In the Shade of the Qur'an by Sayyid Qutb

The previous passage ended with an outline of the opposite destinies of the believers and those who deny God’s message. On the day when all dominion belongs to God alone, they end up in contrasting positions. All this is given within the context of God’s support of His messengers, protection of His message and the reward He has in store for those who believe and those who refuse to believe.

This passage begins with a reference to those who migrate for God’s cause. They have already been permitted to fight in defence of their faith and to defend themselves against injustice. They have been driven out of their homes against all right, for no reason other than their declaration that they believed in God alone. The passage also clarifies that God will compensate them for the property they left behind when they migrated.

A general verdict follows which applies to those who find themselves unjustly attacked and who try to repel aggression, but are then subjected to further tyranny and hostility. They are given a clear and assured promise of support. This firm promise is followed by listing some indicators of God’s power which ensures that His promises will always come true. These indicators are seen in the universe around us. It thus suggests that God’s help to those who suffer injustice, despite their attempts to repel aggression, is a certainty in the same vein as other universal laws.

At this point in the passage, the Prophet receives a direct address that each community is shown a course of action, suitable for its own circumstances. Therefore, he should not be preoccupied with arguments with unbelievers. He must not allow them a chance to dispute his method. Should they seek to argue with him, he should leave them to God who judges between them on the Day of Judgement over everything which they differed. He is the One who knows the truth of what they follow, as He knows everything in the heavens and on earth.

The sūrah also refers to their worship of deities that have no sanction from God, as well as their worship of beings they do not know. They are criticized for being hard hearted and for their dislike of hearing the truth. In fact they would not shrink from attacking those who recite God’s revelations to them. They are threatened with the fire which will be their ultimate abode. This is a promise that will never fail.

This is followed by an announcement to all mankind, making it clear that those whom they worship instead of God are devoid of power. Their weakness is shown in a humble image that carries no exaggeration, but the way it is presented brings their shameful weakness into sharp relief. They are shown as incapable of contending with flies, or of retrieving what a fly takes from them. Yet, unbelievers claim that such beings are deities.

The passage and the sūrah end with an address to the community of believers requiring them to fulfil their duties as leaders of humanity. They should prepare themselves for their task with prayer, worship and good action, seeking God’s help and protection.

As for those who leave their homes to serve God’s cause, and are then slain or die, God will most certainly grant them a goodly provision. God is indeed the most munificent provider. He will most certainly admit them to a place with which they shall be well pleased. God is surely All-Knowing, Most Forbearing. (Verses 58-59)

Migration, or leaving one’s home, to serve God’s cause represents a desertion of every comfort whether it be family, community and childhood memories, or property and material comforts. When one puts one’s faith ahead of all this for no other reason than to earn God’s pleasure, one demonstrates that such a prize is more valuable than all material goods. Migration was possible before Makkah fell to Islam and the Islamic state was established. After that, migration was invalid. The requirement now is to strive in serving God’s cause. Whoever strives thus for God’s cause and dedicates himself to its service receives a similar reward to that of migration.

“As for those who leave their homes to serve God’s cause, and are then slain or die, God will most certainly grant them a goodly provision.” (Verse 58) This applies whether they die in battle, earning martyrdom, or die normally in their homes. They left their homes and property ready to face any eventuality only to serve Him. They sought martyrdom in any way it might come, sacrificing every worldly comfort. Therefore, God compensates them richly for what they abandoned on His account: “God will most certainly grant them a goodly provision. God is indeed the most munificent provider.” (Verse 58) Such provisions are better than everything they leave behind.

“He will most certainly admit them to a place with which they shall be well pleased.” (Verse 59) They departed in a way that pleased God, and in return He promises that they will be well pleased with the position into which He will admit them. It is indeed a clear aspect of the honour God grants them when He makes sure of answering their wishes and ensuring that they are pleased with what they receive from Him. “God is surely All-Knowing, Most Forbearing.” (Verse 59) He is well aware of what they have suffered of injustice and what makes them feel well compensated. He is also forbearing, giving the unbelievers respite in order that they realize that they are in the wrong. He eventually gives fitting reward to those who suffer injustice and fitting punishment to those who inflict injustice.

Those who are targets of human aggression may not be able to tolerate such treatment or bear it with patience. They would rather respond in kind, measure for measure. If aggressors persist, and continue with their oppression, God is certain to support the oppressed and help them against those who are unjust: “Thus shall it be.

If one retaliates only to the extent of the injury he has received, and then is wronged again, God will certainly succour him. God is certainly the One who absolves sin, who is Much- Forgiving.” (Verse 60) The condition that must be fulfilled for God’s help to be forthcoming is that the action must be one of retaliation, seeking to repel aggression.

Such help is not forthcoming for aggression of any sort. Moreover, retaliation must not be excessive; rather it must be limited in scale, replying, measure for measure, to the original aggression.

The comment made in the verse on the nature of this retaliation is that “God is certainly the One who absolves sin, who is Much-Forgiving.” It is He who forgives and absolves. Human beings have no say in this. Indeed they may prefer to retaliate and to repel aggression. Given their nature, they are allowed to pursue such retaliatory action. God will help them to achieve victory.

God’s promise of help to victims of aggression is linked to universal laws that testify to His power. These laws operate most accurately, without fail, which, in turn, suggests that God’s help to those at the receiving end of aggression is one of the unfailing universal laws He has set in operation. “Thus it is, because God causes the night to pass into the day, and the day to pass into the night; and because God hears all and sees all.” (Verse 61)

This refers to a natural phenomenon which people observe morning and evening, day and night, winter and summer. The night passes into the day at sunset, and the day passes into the night at sunrise. And the night takes more of the day as we go into the winter, while the day takes up more of the night as summer approaches.

People see both phenomena of the two parts of the daily cycle passing into each other, but long familiarity makes them oblivious to their accuracy and unfailing regularity. Nevertheless, these phenomena are witnesses to God’s power which controls the universe and all its events.

The sūrah wants people to open their eyes and hearts to these often overlooked phenomena that are indicative of God’s superior power that controls the movement and length of both day and night, with absolute accuracy. The same may be said about God’s help to those who suffer aggression and try to repel it. It is as accurate and regular as the passing of the day into the night and the passing of the night into the day. God always smites the power of tyrant oppressors and allows justice to triumph. Again, people tend to be oblivious of this phenomenon, just as they overlook signs and pointers indicating God’s power and control of the universe.

All this relates to the essential fact that God is the ultimate and absolute truth. His is the truth that controls the universe and operates its systems. Everything else is false, irregular, and cannot be maintained: “Thus it is, because God alone is the Ultimate Truth, and all that people invoke beside Him is sheer falsehood, and because God alone is Most High, Great.” (Verse 62)

This is an adequate explanation and a guarantee that truth and justice will inevitably triumph, while falsehood and aggression are certain to be defeated. It is the same guarantee that the laws of the universe will operate without fail. One of these laws and phenomena is that the truth will be victorious and falsehood will suffer a humiliating defeat. God is certainly far superior to any absolute ruler who seeks to demonstrate his power over the weak. The verse concludes with this comment: “God alone is Most High, Great.” Hence, He will not allow aggression to swell, or injustice to he everlasting.

Further natural phenomena are shown as permanent indicators of God’s power:

“Are you not aware that God sends down water from the skies, whereupon the earth becomes green. God is unfathomable in His wisdom, All Aware.” (Verse 63) We see this happening all the time: rain pours down from the skies and the earth becomes green within a very short period, but again long familiarity makes us oblivious to this. However, to people with open minds the scene arouses a host of feelings. At times, you look at a green shoot poking out through the black earth and you feel its freshness. It reminds you of young children smiling happily to the world around them, and who almost fly with delight when they see the spreading light.

If we have such feelings, we can properly understand the comment at the end of the verse: “God is unfathomable in His wisdom, All Aware.” It is as profound a comment as our feelings when we look at this delightful scene and contemplate its nature. It is part of God’s unfathomable wisdom to initiate such subtle movements within the depths of the earth, bringing forth a green shoot, fresh but weak and slim. With God’s power, it stretches out into the air, moving against the law of gravity. It is God’s knowledge that determines the amount of rain that falls from the sky and its timing, so that water mixes with the earth and allows vegetation to grow.

Water falls from God’s sky to His earth to initiate life and provide nutrition and wealth. But then God owns both the heavens and earth and all that they contain, yet He needs nothing of them. He gives provisions to all living things, through water and plants. But He is free of all need. “To Him belongs all that is in the heavens and on earth. God alone is indeed free of all want, worthy of all praise.” (Verse 64) He is in need of nothing of what lives in the heavens and earth. Indeed all praise is due to Him for the favours He bestows on all His creatures.

Once more the sūrah points out some of the aspects of God’s power as seen in nature: “Do you not see that God has made subservient to you all that is on earth, and the ships that sail the sea at His bidding? He it is who holds the celestial bodies, so that they may not fall upon the earth except by His leave. Most compassionate is God, and merciful to mankind.” (Verse 65) This draws people’s attention to the earth they live on, which contains a wide variety of powers and wealth which God has made subservient to man. Yet man remains oblivious of God’s favours which he enjoys night and day.

God has placed everything on earth at man’s disposal, by making the laws of nature affecting the earth compatible with man’s nature and abilities. Had these been at variance with the natural laws of the earth, human life would not have been possible on this planet, and man would not have been able to utilize its resources to his benefit. Had he been physically different from the condition which allows him to tolerate the earth’s atmosphere, breathe its air, eat its food and drink its water, man could not have survived on earth for even a very brief time. Had the density of the earth or the human constitution been different, man would not have been able to walk or stand upright on earth; he would either fly in the air or sink into the earth.

Had the earth been without an atmosphere, or had the air been heavier or lighter than its present condition, man would have suffocated or been unable to breathe.

Thus, it is the compatibility of all these natural elements with human nature that makes man able to live on earth and benefit by its resources. This is only feasible through God’s will.

Moreover, God made the earth subservient to man through the powers and abilities He gave man. Without these man would not have been able to tap the resources of the earth to his benefit. As it is, man discovers these resources one by one. Whenever he needs something new for his life, he uncovers new treasures; and whenever he feels that the earth’s reserves of an essential material are running short, he finds new ones or alternative materials. Today, although there remain plenty of oil supplies and other minerals, yet the vast potential of nuclear energy has become available.12 But man is still like a child who plays with fire, and can easily burn himself and those around him. Hence, he needs to abide by the code of living God has laid down so that he can make full use of the earth’s resources to build a better human life and fulfil his mission.

“Do you not see that God has made subservient to you all that is on earth, and the ships that sail the sea at His bidding?” (Verse 65) It is God who created the laws that allow ships to sail through the sea, and who gave man the necessary means to discover these laws and utilize them to his benefit. Had the nature of the sea, or the ships, or man’s powers of understanding and learning been different, none of this could have happened.

“He it is who holds the celestial bodies, so that they may not fall upon the earth except by His leave. Most compassionate is God, and merciful to mankind.” (Verse 65) It is He who created the universe and chose its appropriate system. It is He who has made its laws which ensure that celestial bodies remain far apart from each other.

Every theory explaining this universal system is no more than an attempt to understand the laws that ensure the maintenance of the balance that God has placed in the universe. Yet some people overlook this essential fact. They think that if they learn how the universe works, then they are negating God’s role and His power which operates it. This is a particularly singular way of thinking. To explain how a certain law of nature works does not negate that it has been devised by the One who set it in operation in the first place, or that He continues to ensure that such a law remains in operation. Besides, all that man has come up with is a host of theories that attempt to explain natural phenomena. They may be right, and may equally be wrong.

God Almighty holds the celestial bodies so that they may not fall upon the earth’ through the system He has devised for the universe. He keeps them from falling ‘except by His leave.’ This is a reference to a time when He may decide to stop this system for a purpose He, in His infinite wisdom, wishes to happen.

The sūrah completes its reference to aspects of God’s power and the perfection of natural laws by speaking of the human soul. It talks of human existence, life and death: “It is He who gave you life, and then will cause you to die, and then will bring you back to life. Bereft of all gratitude is man.” (Verse 66) The first life is a miracle renewed with every child born at every moment of the night and day. Its secret continues to fill man’s mind with wonder and to leave a vast area for us to contemplate. Death is also a secret that man cannot fathom. It occurs within a brief moment, yet the gulf between the nature of life and that of death is vast indeed, leaving a similarly vast area for contemplation. Life after death is something that lies beyond our faculties of perception, but our present life provides ample evidence for it. This is a further area for contemplation.

Yet man seldom reflects or contemplates, because man is ‘bereft of all gratitude.’ The sūrah shows all these aspects and draws our attention to them within the context of assuring victims of oppression that they will have God’s support as they try to repel such hostility. Such is the Qur’ānic method in using universal scenes to arouse human feelings, and in linking the laws of justice to the laws governing universal existence.

At this point the sūrah addresses the Prophet (peace be upon him) instructing him to follow his own way, paying no attention to the unbelievers and their futile arguments. He must not allow them to divert him from the method God chose for him, as He assigned him the task of delivering His message to mankind.

To every community We have appointed ways of worship, which they should observe.

Let them not draw you into disputes on this score, but call [them all] to your Lord.

You are indeed on the right way. Should they argue with you, say: ‘God knows best what you are doing.’ God will judge between you on the Day of Resurrection with regard to all on which you dispute. Do you not know that God knows all that occurs in heaven as well as on earth? Indeed it is all in a record. All this is easy for God.

(Verses 67-70)

Every community has its own way of life, thought, behaviour and beliefs, and these are subject to the consistent and accurate laws God has set to regulate people’s nature, thinking, feelings and reactions to outside influences. A community that opens its hearts to the pointers to divine guidance and responds to relevant pointers in the universe and within the human soul finds its way to God. In this, it will benefit by the numerous signs pointing to His oneness and encouraging compliance with His orders. By contrast, a community that shuts its mind to all this is in the wrong, sinking deeper into error.

Since God has appointed a certain way for each community, then the Prophet need not trouble himself with arguments he may put to the unbelievers when they turn away from the path of divine guidance and persist in following error. God instructs him not to allow the unbelievers any chance to dispute with him over his mission, or the way of life he advocates. He must continue to implement it, paying no heed to anyone who wants to engage in argument and dispute. His is a straightforward way, as God Himself testifies: “You are indeed on the right way.” (Verse 67) This gives him all the reassurance he needs to follow divine guidance.

If unbelievers try to dispute with him, he should cut short such arguments. It is no use wasting time and effort: “Should they argue with you, say: ‘God knows best what you are doing.’” (Verse 68) Argument can be useful with people whose hearts and minds are open to receive guidance, seeking knowledge and seriously searching for the right evidence. But argument is futile with those who persist in their erring ways, turning a blind eye to all the indicators and pointers they see in the universe and within themselves. The Prophet is told to leave these people to God who will judge between all creeds and ways of life and their followers: “God will judge between you on the Day of Resurrection with regard to all on which you dispute.” (Verse 69) He is the judge to whom no one can object, because on that day all argument is abandoned.

Nor can there be any argument about the final judgement.

God makes His judgement on the basis of His perfect knowledge. He does not lose sight of any circumstances, and no motive or feeling is withheld from Him. He knows everything in the heavens and the earth, including people’s intentions, motives, actions and reactions: “Do you not know that God knows all that occurs in heaven as well as on earth? Indeed it is all in a record. All this is easy for God.” (Verse 70)

God’s knowledge is not subject to any of the influences that erase things from memory or cause forgetfulness. His record is complete and perfect.

The human mind becomes overwhelmed when it merely contemplates some of what we see in the heavens and the earth, and tries to imagine how God knows all these perfectly, down to the most minute details of people, their thoughts, intentions and actions. But all this is very little compared to God’s full knowledge and power.

Hence the verse concludes with the statement: “All this is easy for God.” (Verse 70)

Having made it clear to the Prophet that he must not allow the unbelievers a chance to dispute with him over his right way, the sūrah shows how flawed and flimsy the way followed by the unbelievers is. It betrays total ignorance of the truth. They are deprived of God’s help, and as such they have none to help them:

And yet they worship beside God something for which He has never bestowed any warrant from on high, and of which they cannot have any knowledge. The wrongdoers shall have none to help them. (Verse 71)

No situation or system can have any real power except for what is granted by God. What lacks the source of power given by God remains weak and unsupportable. Such unbelievers worship different deities, some of which are idols and statues, and some are human; or they may even worship Satan. All these are devoid of God’s power; hence they are weak. Besides, they do not worship these deities on the basis of any solid and convincing evidence. Their basis is myth and superstition. Having been denied God’s help, they will not receive any from any other source.

The most singular thing is that while they worship false deities of which they have no knowledge, they refuse to listen to the voice of truth. They are hardened in their attitude, threatening to strike at those who recite God’s revelations to them:

As it is, whenever Our revelations are recited to them in all their clarity, you can perceive utter repugnance in the faces of unbelievers. They would almost assault those who recite Our revelations to them. (Verse 72)

They cannot answer an argument with an equally valid counter argument, or reply to evidence with anything that is similarly powerful. Instead, they resort to heavy-handed tactics, violence and oppression, realizing that they have no leg to stand on. This is always the case with tyrants who think only of suppressing the truth, knowing that they have no other way to answer it.

Hence, the Qur’ān delivers a clear warning, pointing to the inevitable outcome:

“Say: Shall I tell you of something worse than that?” (Verse 72) What is worse than the evil they harbour within themselves, and the oppression they embark upon? “It is the fire which God has promised to those who deny Him.” (Verse 72) This is the right reply for the oppression they engage in. And the final comment is: “How vile an end.” (Verse 72)

The sūrah now makes a powerful, universal declaration that all deities people associate with God, including the ones to which the wrongdoers appeal for help, are weak and powerless. Their weakness is shown in a bustling and captivating scene:

Mankind. An aphorism is set forth; hearken, then, to it. Those beings whom you invoke instead of God cannot create a fly, even though they were to join all their forces to that end. If a fly robs them of anything, they cannot rescue it from him! Weak indeed is the seeker, and weak the sought! (Verse 73)

The address is universal, it includes everyone anywhere in the world, and the declaration is loud and clear: “Mankind!” When people have been gathered to listen, they are told that they are about to be given a statement of a general principle, not a particular case applicable on a certain occasion. “An aphorism is set forth; hearken, then, to it.” It is a statement of fact that applies in all situations: “Those beings whom you invoke instead of God cannot create a fly, even though they were to join all their forces to that end.” All false deities, whether they be idols and statues, human beings, traditions and values, to whom you appeal for support and with whom you seek to achieve victory and high esteem, are incapable of creating a fly, even if they muster all their forces, utilize all their knowledge and channel all their resources into one supreme effort. Indeed, the creation of a mere fly, that small and abject creature, defies all the harnessed powers of such false gods.

Creating a fly is just as impossible, for anyone or thing other than God, as creating a camel or an elephant, because the fly also demonstrates the great secret of life.

Hence, it is placed on the same level as camels and elephants, with regard to its miraculous creation. The Qur’ānic aphorism, however, cites the case of a little, insignificant fly in order to generate a more profound feeling of powerlessness, without compromising the underlying principle.

The sūrah adds another dimension in describing their powerlessness: “If a fly robs them of anything, they cannot rescue it from him!” (Verse 73) False deities, be they idols or humans, cannot retrieve anything from a fly when it robs them of it. Flies can rob people of that which is precious indeed. At the same time, a fly carries agents of some very serious diseases, such as tuberculosis, typhoid, dysentery and conjunctivitis. It can deprive a person of his eyes or other organs, or indeed deprive him of his life. A weak and contemptible fly can rob a human being of what he can never retrieve.

Here again we note how the Qur’ānic style uses facts in the most effective way.

Had the text referred to lions and similar wild animals adding that men cannot rescue anything such animals rob them of, it would have generated an air of strength and force, rather than weakness. Besides, the most powerful animals cannot rob man of anything greater than what a fly can rob him of.

This powerful image stating a clear aphorism concludes with a simple comment:

“Weak indeed is the seeker, and weak the sought!” (Verse 73) This comment further emphasizes the effects generated by the verse as a whole.

At this moment when we realize how weak and contemptible these false deities are, the sūrah denounces the unbelievers for their faulty concept of God, clearly stating God’s power: “No true understanding of God have they. God is certainly Most Powerful, Almighty.” (Verse 74) How could they understand Him as He really is when they associate with Him such powerless deities that cannot even create a fly? What understanding of God have they, when they see His highly sophisticated creation and yet they consider as equal to Him beings that cannot create even a little fly? They even invoke such powerless creatures which cannot retrieve anything flies take away from them, instead of invoking God. So, how can it be claimed that they have a proper concept of God? This is a damning comment at a point which should arouse feelings of submission to God alone.

The sūrah then mentions that God Almighty chooses His angel messengers to deliver His revelations to prophets, and chooses His human messengers to address mankind. All this is done on the basis of immaculate knowledge and total ability:

God chooses message bearers from among the angels and from among men. God hears all and sees all. He knows all that lies open before them and all that is hidden from them. To God all things shall return. (Verses 75-76)

The choice of both angel and human messenger is made by the Almighty, and it was from the Almighty that Muhammad received the message of Islam. It was God who chose Muhammad to be His Messenger to mankind. How could he be compared to those who rely on deities that are both weak and contemptible?

“God hears all and sees all,” and as such “He knows all that lies open before them and all that is hidden from them.” His knowledge is perfect, immaculate, complete. Nothing present or absent, near or distant escapes God’s knowledge.

“To God all things shall return.” (Verse 76) He is the ultimate arbiter, who has power over all things.

Having exposed the absurdity of the idolaters’ beliefs and the ignorance their worship rituals reflect, the sūrah makes a final address to the Muslim community, urging it to be true to its beliefs and to stick to the right way of life.

Believers! Bow down and prostrate yourselves, and worship your Lord alone, and do good, so that you might be successful. And strive hard in God’s cause as you ought to strive. It is He who has chosen you, and has laid no hardship on you in [anything that pertains to] religion; the creed of your forefather Abraham. It is He who has named you Muslims, in bygone times and in this [book], so that the Messenger might bear witness for you, and that you might bear witness for all mankind. Thus, attend regularly to your prayer, and pay out your zakāt, and hold fast to God. He is your Guardian: the best of guardians and the best to give support. (Verses 77-78)

Indeed these two verses sum up the code of living God has laid down for the Muslim community and the duties He has assigned to it. They define its role and mark out its course of action, past, present and future, provided that it follows His guidance.

The first instruction given here requires the believers to pray, highlighting two distinctive actions of Islamic prayer, namely bowing down and prostrating before God. Thus, prayer is given a real image and a noteworthy movement so that we see it clearly before our eyes. In this way, the mode of expression is that much more effective.

Next we have a general instruction to worship God. This is far more comprehensive than prayer, because worship includes all duties and adds every action, thought or feeling that is addressed to God alone. Indeed every human activity becomes part of worship when it is intended for God’s sake. This even includes pleasure and personal enjoyment which become part of worship earning reward from God. All it needs is that we should remember God who has granted us these pleasures and who intends them as means to strengthen our resolve to follow the way He has chosen for us. Nothing of the nature of such pleasures and enjoyments changes, but their purpose is changed, and thus they become part of worship.

The last instruction in the first of these two verses is that believers must do every good thing, particularly in their dealings with fellow human beings, just as they do good in their relations with God, offering prayer and worship. All these instructions are given to the Muslim community so that it can be successful, because these are the means to success. Worship maintains its relation with God so that life is established on the right footing, and follows the way leading to the ultimate goal. Doing good means that the life of the community is firmly established on the basis of right belief.

When the Muslim community has such a proper relation with God and an appropriate lifestyle, it can discharge its awesome responsibility: “And strive hard in God’s cause as you ought to strive.” This is a veracious and comprehensive description, indicating a massive responsibility that requires adequate preparation and the mustering of equipment and resources.

“And strive hard in God’s cause as you ought to strive.” (Verse 78) This includes striving against one’s enemies, laziness, evil and corruption. All these must be equally resisted. It is God who has assigned to you this massive responsibility and chosen you to fulfil it: “It is He who has chosen you.” This choice adds to the seriousness of the responsibility, which means that it cannot be shrugged off or abandoned. Indeed it is an honour God has bestowed on the Muslim community for which it should be infinitely grateful.

Moreover, the assigned task is entwined with God’s grace: He “has laid no hardship on you in [anything that pertains to] religion.” Indeed, the religion of Islam, with all its duties, worship and laws always observes man’s nature and abilities. It aims to satisfy human nature and release man’s abilities so that they are used constructively.

Human nature must neither be suppressed nor left without control.

Moreover, the Islamic way of life has a long history in human life, linking the past with the present. It is “the creed of your forefather Abraham.” It is the system that has continued on earth since the time of Abraham, without any long gap that allows the divine faith to be totally distorted, as happened in some periods prior to Abraham’s time.

God has given the name ‘Muslim’ to the community that believes in His oneness, and this name remained the same whether in olden days or in the Qur’ān: “It is He who has named you Muslims, in bygone times and in this [book].” Islam means surrendering oneself totally to God, attributing no share of Godhead to anyone else. Thus, the Muslim community has enjoyed the same system across successive generations, and with successive messages and messengers, up to the time of the Prophet Muhammad (peace be upon him). It was then that the divine message was entrusted to the Muslim community. Thus, the past, present and future are interlinked as God wants. Thus, “the Messenger might bear witness for you and that you might bear witness for all mankind.” The Prophet is, thus, a witness defining the way the Muslim community should follow, pointing out right and wrong, and the Muslim community fulfils the same task with regard to humanity at large. It occupies the position of trustee by virtue of the standards established by its laws, education and concepts relating to life and to the universe. Needless to say, the Muslim community cannot fulfil this role unless it implements God’s message fully in life. When the Muslim community abandoned this role and deviated from the divine code of living, God removed it from this leadership, leaving it trailing well behind. It will continue to be in this humiliating position until it resumes its role chosen for it by God.

To ensure such a return, it must be fully prepared for it. Hence the order: “Attend regularly to your prayer, and pay out your zakāt, and hold fast to God. He is your Guardian:

the best of guardians and the best to give support.” (Verse 78) Prayer provides a link between the weak and mortal individual and the source of power, while zakāt provides a strong link between members of the community, ensuring security for all.

Holding fast to God is the strong tie that is never severed.

With such resources, the Muslim community can resume the role of human leadership for which God has chosen it. It will also be able to utilize the material resources people consider to be sources of strength. The Qur’ān does not overlook these; on the contrary, it wants the Muslim community to be equipped with them, alongside the resources that are available only to believers who strive to enrich life with all that is good and right.

The great advantage of the divine way of life is that it takes humanity by the hand along the way that raises it to the highest position of perfection achievable in this life.

It is far removed from systems that care only for worldly pleasures and the satisfaction of carnal desires.

Sublime human values aim to satisfy the needs of material life, but do not stop there. This is what Islam wants for humanity, under the wise trusteeship of the community that implements the divine message.