In the Shade of the Qur'an by Sayyid Qutb

The sūrah continues its address showing glimpses from the past and compares them with the present. It paints a scene showing a great gulf between the two situations for the benefit of the Muslim community which fought the battle and achieved a great victory. Thus Muslims are able to appreciate God’s grace as manifested in what He had planned for them. Compared to that, all the spoils of war appear trivial and all sacrifices of little consequence.

The first passage described the general situation of the Muslims in Makkah, and also in Madinah before the battle. They were small in number, poor in equipment to the extent that they always feared their enemies could launch an onslaught against them. However, by God’s grace all that was changed to a situation of strength, security and good provision. In the present passage, the sūrah describes the attitude of the unbelievers as they scheme against God’s Messenger shortly before his departure to Madinah. They turn away from God’s revelations, claiming that they could produce something similar if they so wished. Their attitude is so stubborn that they appeal for God’s punishment to come sooner if Muĥammad’s message from God is true. They prefer this to accepting it and following its guidance. The passage also includes a reference to the fact that they allocate their resources so as to turn people away from God’s guidance and pool their money in order to launch an onslaught on God’s Messenger. They are warned that all their efforts will end in total failure in this life, and then they will be driven to hell in the life to come. Loss in both worlds will be the result of their scheming and plotting.

Ultimately God directs the Prophet to confront the unbelievers with a choice between two alternatives. The first is that they stop their stubborn denial of the truth and their hostility to God and His Messenger, in which case God will forgive them all the sins and evil deeds they committed in the past. Alternatively, they continue with their attitude, in which case the fate that engulfed earlier communities will befall them too. They will then suffer the punishment God will determine for them.

God then commands the Muslims to fight them until all their power is destroyed.

Thus, they will no longer be able to scheme against the Muslims and turn them away from their faith. The fight should continue until all Godhead is recognized throughout the earth as belonging to God alone, and all submission is made to Him.

If they, then, give up and surrender, the Prophet (peace be upon him) will accept that from them. As for their thoughts and intentions, these are known to God. He will hold them accountable for these. However, if they turn away and continue with their campaign against the Muslim community, denying God’s Lordship over the whole universe and refusing to submit to Him, the Muslims will then continue to fight them, trusting to God, their Master, who will provide them with His support.

“Remember how the unbelievers were scheming against you, seeking to keep you in chains or have you slain or banished. Thus they plot and plan, but God also plans. God is above all schemers.” (Verse 30) This is a reminder of the situation in Makkah before things underwent a total transformation. This reminder serves also as a reassurance concerning the future, and draws attention to the wisdom behind the operation of God’s will. Those Muslims who were the first to be addressed by the Qur’ān were fully aware of both situations, having experienced both. A reminder of their immediate past, as well as the fear and worry they experienced in those days, was sufficient to make them appreciate the safety and security of the present. They were aware of the unbelievers’ scheming and what they planned to do with the Prophet.

But not only their schemes were totally foiled; the unbelievers also suffered a humiliating defeat.

The unbelievers were considering alternatives: they thought of arresting God’s Messenger and putting him in chains until he died, and they also considered killing him so that they could get rid of him once and for all. They also thought of driving him away, sending him into exile. Having considered the pros and cons of each of these alternatives, they chose to kill him, entrusting the task to a number of young men, each belonging to a different tribe, so that all tribes would share in his assassination. His own clan, Hāshim, would thus be unable to fight all the Arabs at once. They would then accept an offer of blood money and the whole matter would finish at that.

Commenting on this verse, Imām Ahmad relates on the authority of `Abdullāh ibn `Abbās: “The Quraysh were in consultation one night in Makkah. Some of them suggested that the following morning they should put the Prophet in chains; but others suggested that they should kill him, while still others suggested that it was sufficient to have him banished. God revealed to the Prophet what they were scheming. That night, `Alī slept in the Prophet’s bed, while the Prophet (peace be upon him) moved out of the city until he reached the cave. The unbelievers spent the night watching `Alī, but thinking him to be the Prophet. In the morning, they rushed to him, but instead they discovered `Alī sleeping in his bed. They realized that their scheming had been foiled. They asked him: ‘Where is your companion?’ He answered: `I do not know.’ They traced his footsteps, but when they reached the mountain, they could no longer distinguish his trace. They climbed up the mountain and passed by the cave and saw that spiders had weaved their webs over its entrance. They thought that if he had gone into the cave, there would be no spider’s web at the entrance. All in all he stayed in that cave three nights.” “They plot and plan, but God also plans. God is above all schemers.” (Verse 30) These words paint a picture that leaves a profound effect, particularly when we stretch our minds to imagine that meeting of Quraysh idolaters and how they held their consultations discussing alternatives, looking at the advantages and disadvantages of every suggestion that was put forward. Yet, God Almighty was fully aware of all they said and decided. He rendered their schemes futile, but they were totally unaware of His planning. The whole scene is full of acute irony. But it is at the same time an awe-inspiring scene. How could those human beings, weak and clumsy as they were, be compared to God? Could anything they devised be compared to His design, able as He is to accomplish every purpose of His? The Qur’ānic style paints this image in the same inimitable method of the Qur’ān, bringing it alive so that it shakes hearts and set minds thinking.

After this brief but highly suggestive reference to the scheming of the Quraysh and what they plotted against the Prophet, the sūrah moves on to describe the attitude of the unbelievers, their deeds, fabrications and claims. They went as far as claiming they were able to produce something similar to the Qur’ān, if only they chose to do so. At the same time, they described the Qur’ān as fables of the ancients.

“Whenever Our revelations are recited to them, they would say: ‘We have heard them. If we wanted, we could certainly compose the like of this. This is nothing but fables of the ancients.’“ (Verse 31)

In his scholarly commentary on the Qur’ān, Ibn Kathīr mentions that the person who said this was al-Nađr ibn al-Ĥārith:

Al-Nađr had been to the Persian Empire where he learnt Persian history and read accounts of past Persian kings, such as Rustam and Isfandayar. When he returned home, he saw God’s Messenger (peace be upon him) after he had been entrusted with God’s message, and he listened to him reciting the Qur’ān to people. When the Prophet finished talking to any group of people, al-Nađr would sit with them and tell them stories of those ancient kings. He would then ask them: ‘Tell me, by God, who tells better stories: I or Muĥammad?’ Hence, when he fell captive on the day of the Battle of Badr, the Prophet ordered that he should be executed. His order was carried out, thank God.34

The Prophet’s Companion who had taken him prisoner was al- Miqdād ibn al- Aswad, as Ibn Jarīr al-Ţabarī reports:

The Prophet ordered the execution of `Uqbah ibn Abī Mu`ayţ, Tu`aymah ibn `Adiy and al-Nađr ibn al-Ĥārith. When he ordered the killing of al-Nadr, al- Miqdād, the Prophet’s Companion who had taken him prisoner, said:

‘Messenger of God, he is my prisoner!’35 The Prophet said: ‘He used to say things against God’s book.’ The Prophet again ordered al-Nadr’s execution.

Al-Miqdād again said: `Messenger of God, he is my prisoner!’ The Prophet said: `My Lord, enrich al-Miqdād with Your bounty.’ Al-Miqdād commented that all he had hoped for was to have such a prayer by the Prophet.

It was in reference to al-Nađr and what he used to say about the Qur’ān that this verse was revealed: “Whenever Our revelations are recited to them, they would say: ‘We have heard them. If we wanted, we could certainly compose the like of this. This is nothing but fables of the ancients.’“ (Verse 31)36

The unbelievers’ claims that the Qur’ān was nothing but the tales of ancient people is mentioned several times in the Qur’ān. In another sūrah we read: “And they say: ‘Fables of ancient times which he has caused to be written down, so that they might be read out to him in the morning and the evening.’“ (25: 5)

This was only one episode in a chain of manoeuvres which they attempted in order to resist the Qur’ān and stop its profound effect. They realized that the Qur’ān put its address to human nature, based on the truth implanted in its very constitution. Hence, its response was bound to be positive. It confronted minds with its overpowering authority and they yielded to its irrefutable logic. Therefore, the elders of the Quraysh concocted some manoeuvres which they knew to be without foundation. Nevertheless, they tried to find in the Qur’ān something similar to the fables and legends of ancient communities in order to spread confusion among the masses. Their aim was simply to maintain their sway over those masses.

Those elders of the Quraysh recognized the nature of the Islamic message, because they were fully aware of the meaning of its terms and expressions in their language.

They recognized that the declaration, ‘there is no deity other than God, and Muĥammad is God’s Messenger,’ signified a rebellion against all human authority, a complete rejection of the sovereignty of human beings and an acknowledgement that all sovereignty belonged to God alone. It also signified that putting such submission into practice meant following the teachings of Prophet Muĥammad, God’s Messenger, to the exclusion of all those who claimed to speak for God. They were aware that those of them who made that declaration rebelled immediately against the Quraysh’s authority, leadership and sovereignty. Without hesitation, they joined the community led by the Prophet, acknowledging his authority. They no longer entertained any feeling of loyalty to family, clan, tribe, leadership or human authority. All their loyalty was given to this new leadership and the community under its care.

This is certainly the true significance of the declaration that there is no deity other than God and that Muĥammad is God’s Messenger. This was a reality witnessed by the elders of the Quraysh who recognized the threat it constituted to their social, political, economic and religious set-up. The new Muslims’ declaration did not have the hollow and feeble significance demonstrated by those who nowadays claim to be Muslims. They make such a claim only because they repeat this declaration verbally and offer some worship rituals. However, they pay little heed to the fact that God’s Lordship no longer has any practical significance in human life, since human beings allow man-made laws and ignorant leadership to conduct and manage all society affairs.

It is true that in Makkah, Islam had neither a legal code to put forward nor a state to implement such a code, had it been there. However, those who made the declaration that brought them into the fold of Islam immediately acknowledged the leadership of the Prophet Muĥammad and gave all their loyalty to the Muslim community. They rebelled against the leadership of the Arabian jāhiliyyah society, and disclaimed any loyalty to family, clan, tribe, etc. Hence, their declaration had its true political significance.

This was indeed what worried the Quraysh’s elders as they recognized the threat posed by Islam and the Qur’ān. In earlier days, they were not at all worried when some individuals of foresight disowned the beliefs and rituals of the unbelievers, declaring that they believed in God’s oneness and worshipped Him alone. Those individuals disowned all idolatry, offering no worship ritual to any of the Arabian idols. If the whole matter is confined to this, those who wield authority in any jāhiliyyah society would not care, because they do not see any threat to their authority in mere beliefs and worship rituals. Unlike what some kind and sincere people who wish to be Muslims may think, Islam is not confined to this. Islam is a positive movement that accompanies this declaration. It requires its followers to dissociate themselves from jāhiliyyah society, its conceptual beliefs, values, leadership, laws and authority. It also requires its followers to acknowledge loyalty only to the Muslim leadership which wants to bring Islam into practice. This was extremely worrying to the elders of the Quraysh, so they tried to resist it by various means, including their false claim that the Qur’ān was nothing but fables of the ancients, and that they could produce something similar to it. They certainly had no power to do so. The Qur’ān has challenged them time and again to produce even one sūrah similar to it. Every time they tried, their attempts ended in miserable failure.

A fable is an old tale that includes some superstitious beliefs about deities and the supernatural courage of legendary heroes. It speaks of imaginary events that involve so much superstition.

Those Quraysh elders referred to the accounts given in the Qur’ān of earlier nations and communities, the miracles shown to them and to the Qur’ānic descriptions of how God destroyed the unbelievers and saved the believers and said to the masses that such accounts were only fables of ancient people. They alleged that Muĥammad had it all written down in order to relate the same to the Arabs in Makkah, claiming that they had been revealed to him by God. Al-Nađr ibn al-Ĥārith would take the Prophet’s place after he had finished speaking to people, and would relate to them fables and legends which he had learnt on his travels in Persia. At times, al-Nađr would even have a group of people in a circle sitting next to the group addressed by the Prophet. He would then say to his audience: “These legends are similar to the fables related by Muĥammad, but I do not claim to be a Prophet or to receive any revelations. His are all fables and legends of the same type.” Such claims must, no doubt, have created some confusion among people, particularly at the beginning, before those legends were clearly seen as totally different from the Qur’ān. Hence, we appreciate why the Prophet issued an announcement before the Battle of Badr that al-Nađr ibn al-Ĥārith should be killed.

Then, when he was taken prisoner, the Prophet ordered his execution along with a couple of other prisoners for whom the Prophet was not prepared to accept ransom.

However, such matters did not last long in Makkah. These ploys were seen for what they really were. With its overpowering logic and profound truth that directly appealed to human nature, the Qur’ān could easily overcome all such ploys and manoeuvres. Nothing of them was able to resist the Qur’ān in any way. Hence, the elders of the Quraysh were in terrible fear and called on all their followers: “Do not listen to this Qur’ān. Cut short its recitation with booing and laughter, so that you may gain the upper hand.” (41: 26) But their leaders, such as Abū Sufyān, Abū Jahl and al Akhnas ibn Sharīq went secretly at night, each on his own, to listen to the Qur’ān being recited. None of them could bring himself to refrain from being there night after night, to listen to the Prophet as he recited God’s revelations. Each one of them thought he was totally alone. When they discovered each other, they made a firm pledge of honour not to do it again. They feared that they would be seen by young people who would then listen to the Qur’ān and accept the Islamic faith.

Al-Nađr’s attempt to attract people’s attention to his stories in order to turn them away from the Qur’ān was not the last of its kind. It was repeated in different shapes and forms, and it will continue to be repeated. In our present times, the enemies of this faith have also tried to turn people’s attentions away from the Qur’ān. But when they realize that all their attempts end in failure, they try to reduce the Qur’ān to a collection of hymns that reciters sing to enchant their audience. They also make of it charms and talismans which people wear or put in their pockets or under their pillows. When people do so, they imagine that they are Muslims and they think that they have paid the Qur’ān all its due respect.

The Qur’ān is no longer the guideline for human life. The enemies of this religion have managed to provide flimsy substitutes for it to which people refer for directives concerning all matters of life. Indeed, it is from such flimsy alternatives that people derive their concepts, laws, values and standards. These enemies then tell the masses that religion is held in a position of respect and that the Qur’ān is intact. It is being recited for you morning and evening, and at all times. You may listen to such recitations and be enchanted with them. What else do you want the Qur’ān to do for you? As for your concepts, systems, laws, constitutions, values and standards, you may refer to other things which are the authority for all that.

It is the same ploy as employed by al-Nađr ibn al-Ĥārith, but with more sophistication to suit modern life with all its complexities. Indeed, it is just one of numerous forms. Throughout its history, this religion of Islam has never been short of enemies scheming against it.

What is remarkable about the Qur’ān is that it remains overpowering, despite the ever more sophisticated schemes that seek to undermine it. This divine book has such remarkable characteristics and such great appeal to human nature that it is able to overcome all the scheming of the forces of evil on earth, as well as the scheming of the Zionist Jews and imperialists, with all the international centres of power they erect everywhere and at all times. This book continues to crush its enemies the world over, forcing them to allocate a slot for it on all radio stations addressing the Muslim world. We listen to it being broadcast from Jewish and Christian radio stations as well as those controlled by their agents who falsely claim to be Muslims.

It is true that they broadcast it only after they have succeeded in reducing it in the minds of the Muslim masses to little more than hymns and recitals, or charms and talismans. They have also succeeded in dislocating it in the minds of the Muslim masses, so that it is no longer their guideline for life. They have replaced it with other sources of guidance. Nevertheless, this book continues to do so and there will continue to be a Muslim community that assigns to the Qur’ān its proper position, making it its only source of guidance. This community awaits the fulfilment of God’s promise of victory so that they can re-establish Islam on earth. This had happened once and will certainly happen again, despite all persecution and extermination attempts to which the Muslim community is being subjected in many areas of the world.

The sūrah goes on to describe an attitude of most amazing stubbornness by the unbelievers. They try to wrestle with the truth and they are defeated. Pride, however, prevents them from acknowledging the truth and its authority or submitting to it.

Hence, they appeal to God to rain down stones over them or to smite them with grievous suffering, if the Qur’ān were the truth revealed by Him. Instead of praying to God to guide them to the truth and enable them to follow it, they pray for their own undoing: “They would also say: ‘God, if this be indeed Your revealed truth, then rain down upon us stones from the skies, or inflict grievous suffering on us.’“ (Verse 32)

This is certainly a very strange appeal which betrays a state of unwavering stubbornness that prefers total ruin to yielding to the truth, even when it is the absolute truth. When sound human nature experiences doubt, it prays to God to show it the truth and guide it to it. Sound human nature does not find that at all demeaning. But when it is corrupted by uncontrolled pride, arrogance drives it into sin to the extent that it prefers suffering and ruin to acknowledging the truth when it becomes clear, irrefutable. It is with this type of obstinacy that the unbelievers in Makkah resisted the Prophet’s message. But this message was victorious in the end, despite such persistent obstinacy.

The sūrah makes it clear that they certainly deserved that stones be rained on them from the skies, or that painful suffering be inflicted on them, just as they had prayed for. Nevertheless, God willed not to inflict on them the type of extermination He had inflicted on earlier communities. This is because God’s Messenger was still in their midst, calling on them to follow His guidance. Nor would God punish them for their sins if they continued to seek forgiveness after committing them.

It is untrue that their punishment was postponed because they were the guardians of the Sacred Mosque. Indeed, they were not its true guardians, because its rightful guardians are those who fear God: “But God would not punish them while you were present in their midst, nor would God punish them when they may yet ask for forgiveness.

What [plea] have they now that God should not punish them, when they debar other people from the Sacred Mosque, although they are not its rightful guardians? Its only guardians are those that fear God; but of this most of these [evildoers] are unaware. Their prayers at the House are nothing but whistling and clapping of hands. Taste then this punishment in consequence of your disbelief” (Verses 33-35)

It is, then, through God’s grace that they are not punished for their arrogance and obstinacy, or for turning people away from the Sacred Mosque. They were indeed debarring Muslims from offering pilgrimage to the Sacred Mosque, the while they did not prevent anyone else from visiting the Mosque. It is through God’s grace that they were given respite, so that, perchance, some of them might on a later date find faith creeping into their hearts and that they might follow divine guidance. As long as God’s Messenger remained among them, calling on them to believe in God, then the possibility that some would have a positive change of heart remained. Hence, the respite they are given is in honour of God’s Messenger. The way remains open for them to avoid the punishment of extermination. They only have to give a positive response and seek God’s forgiveness for what they have done in the past: “But God would not punish them while you were present in their midst, nor would God punish them when they may yet ask for forgiveness.” (Verse 33)

If God were to treat them on the basis of their present situation, they would certainly deserve to be punished: “What [plea] have they now that God should not punish them, when they debar other people from the Sacred Mosque, although they are not its rightful guardians? Its only guardians are those that fear God; but of this most of these [evildoers] are unaware.” (Verse 34)

What delays their punishment is not their claim that they are the heirs of Abraham and the custodians of the Sacred Mosque. This is merely a claim that has no substance or foundation. They are not the owners or the guardians of this House of worship, i.e. the Ka`bah. Indeed, they are its enemies. God’s Sacred Mosque, the Ka `bah, is not a place of property which one generation inherits from its predecessor. It is God’s own house which is inherited by those who fear God. False also is their claim that they are the heirs of the Prophet Abraham (peace be upon him). It is not through blood and lineage that Abraham’s legacy is inherited. It is only inherited through faith and religion. Those who fear God are the only ones to inherit Abraham and the House he built for God’s sake. But those unbelievers were turning away from it, its true guardians who believed in Abraham’s faith. Hence, they could not be guardians of this Sacred Mosque, although they may offer their prayers there.

Indeed, theirs was not a true prayer. It was no more than whistling and hand clapping. It involved much chaos that imparted no air of serenity or atmosphere of humility before God. It did not inspire any feeling of sacredness of that mosque.

`Abdullāh ibn `Umar says: “They used to place their cheeks on the ground, whistling and clapping. This brings to mind the image of musicians who produce a great deal of noise, and who put their heads at the feet of those in high position in many countries which claim to be Muslim. This is no more than an aspect of jāhiliyyah that is highlighted here. It is shown here after a clear picture of jāhiliyyah has been raised, showing how people impose a sort of divine authority on earth, and claim sovereignty over people. When this type of jāhiliyyah occurs, all other forms and styles of jāhiliyyah may follow.

“Taste then this punishment in consequence of your disbelief” (Verse 35) This refers to the suffering inflicted on them in the Battle of Badr at the hands of the Muslim community. As for the suffering they prayed for, which involves extermination, it is simply postponed by God’s mercy, as a gesture of honour to God’s Messenger and his great position. It may be that they will eventually repent what they have been doing and pray to God to forgive them.

It is a common characteristic of unbelievers that they spend their money to cooperate in turning people away from God’s path. This they did on the day of the Battle of Badr. They did the same thing again after Badr to prepare for the next battle.

God warns them that their purpose will be foiled and that they will come to rue the loss of their money. He promises them defeat in this life and the punishment of hell in the life to come: “The unbelievers spend their riches in order to turn people away from the path of God. They will go on spending them, and then this will become a source of intense regret for them; and then they shall be defeated. The unbelievers shall into hell be driven. God will separate the bad from the good. The bad He will place one upon another, so He may heap them all up together, and then cast them into hell. Those indeed are the losers.” (Verses 36- 37)

Muĥammad ibn Isĥāq and others report:

When the Quraysh suffered their major setback at the Battle of Badr, and their defeated army arrived back in Makkah, Abū Sufyān and his trade caravan had already returned there. ‘Abdullāh ibn Rabī`ah, `Ikrimah ibn Abī Jahl, Şafwān ibn Umayyah and a number of other people from the Quraysh who suffered the loss of their fathers, brothers or sons at Badr went to Abū Sufyān and his fellow merchants who had major shares in that trade caravan.

They said to them: `Elders of the Quraysh, Muĥammad has levelled a heavy blow on you and killed a number of the best people among you. Help us to fight him by donating this money to the war effort. This may enable us to secure revenge against him. All of them agreed. It is in comment on their action that God revealed this Qur’ānic verse: “The unbelievers spend their riches in order to turn people away from the path of God. They will go on spending them, and then this will become a source of intense regret for them; and then they shall be defeated.” (Verse 36)

What happened before and after Badr was only an example of this continuous effort by the enemies of this faith. They spend their money, concentrate their efforts and use all their ability to turn people away from the path of God. They set up obstacles to impede the progress of this religion and to suppress the Muslim community everywhere and at all times.

This war against Islam will not cease. Hostile forces will not leave this religion of Islam alone. They will not allow its advocates any time of peace and security. Hence, the method of this religion is to move forward to attack jāhiliyyah. It is the duty of its advocates to take pre-emptive measures to smash the ability of jāhiliyyah to wage aggression, and then to raise God’s banner high, immune from attacks by its enemies.

God warns those unbelievers who spend their money to turn people away from His path that they will come to rue their actions. They allocate their resources for a futile purpose. They will eventually be defeated and the truth will be triumphant.

They will suffer the fate of hell, where they will taste the greatest regret. All this has the purpose outlined in the following statement: “God will separate the bad from the good. The bad He will place one upon another, so He may heap them all up together, and then cast them into hell. Those indeed are the losers.” (Verse 37) But how will this come about?

The money and other resources that are so allocated enable evil to sustain its aggression. The truth counters such aggression with a determined struggle, i.e. jihād, and moves to smash the ability of evil and falsehood to sustain their aggression. In this hard fought battle, natures crystallize and the truth is separated from the evil, as are the advocates and supporters of each side. Indeed, such separation takes place even within the ranks that initially join the side of the truth, and this before it begins to endure trials and hardship. Those who are firm believers, determined fighters and unwavering in their support of the truth are distinguished. These deserve to be granted victory by God, because they are well able to undertake the trust of its message. They will not abandon it under any circumstances, no matter what pressures and trials they are made to endure.

At this stage, God groups all the evil ones together and casts them into hell, where they suffer the greatest loss. The Qur’ānic expression shows evil as a sizeable mass, as if it is nothing more than a huge heap of dirt which is cast in hell with little regard:

“The bad He will place one upon another, so He may heap them all up together, and then cast them into hell.” (Verse 37) This image gives the expression a stronger impact on our minds, as is always the case with Qur’ānic imagery.

With this clear outline of the destiny of heaped evil and allied falsehood, the sūrah directs the Prophet to issue a final warning to the unbelievers. The Muslim front is also commanded to fight until there is no more oppression on earth and human beings are all free to submit to God alone. The Muslim fighters are reassured that they receive support from God, their protector. Hence, they will not be overcome by any force or devious ploy.

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 Prophet is ordered to make it clear to the unbelievers that they have an open chance to mend their ways, to stop forming alliances against Islam and its advocates, and allocating resources to turn people away from God’s path. The way is open to them to turn to God in repentance. If they do, God promises to forgive them all their past actions. The adoption of Islam waives all that a person has done in his past. He is just as innocent as a new-born child. But if they revert to their erring ways and continue with their aggression and rejection of the faith, then the laws God has set in operation in the universe will have their effect. These laws brought God’s punishment on the unbelievers of the past after they were warned and given clear proof of the truth. It is also God’s law to grant victory to the believers and to establish them in a position of power. This law will never fail. The unbelievers may make their choice now that they are at the crossroads. Thus the address to the unbelievers is concluded.

The sūrah now addresses the believers: “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 39-40)

This is the purpose and the limit of jihād, or struggle for God’s cause, not only at a particular period in time, but at all times. The statements related to jihād and the laws of war and peace in this sūrah are not the final ones. The final version is that included in Sūrah 9, Repentance, or al-Tawbah. On the other hand, Islam is a positive movement which deals with human situations employing means that are suitable for different situations. Moreover, it is a well structured movement that uses fitting means and methods for every stage. Nevertheless, we have here a statement that lays down a permanent principle that defines the objectives of the confrontation between Islam and un-Islamic social set-ups. This is embodied in the verse which says: “Fight them until there is no more oppression, and all submission is made to God alone.” (Verse 39)

In our Prologue to this sūrah we mentioned that Islam is a general declaration of the liberation of man on earth from subjugation to other creatures, including his own desires, through the acknowledgement of God’s Lordship over the universe and all creation. We also pointed out that this declaration signifies a total revolution against assigning sovereignty to human beings, whatever forms, systems and situations such sovereignty may take. There are two essential prerequisites for the achievement of this great goal. The first is to put an end to all oppression and persecution which targets the followers of this religion who declare their own liberation from human sovereignty and submit themselves to God alone. This cannot take place unless a community of believers establish their own movement and their own leadership that tries to put this general declaration into practice. This movement will be ready to continue its struggle against every tyrant who persecutes the followers of this religion or uses force, pressure and oppression to turn people away from it.

The second prerequisite is the destruction of every force that is established on the basis of submission to human beings, in any shape or form. This will guarantee the achievement of the first goal and put into effect the declaration that all Godhead and Lordship on earth belong to God alone. Thus, there will be no submission to anyone other than God and no authority except His. We are talking here about submission to God’s authority, not merely believing in Him.

We need to add here a point of clarification, because some people may feel uneasy about what we say, particularly in the light of the Qur’ānic verse: “There shall be no compulsion in [matters of] religion. The right way is henceforth distinct from error.” (2: 256)

What we have mentioned about the nature of jihād in Islam, particularly what we have quoted from Mawdūdī’s book Jihād for God’s Cause is clear enough.

Nevertheless, some further clarification is in order, because of the great fuss that has been made about it by the enemies of Islam.

The statement, ‘all submission is made to God alone,’ means the removal of physical impediments to people’s submission to God. These impediments take the form of tyrannical authorities that impose their will on individuals. When these physical impediments are removed, all authority on earth will belong to God and human beings will not be subjugated by any tyrannical authority. Human beings will then be able to make their individual choices of what faith to adopt, in total freedom, without any pressure. Any faith other than Islam that people may choose must not establish a grouping that acquires physical force to exercise pressure on others and prevent them from following divine guidance. It must never resort to oppression against those who dissociate themselves from any power other than that of God. As individuals, human beings are free to choose the faith they want. But they are not free to establish a tyrannical authority to subjugate other human beings. Every human being must be free to submit himself, or herself, to the Lord of mankind, the Lord of the universe.

Human beings will not achieve the position of honour God has guaranteed them, nor will mankind all over the earth be liberated unless submission is made to God alone, to the exclusion of anyone and anything else. It is for this noble objective that the Muslim community fights: “Fight them until there is no more oppression, and all submission is made to God alone.” (Verse 39) Whoever accepts this principle and abides by it will be at peace with the Muslims who will accept such a position, making no attempt to search into motives and intentions. They will leave all that to God. “If they desist, God is certainly aware of all they do.” (Verse 39) But whoever persists in opposing God’s authority will be fought by the Muslims who rely on God’s help: “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.” (Verse 40)

Such is the positive, practical and serious attitude of this religion of Islam as it moves to establish itself in practical life and ensure that Lordship is acknowledged to God alone by all mankind. This religion is not a theory that people learn from a book to enjoy its intellectual subtleties and to boast about their knowledge. Nor is it a negative faith that is confined to a relationship between human beings and their Lord. On the other hand, it is not merely a set of worship practices which people offer to their Lord. This religion is a general declaration for the liberation of mankind. It takes a realistic and practical approach that employs suitable means to confront any human situation. When it is impeded by obstacles of understanding, it speaks out, making its message absolutely clear. But when it faces the impediments of social systems and tyrannical authorities, it confronts them with a physical struggle, launching a campaign of jihād to destroy all tyranny and establish God’s authority in its place.

This religion of Islam moves within a human practical situation. Its struggle against ignorance is not one between theories. As jāhiliyyah is represented in a social order and an authority, then this religion must have its own social order and authority in order to confront jāhiliyyah with equal and suitable means. Moreover, it must begin its struggle to ensure that religion belongs entirely to God, which means that no submission may be offered to anyone else.

Such is the positive and practical approach of this religion of Islam. It is nothing like the defeatists say, even though they may be sincere and well intentioned. They may even wish to be Muslims but the true image of this religion may be obscure in their minds.

For our part, we praise God for having guided us to this understanding. We would not have been able to have such clarity of understanding without God’s guidance.