.

Following this, we have a permanent directive in the following statement: “[This you must observe] if you believe in God and what We revealed to Our servant on the day when the true was distinguished from the false, the day when the two hosts met in battle. God has power over all things.” (Verse 41)

True faith has certain essential indicators to prove it. God makes His recognition of true faith for the fighters in Badr conditional on their acceptance of His ruling on the question of the spoils of war. If they accept then they are truly believers in God and what He revealed to His Messenger. In fact such acceptance is a practical demonstration of faith.

The real meaning of faith is thus stated clearly in the Qur’ān, without equivocation. It does not admit anything of the wide variety of interpretations and controversial details introduced by the different schools and sects. Such schools opened the way for argument, academic controversy and logical debate, which led, in turn, to accusations and counter accusations. It then became possible to brand someone as an unbeliever and for the refutation of such an allegation to no longer rely on the clear and basic essentials of faith. Instead, they relied on prejudice and the need to score a point against opponents. Thus people began to accuse others of unbelief because of disagreement on points of detail, while others sought to refute such accusations by following very strict lines of thought and action. Both attitudes were products of historical circumstances. The divine faith is clear, well defined, free from ambiguity and extremism. The Prophet says: “To be a true believer does not come about through wishful thinking. True faith is that which is firmly rooted in one’s heart and to which credence is given by practice.” To be a true believer presupposes acceptance of God’s law and its implementation in real life. Conversely, the rejection of God’s law and the implementation of a law other than the one He has laid down, in matters large or small, constitutes unbelief.

God’s law provides rulings that are clear and decisive. One example of these is provided in this verse: “Know that one-fifth of whatever booty you may acquire in war is for God and the Messenger, and for the near of kin, the orphans, the needy and the traveller in need. [This you must observe] if you believe in God and what We revealed to Our servant on the day when the true was distinguished from the false, the day when the two hosts met in battle.” (Verse 41) The same applies to all categorical statements that delineate the nature of true faith and its framework which we read in the divine book.

God has taken away the ownership of the spoils of war from those who actually collected them on the battlefield, and assigned that ownership to God and His Messenger, as stated clearly at the opening of the sūrah. His purpose was that those who fight for God’s cause may have only pure motives. Thus, they would be able to remove from their minds all thoughts and temptations that relate to the life of this world. They would be able then to submit themselves totally to God, fighting the battle for God’s cause, under His banner, in obedience to Him and to earn His pleasure. They accept His rule over their lives as they accept it over all their affairs, making no dissent or objection. This is the practical meaning of true faith, as clearly explained in the first verse of the sūrah which vested all authority over the spoils of war in God and the Messenger: “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)

When they accepted God’s ruling, demonstrating that faith is deeply rooted in their hearts, God gave them back four-fifths of the spoils of war, and retained onefifth in its original ownership, i.e. belonging to God and His Messenger. The Prophet was then to dispense with it for the welfare of those in the Muslim community who needed help, be they near of kin, orphans, needy or wayfarers. When the share of four- fifths was given back to them, the Muslims were well aware that they did not own it by right of fighting or victory. They went to war for God’s sake, and achieved victory for His faith. They only deserved this share of four-fifths because God granted it to them, just as He determined the outcome of the battle and indeed all their affairs, and just as He granted them victory. They are reminded here anew that obeying this new order is a manifestation of faith. It is indeed both the condition and the outcome of being true believers: “Know that one- fifth of whatever booty you may acquire in war is for God and the Messenger, and for the near of kin, the orphans, the needy and the traveller in need. [This you must observe] if you believe in God and what We revealed to Our servant on the day when the true was distinguished from the false, the day when the two hosts met in battle.” (Verse 41) We see clearly how Qur’ānic statements support one another in confirming an essential and decisive principle of Islam that relates to the true meaning of having faith.

Let us now reflect for a moment on God’s description of His Messenger (peace be upon him) as “Our servant”, at this particular point where the ownership of the spoils of war is stated as clearly belonging to God and the Messenger: “If you believe in God and what We revealed to Our servant on the day when the true was distinguished from the false, the day when the two hosts met in battle.” (Verse 41) It is indeed an inspiring description. Being a truly obedient servant of God is the essence of faith, and, at the same time, the highest position any human being can achieve when being honoured by God. Hence it is expressly mentioned at the point when God’s Messenger is required to convey God’s orders and assign the task of dispensing what God placed at his disposal.

This is indeed the case in real life: being a servant of God is not merely a position of honour; it is the highest position to which a human being can aspire. True submission to God alone protects people from being enslaved by their own desires or by other human beings. No human being can attain this highest position unless he refuses to submit to his own desires or to anyone other than God.

Those who are too proud to submit themselves to God alone are automatically enslaved by their own desires and caprice, which is the worst type of slavery. They lose their sense of free will with which God has favoured human beings. They sink to the level of animals and soon descend to the worst rank of animals. They take themselves down to a level that God describes as “the lowest of the low,” (95: 5) after they have been created “in the fairest form.” (95: 4) They are willing to accept enslavement by others like them when they allow such people to conduct their lives according to narrow-minded theories and philosophies that are ignorant, deficient and arrogant.

Such people are also ready to submit to `certainties’ which they are told to be inevitable and to admit no discussion, such as the certainties of history, economic development and evolution! There is indeed a long list of such materialist certainties and inevitabilities which enslave man and keep his head in the sand.

We need now to discuss the description of the Battle of Badr as the “day when the true was distinguished from the false,” as it occurs in the first verse of the present passage.

The Battle of Badr, which started and finished according to God’s own planning, direction and help, was indeed a criterion of distinction between truth and falsehood, as most commentators say. However, we are speaking here of a distinction that is much wider and far more profound. The truth, as meant here, is that original truth on the basis of which the whole structure of the heavens and the earth is established, as also the nature of all living things. It is the truth represented in the concept of God’s oneness, and His being the only deity who has the overall sovereignty, and authority over the universe. It is He who plans all that takes place. Everything in the universe: the heavens, the earth, animate and inanimate objects submit to His authority that admits no partnership with anyone. His will is enforceable without question. Falsehood, on the other hand, is incidental, although at the time of Badr it spread over the whole earth, beclouding people’s vision so that they could not distinguish the original truth. It also created tyrannical deities that ruled over people’s lives and conducted their affairs. That was the nature of the distinction that took place at Badr, when the original truth was distinguished from the tyrannical falsehood so that they could no longer be confused.

The far-reaching and profound significance of the distinction between the truth and falsehood that took place at Badr was multidimensional. It separated the truth from falsehood within people’s hearts and consciences. This provided, in effect, a complete distinction between absolute monotheism that assigns authority over human feelings, behaviour, morals, worship and submission to God alone, and polytheism in all its shapes and forms. This certainly includes mental submission to anyone other than God, be that a human being, a desire, a social value or a tradition.

Badr also separated truth from falsehood in daily life situations. It provided a clear separation between people’s practical enslavement by other people, desires, values, laws and traditions on the one hand, and accepting, in all these matters, God’s judgement, recognizing that He has no associate or partner, and that He is the only Lord and legislator. Thus human beings were able to raise their heads high, rejecting all tyranny and bending to no authority other than that of God, the only law-giver.

The Battle of Badr also separated two different stages in the history of the Islamic movement: the stage of grouping, perseverance and steadfastness, and the stage of strength, pre-emption and taking the initiative. The religion of Islam represents a new concept of life, a code of living, a social order and a system of state and government. All these are results of the liberation of humanity all over the world which Islam achieves through the establishment of God’s sovereignty in human life and by rejecting all tyranny. As such, Islam must always acquire strength and take the initiative. It is not in the nature of Islam to remain in waiting for events and developments. It cannot remain a collection of beliefs that are represented in worship rituals and moral behaviour. It must take action to establish its new concept, practice its code of living and lay the foundation of its new social order and state. This requires the removal of all physical and material impediments that hinder the practical implementation of its constitution in the life of the Muslim community at first, and later in human life as a whole. Needless to say, God has given us all these for practical implementation.

Badr also separated two epochs in human history. Prior to the establishment of the Islamic system, humanity as a whole was a totally different entity. The new Islamic concept of life and the new Muslim community meant a rebirth of humanity, while the new set of values provided the foundation of a new social order and a new code of law. After Badr, these were no longer the sole property of the Muslims alone. They gradually became the property of all humanity, which came to be profoundly influenced by them, within the land of Islam and outside it. This applied to those who adopted a friendly attitude to Islam, and also to those who were hostile. The Crusaders who marched from the West to exterminate Islam in its own territory were strongly influenced by the traditions of the Muslim society they came to destroy.

When they went home, they put an end to the feudal system that prevailed in Europe, after they had seen the lingering traditions of the Islamic system.

Encouraged by the Jews and Crusaders living in the Muslim areas, the Tartars marched from the East to put an end to Islam. They, however, were eventually influenced by the Islamic faith. They not only adopted Islam, but went further to spread it across vast new areas and establish a new Islamic state that flourished close to the European hinterland from the fifteenth to the twentieth centuries. Ever since the Battle of Badr, human history is strongly influenced by that great distinction between the truth and falsehood, whether in the land of Islam or in the land of its opponents.

Badr also provided a clear distinction between two outlooks defining the causes of defeat and victory. The battle took place at a time when all apparent factors clearly indicated a victory for the unbelievers and predicted a defeat for the Muslims. The hypocrites and those sick at heart declared: “Their faith has deluded these people.” (Verse 49) Since it was the first major battle between the unbelieving majority and the Muslim minority, God willed that it should take place in this particular fashion in order to provide a clear distinction between causes of victory and defeat. Strong faith was thus able to overcome numerical strength and superior equipment so that people should know that victory belongs to the faith that has the elements of strength and is designed to bring out the best in human beings. Those who believe in the true faith must strive hard and join the battle against falsehood, without waiting until they have the same material strength as their enemy. They should be aware that they have another type of strength that can tip the balance in their favour. These are not idle words. This is an evident reality.

The Battle of Badr was also a distinction between the truth and falsehood in a different sense, which we derive from God’s statement in the early part of the sūrah:

“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)

Those Muslims who marched with the Prophet from Madinah wanted only to capture the trade caravan led by Abū Sufyān. God, however, wanted something else for them. He wanted them to miss out on capturing the trade caravan and to meet in battle the army led by Abū Jahl. He wanted them to go through a hard battle when fighters are killed and prisoners are taken. He did not want them to have an easy mission which ended in the capture of handsome booty. Furthermore, He told them that He willed this in order to “establish the truth firmly and show falsehood to be false.” (Verse 8)

This is a clear reference to a fundamental issue. In human society, the truth cannot be established and falsehood cannot be clearly seen as false on the basis of any theoretical exposition of each, or even by an academic belief that the one is true and the other is false. The establishment of truth and the eradication of falsehood in the real world can only come about when the might of falsehood is smashed and the authority of truth is triumphant. This takes place when victory is achieved by the army of truth over the forces of falsehood. This religion is not a mere theory for debate. It is a practical code of living.

God’s purpose was certainly achieved with the truth firmly established as true and falsehood clearly seen as false. He has indeed stated His purpose behind bringing His Messenger out of his hometown with the truth, allowing the caravan (the host of little might) to escape its chasers and bringing about the encounter with the mighty host, so that the battle could take place.

All this is a criterion of distinction characteristic of the method of operation of Islam. We are thus able to clearly see the nature of this method of operation and how it is perceived by Muslims. Today we feel the need and the importance of this criterion as we witness ambiguity creeping into people’s perception of basic Islamic concepts. Indeed some of those who call others to embrace this religion are not free from such ambiguity.

The Battle of Badr was indeed a way to separate the true from the false in the sense of this whole range of concepts.

“God has power over all things.” (Verse 41) The Battle of Badr was an indisputable example of the working of God’s power. It was an event that cannot be explained in any way other than its being brought about by God’s power which can easily accomplish whatever He wants.

At this point the sūrah refers once more to the Battle of Badr, portraying its scenes and events in a splendid style, to bring it all alive before our eyes. It also points out the fact that it was God who conducted the battle, so that we almost see God’s hand shaping events as they take place. Moreover, the sūrah tells us the purpose behind God’s determination of the course of events.

[Remember the day] when you were at the near end of the valley and they were at the farthest end, with the caravan down below you. If you had made prior arrangements to meet there, you would have differed on the exact timing and location. But it was all brought about so that God might accomplish something He willed to be done, and so that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth. God certainly hears all and knows all. God made them appear to you in your dream as few in number. Had He shown them to you as a large force, you would have lost heart and would surely have been in dispute about what to do. But this God has spared you. He has full knowledge of what is in people’s hearts. When you actually met, He made them appear few in your eyes, just as He made you appear as a small band in their eyes, so that God might accomplish something He willed to be done. To God shall all things return.

(Verses 42-44)

The battle is about to start, with each of the two combatants taking position, and with a clear pointer to the subtle and elaborate planning behind it all. We can visualize how God’s hand brings each party to its position, while the caravan manages to slip away. The very words unveil God’s planning as the Prophet sees his dream, and as each party sees the other as small in number, which tempts each party with the prospect of victory. Only the Qur’ānic style can portray scenes so vividly, and bring them alive in such a concise method of expression.

Reference has already been made to the scenes portrayed in this part of the sūrah.

When the Muslims left Madinah, they finally encamped at the end of the valley that was closer to Madinah, while the army of unbelievers took its position at the other end. There was a small hill separating the two sides. As for the caravan, Abū Sufyān managed to slip away with it to the coastal area, below the positions of both hosts.

Neither of the two armies was aware of the position of the other. It was God who brought them both to their positions by the hill, in order to accomplish a certain purpose of His own. Indeed, had they made prior arrangements to meet, they would not have taken their positions so close to each other and they would not have arrived there at the same time, as they actually did. God reminds the Muslim community of all this so that they always remember how God can accomplish any purpose He may have at any point in time. “[Remember the day] when you were at the near end of the valley and they were at the farthest end, with the caravan down below you. If you had made prior arrangements to meet there, you would have differed on the exact timing and location. But it was all brought about so that God might accomplish something He willed to be done.” (Verse 42) Behind such an unplanned meeting there was certainly a purpose which God made the Muslim community the means to achieve. Moreover, He arranged all the circumstances that helped its accomplishment.

What is this matter for the accomplishment of which God arranged all the necessary circumstances? It is the one which He describes in these terms: “So that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth.” (Verse 42) The verb `perish’ may be used to express its direct meaning, or may be used to denote disbelief and rejection of the faith. The same applies to `live’ which could express life and may refer to faith itself. The latter meaning is nearer and clearer in this particular instance. In the same sense God says in the Qur’ān: “Is he who was dead and whom We have raised to life, and for whom We set up a light to see his way among men, to be compared to one who is in deep darkness out of which he cannot emerge?” (6: 122) Here denial of the true faith is described as death, while embracing the divine faith is portrayed as having life.

This is indeed how Islam views the nature of faith and denying it. The basis for giving more weight to this meaning in this particular instance is the fact that the Battle of Badr was, as God describes it, a day which separated truth from falsehood.

Hence, anyone who denies the faith after Badr does so in clear evidence of the truth.

Likewise, anyone who believes does so on the basis of the clear evidence pointing to the truth provided by the battle itself.

With all the circumstances surrounding the Battle of Badr, the battle itself provided an irrefutable evidence of elaborate planning that dwarfs, by comparison, any plans human beings may devise, and points to a power that is totally different from that of human beings. It proved that this faith is supported by the Lord who takes care of its advocates when they demonstrate their sincerity and remain steadfast in their struggle for its cause. Had material strength been the decisive factor the unbelievers would not have been vanquished on the day of Badr, and the believers would not have scored such a great and decisive victory.

The unbelievers themselves said to their own ally who offered to support them with a battalion of his tribesmen: “If we are fighting men like us, we are more than a match to them. But if we are fighting God, as Muĥammad claims, then no human force can stand in opposition to God.” Had mere knowledge been sufficient, they were certainly aware that they were taking a stand in opposition to God Himself, as they were told by Muĥammad, the man who personified honesty and spoke nothing but the truth. They were certain that no one was a match for God Almighty. If after all this they perished on account of their denial of the faith, they perished after having had very clear evidence of the truth.

Such are the thoughts that come immediately to mind when we try to understand God’s statement: “So that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth.” (Verse 42)

However, the statement also imparts a different sense.

That the truth achieved victory in the battle between its advocates and the supporters of falsehood, after it had also triumphed in people’s hearts, helps to put matters clearly in front of our eyes. No ambiguity or confusion is left after the victory at Badr has clarified all issues. Anyone who chooses to perish, i.e. rejects the true faith, no longer has any doubt concerning the truth after it had made its presence so clearly felt. Similarly, anyone who chooses life, i.e. embraces the faith, has no doubt that he is making his choice in favour of the truth which will always enjoy God’s support against the tyrants who try to suppress it.

This takes us back to what we mentioned in our introduction when we spoke of the need to launch a jihād campaign to destroy the forces of evil and tyranny, and to enable the truth to triumph. Such jihād helps to make the truth clear to all, “so that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth.” (Verse 42) Again, this understanding of the statement makes it easier for us to understand the significance of a later statement in this sūrah, in which the following directive is given: “Make ready against them whatever force and war mounts you can muster, so that you may strike terror into the enemies of God who are also your own enemies.” (Verse 60) Putting forces on the alert to frighten the enemy may help to make the truth clear in certain hearts and minds which only understand the language of force.

The comment that follows on this aspect of God’s planning and execution of the battle and the purpose behind it all takes the following form: “God certainly hears all and knows ail.” (Verse 42) Nothing that is said by the parties supporting truth or falsehood, and nothing that they may harbour in their hearts behind their words or actions escapes God as He puts His plan into action in full knowledge of all that is hidden or apparent. He does indeed hear all and know all.

This statement and the comment that follows occur in the middle of the account given in the sūrah of the events of the battle and its course. The next verse continues with this account: “God made them appear to you in your dream as few in number. Had He shown them to you as a large force, you would have lost heart and would surely have been in dispute about what to do. But this God has spared you. He has full knowledge of what is in people’s hearts.” (Verse 43) Part of God’s planning for the battle was that His Messenger should see the unbelievers in his dream as small in number, having no real strength. He told his companions of this and it gave them encouragement. Here God’s Messenger is told the reason for this vision. Had God shown him a large force, it would have demoralized his Companions, who were no more than a small group of believers who joined him on an expedition, neither expecting a battle nor prepared for one. This would have weakened them and caused them to be in dispute over whether to fight or to avoid a confrontation. Such a dispute is the worst thing to happen to an army on the verge of meeting an enemy force: “But this God has spared you. He has full knowledge of what is in people’s hearts.” (Verse 43)

It was an aspect of God’s grace that He, knowing the weakness of the Muslim group in that particular situation, showed the unbelievers to His Messenger as small in number, whereas they were truly a much larger force. That dream had true significance. Their numerical strength was of little consequence, as their minds were devoid of broad vision, and their hearts deprived of faith. It was this true picture that God showed to His Messenger to reassure the small Muslim force. God was fully aware of their feelings and their inmost thoughts, as they were aware of their numerical weakness and lack of equipment. He was also aware of what would be the effect on them of their knowledge of their enemy’s numerical superiority. Needless to say, they would have been reluctant to confront the enemy. It was, then, part of God’s planning that they should think their enemy to have a smaller fighting force than it actually had.

When the two hosts actually met face to face, that which the Prophet saw in his true dream was repeated, but it was this time by actual eyesight and by both sides.

This was again part of God’s elaborate planning of which the believers are reminded in this review of the battle and its events: “When you actually met, He made them appear few in your eyes, just as He made you appear as a small band in their eyes, so that God might accomplish something He willed to be done. To God shall all things return.” (Verse 44) This particular aspect of God’s scheme encouraged both parties to go to war. The believers saw their enemies as a small force because they were looking at them from the viewpoint of real strength, while the unbelievers considered the believers to be of little consequence, because they judged them only by appearances. With the two facts shaping the way each party looked at the other, the purpose of God’s planning was accomplished and His will was done. “To God shall all things return.” (Verse 44)

This is the appropriate comment on the accomplishment of what God willed. This is a matter that rests with God alone. He brings it into being by His will and shapes it with His power. It is never removed from His will or His divine wisdom. Indeed nothing takes place in the whole universe except what He has willed.

Since all things are conducted by God and victory is granted by Him, while neither numerical strength nor superior firepower can resolve a confrontation or determine the outcome of a battle, the believers should remain steadfast and persevere when they meet unbelievers in battle. What they should do, however, is to have the proper equipment for the battle and take the measures that keep on the right footing their relationship with God who has the final say over all matters. It is He who grants effective support and commands all power and authority. They must also avoid the causes of defeat which led the unbelievers to be vanquished despite their great numbers and superior equipment. They must rid themselves of conceit, arrogance and falsehood. They should guard against falling prey to Satan’s deception, for it was he who led the unbelievers to their destruction. They must place their trust in God alone.

you may be successful. Obey God and His Messenger and do not dispute with one another, lest you lose heart and your moral strength. Be patient in adversity, for God is with those who are patient in adversity. Do not be like those who left their homes full of self-conceit, seeking to be seen and praised by others. They debar others from the path of God; but God has knowledge of all that they do. Satan made their deeds seem fair to them, and said: No one can overcome you today, and I will stand firm by you.

‘But when the two hosts came within sight of each other, he turned on his heels and said: ‘I am done with you, for I can see what you cannot. I fear God, for God is severe in retribution.’ The hypocrites and those in whose hearts there was disease said: Their faith has deluded these people.’ But he who puts his trust in God knows that God is Almighty, Wise. (Verses 45-49)

In these verses we have a host of inspiring touches, rules, directives, scenes and attitudes; all relating to the battle. Ideas, feelings and inner thoughts are portrayed which normally need much greater space to describe, but they are all most vividly delineated here in the unique style of the Qur’ān. They start with an address to the believers, which is one of many in the sūrah, instructing them to stand firm when they meet their enemy. They should also try to acquire all that is needed to ensure victory. This includes a steadfast attitude, frequent remembrance of God to maintain their relationship with Him, obedience to God and His Messenger, avoidance of internal conflict and dispute, patience in adversity, perseverance in battle, and steering away from conceit, showing off and persecution of others.

Steadfastness is the first step to victory, and the party that is more steadfast is the one which has the upper hand. Although the believers cannot tell, their enemy may be suffering even more than what they themselves are suffering. Their enemy may even be enduring more pain, although that enemy could not hope to receive support from God as they hope to do. It may be that if the believers only remain steadfast for a moment longer, their enemy will collapse and be vanquished. Why should the believers ever feel shaken when they are certain that they will have either one of the best two alternatives: victory or martyrdom? Their enemy, on the other hand, aims at nothing further than the life of this world. This explains why unbelievers are so keen to achieve material superiority in this life which is the ultimate they hope for, since they have no hope in the life to come.

Frequent remembrance of God at the time when an encounter with the enemy is imminent is a constant directive to believers. It is a consistent teaching that becomes well engraved in the hearts of believers. Indeed the Qur’ān shows it as a feature of the community of believers in their long history.

The Qur’ān tells us about the sorcerers Pharaoh gathered for a contest with Moses.

When they submitted to the faith after they had realized that it represented the truth, Pharaoh issued them with a highly frightening warning outlining the punishment which he would inflict on them, unless they abandoned their new faith. Their response was: “You want to take vengeance on us only because we have believed in the signs of our Lord when they were shown to us. Our Lord, grant us abundance of patience in adversity, and let us die as people who have surrendered themselves to You.” (7: 126) The Qur’ān also mentions the case of a small band of believers among the Children of Israel who were facing the might of Goliath and his army: “When they came face to face with Goliath and his troops, they prayed, ‘Our Lord, grant us patience, make firm our steps, and grant us victory over the unbelievers.’” (2: 250)

In the Qur’ānic accounts of the attitudes of believing communities as they were fighting their battles we read the following statement: “Many a Prophet has fought with many devout men alongside him. They never lost heart on account of what they had to suffer in God’s cause, and neither did they weaken nor succumb. God loves those who are patient in adversity. All that they said was this: ‘Our Lord! forgive us our sins and our excesses in our affairs. Make firm our steps, and give us victory over the unbelievers.’”(3: 146-147)

This type of education was well taken by the early Muslim community. They adopted the same attitude whenever they had to meet an enemy in battle. Later, the Qur’ān speaks about those who suffered a reversal in the Battle of Uĥud. When they were required to go on a new campaign the following day, they showed that they could rise to the highest level of steadfastness: “When other people warned them: ‘A big force has gathered against you, so fear them,’ that only strengthened their faith and they answered: `God is enough for us; He is the best Guardian.” (3: 173)

Remembering God at the time of encountering an enemy is useful in a variety of ways. To start with, it provides a direct link with the Power that can never be overcome. It is a demonstration of placing all trust in God who is certain to support His servants. At the same time it brings to the forefront the nature of the battle, its causes and goals. It is a battle for God, to establish His authority on earth and to overthrow all tyrants who try to usurp this authority. In short it is a fight to make God’s word supreme. It has no motive of imposing the authority of any person, group or nation, or making any personal or national gain. It also emphasizes the importance of the duty of remembering God even at the most difficult time.

Obedience to God and His Messenger ensures that the believers go into the battle submitting themselves totally to God. There will be no room for any cause of conflict or dispute: “Do not dispute with one another, lest you lose heart and your moral strength.” (Verse 46) People fall into dispute when they have different authorities which they look to for leadership and guidance, or when desire is the ultimate factor that shapes people’s views and ideas. When people obey only God and His Messenger, the main cause of dispute between them disappears, no matter how much their views differ over the question under discussion. Having different views is never a cause of dispute and conflict. What causes conflict is desire, making everyone insist that his view is the one to follow, even when it appears to be wrong. Desire causes ‘self’ to be placed in opposition to ‘right’ and attaching more importance to self in the first place.

For this reason, Muslims are given this directive to obey God and His Messenger at the time of battle. It is a question of discipline that is essential in battle. It is an obedience to the High Command which reflects itself in a genuine obedience to the leader in command of the Muslim forces. Thus it is different from the rigid and superficial discipline in the ranks of armies that do not fight for God’s cause, and in which loyalty to commanders is not based on loyalty and submission to God. The gulf between the two is great indeed. Steadfastness and patience in adversity are also essential in any fight, whether internal within oneself, or on the battlefield: “Be patient in adversity, for God is with those who are patient in adversity.” (Verse 46) Being with God will certainly ensure success and victory for those who are steadfast.

The last directive is given as follows: “Do not be like those who left their homes full of self-conceit, seeking to be seen and praised by others. They debar others from the path of God; but God has knowledge of all that they do.” (Verse 47) The purpose of this directive is to protect the community of believers against going out to fight, with an attitude of conceit, keen to show off, boasting of their own strength and using the blessing of power God has granted them for a purpose other than that of which He approves.

Believers go out to fight for God’s cause, to establish His authority and Lordship over human life, and to ensure people’s submission to Him alone. They seek to destroy the tyrants who usurp God’s authority and claim sovereignty for themselves, having no basis for their claim in the form of a permission granted by God or His law. They fight to declare the liberation of mankind throughout the world from any bondage to any authority, since such bondage represents a humiliation of man.

Believers fight in order to protect people’s rights, freedom and integrity, not to humiliate other races and peoples through the abuse of the power God has granted them. They go out to fight seeking no personal gain whatsoever. Victory brings them nothing other than having obeyed God’s command to go on jihād, to establish the code of living He has revealed, to make God’s word supreme and to seek His grace and pleasure. Even the spoils of war that believers may gain are viewed as an aspect of grace bestowed by none other than God.

The believers had just seen the Quraysh leave their homes full of self-conceit, eager to be praised by others. They also witnessed the consequences of such an arrogant demonstration. The Quraysh mustered all their pride, power and prestige to defy God and His Messenger. By the end of the day the Quraysh returned home with their pride tarnished, their prestige shattered and their might totally destroyed. Here God reminds the community of believers of a recent situation that gave them much to think about: “Do not be like those who left their homes full of self-conceit, seeking to be seen and praised by others. They debar others from the path of God; but God has knowledge of all that they do.” (Verse 47)

All the arrogance, self-conceit, and praise-seeking were clear in what Abū Jahl, who commanded the Quraysh forces in the battle, said to Abū Sufyān’s messenger.

The latter was the leader of the trade caravan the Muslims sought to intercept in compensation for their property confiscated by the Quraysh. When he and his caravan managed to escape unharmed by his Muslim pursuers, he sent a message to Abū Jahl asking him to return with the Quraysh army, as there was no longer any reason for the Quraysh to fight the Muslims. Abū Jahl said: “No. By God we will not go back home until we have reached Badr. We will stay there for three days, slaughtering camels for food, feeding whoever comes to us, drinking wine and listening to music and singers. The Arabs will then hold us in awe for the rest of time.” When Abū Sufyān’s messenger told him of Abū Jahl’s answer, he said: “Pity to my people. This is the action of `Amr ibn Hishām (i.e. Abū Jahl). He does not wish to come back because he put himself at the helm and acted unjustly. Injustice brings shame and bad omen. If Muĥammad wins the fight, we will be humiliated.” Abū Sufyān was a man of foresight: Muĥammad (peace be upon him) scored a great victory and the unbelievers were badly humiliated as a result of their arrogance, injustice and debarring of other people from God’s path. The Battle of Badr was a very severe blow to them. “God has knowledge of all that they do.” Nothing escapes Him. Nor can their might stand up to His power. He overpowers them and knows all their actions.

The sūrah goes on to describe how Satan persuaded the unbelievers to go out for a fight that led to their defeat and humiliation: “Satan made their deeds seem fair to them, and said: ‘No one can overcome you today, and I will stand firm by you.’ But when the two hosts came within sight of each other, he turned on his heels and said: ‘I am done with you, for I can see what you cannot. I fear God, for God is severe in retribution.’“ (Verse 48)

We have several reports that refer to this verse and to what it relates. However, none of these is attributed to the Prophet himself, with the exception of one that is graded as poor in authenticity. This report attributes the following statement to the Prophet: “Iblīs is never seen to be more insignificant, humiliated or depressed as he normally is on the day of attendance at `Arafāt, as he witnesses God’s forgiveness, mercy and grace being bestowed on people; except for what he saw on the day of Badr.” People asked the Prophet: ‘What did he see on the day of Badr?’ He answered:

“He saw Gabriel marshalling the angels.” The other reports quote `Abdullāh ibn `Abbās, `Urwah ibn al-Zubayr, Qatādah, al Ĥasan and Muĥammad ibn Ka`b. Here are some examples of these, related by alŢabarī:

“Ibn `Abbās reports: Iblīs came on the day of Badr with a company of satans raising a banner in the form of a man from the Mudlij clan, while Satan himself took the form of Surāqah ibn Mālik. He said to the unbelievers, ‘No human host can overcome you today, and I will stand firm by you.’ When the two armies were marshalled, the Prophet took a handful of dust and threw it at the unbelievers. They started to flee. Jubayr came to Iblīs only to find him holding a man from the unbelievers by the hand. Iblīs withdrew his hand quickly and retreated with his assistants. The man said: `Surāqah, have you not pledged to stand firm by us?’ He said: `I see what you cannot see. I fear God, for God is severe in retribution.’” `Urwah ibn al-Zubayr reports: “When the Quraysh made up their minds to go out in defence of the caravan, they remembered the conflict between them and the Bakr tribe. They were so worried that they began to have second thoughts. Iblīs appeared to them in the shape of Surāqah ibn Mālik of the Mudlij clan, who was a highly respected chief of the Kinānah tribe. He said to them: `I shall stand firm by you and make sure that the Kinānah will not try to attack you from behind while you are away.’ They continued with their preparations and moved fast.” Qatādah reports on the subject of the verse mentioning how Satan persuaded the unbelievers to take up arms against the Muslims: “We have been told that he (meaning Satan) saw Gabriel with the angels coming down to support the believers and he claimed that he had no power to counter that of the angels. He said as he saw them: “I am done with you, for I can see what you cannot. I fear God.” (Verse 48) He was certainly lying for he, a sworn enemy of God, had no fear of God in his heart. He realized that he had no power and could extend no protection to anyone. It is in his nature to let down those who believe in him and do his bidding. Once the truth comes face to face with falsehood, he turns away, unscrupulously letting them down and declaring that he has nothing to do with them.” Following our chosen approach in this commentary, we prefer not to discuss matters which relate to the world that lies beyond our human perception in any degree of detail, when we do not have a Qur’ānic statement or a highly authentic ĥadīth to explain them. Such matters require a statement of this type to formulate a conceptual belief. However, we do not adopt a negative attitude either. In this particular case, we have a Qur’ānic statement that tells us that Satan did make their deeds seem fair to the unbelievers and encouraged them to raise an army and march to fight the Muslims, promising them support and protection. Later when the two hosts were within sight of each other, “he turned on his heels and said: ‘I am done with you, for I can see what you cannot. I fear God, for God is severe in retribution.’’’ (Verse 48)

Thus he let them down, keeping no promise he had given them, and leaving them to suffer the outcome of their actions on their own. We have no idea how he made their actions seem fair to them, nor how he said to them that they could not be overcome by any human power on that particular day. Neither do we have any idea how Satan promised them support and assured them of his protection, nor how he turned on his heels and said what is reported in the Qur’ān of his statements.

We cannot say anything about `how’ all these matters took place and in what form they were done. Everything that concerns Satan belongs to the realm that lies beyond the reach of our human perception. We have no way of knowing exactly `how’ such matters occur, except in as much as the Qur’ānic statement relates. The statement we have here confirms the event but does not mention how it happened. We prefer not to go any further than that.

We do not support the line of thinking advocated by the school of Sheikh Muĥammad `Abduh which tries to find an interpretation that denies any physical presence or effect for anything that belongs to the world beyond. In connection with this particular verse, Shaikh Rashīd Ridā says:

“Satan made their deeds seem fair to them, and said: No one can overcome you today, and I will stand firm by you.” The verse implies an order to the Prophet to tell the believers how Satan made the deeds of the unbelievers seem fair to them by his whispering to them and giving them the impression that no force could overcome them, whether it be the weak band of Muĥammad’s followers or any other tribe, because they could command a larger and more courageous force. He further impressed on them that he was going to give them firm support. Al-Baydāwī says in his commentary: `Satan misguided them into believing that by following him in such actions as they might have thought to earn God’s pleasure would be sufficient to protect them. They were so deceived that they prayed to God to give victory to the group which followed the better of the two religions.’ “When the two hosts came within sight of each other, he turned on his heels.” When the two armies drew close to each other and each could have a clear idea of what situation the other was in, and before the actual battle started, he drew back and turned away. Commentators who say that `coming within sight of each other’ means drawing close to each other are rather mistaken. What is meant here is that at this juncture he stopped his whisperings to them and his attempts to delude them. The statement is figurative in the sense that Satan’s whispering is depicted in terms of a movement similar to that of a person coming towards something he wants, and the stopping of these whispers as leaving that thing alone and turning away from it. The Qur’ānic account goes further to indicate that Satan abandons them and disassociates himself from them altogether: “(He) said: I am done with you, for I can see what you cannot. I fear God, for God is severe in retribution.’’’ This means that as he declared he had nothing to do with them, he feared that they were doomed, particularly since he saw that God had sent the angels to support the Muslims. The phrase ending this verse, “God is severe in retribution,” may be part of Satan’s own statement and it may be a new statement commenting on the event itself...

The meaning of these statements, then, is that the disciples of the evil one were active among the unbelievers, working on their evil souls, whispering to them to delude them and to give them a false sense of power. At the same time the angels were working on the noble souls of the believers to give them support and to increase their confidence that God’s promise of victory would certainly come true.37

There is a clear tendency here to interpret the actions of the angels as merely making an impression on the souls of the believers. This commentator also states firmly that the angels did not take part in the fighting, despite the fact that God says to the angels: “Strike, then, their necks and strike off their every fingertip.” (Verse 12) He further describes Satan’s actions as working on the unbelievers’ souls. Such interpretation is typical of the line this school follows. It is similar to the interpretation given by Shaikh Muĥammad `Abduh when he comments on Sūrah 105

which describes how God destroyed the Abyssinians who came with a large army to destroy the Ka`bah and at the head of the army marched an elephant. The sūrah states: “Have you not seen how your Lord dealt with the people of the elephant? Did He not cause their treacherous plan to be futile, and send against them flights of birds, which pelted them with stones of sand and clay? Thus He made them like devoured dry leaves.” (105: 1-5)

In his commentary Shaikh Muĥammad `Abduh says that those ‘stones of sand and clay’ could be only the smallpox virus. Such an approach carries matters too far. It unnecessarily seeks to interpret matters that belong to the world beyond in terms of what is familiar to us in our world, when there is nothing to prevent these statements from meaning exactly what they say. All that is needed is not to try to go further than the clear meaning of every such statement. This is our chosen approach.38

While Satan was working hard, trying to delude the unbelievers and encouraging them to go out in force to fight the believers then abandoning them at their time of need, the hypocrites and those who were sick at heart thought the worst of what fate the Muslims would be facing. They looked at the small band of believers facing up to a much superior force. Thinking only in material terms, they felt that the believers brought upon themselves a woeful doom, deluded by their faith, thinking that faith would bring them victory or at least give them protection: “The hypocrites and those in whose hearts there was disease said: ‘Their faith has deluded these people.’“ (Verse 49) Some scholars say about this group that they were Makkans who looked favourably upon Islam but who stopped short of accepting it. They went out with the Quraysh army, uncertain of their own attitude. When they realized how superior the forces of the unbelievers were they said this about the Muslims.

The hypocrites and those who are sick at heart are unable to understand the true causes of defeat or victory. They only look at appearances and have no means of understanding the true nature of anything that is not physically apparent. They cannot appreciate the power of faith and what effect trusting God and relying on Him bring about. They cannot see how believers cannot be overawed by forces that do not rely on a firm belief in God. Hence it is understandable that they should think the believers to be deluded by their faith, bringing themselves to ruin as they faced a far superior force.

Any situation may have the same physical appearance in the eyes of believers and those whose hearts are devoid of faith. What is different, however, is how they look at any situation and how they evaluate it. Unbelievers do not see anything beyond the physical appearance, while those who have faith see the reality that lies beyond it. They are able to see all the forces that have an influence on it and balance between them accurately. The fact that believers understand and from which they derive reassurance is that to which the conclusion of this verse alludes: “But he who puts his trust in God knows that God is Almighty, Wise.” (Verse 49) But this fact is withheld from those hearts that have no faith. Yet it is the one that tilts the balance and determines the outcome of the conflict between the two groups every time and everywhere.

On the day of Badr the hypocrites and those who were sick at heart said about the Muslim group, “their faith has deluded these people.” This is the same thing that such people say whenever they see the advocates of Islam confronting the mightier forces of tyranny, when their main equipment is basically this religion, their unshakeable faith in its truth, their burning desire to defend what God has made sacred and their reliance on God and trust in Him.

The hypocrites and those who are sick at heart stand idle, watching the advocates of Islam as they firmly stand up to the forces of falsehood, deriding their attitude that makes little of the dangers to which they expose themselves when they take on such mightier forces. At the same time, they are full of admiration for such people who are willing to take such great risks for their cause. They cannot understand why anyone should be willing to be exposed to such great dangers. They view everything in life, including faith and religion, as little more than a business deal. If they feel they can profit by it then they will take it up without question, but if it involves risk taking, then they do not want to have anything to do with it. They are unable to see matters from the point of view of a believer, and they cannot evaluate matters using the perspective of faith. From a believer’s point of view, the deal is a highly profitable one in all circumstances. It leads to one of the two best eventualities: victory which brings about the implementation of faith in practical life or martyrdom which ensures admittance into heaven. Besides, the balance of power is viewed differently by the believer. God Himself is involved, but the hypocrites and those who are sick at heart do not take God’s power into account.

The advocates of Islam, wherever they may be and in whichever period in history they live, are called upon to use the standard of faith when they evaluate matters.

They must look at everything in the light of God’s guidance. They must not be overawed by the mighty forces of evil, thinking that they have little power of their own. How could they think themselves to be weak when they have God on their side? They must always pay heed to the instructions God gives to the believers: “He who puts his trust in God knows that God is Almighty, Wise.” (Verse 49)

At this juncture the sūrah portrays a scene of God’s direct intervention in the battle. We see the angels acting on God’s instructions and by His permission, reproaching the unbelievers and meting out punishment to them. They gather their souls in a very harsh manner and dole out to them the sort of treatment that befits their arrogance and conceit. Even in the most difficult of times they remind them of their evil deeds and tell them of their inevitable destiny. There is no injustice in what they are about to suffer. It is only what they deserve. When this scene is painted, the sūrah follows it by a statement making clear that punishing the unbelievers for their misdeeds is a constant law that God has set into operation: “Like Pharaoh’s people and those who lived before them.” (Verses 52 and 54) “This is because God would never alter the favours He bestows on a community unless they change what is in their hearts.” (Verse 53)

It is according to this law that He took Pharaoh and his people to task, and according to it He takes to task any person or community guilty of the same type of action: “If you could but see how the angels gather up the souls of the unbelievers. They strike them on their faces and their backs and [say]: ‘Taste the punishment of burning, in return for what your own hands have committed. Never does God do any injustice to His servants.’ Like Pharaoh’s people and those who lived before them, they denied God’s revelations; so God took them to task for their sins. God is mighty, severe in retribution. This is because God would never alter the favours He bestows on a community unless they change what is in their hearts. God hears all and knows all. Like Pharaoh’s people and those who lived before them, they disbelieved in their Lord’s revelations; so We destroyed them for their sins, as We caused Pharaoh’s people to drown. They were wrongdoers all.” (Verses 50-54)

The first two of these verses may be intended to refer to what the unbelievers were made to suffer at the Battle of Badr when the angels took part in the fighting carrying out God’s orders. He had issued to them an express order: “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.” (Verses 12-13) When we commented on this statement, we mentioned that we do not know how the angels strike the necks of human beings or how they strike off their fingertips. However, our ignorance of how this is done should not tempt us to try to give this statement any meaning other than its apparent one, which makes it clear that there was an order from God to the angels to strike. We know that the angels “do not disobey God in whatever He commands them, but always do whatever they are bidden to do.” (66: 6) In this case these two verses serve as a reminder of what the angels did on the day of Badr and an explanation of what they actually did to the unbelievers.

These two verses, however, may also be taken as a reference to a continuing situation that applies whenever the angels gather the souls of unbelievers. In this case the opening phrase, “if you could but see”, may be understood as an address to anyone with eyes to see. This type of address is used frequently to direct attention to certain matters that need to be contemplated.

Whichever possibility we take, the Qur’ānic statement portrays a fearful picture of the unbelievers as the angels gather their souls, adding humiliation to their misery and combining physical suffering with death: “If you could but see how the angels gather up the souls of the unbelievers. They strike them on their faces and their backs.” (Verse 50)

The mode of expression then changes from that of reporting to an address: “Taste the punishment of burning.” This serves to bring the scene alive as though it is happening now in front of our eyes. We almost see the fire of hell and how it burns fiercely. The unbelievers are severely reproached as they are pushed into it: “[this is] in return for what your own hands have committed.” (Verse 51) It is all a fitting recompense. You deserve it all on account of what you have done: “Never does God do any injustice to His servants.” (Verse 51)

This statement and the scene of the punishment of burning it portrays raise the question: is it a warning the angels give to the unbelievers pointing out to them what they are going to suffer and showing it as if it is taking place now? Or do they actually suffer the punishment of burning as soon as their souls are gathered by the angels? Both situations are possible. There is no reason to preclude either. We do not wish to add anything further because this is again something that belongs to the world that lies beyond human perception. It is known only to God. As for us, we only need to believe that it will definitely take place. Indeed there is nothing to stop it happening. But when will that be? The answer is known only to God whose knowledge is absolute, encompassing the universe and all that it contains.

The sūrah then states a fundamental fact that is relevant to this scene. The infliction of suffering and humiliation on the unbelievers is a permanent law that does not change. It was set into operation a long time ago and it continues to operate without fail: “Like Pharaoh’s people and those who lived before them, they denied God’s revelations; so God took them to task for their sins. God is mighty, severe in retribution.” (Verse 52) God does not determine the fate of human beings haphazardly or on the basis of sudden whims. Their fate follows a law that is meant to apply at all times.

What happened to those unbelievers at Badr is likely to happen to them at all times.

The same type of thing happened to Pharaoh’s people and to other communities before them, because “they denied God’s revelations; so God took them to task for their sins.”(Verse 52) They could not protect themselves against His punishment: “God is mighty, severe in retribution.” (Verse 52)

God had bestowed His grace on them, giving them plenty of provisions, granting them power, and allowing their generations to follow one another. All this God grants to human beings to test them so that they may choose whether to be grateful to Him for His blessings or not. But they chose to be ungrateful, denying God and using His blessings to tyrannize. They felt that the power they were given was theirs by right and they denied God’s revelations. Hence they deserved their severe punishment in accordance with the law God had set in operation. Therefore, God altered the blessings with which He had favoured them, and destroyed them altogether: “This is because God would never alter the favours He bestows on a community unless they change what is in their hearts. God hears all and knows all. Like Pharaoh’s people and those who lived before them, they disbelieved in their Lord’s revelations; so We destroyed them for their sins, as We caused Pharaoh’s people to drown. They were wrongdoers all.” (Verses 53-54)

God destroyed them only after they had denied His revelations. He did not punish them with destruction prior to that, although they were unbelievers, because He is Compassionate, Merciful: “We would never inflict punishment on anyone until We have sent a Messenger.” (17: 15) Pharaoh’s people and those who had gone before them adopting the same attitude of denying God’s revelations and suffering the punishment of destruction are described here as “wrongdoers”. This is a very frequent usage in the Qur’ān, depicting the rejection of the faith or the association of partners with God as “wrongdoing”.

We need to reflect a little on the statement that this verse makes: “This is because God would never alter the favours He bestows on a community unless they change what is in their hearts.” (Verse 53) It confirms the essential aspect of fairness in God’s treatment of human beings. He does not deprive them of any favour He has granted them unless they change their intentions, attitudes, behaviour and general situation. By doing so, they deserve that God should alter what He has given them by way of testing them and withdrawing the favours and blessings He has bestowed on them.

They have shown no gratitude for such blessings and favours. On the other hand, God bestows a great honour on man when He makes His will applicable to man on the basis of man’s own actions. A change in the fate of human beings depends on a practical change in their own intentions, behaviour, practices and general situation.

All this they choose for themselves. Moreover, human beings are given a great responsibility, commensurate to the great honour God has granted them. They can ensure that the grace and favours God grants them remain permanently with them and that they are given an increase of this by knowing, appreciating and showing gratitude. On the other hand, they can ensure that all these are removed from them if they behave with arrogance, deny God’s favours, entertain evil intentions and adopt deviant practices.

This great fact is central to the Islamic concept of man, how God’s will applies to him as well as his relationship with the universe and what takes place in it. Here we see the position of honour granted by God to man and we appreciate the latitude man has been given in determining his own destiny and shaping the events that take place around him. He is indeed an actor who makes his contribution by God’s permission. Indeed the working of God’s will takes place through his deeds and actions. Thus man is freed from the humiliating state of passivity imposed on him by materialistic philosophies which regard him as a passive creature who has no influence on the major trends that continue their inevitable movement with total disregard to him and his actions. These include economy, history and evolution.

According to these philosophies, man has no option other than to submit to these trends with all humility.

The same fact makes it absolutely clear that there is an inevitable relationship in human life between action and reward. It also gives us a clear idea of God’s absolute, unfailing justice that transforms this relationship into a law set into operation by God’s will. It ensures that not a single one of God’s servants will suffer the slightest injustice:

Never does God do any injustice to His servants. (Verse 51)

This is because God would never alter the favours He bestows on a community unless they change what is in their hearts. (Verse 53)

We destroyed them for their sins, as We caused Pharaoh’s people to drown. They were wrongdoers all. (Verse 54)

All praise be to God, the Lord of all the worlds.