In the Shade of the Qur'an by Sayyid Qutb

The first thing we note in this passage is its opening phrase, which carries special significance: “Those are the Messengers!” The Qur’ān does not refer to them as, ‘these messengers’, as we would normally refer to a group of people. Reference to them is started in a rather unusual way to highlight certain strong implications.

“Those are the Messengers!” They are a special group of people, with a special nature, but they are at the same time ordinary human beings. Who are they, then?

What is the nature of their message? How are they given it? And why are only these people made Messengers? These are questions I have always felt reluctant to try to answer, because when I consider the significance of a divine message given to man, I experience a host of feelings and identify several meanings which I cannot adequately express in words. Yet put them in words I must, in order to explain the concept involved, however inadequately.

The world we live in has certain basic laws supporting its existence. These are the laws of nature which God has set in operation. They govern everything in the universe. Man discovers certain peripheral aspects of these laws as his knowledge increases. But what he discovers remains naturally within the scope of his faculties of perception and understanding. These are suitable to the role assigned to him during his life duration on earth. His efforts to discover these laws rely on two basic methods: observation and experiment. By nature, both are partial, and their conclusions are by no means absolute. They occasionally lead to the discovery of some aspects of natural laws, but this takes place very infrequently and over long periods of time. Whatever man discovers remains of a temporary and partial nature, neither conclusive nor absolute. That is because the overall law that governs the inter-relationship and harmony between all natural laws will remain hidden from man: it cannot be discovered by human observation, which remains limited, over any period of time. The point here is that the ultimate factor in this respect is not time; rather, it is man’s limitations within his constitution and role in life. Since this role is only limited, its restriction is compounded by the fact that the time of life on earth given to the human race is also limited. Hence, all means of discovery at man’s disposal in this world, and all the conclusions they arrive at, remain within this restricted area.

Now we can identify the role of the message, and the special nature God has given to His messengers so that they may respond to the central law that governs the whole universe. How they respond remains unknown to us, but we can see the effects of their response. This special nature is able to receive God’s revelations, as it has been specially equipped for the task. This means that it receives the same signal as the rest of the universe, because it has a direct link with that central and governing law. How does it receive that signal, and by what faculty of perception? To answer such questions we need to have the same nature which God grants to His chosen messengers, but “God knows best whom to entrust with His message.” (6: 124) The basis of His choice is a far more serious matter than the greatest secrets of the universe.

All messengers were sent with the essential message of the oneness of God and they fully understood it. That has been possible because the effect of the single law governing the universe on their whole being directed them clearly to its one and only source. It cannot be anything but a single source, because there would otherwise be more than one law, giving more than one effect on them. Their understanding of this truth was made very early in the history of humanity, when knowledge based on observation and experiment was still in its early days, before many human discoveries concerning the laws of the universe were made and all confirmed this oneness. Every one of God’s messengers called on people to worship God alone. That is the truth he received and was commanded to convey to people. Their fulfilment of their mission, which is simply to convey the message, was a natural result of their absolute conviction of its truth, as they have received it from God, the one and only God in the universe who has no equals or partners.

They were strongly committed to this truth and to the fulfilment of their mission.

We note their commitment in some of their statements reported in the Qur’ān, or in the way they are described in God’s revelations. One such example is evident in what Noah (Nūĥ) says to his people: “Think, my people! If I take my stand on a clear evidence from my Lord and He has favoured me with grace from Himself to which you have remained blind, can we force it upon you when you are averse to it? And, my people, I do not seek of you any money for it: my reward rests with none but God. Nor will I drive away those who believe; they will surely meet their Lord, whereas in you I see a people that are ignorant.

Were I to drive them away, my people, who would protect me from God? Will you not reflect?” (11: 28-30)

It is similarly evident in the statement of Prophet Şāliĥ, quoted in the Qur’ān:

“Think, my people! If I take my stand on clear evidence from my Lord who has bestowed on me His grace, who will save me from God should I disobey Him? You are, in such a case, only augmenting my ruin.’’ (11: 63)

We also see it in Abraham’s argument with his people: “Do you argue with me about God, when it is He who has given me guidance? I do not fear those beings you associate with Him, [for no evil can befall me] unless my Lord wills it. My Lord embraces all things within His knowledge. Will you not, then, reflect? And why should I fear anything you worship side by side with Him, when you are not afraid of associating with God partners without His ever giving you any warrant? Which of the two parties has a better right to feel secure, if you happen to know?” (6: 80-81)

Another example is that we note in the story of Shu`ayb, when he says to his community: “Think, my people! If I take my stand on clear evidence from my Lord and He has provided me with goodly sustenance which He alone can give? I have no desire to do behind your backs that which I ask you not to do. All that I desire is to set things right so far as I am able to do so. My success rests with God. In Him I have put my trust, and to Him I turn repentant.” (11: 88)

We find a similar example in what Jacob says to his sons when they remonstrated with him over his continued sorrow: “It is only to God that I complain and express my grief. For I know of Him what you do not know.” (12: 86)

In all these statements we find that their very nature has been strongly affected by the single law governing the whole of the universe. They feel that effect deep in their consciences.

Day after day, man was able to discover certain phenomena which pointed rather remotely to the central unifying law in the universe. Scientists were able to discern the unity of formation and the unity of movement throughout this vast universe. It was discovered, within the limited scope of human knowledge, that the atom is the basic unit of the whole universal structure and that the atom is energy. Thus matter and power were combined in this basic unit, the atom. Since matter is formed of a mass of atoms, it becomes energy when nuclear fission takes place. It was further discovered that there is continuous movement within the atom, which consists of electrons orbiting a nucleus in a continuous movement. Thus, as a poet has recently put it, every atom is like a complete solar system, with planets orbiting a sun.

What man has been able to discover, through observation and experiment, of the unity of formation and unity of movement in the universe, pointing to the single governing law, is something that the special nature of God’s messengers, endowed with whatever He has given it, has understood at the outset. Their nature receives direct inspiration which enables it to grasp this truth. God’s messengers have not gathered indicators and measured them, like what happens in a scientific experiment. They have used their special faculty of perception, which receives directly the messages of the single unifying and governing universal law. They were thus able to conclude that the single law which gives such consistent messages must come from a single source. Their special faculty of perception was thus able to make a far more accurate and comprehensive conclusion, realizing that beyond the single source, combining both will and action in the universe, there must be a single divine entity that controls the universe. Hence, they readily, unhesitatingly and completely believed in God.

I have not written this because modern science claims to have been able to understand one or two phenomena pointing to the unity of the universe. Science has an area of investigation in which it may prove or disprove anything. Whatever ‘truth’ it concludes remains partial and limited. It simply cannot arrive at a single truth that is final and absolute. Besides, whatever theories science makes are always liable to change, amendment and refutation. Nor have I mentioned the unity of formation and unity of movement so as to endorse the accurate perception by God’s messengers of the single unifying law of the universe. My aim is totally different. I simply wish to point out the only reliable source for the formation of the right, comprehensive concept of the truth of existence.

The special nature of God’s messengers has been able to identify this source, and its conclusion is correct, whether it is corroborated by science or not. Scientific conclusions remain subject to review and amendment through scientific experiment.

They are neither final nor absolute. Hence, we cannot use scientific conclusions to judge whether God’s message is correct or not. Our measure must be true, final and subject to no change or modification. Hence, it is God’s message that provides such ultimate measure.

This leads to another truism of vital importance. The special nature of the messengers, which responds directly to the single law governing the universe, is the one which is able to define the direction humanity should take in order to be on the same line with the nature of the universe and its constant laws. It receives its inspiration directly from God, so it cannot make a mistake or deviate. It tells no lies and hides no information. It is not hindered by any factor of time or place from seeing the truth clearly, because it receives that truth directly from God, who is not bound by time or place.

The divine will has determined to send messengers, from time to time, to give mankind a clear vision of the absolute truth, of which they cannot hope to learn a few aspects through observation or experiment for hundreds of centuries to come. They would certainly never attain it in full, through these methods, at any time. Through the divine message human beings can achieve complete harmony between their direction, movement and nature and those of the universe.

This means that there is only one source from which people can receive a true, complete and comprehensive concept of the truth and purpose of existence in general and human existence in particular. It is this concept that can lay the basis for the only proper and true code of living which is in harmony with the universe. It is a code of living that leads to true and genuine peace with their own nature and with the universe around them. That gives them peace with one another that governs their activity, direction and progress. That source is God’s messages. Everything else is false and erroneous, because it does not derive from the only true source.

What we need to understand is that all means of knowledge that man uses, other than the divine message, work within their respective limitations. They have been given to man so that he may be able to discover some phenomena and laws of the universe, as he needs these for the fulfilment of his role on earth, and to allow human life to progress and prosper. He may go very far indeed in this respect, but whatever progress he achieves will not get him anywhere near the absolute truth he needs to shape his life in accordance with the constant universal laws and with the overall objective of human existence. This objective is clearly determined by God, but remains unknown to man who is subject to the limitations of time and place.

Only the one who sees the whole road ahead can formulate a plan to follow the road to the ultimate destination. But man cannot see the whole length of the road.

Indeed he cannot see what will happen in the next moment. That immediate future is completely hidden behind a thick curtain that is not drawn aside for anyone to see.

How can man, then, plan the way ahead when that way is unknown to him? There are only two options for man: either confusion and error, or acceptance of the code defined by God’s messengers, whose nature responds directly to the inspiration they receive from God, the Creator of all.

God’s messages came in succession to take humanity by the hand and guide it along to new horizons of guidance and light. People and communities often tried to deviate from the way of God, going this way or that. They closed their ears and their minds to the tender call addressed to them by a messenger of God. They would sink into error until a new call is addressed to them by a new messenger. Each time the same truth is given to them in a new and more advanced form to suit their greater experience. The final message, given when humanity reached its maturity, addresses the human mind with all fundamentals of the whole truth, providing it with broad lines to determine its footsteps with certainty and reassurance. The lines it has painted for the ultimate truth were so clear that humanity would need no further message in future. Man will find in it what he needs over the coming centuries.

Now the choice open to humanity is a simple one. It can conduct its;’ life within the framework provided by the divine message which can accommodate its progress and, at the same time, shows it the absolute truth it cannot achieve through any other means. The other option open to humanity is to go the wrong way and to be in utter loss.

Those are the Messengers! We have exalted some of them above others. To some God spoke directly, and some He raised in rank. We gave Jesus, the son of Mary, clear signs and strengthened him with the Holy Spirit. Had God so willed, those who succeeded them would not have fought against one another after the clear proofs had come to them. But they differed with one another: some of them accepted the faith and some rejected it. Yet had God so willed, they would not have fought one another. But God does whatever He wills. (Verse 253)

This verse summarizes the essence of the mission of God’s messengers, whom it speaks of as a distinct group of human beings. It asserts that God has placed some of the messengers higher than others, pointing out some of the reasons for, and signs of, doing so. It refers to the dissension and disagreement among their followers and successors, which in some cases escalated to fighting, confirming that some of those successors believed while others did not. It points out that the fighting was part of God’s scheme in order to establish the truth and defeat evil.

“Those are the Messengers! We have exalted some of them above others” (Verse 253) The relative elevation of God’s messengers is determined by the environment, the nature and the scope of their respective missions. Some messengers were sent to single tribes, some to larger nations, some to single generations, and some to all nations and all generations. It also relates to the various distinctions they had received or brought to their people.

The verse makes a general reference to all messengers, and mentions two of them:

Moses and Jesus, saying: “... to some God spoke directly, and some He raised in rank. We gave Jesus, the son of Mary, clear signs and strengthened him with the Holy Spirit.” (Verse 253)

When reference is made to a messenger to whom God spoke directly, the immediate conclusion is that the reference is made to Moses. Hence, he is not mentioned by name.

Most Qur’ānic references to Jesus describe him as the “son of Mary”, for obvious reasons. When the Qur’ān was being revealed, numerous myths surrounding the birth, sonship, and dual divine- human nature of Jesus had found their way into the culture and folklore of the time. Christian churches and councils of the Byzantine, and the Roman, empires were immersed in endless doctrinal disputes, some of which turned to bloody conflict, over the nature and status of Jesus. The Qur’ān often makes the point of emphasizing the human nature of Jesus, underlining the fact by relating him to his mother, Mary. In the Qur’ān, the ‘holy spirit’ always refers to the Archangel Gabriel (Jibrīl), who conveyed God’s revelations to human messengers.

He would inform them of their commissions and instructions, and act as aide and ally to the messengers in their demanding and arduous task of preaching God’s Message. He would, as in the case of Jesus, provide them with reassurances and encouragement.

The ‘clear signs’ given to Jesus include the revealed Gospel and the miracles he was able to perform, detailed elsewhere in the Qur’ān, as supporting evidence of his claim to be God’s Messenger to the obstinate Israelites with whom he had to deal.

Muĥammad is not mentioned here by name because these verses are addressed to him, as is clear from the preceding verse which says: “These are the revelations of God.

We recite them to you in all truth, for you are indeed one of Our messengers.” (Verse 252)

From whichever angle one looks at the merits of God’s messengers, Muĥammad always occupies the highest position by virtue of the universal and all-inclusive nature of his Message as well as its scope.

Islam offers by far the most perfect understanding of the greatest and most fundamental truth in the world: the oneness of God (tawĥīd). This oneness epitomizes the unique nature of God and the divine will, which is done at the mere mention of the word: “be.’ That is indeed the cause of all existence. This existence, and all the laws governing it, form an integral whole.

This oneness is manifested in all aspects of existence: in human life which starts from a simple single cell; in the unity of humanity from Adam to the last human being on earth; in the synthesis of the system of beliefs revealed by God to mankind, in the unanimity of the messengers commissioned to champion and preach those beliefs; and in the integrity of the community of believers who uphold God’s message. It is reflected in the patterns of human behaviour that constitute worship and are aimed at the pleasure and glorification of God; in the complementarity of life in this world, as a period of activity, and life in the hereafter, as a time for accountability; in the integrity of the divine world order to which all human beings are bound; and in the single source from which all knowledge and wisdom flow.

Muĥammad has shown full and complete response to the great universal truth of God’s oneness. He fully absorbed its meaning and significance and was able to interpret its principles in his daily life in full view of all his people.

He was the one Messenger sent with a message addressed to all mankind in his and all future generations. The advent of his mission marked the maturity of the human mind. Hence, it is addressed to the human intellect in a rational, persuasive manner without compulsion or the need for worldly and fantastic miracles.

For these reasons, Muĥammad was the last and final Prophet and his message, Islam, was the last and final message which brought divine revelations to an end.

Islam became the greatest unifying Message for all mankind, encompassing the entire gamut of human activity and providing the framework within which the human intellect and potential could be exercised to the full, without need for further divine revelations.

God Almighty, the Creator who knows all, has willed that the final message of Islam, and the entire way of life based upon it, are the most competent to guarantee the growth, development and progress of human life. Anyone who presumes for himself a better knowledge of where the human good might lie, or alleges that Islam is no longer appropriate for the organization of human life, or claims to have a better system than the one God has laid down — anyone making any or all of these assertions is undoubtedly and undeniably an unbeliever who wishes to bring the worst upon himself and the whole of mankind. He stands in open defiance to God Almighty and to humanity, towards whom God has shown great mercy and generosity by presenting it with a universal divine order that preserves and regulates life for all time to come.

Despite the unity of ‘those messengers’ and the continuity of their messages, their followers quarrelled and fought among themselves. “But they differed with one another:

some of them accepted the faith and some rejected it. Yet had God so willed, they would not have fought one another. But God does whatever He wills.” (Verse 253)

Conflict among human groups, evident throughout history, has not come about in spite of God’s will, for nothing in this whole world happens in spite of God’s will.

Man is created with the dual ability to accept guidance or to reject it, and is given the freedom to go one way or the other. All actions resulting from this human disposition are, therefore, determined and governed by the will of God.

The variance in aptitudes and abilities from one individual human being to another is an essential feature of God’s scheme of creation. Despite the unity of human origin, such diversity is necessary to fulfil the requirements of the complex multifarious role man is destined to play as God’s representative on earth. God does not wish for human beings to be clones of one another, especially in view of the diversity of functions and roles required for the construction, development and growth of life. It is a complementary, self-fulfilling process, in which every individual is urged to seek his or her route to guidance and faith, fully applying their latent disposition in that direction and benefitting from all the facilities and evidence available throughout the universe, as well as from divine revelations received by God’s messengers all through the ages.

Nevertheless, people over the generations “... differed with one another: some of them accepted the faith and some rejected it.” (Verse 253) Once disagreements among people develop into a dispute over faith and belief in God, use of force becomes inevitable in order that the struggle between good and evil can be settled, and the truth clearly established. There is no room for confusion, ambiguity or obfuscation, nor would it suffice for any group of people to plead their following of, or association with, one messenger or another.

When these verses were revealed, the pagan Arabs of Makkah claimed to be the true followers of the religion of Abraham, while the; Jews of Madinah professed to practise the religion of Moses and the Christians that of Jesus. In fact, all three groups were far removed from the teachings and principles of the faiths they declared themselves to uphold. Some of them could be fairly said to have abandoned their declared faith altogether.

At that time also, the Muslims were already in conflict with the idolatrous Arabs.

They were about to be ordered to confront the Jews and Christians. These Qur’ānic statements came to affirm that such conflict among proponents of various religious faiths was part and parcel of God’s will and scheme of life.

“Had God so willed, they would not have fought one another. But God does whatever He wills.” (Verse 253) It was God’s will, therefore, that good and evil should clash in order to reinforce the principles of true faith, preached and upheld by all messengers.

God, in His infinite wisdom, knew that evil would not relent or stand idle, and that for His order to be established, evil had to be confronted and driven back.

God’s will is absolute and unconditional, and His power to make things happen is totally unrestricted. He has predetermined that human beings shall vary in their abilities and aptitudes; that they shall be free to decide their own destiny in life; that those who do not follow the right path shall deviate and fall; that evil will strive to prevail; that conflict between good and evil is inevitable; that faithful believers will have to struggle and make sacrifices in order to establish the truth and the integrity of their beliefs; that idle claims to following God’s messengers is of no consequence and will not prevent one’s faith being questioned and challenged.

These facts which God reasserted through revelations are timeless and universal, and not restricted to the Muslims of Madinah at that time. The use of a single incident to illustrate an absolute principle is a device used frequently in the Qur’ān.

The sūrah then addresses believers directly, urging them to give part of their wealth, which God has bestowed upon them, for the cause of God, complementing the earlier call to fight for God’s cause and reinforcing it. “Believers, spend [for God’s cause] out of that with which We have provided you before there comes a day when there will be no trading, or friendship or intercession. Truly, the unbelievers are the wrongdoers.” (Verse 254)

God addresses the Muslims in a most intimate and touching way, using the title they most love and value: believers. He calls on them to give out of the wealth He has given them, before it is too late, in order to secure the greatest gain and the highest reward. He calls upon them to give for His cause; to uphold and defend His way of life and to subdue and uproot wrongdoing and injustice.

The unbelievers “are the wrongdoers” by virtue of their denial of the truth. They wrong themselves by choosing a doomed course in life. They wrong others by misleading and confusing them, depriving them of God’s generosity and compassion which brings them peace, security, reassurance and serenity of faith.

People who stand in opposition to God’s world order, and employ their energy to persuade others not to believe or to prevent God’s laws from taking root in society, are undoubtedly the vilest enemies of mankind. Their efforts must be resisted and frustrated by all means available. Muslims are expected to be at the forefront of this fundamental and highly commendable duty.

Then follows a verse that summarizes, in powerful and succinct Words, the basic principles of the Islamic faith, citing those attributes of God that most aptly assert the meaning and significance of the basic Islamic principle of tawĥīd: the oneness of God.

“God: there is no deity but Him, the Ever-Living, the Eternal Master of all. Neither slumber nor sleep overtakes Him. His is all that is in the heavens and all that is on earth. Who is there that can intercede with Him, except by His permission? He knows all that lies open before them and all that lies hidden from them; whereas they cannot attain to anything of His knowledge save as He wills. His throne extends over the heavens and the earth, and the preservation of both does not weary Him. He is the Most High, the Most Great.” (Verse 255)

Every one of these attributes reflects a fundamental aspect of the universal Islamic view of the world. Although the subject matter of this verse would normally be expected to fall within the themes of the Qur’ānic parts received by the Prophet in Makkah, we do find that on several occasions, parts received in Madinah also cover these most important aspects of Islam. For the overall Islamic system to be understood and appreciated, the fundamentals have to be established and firmly implanted in the minds of the believers.

In our commentary on Sūrah al-Fātiĥah, we pointed out the crucial importance of clearly and fully appreciating the significance of God’s attributes. The religious and doctrinal confusion preceding the advent of Islam was almost entirely due to misinterpretation or distortion of God’s position and attributes. Not until Islam had presented its clear view were the concept and identity of God distinguished from myth and superstition and from the blurred philosophical polemics that had enshrouded them.

The sūrah most clearly and unequivocally states: “God: there is no deity but Him...“ This statement clearly and definitively distinguishes the Islamic concept of God from that of the Trinity, adopted and advanced by Christian church councils long after Jesus, and from the pagan beliefs of the ancient Egyptians who confused God with the sun and recognized the existence of lesser gods beside Him.’ This clear and uncompromising concept is the foundation of Islamic belief and of the whole Islamic system of life. It defines the object of worship and submission for all, so that man submits to none other than God, who alone should be worshipped, obeyed and revered. It gives rise to the principle that God alone should be the source of law and legislation for human life on this earth. The laws and rules that people may lay down should derive from those that God has laid down. This would in turn imply that values and concepts originate with God and that all ethics, traditions and moral systems must be judged in relation to them.

The verse describes God as “the Ever-Living, the Eternal Master of all”. This implies a self-generating, self-sustaining being that is unique and independent of everything else. It is also a being without a beginning or an end, totally outside the dimension of time which defines the beginning and end of other ephemeral beings. Furthermore, this being, God Almighty, is absolute and cannot be defined in conventional terms applicable to all creation. He is unique in every respect, and nothing can be compared with Him. Thus, all other definitions or representations of God, conjured up by the human mind throughout the ages, are false and inadequate.

“The Eternal Master of all”, implies that God has power over all things and that He is the supreme and ultimate cause, the raison d’etre, of everything, without whom there can be no existence or action.

This is diametrically opposite to the misguided view of Aristotle, the most eminent of Greek philosophers, that God takes no interest in His creation, because He is too great to preoccupy Himself with anything else. Aristotle took this to be a glorification of God, but in effect it means the elimination of God from the daily affairs of the world He created. The Islamic view of God, on the other hand, is a positive one, based on the principle that God is actively and constantly sustaining all existence, and that the existence of everything emanates from His will and design.

The Islamic view of God gives total assurance and relates a Muslim’s conscience and being, as well as everything around him, directly to God, the power that controls all existence, according to the divine scheme and order. A believer thus draws all his values, norms and standards from God’s order and watches God in all his actions and behaviour.

“Neither slumber nor sleep overtakes Him.” This statement reinforces, in simpler and more graphic terms, the preceding one: that God is the everlasting power sustaining everything in existence. It also distinguishes God from other beings by pointing out that He is not affected by sleep to any degree, in any shape or form.

God’s unique being and His total and absolute control over all things, large and small, at all times, are awesome concepts to comprehend. No matter how much the limited human mind may be able to grasp the size and variety of creatures and events of this vast universe, it would not be possible for man to adequately perceive how God exercises His power and control over the world. What we are able to appreciate is bound to fill us with amazement, and also give us endless reassurance of God’s presence and protection over us.

“His is all that is in the heavens and all that is on earth.” God’s claim over the cosmos is total and absolute; unconditional and incontestable. This is another aspect of the principle of God’s oneness which confirms that God is supreme, ever-present, eternal, master and owner of all. It completely invalidates the assumption that God has partners in His power or actions.

This concept gives a new definition of ownership as applied to individual human beings. For, since God is the ultimate owner of all that exists, no one else can claim ownership of anything in this world. People are, therefore, mere custodians of what they possess, which is entrusted to them by God. Accordingly, they are bound by the terms of that custodianship, as set out by God Almighty, the ultimate owner, in the divine code of living revealed to mankind. Any violation of these terms leads to disqualification and censure of the trustee.

Here we can see how Islamic principles are directly translated into law for immediate application in life. When God says: “His is all that is in the heavens and all that is on earth,” He is not merely stating a principle of faith, but also laying down a fundamental rule of the order of life He envisages for mankind.

Once the belief is firmly established in our consciousness that everything in this world belongs to God and that what we own is merely on loan for a limited period of time, greed and lust to accumulate wealth and worldly possessions by any means will not be difficult to hold in check. This belief is bound to fill our hearts with contentment, humility, tolerance, and magnanimity. One will face wealth and poverty with equal ease and steadfastness, and if impoverished will not be in the least bitter or grudging.

“Who is there that can intercede with Him, except by His permission?” This statement underlines yet another aspect of the concept of God’s oneness, distinguishing clearly the Supreme Being, God, and His subordinate creation. All creatures stand in total humility and submission to the Master, never arrogating to themselves powers or authorities not delegated to them by Him. Above all, they are not to intercede on behalf of anyone without God’s permission, and when they are granted such permission, they will act within its limits, as set out by God Almighty. Some will certainly attain a higher degree of approval than others, but none of them will overstep their set limits.

The tone of the statement is plainly one of divine majesty and authority, enhanced by its rhetorical form which seems to question the legitimacy of the proposition that anyone can intercede on behalf of another without God’s permission and authority.

In the light of this fact, the vulgar absurdity of certain religious notions of God and godhead, upheld by some communities to whom God has sent messengers, becomes glaringly obvious, often verging on the grotesque and outrageous. Some of these allege that God has partners, sons or others, who share His authority, or associates whose intercession He will not refuse. Others recognize certain human individuals as divine representatives of God who, in some mysterious way, draw their earthly powers from Him directly.

The Islamic concept of God is crystal-clear and unambiguous. It makes a sharp distinction between God, the Master, and all creation, His subordinates, leaving no room whatsoever for any confusion or overlap between the essence or status of the two. Islam complements this distinction by emphasizing God’s merciful, caring, compassionate and munificent attitude towards His creation. All believers can enjoy His grace without the need for distorting their conception of God’s omnipresence and omnipotence, or perverting the nature of their relationship with Him.

“He knows all that lies open before them and all that lies hidden from them; whereas they cannot attain to anything of His knowledge save as He wills.” (Verse 255) This statement expresses God’s omniscience. He has full and total knowledge of the present, the past and the future, which human beings cannot possibly know or perceive. He is ever aware of what human beings know and what they do not, and will not, know. They can learn only what He allows them to learn.

The fact that God knows our present, past and future actions and deeds, and beyond, ought to fill us with dread and awe, for being totally and permanently exposed before God Almighty. It inspires total humility and submission to the one omniscient God. It is also Poignant to reflect on the corollary of this principle, that “...

they cannot attain to anything of His knowledge save as He wills”. Human beings may learn only what God wills them to know and learn which, in an age of such tremendous expansion of scientific 1r knowledge, is a compelling truth to ponder.

God alone possesses full and absolute knowledge of all existence. He is able, in His infinite wisdom, to impart whatever He chooses of His knowledge to mankind, as He has promised: “We will show them Our signs in all the regions of the earth and in their own souls, until they clearly see that this is the truth.” (41: 53)

This fact is often forgotten, and so is the fact that whatever knowledge God imparts to man, whether relating to the physical or to the metaphysical world, entails a certain degree of responsibility and accountability. Despite this, men often forget that God is the source of the knowledge they have acquired, while others deny the fact altogether.

God has been giving man knowledge ever since the day He appointed man His vicegerent on earth and undertook to guide him and show him the way forward, unfolding before him the secrets of the physical world and all the principles, laws and tools that facilitate human life and progress on earth.

While God has generously enabled man to acquire vast amounts of knowledge and made him privy to many of the world’s mysteries, He has withheld many others.

These are not required for man to know in order to fulfil his role on earth. These include the secret of life, which continues to elude human knowledge and which man continues to pursue with zeal but little success. The same applies to knowledge of the future, which remains hidden behind an impregnable wall, despite man’s persistent efforts to predict and determine the future. Occasionally, however, with God’s permission certain individuals are given glimpses of the future, but the curtain soon falls, leaving that world firmly inaccessible.

All the stores of knowledge that are not necessary for man’s role in this world remain locked, and the great leaps man has made have barely reached beyond planet earth, a mere speck in a vast immeasurable universe. Nevertheless, man is beguiled and overwhelmed by the little knowledge he has acquired, which he owes to God’s grace and generosity, and has assumed for himself a quasi- divine status, a demigod, denying the very existence of God, the Creator. In recent decades, scientists have begun to show a certain degree of humility in recognizing the inadequacy and shortcomings of human knowledge. There are, however, many fools who continue to think that they know everything there is to know.

“His throne extends over the heavens and the earth, and the preservation of both does not weary Him. He is the Most High, the Most Great.” (Verse 255) Here we have another example of the unique style of the Qur’ān in expressing an abstract idea by means of a visual image, in order to make the meaning clear and accessible. The word kursī, meaning ‘seat’ or ‘chair’ and translated here as “throne”, is usually used to denote realm or sovereignty. The idea here is that God’s sovereignty and authority extend over the entire cosmos, and the image makes it clear, easy to grasp and comprehend.

Likewise, the phrase, “the preservation of both does not weary Him,” is an expression of God’s omnipotence, depicting in simple but powerful terms how easy it is for God to sustain and preserve the heavens and the earth.

Qur’ānic expressions of this kind have provoked a great deal of controversy, largely because commentators ignored the Qur’ānic syntax and leaned heavily on alien and absurd philosophies which distorted much of the clarity and simplicity of the Qur’ān.

I would also add here that I have not come across any authentic statements of the Prophet that explain precisely the meanings of ‘seat, chair or throne’ as used in the Qur’ān, and I would, therefore, rather not speculate further on their meaning.

The verse ends with two more attributes of God: “He is the Most High, the Most Great,” exalting God above all else. The Arabic words make it clear that these attributes are exclusive to God Almighty. No human being, or any other creature, could aspire to these qualities, and those who try shall be humbled and disgraced.

Elsewhere in the Qur’ān, God says: “As for the [happy] life to come, We grant it exclusively to those who seek neither to exalt themselves on earth nor yet to spread corruption.” (28: 83) It also castigates Pharaoh for being “a tyrant and a transgressor” (44: 31)

No matter how powerful or great a human being may grow, he can never rise above being a servant of God. Once this fact is firmly established in man’s mind, it will enhance his status as subordinate to God and restrain his pride and Al-Baqarah (The Cow) | THE NATURE OF GOD AND F AITH 348

transgression. He will truly fear God and appreciate His majesty and power, and will seek to be more humble towards God and less haughty in dealing with his fellow human beings.

Here again, we see how a tenet of faith is immediately translated into a code of conduct in real life.

Having outlined some of the most essential and detailed aspects of faith, and having precisely defined the status of God and the nature of His relationship with the rest of creation, the sūrah goes on to describe the proper behaviour of the believers as they adopt this faith and pass it on to others, and assume the leadership of mankind.

There shall be no compulsion in religion. The right way is henceforth distinct from error. He who rejects false deities and believes in God has indeed taken hold of a most firm support that never breaks. God hears all and knows all. God is the Patron of the believers. He leads them out of darkness into the light. As for the unbelievers, their patrons are false deities who lead them out of light into darkness. Those are the ones destined for the fire, therein to abide. (Verses 256-257)

Islam looks at religious faith as a matter of conviction, once the basic facts are provided and explained. Faith is never a matter of coercion or compulsion. To achieve this conviction, Islam addresses the human being in totality. It addresses the human mind and intellect, human common sense, emotions and feelings, the innermost human nature, and the whole human conscious being. It resorts to no coercive means or physical miracles that confound the mind or that are beyond human ability to rationalize and comprehend.

By the same token, Islam never seeks converts through compulsion or threats or pressure of any kind. It deploys facts, reasoning, explanation and persuasion.

In contrast, we find that Christianity, the last revealed religion before Islam, was imposed by force after Constantine, the Roman Emperor, made Christianity the official religion throughout his empire. He adopted the same brutal means his predecessors had used against Christian minorities. These were not restricted to subjects who did not convert to Christianity, but were also used against Christians who would not accept the official doctrine sanctioned by the emperor.

Islam came to declare and establish the great universal principle that: “There shall be no compulsion in religion. The right way is henceforth distinct porn error.” (Verse 256)

This reflects the honour God has reserved for man and the high regard in which man’s will, thought and emotions are held, and the freedom he is granted to choose his beliefs, and the responsible position he is afforded to be judge of his own actions.

Here lies the essence of human emancipation which 20th-century authoritarian and oppressive ideologies and regimes have denied mankind. Modern man has been deprived of the right to choose and live other than according to what is dictated by the state, using the full force of its colossal machinery, laws and powers. People are today given the choice only to adhere to the secular state system, which does not allow for a belief in God as the Creator and Master of the world, or to face annihilation.

Freedom of belief is the most basic right that identifies man as a human being. To deny anyone this right is to deny him or her humanity. Freedom of belief also implies the freedom to express and propagate one’s belief without fear of threat or persecution; otherwise, that freedom is hollow and meaningless.

Islam, undoubtedly the most enlightened view of life and the world, establishing a most sensible human and social system, takes the lead in declaring this most fundamental principle. It teaches its adherents, before anyone else, that they are forbidden to compel others to embrace Islam. This Islamic approach stands in total contrast to that of man-made systems and regimes which, despite all their inherent shortcomings, impose their beliefs and policies by the force of the state and deny their opponents the right to dissent or even live.

The Arabic text, using a generic negative, imparts a negation of the very idea of compulsion. When it comes to matters of belief, not only should these never be imposed by coercion or compulsion, but there cannot even be an option to use such a means of conversion or persuasion.

The sūrah reinforces the principle with a gentle, but firm, touch to arouse the human conscience and guide it along the path of enlightenment, saying simply: “The right way is henceforth distinct from error.” (Verse 256)

Belief in God is the right path man should seek and follow, and denial of His existence and sovereignty is the path of error that man should avoid and guard against. Belief in God is indeed a blessing. It gives the human mind a clear view of the world around, and gives the heart peace and assurance. It sets for man higher goals and noble concerns and aspirations, and for society as a whole a sound system of values and ideals that improve the quality of life. A moment’s reflection is sufficient to verify the truth of this Qur’ānic statement) which could only be rejected by the ignorant and the foolish who would choose cynicism, confusion and insecurity over peace, certainty and high aspirations.

The sūrah elaborates the theme further, saying: “He who rejects false deities and believes in God has indeed taken hold of a most firm support that never breaks.” (Verse 256)

It is false deities that must be rejected, while faith must be reserved for God, who alone deserves faith and trust.

The Arabic term for ‘false deities’ is ţāghūt, meaning tyranny, a word denoting anything or anyone that takes hold of the mind or suppresses the truth, or transgresses the laws and limits set by God. It refers to forces and systems that disregard the divine religious, moral, social and legal order and operate in this life on values and principles not sanctioned by God or derived from His guidance and teachings. To resist such forces, in all their manifestations, and to believe in God’s oneness is the only certain path to success and salvation.

The sūrah presents us, yet again, with another vivid image to express an abstract truth. Faith in God provides the believer with a strong and unshakeable support that guarantees him certain liberation. In its essence, faith is a recognition of the most fundamental truth, the existence of God, upon which all reality stands, and acknowledgement of the laws God has laid down for the world and by which the world exists and operates. Believers who hold to God’s Guidance are assured of never drifting away from God’s path or losing their way.

“God hears all and knows all.” (Verse 256) He hears what is uttered and knows what is in people’s innermost souls. Those who believe in God will never be denied justice or be disappointed.

The sūrah then goes on to present a vivid and graphic scene depicting the two paths of guidance and error. It indicates how God kindly and gently takes the believers by the hand and leads them out of the darkness, into the light, and how the false deities sponsor the unbelievers and lead them, too, by the hand, but out of the light into the darkness.

It is a fascinating and inspiring scene, full of life and imagination, and far more eloquent and effective than any polemic or rational exposition. One would be hard pressed to find an alternative way of expressing the same ideas without losing spirit, rhythm, and dynamism. The Qur’ānic style is not only very articulate and beautiful, it is also precise as it describes, in the original Arabic syntax, faith and belief in the singular as light, and describes disbelief as darkness, in the plural. This is a succinct, profound and enduring statement.

Faith is light that permeates man’s soul and conscience to radiate from within his being and illuminate all things, ideas and values around him. It gives the believer a clear vision and a steady and confident understanding that enable him to identify, discern and choose. It lights his route to God, His laws and teachings, putting man in perfect concord with the world around him. He proceeds through life in total harmony, free of all conflict and at peace with his human nature.

The light of faith and truth is one and unique, leading to the one straight path; while darkness, in the sense of evil, can take various shapes and forms. There is darkness in caprice and uncontrolled desire; in deviation, conceit and tyranny; and there is darkness in abject acquiescence and servility; as well as in ostentation and hypocrisy, in lechery and greed, and in cynicism and scepticism. All these forms of darkness stem from the evil of abandoning God’s guidance and submitting to powers and laws other than His. Leaving the light that radiates from God plunges man into darkness and despondency, and the ultimate end is even worse: “As for the unbelievers, their patrons are false deities who lead them out of light into darkness. Those are the people destined for the fire, therein to abide.” (Verse 257)

The statement “There shall be no compulsion in religion,” raises the question of whether this principle can be reconciled with the obligatory duty of jihād, or taking up arms for the defence and protection of the faith, which Islam has openly advocated and the Qur’ān has established in verses such as: “Fight them until there is no more oppression, and submission is made to God alone.” (Verse 193)

Some biased writers have accused Islam of double standards, claiming that it was spread and imposed by the sword while, at the same time, advocating non-coercion and freedom of religion. Others have been rather more insidious and used this argument apparently to defend Islam; but in fact they have undermined the very meaning and significance of jihād in Islamic culture and history. Their tempting, but specious, arguments lead to the conclusion that jihād is a matter of history and is no longer valid or necessary.1

Many Orientalists approach this subject with hostility and a tendency to distort and belittle the dynamic aspects of Islam. They perceive Islam as a threat, and seek to resist and destroy it. In effect, they argue that the Muslim peoples’ conflict with Western colonialism was dictated by trade, raw materials and power, rather than by religion, a view which would make jihād totally unnecessary.

There is no denying that, throughout its long history, Islam has advocated the use of force, not to impose its doctrines, but to guarantee certain objectives that are necessary for human prosperity.

Islam advocates jihād to protect its followers against attacks and threats and to ensure their security and freedom. As indicated in Verse 193 of this sūrah, Islam considers religious persecution and any threat to religion more dangerous for the future stability and existence of Islam than actual war. According to this great Islamic principle, the survival and prosperity of the faith take precedence over the preservation of human life itself. Islam justifies the defence and protection of life and possessions by force, and allows even greater justification for the use of force in defence of the faith. Muslims have been the target of religious persecution on many occasions and in various parts of the world. In Spain, they, together with non- Catholic Christians, suffered waves of genocide and brutality, wiping them out of that part of Europe altogether. In Jerusalem and its surroundings, Muslims were the target of relentless Crusader campaigns designed to uproot Islam and destroy the Muslims. The Muslims resisted and fought, and prevailed, in the name of Islam sparing their land and people a fate similar to that of the Muslims in Spain. Today, Muslims continue to be the target of religious persecution under a host of Christian, Zionist and secular regimes in many parts of the world. This situation makes jihād an incumbent duty on Muslims.

Islam also advocates jihād to guarantee the right and freedom of expression and propagation of the faith. Islam has a comprehensive understanding of life. Its highly refined social order dwarfs all systems that have existed before or since. Its global message is addressed to all mankind. In order for individual human beings to make the choice of whether they believe in Islam or not, nothing should stand between them and God’s message. They should in any way be prevented from having full and free access to it. Once they are informed, they are free to make their choice under no duress, pressure or coercion of any kind.

Of the many obstacles that stand between Islam and people, foremost are the tyrannical political regimes that oppress and persecute religious believers. Islam takes a clear stand against such regimes, striving to topple them. It urges its followers to try to replace them by tolerant and liberal ones that respect and guarantee religious freedom as well as freedom of expression. This remains an on-going objective of Islam, and the duty of jihād continues to be a valid and urgent obligation on Muslims.

Another objective of jihād is to establish the Islamic social order and defend it. It is an order that frees man from tyranny, in all its forms, by urging the submission of all to God, the supreme master of all. No single person, class or group has the right to dictate laws or moral standards to other people or control their lives through ideology or legislation. The authority of individuals or institutions can only be valid or legitimate if they are representing or implementing God’s law, and have had that duty entrusted to them by the community. Individuals have no authority invested in them to introduce ethical or legal concepts, principles or rules on the basis of their own preferences, because that is the prerogative of God alone.

This is the basic Islamic principle upon which a truly civilized social and ethical order is built, guaranteeing individual freedom for every member of society, including non-Muslims. It protects their privacy and personal dignity and respects their civil and religious rights, regardless of creed or conviction. Under Islamic law, no one is compelled or coerced to convert to the religion of Islam.

Islam has justifiably urged its followers to strive for the establishment of this society and to stand firm against man’s domination of his fellow human beings.

Hence, the hostility and aggression with which tyrannical and totalitarian regimes have responded to Islam were inevitable. Also inevitable was the determination of Islam to stamp out such regimes and assert its legal, social, ethical, and economic world order. That notwithstanding, Islam undertakes to respect and guarantee the religious and personal freedom of everyone under its jurisdiction, in accordance with its ethical principles and social norms and regulations.

It is to continue the fight against religious tyranny and persecution, and establish the tolerant and magnanimous principles of Islam that jihād remains valid and necessary today.

It is clear, therefore, that Islam has not used force to impose its beliefs. Nor was it force, as some would have us believe, that has been responsible for the phenomenal success and spread of Islam. Its main objective has been the establishment of a stable society in which all citizens, including those who follow other religious creeds, may live in peace and security.

Power was essential for the survival and continuity of the Islamic order, and for the peace and security of its followers. Jihād has been, and continues to be, a significant and necessary means for the establishment and protection of Muslim society. Islam, by definition, is a comprehensive order for the organization of human life that must take root in the world, and power is needed to sustain and promote its existence. Jihād is the sinew of that power, without which it would not survive.

The principle of “no compulsion in religion,’ should be read in conjunction with another one that states: “Make ready against them whatever force and war mounts you can muster, so that you may strike terror into the enemies of God who are also your own enemies, and others besides them of whom you may be unaware, but of whom God is well aware.” (8:

60)

These principles present the correct perspective of Islam from which its followers should view and understand it. Muslims need not be on the defensive nor have to justify Islam’s stance, but should be confident and proud of its teachings and its history compared with those of all other cultures and philosophies. Muslims ought not to be taken in by those who claim to defend Islam but, in reality, only seek to undermine it and subvert the right of Muslims to strive to be powerful and to undertake jihād to protect their faith and spread its teachings to all mankind.

Those who stand in the way of Islam’s progress are the real enemies of humanity who ought to be pursued, and whose efforts should be frustrated. This task falls upon the believers who have the benefit of God’s grace and blessings which they are obliged to value and pass on to others.