In the Shade of the Qur'an by Sayyid Qutb

This part of the surah speaks only about and with the believers, with that unique and happy group of them who gave their pledges and commitments to the Prophet under the tree, in the presence of God, the witness who solemnized that pledge placing His hand over theirs.

That elite group heard God’s words revealed to His Messenger: “ God was indeed wellpleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory. ” (Verse 18) They also listened to the Prophet as he said to them: “You are today the best people on earth.” [Related by al-Bukhari on the authority of Jabir ibn 'Abdullah.] What we have here is a discourse about this select group as God speaks to His Messenger. We also have Gods words to this select group, giving them the happy news of forthcoming war gains and conquests.

God also speaks about the care He took of them, protecting them from their enemies, during this trip and what He will do for them in future, assuring them of victory by means of the laws He has set in operation, which never fail. He strongly condemns the enemies of the Muslim community, explains the wisdom behind choosing peace this time, confirming the truth of the Prophets dream about visiting the Sacred Mosque. He assures the Muslims that they will enter it in safety, fearing nothing, and that His faith will prevail over all religions on earth.

The surah concludes with a verse describing this community of believers, the Prophets Companions, adding their descriptions to be found in the Torah and the Gospels, as well as His promise of forgiveness of their sins and granting them a great reward.

God was indeed well pleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory, and with many war gains for them to take. God is Almighty, Wise. (Verses 18-19)

Today, fourteen hundred years after the event, I am trying to visualize the great moment when the universe witnessed the divine announcement from on high addressed by God Almighty to His trusted Messenger concerning the Muslim community. I want to see the whole universe at that great moment and its conscience as it responds to this most generous announcement, speaking of a group of people at a particular spot in this universe. I want to feel how those extremely happy people felt when they heard, with their own ears, that God was speaking about them, telling them that He was well pleased with them, defining the place where they were and what they had done in order to earn His pleasure: “when they pledged their allegiance to you under the tree.” (Verse 18) They heard it all from the Prophet who never said anything but the truth, delivering it as a special message from God Almighty.

O my God! How did they - those happy people - receive that divine communication at that ecstatic moment? It is a communication that points to every single one of them and says, “to you in person God is saying that He was well pleased with you as you pledged your allegiance under the tree. He was aware of your inner feelings and He bestowed tranquillity on you.” When we read or hear Gods statement: “God is the Patron of the believers” (2: 257) or, “God is with those who are patient” (2: 153) we may feel happy and reassured, hoping that we may be included among such. Those people, however, heard that God was speaking about them personally and individually, telling each of them that He was well pleased with them, knowing what was in their hearts. That is great indeed! “God was indeed well pleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory” (Verse 18) He knew that the passion they felt in their hearts was for their faith, not for their ego or for personal glory. He knew that their pledges were sincere, and that they were seriously restraining themselves so that they would stand behind the Prophet in all sincerity, obeying his orders, accepting any adversity with patience. Therefore, “He sent down tranquillity upon them” We almost see this tranquillity being lowered calmly and with dignity, pouring an air of peace and reassurance on those hearts that were full of enthusiasm for direct action.

God also “rewarded them with a speedy victory.” (Verse 18) This peace treaty, coupled with the circumstances leading to it, was indeed a victory, heralding many more. The conquest of Khaybar, which most commentators cite as the one promised here, may indeed have been one of these. “And with many war gains for them to take.” (Verse 19) If the victory meant here is that of Khaybar, then the war gains would be with the victory itself. However, if the victory mentioned refers to the peace treaty itself, then the promised war gains would come later. Indeed, the peace treaty left the Muslims free to achieve victory on several fronts.

“God is Almighty, Wise.” (Verse 19) This comment fits well with the preceding verses. Gods pleasure, the victory and the promise of war gains are all indicative of God’s might, control, elaborate planning and wisdom.

Now the surah addresses the believers themselves, speaking to them of the peace treaty, or victory, to which they resigned themselves:

God has promised you [people] many war gains that you shall achieve.

He has hastened this gain for you and He has held back the hands of hostile people from you, so that this may become a sign for the believers.

He will guide you on a straight way. There are still other gains to come, which are still beyond your power. God has full control over them. God has power over all things. (Verses 20-21)

This is an announcement of happy things to happen, given by God to the believers who accept it as certain. They realize that God has prepared for them numerous gains and they lived afterwards to see this true promise fulfilled in the best way. God says to them here that He has hastened this one, which may be a reference to al-Hudaybiyah, as stated by Ibn ‘Abbas, to emphasize its being a victory, as indeed it was, or it may be a reference to Khaybar, as Mujahid says, since Khaybar produced the first war gains after al-Hudaybiyah. The first view is perhaps much weightier.

God also granted them a favour when He restrained the hands of hostile forces. He indeed held back the hands of the Quraysh, as well as other hostile groups who were waiting for a chance to attack the Muslims.

Their opponents outnumbered them by far, but the believers were true to their pledges, fulfilling their duties. Therefore, God rewarded them by restraining and holding back their enemies’ hands.

“So that this may become a sign for the believers(Verse 20) This encounter, which they disliked at first, feeling it to be too much of a demand, is described by God as a great sign, which will enable them to see the results of what He has planned for them and how they will be rewarded for obeying the Prophet and submitting to His will. Thus, they will come to realize that it is great, bringing them much benefit, and they will be doubly reassured.

“He will guide you on a straight way." (Verse 20) This is again a reward for your obedience and true allegiance. Thus, they will have a combination of war gains and guidance on a straight way, giving them all that is good. All this comes about as a result of something they initially disliked. God, thus, teaches them that what He chooses for them is the best thing. This also trains them to show absolute obedience.

God also tells them of other favours He will grant them. There will be more war gains: these they are unable to secure by virtue of their own forces, but which God will let them have by cause of His power and planning: “ There are still other gains to come, which are still beyond your power. God has full control over them. God has power over all things." (Verse 21)

Again, reports differ as to what these gains refer to: is it to the conquest of Makkah? Or to Khaybar? Or is it the victories secured against the Byzantine and Persian Empires? Or does it refer to all other conquests achieved by the Muslim community after al-Hudaybiyah?

Most probably, the surah refers here to the conquest of Makkah, which followed the Treaty of al-Hudaybiyah and resulted from it. The peace treaty lasted only two years. Thereafter the unbelievers violated it, and God facilitated Makkah’s conquest for the Muslims, with hardly any fighting. It was Makkah that had continued to present great difficulties for the Muslim community in Madinah. It had attacked them twice, and was able to turn them away from the Sacred Mosque when they tried to visit it prior to signing the Treaty of al-Hudaybiyah. God, however, overwhelmed Makkah with His power, handing it over to the Muslims without fighting: “God has power over all things." (Verse 21) This was, then, an implicit piece of happy news. It was left undefined because at the time when the surah was revealed, it still belonged to the future, which is part of the realm that lies beyond human perception. Hence, God gives them this hint to reassure them and help them to look forward to what may be coming their way.

In line with the reference to the present war gains and the future ones they await, the surah clearly tells the Muslims that they will be victorious.

The signing of the peace treaty was in no way due to their weakness, or because the unbelievers were too strong for them. Instead, it was meant to happen for a definite purpose God wanted to achieve. Had the unbelievers fought them, they would have been crushed. Such is the rule whenever the believers and unbelievers meet in a decisive battle:

Were the unbelievers to fight you, they would have turned their back in flight. They shall find none to protect or support them. Such was God's way which operated in the past; and never will you find any change in God's way. (Verses 22-23)

Thus, victory for the believers and defeat of their enemies are part of the universal law God has set in operation. It is unchangeable. This is bound to give the believers immense confidence and reassurance.

They know that Gods law will never fail to operate. It may be delayed for some time, for reasons that are closely related to the adherence of the believers to the way God wants them to adhere, or for reasons that bring about the conditions that lead to victory for the believers against the unbelievers. There may be other reasons known to God for such delay, but Gods law will continue to operate, without fail: “Never will you find any change in God's way.” (Verse 23)

God also reminds them of His favour when he stayed the unbelievers hands from the Muslims, and stayed the Muslims’ hands after they had gained victory over their attackers. This refers to an incident when about 40 of the unbelievers tried to launch an offensive. They were taken prisoner, but the Prophet pardoned them:

It is He who, in the valley ofMakkah, stayed their hands from you, andyour handsfrom them, after He gaveyou the advantage over them.

God sees all that you do. (Verse 24)

This was an event the addressees witnessed, but God mentions it in this way to refer every move and every happening to His direct planning.

They, thus, feel how God’s hand directs everything for them, guides their footsteps and their feelings. They will then unhesitatingly surrender themselves to Him. They will be absolutely certain that everything is in God’s hand, and that His choice is the best. They move according to His will in everything they choose or refuse. He wants only what is best for them. When they surrender to Him, every good thing comes their way easily and without delay. He sees them and knows the ins and outs of their situation. What He chooses for them is based on His perfect knowledge. He will not let anything they deserve escape them: “God sees all that you do.” Werse 24)

The surah then tells the believers about their opponents’ position in Gods sight. It explains how God considers the unbelievers’ actions as they turn the believers away from His Sacred House, and how He looks at the believers in a totally different way from these others:

They were the ones who disbelieved, and who debarred you from the Sacred Mosque and prevented your offering from reaching its place of sacrifice. Had it not been for the fact that there were among them believing men and women unknown to you and whom you might have unwittingly trampled underfoot, and on whose account you would have unwittingly incurred guilt... God will admit to His grace whomever He wills. Had they stood apart, We would have inflicted on the unbelievers among them truly painful suffering. The unbelievers fanned fury in their hearts, the fury of ignorance. Meanwhile, God sent down tranquillity on His Messenger and on the believers, and made the word of piety binding on them. They were most worthy of it and deserved it well.

God has full knowledge of all things. (Verses 25-26)

According to God’s measure, they are truly unbelievers, deserving this repugnant description: “They were the ones who disbelieved.” (Verse 25)

This is recorded against them as if they are the only ones in this class, confirmed in disbelief. Hence, they deserve to be disliked by God who hates unbelief and unbelievers. Their other obnoxious deed of turning the believers away from the Sacred Mosque and forbidding the sacrificial animals from reaching their destination is also recorded: “ They were the ones who disbelieved, and who debarred you from the Sacred Mosque and prevented your offering from reaching its place of sacrifice.” (Verse 25)

This amounted to gross misconduct according to Islamic and pre- Islamic traditions; it was gross according to all religions known in the Arabian Peninsula since the time of Abraham, their great ancestor.

Restraining the believers from fighting them was not, then, out of compassion or because their fault was small. It was for a different purpose which God explains to the believers: “Had it not been for the fact that there were among them believing men and women unknown to you and whom you might have unwittingly trampled underfoot, and on whose account you would have unwittingly incurred guilt..(Verse 25)

There were a number of Muslims in Makkah who could not migrate to Madlnah because of their weak position, and did not declare their acceptance of Islam for fear of persecution by the unbelievers. Had the Muslims attacked Makkah and a fight taken place, the Muslims might have killed some of these since they did not know who they were. This would have meant Muslims killing Muslims; a situation that must be avoided. Moreover, the Muslims would have had to pay blood money to their families when it became known that they were Muslim.

Besides, God knew that among the unbelievers who prevented the Muslims’ entry into the Sacred Mosque were some who would be good believers, and who would earn God’s mercy. Had these two groups been separated from the rest of the unbelievers, God would have allowed the Muslims to attack and He would have punished the unbelievers severely: “God will admit to His grace whomever He wills. Had they stood apart, We would have inflicted on the unbelievers among them truly painful suffering.” (Verse 25)

The surah then provides a further description of the unbelievers, showing their inner feelings after it has given an account of their apparent deeds: “ The unbelievers fanned fury in their hearts, the fury of ignorance.” (Verse 26) This was not a passion for a particular faith or code of living, but rather a fury of arrogance and rigidity. This same fury led them to oppose the entry of the Prophet and his Companions to the Sacred Mosque, as also prevented the sacrificial animals from reaching their place of sacrifice. They were thus in breach of every tradition and religion. That they were prepared to commit such a breach had everything to do with their standing among all the Arab tribes so that it could not be said that Muhammad entered Makkah in spite of them. Because of such ignorant passion, they perpetrated this gross offence against all tradition and all religion. They were prepared to violate the sanctity of the Sacred Mosque, which gave them their own special position in Arabia, as well as the sanctity of the sacred months, which was observed under Islamic and pre-Islamic traditions. Their fury and ignorance was clearly apparent in their harsh response to everyone who suggested that they pursue a line of compromise, criticizing their plan to prevent Muhammad and his Companions from entering the Mosque. This fury again manifested itself in the Quraysh negotiator, Suhayl ibn Amr’s objection to include in the treaty God’s attributes, the Lord of Grace, the Ever Merciful, or the Prophet’s status as God’s Messenger. Such a hardened attitude could only have been the result of fury, ignorance and arrogance.

God left them to their fury and ignorance because He knew their adamant refusal to submit to the truth. At the same time, He protected the believers from entertaining such passion, giving them instead feelings of tranquillity and piety: “ Meanwhile, God sent down tranquillity on His Messenger and on the believers, and made the word of piety binding on them. They were most worthy of it and deserved it well." (Verse 26) Calm tranquillity and piety are fine qualities suited to a believing heart which feels its bond with God, reassured by it. A person with such qualities always places his trust in God, and watches God in everything he says or does. Such a person does not behave arrogantly, nor do they let personal anger get the better of them. Instead, they are only motivated to anger in support of their faith and for God’s sake. Therefore, if they are ordered to calm down, they willingly obey.

Therefore, the believers were most worthy and deserving of the word of piety. This is yet another point on which they are commended by God, who favoured them with the tranquillity He bestowed on them.

This is all an honour given to them by the One who knows them well:

“God has full knowledge of all things." (Verse 26)

We have already learnt that some of the Prophet’s Companions on this trip, who were delighted with his dream knowing that prophets’ dreams always come true, found it hard that his dream should not be fulfilled that year, and that they would be prevented entry to the Sacred Mosque. God assured them, however, that the Prophet’s dream was true Muhammad ibn Maslamah went ahead with horses and arms until he arrived at Marr al-Zahran, about one days travel, by camel, from Makkah. There he found a few men from the Quraysh who were greatly worried at what they saw. They thought that he was about to attack Makkah in violation of the peace treaty, which stipulated that there would be no war between the two sides for ten years. When the Prophet encamped at Marr al-Zahran where he could see the idols placed in the Sacred Mosque, he sent all the Muslims’ arms, including bows, arrows and spears to a place called Batn Ya’juj. He then marched towards Makkah with his Companions having only their swords in their sheaths, as he had promised the people of Makkah.

The Quraysh then sent Mikraz ibn Hafs at the head of a delegation to the Prophet. They said to him: “Muhammad, we have never known you to break a promise ever since you were a young child.” He asked why they were saying this. They replied: “You are trying to enter the city carrying all your arms; spears, bows and arrows.” The Prophet said: “I am not going to carry arms into the city. We have sent them to Batn Ya’juj.” Mikraz ibn Hafs then replied: “This is more like what we know of your faithfulness.” Many of the Quraysh nobility left Makkah and went into the surrounding mountains; this because they did not wish to look at the Muslims as they arrived at the city for worship. Indeed, the very sight infuriated them. The rest of the Makkans were either out in the streets or on rooftops looking at the Prophet and his Companions as they entered repeating their phrases that declared their submission to God.

The Prophet was riding his she-camel, al-Qaswa’, which he rode the previous year. His Companion, 'Abdullah ibn Rawahah, held the she- camel’s rein and guided its march.

Thus the Prophet’s dream came true and God’s promise was fulfilled.

The following year witnessed the fall of Makkah to Islam, and the divine faith came to reign in Makkah, then throughout the rest of Arabia.

Then God’s other promise and the other piece of good news were fulfilled: “A is He who sent His Messenger with guidance and the religion of truth so as to make it prevail over all religions. Sufficient is God as a witness." (Verse 28) The religion of truth prevailed, and not only in the Arabian Peninsula. Within half a century it prevailed across much of the inhabited parts of the earth. It subdued the entire Persian Empire and took over much of the Byzantine Empire. It marched as far as India and China before moving into Malaysia, southern Asia and Indonesia.

In the sixth and seventh centuries, these areas constituted most of the then known world.

This true religion continues to prevail over all religions, even after its political retreat from much of the areas it moved into, particularly in Europe and the major islands in the Mediterranean. It prevails even though the power of its people is very weak compared to the new powers that have recently emerged in the East and the West. Indeed, as a religion, Islam prevails over all else. It carries within itself and in its nature the elements of its strength. It moves forward, supported by neither sword nor gun drawn by its people. Its advance is due only to its inherent harmony with human nature and the natural laws of the universe, and to the fact that it satisfies, with perfect ease, the requirements of mind and soul, progress and civilization, regardless of whether people live in tents or in skyscrapers.

Any religious person who looks objectively at Islam is bound to recognise the soundness and inherent strength of this religion. Nor can they help but recognise its ability to lead humanity with wisdom and to answer its progressive needs in an easy and straightforward way:

“ Sufficient is God as a witness” (Verse 28)

We see, then, that Gods promise was fulfilled in the immediate, political form, before one century had elapsed after the Prophets mission. God’s promise continues to be fulfilled in its substantive form, as Islam prevails over all other religions. In fact, it is the only religion that continues to act and lead in all situations. Perhaps only the Muslims do not understand this truth. Other people know it and take it into account as they draw up their policies and programmes.

The surah concludes with a verse that paints a superb picture of the community of the Prophet’s Companions, adding Gods commendation of that unique and happy group of people who earned His pleasure and who were also informed of that fact:

Muhammad is God's Messenger; and those who are with him are firm and unyielding towards the unbelievers, full of mercy towards one another. You can see them bowing down, prostrating in prayer, seeking favour with God and His good pleasure. They bear on their faces the marks of their prostrations. This is how they are pictured in the Torah. And in the Gospels, they are like a seed that brings forth its shoot, strengthens it, grows thick and stands firm on its stem, delighting the sowers. Through them God will enrage the unbelievers. To those of them who believe and do righteous deeds God has promised forgiveness and a rich reward. (Verse 29)

This is a remarkable picture drawn by the superior style of the Qur’an.

It includes several snapshots depicting the groups main conditions, both subtle and clearly apparent. One shot portrays their attitude to the unbelievers and to one another. Thus, they are “firm and unyielding towards the unbelievers, full of mercy towards one another.” Another shows them as they are in worship: “ You can see them bowing down, prostrating in prayer” Yet a third image reveals what preoccupies their minds and characterizes their feelings: “ seeking favour with God and His good pleasure.” A fourth shot focuses on the apparent effect worship has on their faces as they dedicate all to God: “ They bear on their faces the marks of their prostrations. This is how they are pictured in the Torah.” A number of additional quick images tell us how they are described in the Gospels: “ They are like a seed that brings forth its shoot; strengthens it; grows thick; stands firm on its stem; delights the sowers; through them God will enrage the unbelievers.” The verse begins by confirming the Prophet’s status, denied by the Quraysh negotiator, Suhayl ibn ‘Amr, and the unbelievers he represented at the time: “Muhammad is God's Messenger.” The verse then goes on to paint its beautiful picture in the unique Quranic style.

Needless to say, the believers go through different conditions and situations during their lifetimes. However, the images shown in the verse concentrate on their permanent features, highlighting these so that they serve as the main lines in the overall picture. The selection of these particular images clearly shows that God wants to bestow honour on this happy community. This is reflected right from the very first image that depicts them as: “firm and unyielding towards the unbelievers, full of mercy towards one another. ” They take such a firm and unyielding attitude towards the unbelievers, despite the fact that those unbelievers included their parents, siblings, kinsfolk and friends. However, they severed all these relations with the unbelievers. They are at the same time full of mercy towards one another, when their only bond is brotherhood in faith.

This means that in both conditions of unyielding firmness and flowing mercy the determining factor is faith. There is absolutely no personal consideration. Their feelings, emotions, behaviour and bonds are based on faith alone, making them hostile to its opponents, compassionate towards their fellow believers. They discard all selfish thoughts and make their bond with God the only one to which they attach any value.

Again Gods wish to honour this community is clearly apparent in making prominent their condition as they worship: “You can see them bowing down, prostrating in prayer? The way this is portrayed suggests that this is their permanent condition, one that we see whenever we look at them. In fact, bowing and prostration represent the condition of worship, which is the core feature of their personality. Therefore, it is expressed in a way that makes it permanent during their time, as if they spent their whole lives bowing and prostrating.

The same applies to the third image, which concentrates on their inner thoughts and feelings: “seeking favour with God and His good pleasure?

Such are their permanent feelings and what always preoccupies them.

All they aspire for is God’s favour and earning His pleasure.

The fourth image focuses on how apparent worship and inner feelings are reflected in their appearances: “ They bear on their faces the marks of their prostrations? Their faces shine with transparent clarity and the warmth that worship imparts. This is not a reference to the dark mark associated with prayer that appears on the foreheads of some people, as people may wrongly think when they hear the words, 'the marks of their prostration! What this expression refers to is the mark of worship, which is symbolized here by prostration as it expresses submission to God in the clearest form. The mark of this submission is seen on their faces; in other words there is no trace of pride, arrogance or selfishness.

Instead, what is reflected is noble humility, purity and a serenity that adds to the shine on a believers face.

This bright overall picture contains nothing new. It is also painted in the Torah as God gave the world the news of the emergence of this community of the Prophets Companions.

The Gospels give another picture of Muhammad and his community, describing them as “And in the Gospels, they are like a seed that brings forth its shoot.” It is a fertile seed that sends forth its shoot which does not weaken the stalk. On the contrary, it “strengthens it”, or the shoot may be strengthened by the stalk. Thus the plant “grows thick”, and its stem acquires strength and structure. The plant now “stands firm on its stem”, upright, neither bending nor crooked. This is how the plant looks, but what feeling does it give to farmers who can immediately distinguish a fine plant that is bound to yield fruit? It gives them a feeling of pleasure: “delighting the sowers”. A variant reading of this phrase puts the delighted onlookers in the singular, 4delighting the sower,' which in this case refers to the Prophet, as he was the one that looked after the seeds until they harvested a noble and delightful community that was unique in history. The unbelievers experience a different feeling as they look on: “ Through them God will enrage the unbelievers” Sending such a feeling of rage into the unbelievers’ hearts is clearly intended. It suggests that the planting was by God or by His Messenger, so as to yield a harvest that accomplishes God’s purpose in enraging His enemies.

Again this picture is nothing new. It was painted before Muhammad and his Companions began to walk the earth, in the Gospels as they herald the happy event of God sending Muhammad with His final message.

Thus does God record in His book the qualities of this select group of the Prophet’s Companions, so that it will be recognized by all creation.

It remains the ideal and the role model for future generations, as the standard of faith they should emulate.

In addition to all this honour, God gives them a promise of forgiveness for their sins and a supreme reward: “ To those of them who believe and do righteous deeds God has promised forgiveness and a rich reward.” The promise is given in such general terms after highlighting their special features so as to make them the first to whom the general description applies. The honour granted them is more than enough for anyone, but God’s favours and bounty are limitless, unending. Therefore, they are granted forgiveness and a rich reward.

Once more I try today, fourteen centuries after the event, to visualize the beaming faces and rejoicing hearts of those people as they received this great honour and promise bestowed on them by God. I try to see them as they look at their own picture painted by God in His book. I look at them as they are on their way back from al-Hudaybiyah, when this surah was revealed and relayed to them; how they reflected on it, and how it touched their hearts and souls. I see them looking at one another, with each one seeing in his brother the mark of the grace he himself feels. I try again and again to live with them a moment of this splendid festival they experienced, but how can one who was not present there share all that, except from afar? It can only be by a special favour of Gods grace, bringing close that which is indeed far. Lord! You know that I aspire to a special gift of this unique favour.