In the Shade of the Qur'an by Sayyid Qutb

God Himself bears witness, and so do the angels and men of knowledge, that there is no deity save Him, the Executor of Justice. There is no deity save Him, the Almighty, the Wise. (Verse 18)

So far the sūrah has concentrated mainly on establishing the basic fact of the oneness of God, the Lord and sustainer of the whole universe, Who controls all its affairs. It has also emphasised the unity of the Divine revelation and message. It has described the attitudes of the true believers, and those whose hearts have swerved from the truth, towards God’s revelations and His book. It has also threatened the deviants with a doom similar to that which befell those who denied the truth both in the past and in the present. It has further pointed out the natural motives which prevent people from learning these lessons, showing at the same time how the God- fearing turn to their Lord and seek His refuge.

Beginning with verse 18 and continuing up to verse 32, the sūrah now speaks of another fact which logically results from the preceding one. The fact that God is One and has no partners requires practical confirmation in human life and this is clearly stated in this passage of the sūrah.

The passage begins with a reiteration of the fact stated in the opening verses of the sūrah in order to outline its essential consequences. We have here a testimony from God, as well as a testimony from the angels and the people of knowledge that “there is no deity save Him.” Added to this is the Divine attribute which results from the fact that He is the Sustainer of the universe, that is, He maintains justice among people and in the universe at large.

We are required to accept this basic fact of God being the only Lord and Sustainer of the whole universe. Our acceptance is manifested primarily by our submitting ourselves to God alone and referring to Him in all matters. It is further manifested by obeying God, our Eternal Master, and following His messenger and implementing His revelations in our lives.

This is the purport of the Divine Statement: “The only true faith acceptable to God is [man’s] self-surrender to Him.” (Verse 19) He does not accept any other religion or creed from anyone. Islam means willing submission, obedience and conscious following of the Prophet. This means that the religion which God accepts from people is not merely a concept formulated in their minds, nor is it the mere acceptance of a fact. It is, indeed, the practical translation of this acceptance and that concept. It takes the form of implementing the Divine method in all our affairs, total obedience to all God’s laws, and following the guidance of His messenger in His implementation of the Divine Faith.

The passage then moves on to publicise the attitude of the people of earlier revelations, wondering at them. Despite their claim that they follow God’s religion, some of them turn away when they are invited to put their disputes forward to be adjudged according to God’s revelations. Their whole claim is thus rendered baseless. God accepts no religion other than Islam, and Islam means true submission to God, obedience to His Prophet and the implementation of His revelations in all spheres of life.

We are then told of the real reason for their turning away, which actually means that they do not believe in the Divine religion. That is, they do not take seriously the concept of reckoning and reward on the Day of Judgement: “For they claim: ‘The fire will most certainly not touch us except for a limited number of days.’” (Verse 24) In this, they rely on their belief that they are followers of a Divine book: “They are deceived in their own faith by the false beliefs they used to invent.” (Verse 24) Their whole notion is a false delusion. They are neither followers of a Divine book nor are they believers.

They have nothing whatsoever to do with the Divine faith, since they are being invited to put their disputes to the judgement of Divine revelations, but they continue to turn away. In such absolute clarity, God states in the Qur’ān the meaning of religion and the true nature of being religious. He accepts from His servants only one clear view: namely, the true religion is Islam, which means self-surrender. In practice, Islam means to consider God’s book as the final arbiter and to accept its judgement. Anyone who does not do this in practice cannot be considered a Muslim, even though he may claim to be so or may claim to follow God’s religion. It is God who defines and explains His own religion. His definition and explanation does not take into account the desires or personal concepts of human beings.

Indeed, the one who takes the unbelievers, i.e. those who do not accept the judgement of God’s book and revelations, as patrons, “He who does this has cut himself off from God.” (Verse 28) There is absolutely no relationship between him and God.

This applies to those who patronise and support or seek the patronage or support of the unbelievers who reject the judgement of Divine revelations, even though they may claim to follow God’s religion.

The warning against such patronage which destroys faith altogether is further elaborated upon. The Muslim community is also made aware of the true nature of the forces which operate in the universe. God has absolute control over it; He owns it all, and gives kingship to whom He wills and deprives of it whom He wills. It is He Who gives honour to, or causes to sink in contempt, whom He wills. This is only part of the fact that He controls the whole universe and runs it as He wishes. It is He Who causes the night to overwhelm the day and then causes the day to overpower the night. It is He Who makes life come from death and causes death to end life. He thus maintains justice in human life and in the universe at large. There is no need, then, for the patronage of anyone else, no matter how powerful or wealthy they are.

These repeated, emphatic warnings give us an insight into what was actually taking place within the Muslim community at that time and about which matters needed further clarification. Some Muslims still maintained their family, national and economic relations with the unbelievers in Makkah or with the Jews in Madinah.

Hence, the need for this explanation and warning. The repeated warnings also suggest that human nature is normally influenced by the physical power of human beings. Hence, people need to be reminded of the true nature of human power and real power. This needs to be added to the clear explanation of the correct concept of faith and its practical effects in life.

The passage concludes with a decisive statement that Islam means true obedience to God and His Messenger. The way to win God’s pleasure is simply to follow His Messenger. God’s love cannot be earned by the mere mental acceptance of His existence, nor simply by any verbal acknowledgement of that: “Say: ‘If you love God, follow me. God will love you and forgive you your sins. God is Much-Forgiving, Merciful.’ Say: ‘Obey God and the messenger.’ If they turn their backs, God does not love the unbelievers.” (Verses 31-2) The issues then are very clear: either obedience and conscious following of the Prophet, which is what God likes, or rejection of the faith, which is what God dislikes. There can be no meeting point between the two.

Let us now look in more detail at the significance of this passage starting with verse 18.

God Himself bears witness, and so do the angels and men of knowledge, that there is no deity save Him, the Executor of Justice. There is no deity save Him, the Almighty, the Wise. (Verse 18)

We have here a statement of the most essential facet of Islamic ideology, namely the fact of the oneness of God and that He is the Eternal Master of the universe Who maintains and executes justice. It is the same principle with which this sūrah opens:

“God: there is no deity save Him, the Ever-living, the Eternal Master of all.” The ultimate objective of this sūrah is to establish in absolute clarity the true nature of the Islamic faith, and to dispel all doubts about it raised by people of earlier revelations. It seeks to dispel such doubts both from the minds of those unbelievers as also from the minds of those Muslims who may fall under their influence.

A testimony from God that there is no deity other than Him is sufficient for anyone who believes in God. Indeed, such a testimony may be thought sufficient only for a believer in God, for he is not in need of it as such. However, this is not absolutely true. People of earlier revelations believe in God, but at the same time they maintain that He has a son and a partner. The idolaters themselves used to profess that they believed in God. Their deviation and error took the form of ascribing partners and equals and children to God. When both groups of people are told that God Himself bears witness to the fact that there is no deity save Him, then this statement has a marked effect in correcting their beliefs.

The matter, however, is much finer and more profound. God’s testimony that there is no deity except Him is given here as a prelude to outlining what it entails.

Since He Himself stresses His oneness, He, therefore, does not accept from His servants anything other than pure devotion to Him, which takes the form of Islam or submission to Him. Such submission is not confined to the realm of beliefs and feelings; it must be translated into total obedience to God and a conscious implementation of His law outlined in His revelations. If we view the matter from this angle, we will find many people in all ages claiming to believe in God but at the same time ascribing Divinity to others. This they do when they implement a law which is in conflict with His law, and obey those who do not follow His messenger or His book, and when they derive their values, standards and morals from sources other than Him. All such actions run contrary to their claim that they believe in God.

They conflict with God’s own testimony that He is the only God in the universe.

The testimony of the angels and the people of knowledge takes the form of their total obedience to God’s orders and looking to Him alone for guidance, accepting everything which comes to them from Him without doubt or argument, once they are certain that it has come from Him. This sūrah has already referred to the attitude of such people of knowledge: “Those who are firmly grounded in knowledge say: ‘We believe in it; it is all from our Lord.’” This is, then, the testimony of the people of knowledge and the angels: total acceptance, obedience and submission.

The testimony of God, the angels and the men of knowledge to the oneness of God is coupled with their testimony to the fact that He establishes and maintains justice, since justice is an essential quality of Godhead. The Arabic text is phrased in such a way as to leave no doubt that justice, at all times and in all situations, is an attribute of God. This also explains the meaning of God being the Eternal Master of the universe which is stated at the beginning of this sūrah: “God: there is no deity save Him, the Ever-living, the Eternal Master of all.” He maintains His authority with justice.

God’s control of the universe and His conduct of its affairs and of people’s lives is always characterised by justice. Indeed, justice cannot be established in human life, which, in turn, cannot be set on its proper course as the rest of the universe where every single creature fulfils its function in perfect harmony with the rest of creation except through the implementation of the method and the way of life God has chosen for people, as outlined in His revelation. Otherwise, justice cannot be established, harmony cannot be achieved and there can be no interrelation between man and the universe. What takes place, then, is injustice, conflict and total ruin.

Throughout history, justice was established only during those periods when God’s method was adhered to. These were the times when human life was set on a perfect and straight course like everything else in the universe. However, human nature being what it is means that human beings tend to waver between obedience and disobedience to God. They move nearer to obedience to God whenever His method is established and His law is implemented. Wherever man-made laws are established, ignorance and shortcomings abound. A direct consequence of this is injustice in one form or another: an individual may do injustice to the community, or the community may be unjust to the individual, or one class tyrannises another, or one nation subjugates another, or one generation treats another with injustice. It is only Divine justice which remains free of any favouritism towards any of these. He is the Lord of all creation Who does not overlook anything on earth or in the heavens.

“There is no deity save Him, the Almighty, the Wise.” The same truism of the Oneness of God is repeated again in the same verse, but this time it is coupled with the two attributes of God’s might and wisdom. Both power and wisdom are essential for the purpose of maintaining justice. Justice can only be maintained when matters are set in their proper places and with the ability to so set them. God’s attributes suggest positive activity. Nothing in the Islamic concept associates God with any negative attribute. This is the proper and true concept of the Divine Being, because it is His own description of Himself. When we believe in God, in the light of His positive attributes, our thoughts remain concentrated on His will and His power. Our faith, then, becomes much more than an academic concept; it provides us with a dynamic motive to act and do what is required of us.

The only true faith acceptable to God is [man’s] self-surrender to Him. Disagreements spread, through mutual aggression, among those who were given revelations only after knowledge had been granted to them. He who denies God’s revelations will find that God is indeed swift in reckoning. If they argue with you, say: “I have surrendered my whole being to God, and so have all who follow me.” Say to those who were given revelations and to unlettered people, “Will you also surrender yourselves (to God)?” If they surrender, they are on the right path. But if they turn away, then your only duty is to convey your message. God is watching over His servants. (Verses 19-20)

The sūrah now moves on to establish the logical result that since there is only one God, then all worship must be addressed to that one God: “The only true faith acceptable to God is [man’s] self-surrender to Him.” The oneness of the Divine Being requires that all submission must be to Him.

There is nothing in people’s minds or in their lives which is not subject to God’s authority. The oneness of God means that there is only One Being who has the right to set values and standards for people, to require them to submit to Him, obey Him, implement the legislation He has enacted for them in all the affairs of their lives.

There is only one faith, namely, pure submission to God alone, which is acceptable to Him.

When we state that the only true faith acceptable to God is self- surrender to Him, we mean true Islam. This is not merely a claim to be stated, a flag to be raised or a detached academic concept to be discussed which does not stir hearts or minds, or even a set of acts of worship such as Prayer, fasting and pilgrimage. This is not the sort of Islam which God describes as the only faith acceptable to Him. True Islam means complete obedience, total submission to God and the implementation of His revelations in human life, as will be stated presently in the same Qur’ānic text.

Islam also means the oneness of the Divine Being who is the Eternal Master of all.

People of earlier revelations used to confuse the person of God and the person of Jesus Christ. They also confused God’s will and that of Christ’s. They disagreed among themselves so violently that they fought and killed one another on numerous occasions. God, therefore, makes the reasons for these disputes clear for both the people of earlier revelations and for the Muslim community: “Disagreements spread, through mutual aggression, among those who were given revelations only after knowledge had been granted to them.” Their disputes did not arise out of ignorance of the truth. They had been given certain knowledge of God’s oneness and the fact that He is the only Lord in the universe. They were also given the knowledge they needed about human nature and true submission to God. They simply disagreed “through mutual aggression” when they abandoned the course of justice embodied in the faith and the law God revealed to them.

Christian historians have shown that political considerations were behind these doctrinal disputes. The same has frequently happened in both Jewish and Christian histories. It was the hatred felt by Egypt, Syria and other regions towards the rulers of Rome which resulted in the rejection of the official Roman doctrine and the adoption of a different one. On certain occasions, the keenness of a Byzantine Emperor to maintain his rule over certain parts of his empire was the reason behind the invention of compromise doctrines which sought to achieve the required results.

Faith to them was a ball game serving political goals. As such, it represented one of the worst forms of injustice. Worse still, it was done knowingly and deliberately.

A timely and appropriately stern warning is then given: “He who denies God’s revelations will find that God is indeed swift in reckoning.” Disagreement over the truism of the oneness of God is thus considered a denial and rejection of God’s revelations.

The rejecters are here threatened with swift reckoning in order that people do not persist with their disbelief, denials and disputes.

God then instructs the Prophet to make his attitude towards the people of earlier revelations and the idolaters well known. The real issue is stated in absolute clarity.

Their fate is left to God. The Prophet, however, proceeds along his absolutely clear path: “But if they argue with you, say: I have surrendered my whole being to God, and so have all who follow me.’ Say to those who were given revelations and to unlettered people, ‘Will you also surrender yourselves (to God)? If they surrender, they are on the right path.

But if they turn away, then your only duty is to convey your message. God is watching over His servants.” Thereafter, there can be no further clarification. Either God’s oneness and authority over the universe is acknowledged with its practical correlative which is pure submission to Him, or futile arguments and excuses are pursued.

God teaches His Messenger a single word which explains his faith and way of life:

“If they argue with you,” in matters of faith and the oneness of God, “say: ‘I have surrendered my whole being to God.’” This applies to me and also to “all who follow me.” The usage here of the word “follow” is very significant. What is required is not a mere acceptance of the Prophet’s message, but also its following in practice. Similarly, the phrase “surrendered my whole being to God” is highly significant. It is not sufficient for one to just state verbally or accept in one’s mind the fact of the oneness of God. One must also surrender one’s whole being to God. Practically this means obeying God and following His Messenger. Literally translated, the Arabic phrase says: “I have submitted my face to God.” Since one’s face is the noblest part of a human being, then its submission indicates willing acceptance and implementation of God’s laws.

Such is, then, the faith of Muĥammad, God’s Messenger, and such is his way of life. Muslims follow him in their faith and code of living. Let the people of earlier revelations and unlettered people, which is a reference to the idolaters, answer the question which is aimed at identifying each group in such a way as leaves no room for confusion about their stance: “Say to those who were given revelations and to unlettered people, Will you also surrender yourselves (to God)?” Both the idolaters and the people of earlier revelations are placed on the same level since they are all called upon to accept Islam in the sense we have just explained. They are called upon to acknowledge the oneness of God and that He is the only Master of the whole universe. They are also required, when they have made this acknowledgement, to make it a practical reality through the implementation of God’s revelations in human life.

“If they surrender, they are on the right path.” Right guidance has only one form, namely, Islam in its fullest meaning. There is simply no other form, concept, situation, or code which reflects right guidance. Anything which is in conflict with Islam represents error, ignorance, confusion and rejection of the truth.

“But if they turn away, then your only duty is to convey your message.” The Prophet’s task is simply to convey his message. When he has done this, his mission is over.

This applied before God commanded the Prophet to fight those who rejected Islam until they either accepted its faith and submitted to it, or until they pledged their obedience to its political authority by paying a loyalty tax. No one is compelled to accept the faith.

“God is watching over His servants.” He conducts all their affairs as He wishes and according to His knowledge. The ultimate decision is with Him. However, they are made fully aware of the fate that awaits them and all transgressors who, like them, reject the true faith.

Those who deny God’s revelations, and slay the Prophets against all right and slay people who enjoin equity among all people: promise them a painful suffering. It is they whose works shall come to nothing in this world and in the life to come; and they shall have none to help them. Have you considered the case of those who have received a share of revelation? When they are called upon to accept the judgement of God’s book in their affairs, some of them turn away and pay no heed. For they claim: “The fire will most certainly not touch us save for a limited number of days.” They are deceived in their own faith by the false beliefs they used to invent. How, then, will it be with them when We shall gather them all together to witness the Day about which there is no doubt, when every soul will be paid in full what it has earned, and they shall not be wronged? (Verses 21-5)

The first verse in the above passage, verse 21, warns against a painful suffering. Its timing is not specified. Hence, it is to be expected either in this life or in the life to come. It is coupled with an assurance that all their works shall come to nothing in either life. This is given in a highly vivid mode of expression which draws upon a well-known image of an animal grazing in a poisoned area. It swells up before it dies. Similarly, the actions of such people may appear to gather momentum and to yield great results. This is no more than the swelling up of a poisoned animal prior to its death. All their actions are thus aborted and they will have no one to help or defend them.

We note that the denial and rejection of God’s revelation is coupled in the Qur’ānic statement with the totally unjust killing of the Prophets — for there can be no right respected when a Prophet is killed. Furthermore, the killing of those who enjoin equity in human life, which is a reference to those who advocate the implementation of the code God has laid down for human life, which is based on justice and which alone can maintain absolute justice, suggests that the warning is directed at the Jews, for such are their distinctive qualities in history. This does not mean that the warning is not also directed to Christians who in the past killed many thousands of followers of doctrines which were at variance with that adopted by the Roman Empire, including those who declared that God was One and that Jesus Christ was a human being. This latter group are included among those “who enjoin equity among all people.” It is also a permanent warning to anyone who may perpetrate such ghastly crimes, and these may live in any and every age.

It is worth remembering that when the expression “those who deny God’s revelations” is mentioned in the Qur’ān, it does not simply refer to those who may declare themselves to be unbelievers. Instead, anyone who does not acknowledge the oneness of God and that He alone is worthy of worship is included in this group.

Such a recognition entails that the authority to legislate and to set values and standards for human life belongs only to God. Anyone who claims or attributes any measure of that authority to anyone other than God is either an idolater or an unbeliever, even though he may claim a thousand times that he believes in God. The verses which follow confirm this view.

“Have you considered the case of those who have received a share ref revelation? When they are called upon to accept the judgement of God’s book in their affairs, some of them turn away and pay no heed.” This is clearly a rhetorical question, one so delivered as to emphasise the contradiction in the attitudes of those who have received a share of revelation. The reference here is to the Torah in respect of the Jews and the Bible in respect of the Christians. Each one is simply “a share” of God’s Divine revelation, a portion of all the revelations God has vouchsafed to His messengers, which emphasises the unity of Godhead, and the fact that God alone conducts the affairs of the universe. All such revelations are in essence a single book; part of it was given to the Jews, and another part was given to the Christians while the Muslims received the whole book. This is because the Qur’ān embodies all the bases of faith and confirms all messages God revealed in the past. It is certainly something to wonder at, when those who “have received a share of revelation” are called upon to accept the judgement of God’s book in their disputes and in all the affairs of their lives, but they nevertheless do not respond positively. Some of them are left behind. They turn their backs on God’s legislation, an action that is in flagrant contradiction to their stated belief in any portion of His book. In other words, it belies their claim that they follow God’s revelations: “Have you considered the case of those who have received a share of revelation? When they are called upon to accept the judgement of God’s book in their affairs, some of them turn away and pay no heed.” (Verse 23)

God invites us to wonder at the people of earlier revelations when some of them, not all, refuse to allow God’s book to judge in their affairs of both faith and life.

What, then, should our attitude be towards those who claim to be Muslims, but who nevertheless banish God’s law from their lives, ‘While they continue to claim to be Muslim? This is, indeed, an example given by God so that Muslims should know the true nature of faith, generally, and Islam, in particular. They must be careful lest they themselves become subject to God’s condemnation for their attitude. If God Himself so denounces the attitude of the people of earlier revelations who did not claim to be Muslims simply because they refused to accept the judgement of God’s book in their affairs, what degree of denunciation or condemnation would be suitable for Muslims who adopt a similar attitude? There is no doubt that they would incur God’s anger, be totally rejected by God and live in utter misery, deprived of Divine Mercy in any form.

The cause of their contradictory, erroneous attitude is then given: “For they claim:

‘The fire will most certainly not touch us save for a limited number of days.’ They are deceived in their own faith by the false beliefs they used to invent.” This, then, is the reason for people turning their backs on the judgement of God’s book. It places them in total contradiction with their claim to be believers or followers of Divine revelation. They simply do not take seriously the notion of reckoning on the Day of Judgement. Nor do they consider as serious the administration of Divine justice. The import of their claim is that they will not suffer the fire except for a limited number of days. How is this possible when they deviate from the most fundamental principle of faith which imposes on them the duty to accept the judgement of the Divine book in all matters? How can they make such a claim if they truly believe in God’s justice, or even if they feel that they will definitely be raised to God on the Day of Judgement? What they state is simply an invention which they themselves perpetrate, and by which they are then deceived: “They are deceived in their own faith by the false beliefs they used to invent.” It is indeed a fact that believing seriously in meeting God cannot be combined with such a futile notion in respect to His justice and reward. No man can combine fear of God and punishment on the Day of Judgement with turning his back on God’s rulings outlined in His book or the implementation of His law in human life.

These people of earlier revelations stand in the same position as those whom we meet today who claim to be Muslims but who turn their backs when they are called upon to implement God’s laws in their lives. Some of them even go further than this and impudently claim that human life has nothing to do with religion. They say that there is no need to impose religion on the practical side of human life, or on economic, social, and indeed family relations. They, nevertheless, continue their claim to be Muslims. Some of them are so naïve that they believe that God’s punishment will be limited to purifying them of their sins only and that thereafter they will be admitted into heaven. They ask in absolute naivety: “Are we not Muslims?” It is the same false belief which was maintained by such people of earlier revelations. They show the same conceit and they deceive themselves with the same false beliefs which have no foundation in the religion God has revealed. Both groups are the\ same in their rejection of the very basics of faith and in their isolation from its fundamental practical expression, namely, submission to God and total obedience to His commands in all affairs of life, which they receive through His messengers.

How, then, will it be with them when We shall gather them all together to witness the Day about which there is no doubt, when every soul will be paid in full what it has earned, and they shall not be wronged? (Verse 25)

How? This is a very stern warning which every believer shudders to face since he knows that that Day will inevitably come and that God’s justice is certain to be done.

That belief is in no way weakened by any false hopes or invented beliefs. This warning applies to all: idolaters and atheists, those who claim to follow earlier revelations and those who claim to be Muslims. They are all alike in the essential fact that they do not submit to God in their lives.

“How, then, will it be with them when We shall gather them all together to witness the Day about which there is no doubt,” and when God’s justice is done? “Every soul will be paid in full what it has earned,” without any injustice or favouritism. “They shall not be wronged,” nor shall they receive any favours.

It is a question which remains without answer. Man’s heart shakes when it imagines what will happen.

Say: “Lord, Sovereign of all dominion, You grant dominion to whom You will and take dominion away from whom You will. You exalt whom You will and abase whom You will. In Your hand is all that is good. You are able to do all things. You cause the night to pass into the day, and You cause the day to pass into the night. You bring forth the living from the dead, and You bring forth the dead from that which is alive.

You grant sustenance to whom You will, beyond all reckoning.” (Verses 26-7)

These verses take the form of a direct instruction from God to His Messenger and every believer to turn to God, stating the absolute truth of the oneness of God and that He is the only One Who controls human life and the universe at large. This latter quality is simply a demonstration of God’s Lordship of the whole universe in which He has no equals or partners.

When we carry out this instruction we note that it takes the form of an address made with all humility. The rhythm of a prayer is very clear in its construction, and its total effect is that of a heartfelt appeal. Its references to the universe as an open book touch gently on our feelings. It groups together God’s conduct of human life and His full control of the universe, thus stressing the absolute truth of a single Godhead sustaining all. It also stresses the fact that human life is but one ingredient in the life of the universe. Submission to God alone is acknowledged by the universe, as it is indeed the proper attitude expected of man. Any deviation is a folly which leads to perversion.

“Say: ‘Lord, Sovereign of all dominion, You grant dominion to whom You will and take dominion away from whom You will. You exalt whom you will and abase whom You will.” This expresses the natural result of the oneness of God. Since there is only a single deity, He is then the only Master, “the Sovereign of all dominion” Who has no partners.

He gives whatever portion He wishes of His dominion to whomever He wants of His servants. What is given becomes simply like a borrowed article. Its owner retains his absolute right of taking it back whenever he wants. No one, then, has any claim of original dominion giving him the right of absolute power. It is simply a received dominion, subject to the terms and conditions stipulated by the original Sovereign. If the recipient behaves in any way which constitutes a violation of these conditions, his action is invalid. Believers have a duty to stop him from that violation in this life.

In the life to come, he will have to account for his violation of the terms stipulated by the original Sovereign.

He is also the One Who exalts whom He wills and abases whom He wills. He needs no one to ratify His judgement. No one grants protection against the will of God, and no one has the power to prevent His will taking its full course. His power is absolute and His control is total.

The authority of God ensures the realisation of all goodness. He exercises it with justice. When He gives dominion to anyone or takes it away from him, He does so with justice. Similarly, it is with justice that He exalts or abases any of His servants.

This ensures real goodness, in all situations. It is sufficient that He should will something for it to be realised: “In Your hand is all that is good. You are able to do all things.” God’s supervision of the affairs of human beings with all that is good resulting from it is simply an aspect of His control and, supervision of life in general and of the universe at large: “You cause the night to pass into the day, and You cause the day to pass into the night. You bring forth the living from the dead, and You bring forth the dead from that which is alive. You grant sustenance to whom You will, beyond all reckoning.” In this way verse 27 refers to great universal phenomena and paints them in a manner which overwhelms man’s whole being: his heart, feelings and senses. It paints a subtle interwoven movement whereby each of the day and night enter into the other, and whereby the living are brought out of the dead and the dead out of the living.

When man gives his full attention to the observation of this movement and listens to the voice of uncorrupted human nature identifying its origin, he is bound to conclude, with all certainty, that it is God Who controls it and makes it possible.

Some commentators explain that what is meant by the night and day passing into each other is that each of them takes part of the other when one of the four seasons succeeds another. Others believe that it refers to each of them creeping into the other with the first shades of darkness every evening and the first rays of light every morning. Whichever explanation we prefer, our hearts can almost visualise God’s hand as it works in the universe wrapping one ball in darkness and opening another to daylight, reversing one position into another. We can see the dark lines gradually creeping into the light of day, and we can see the dawn slowly beginning to breathe, with the darkness all around. The night stretches little by little as it gains more and more of the hours of day at the beginning of winter, and the day stretches little by little, gaining on the night, as summer approaches. No man ever claims to control either movement with its fine subtleties. No rational person can ever claim that either movement happens by chance.

The same applies to the cycle of life and death: each creeps into the other very slowly and gradually. Every single minute death creeps into every living thing so as to be side by side with life. Death works into a living being and life builds up. Living cells die and disappear, while new living cells come into existence and begin their work. Those cells which have died come back to life in a different cycle, and what comes into life dies again in yet another cycle. All this happens within every single living thing. The circle, however, becomes wider and the living thing dies. Its cells, however, become minute particles which are incorporated in another formula, then enter the body of another living being and come back to life. It is an ever continuing cycle which goes on throughout the day and night. No man claims to control or do any part of this whole process. No rational person can claim that it comes about by chance.

It is a complete cycle which goes on within the whole universe and within every living thing. It is a fine, subtle and, at the same time, great cycle brought about before our own eyes and minds by this brief Qur’ānic statement. It is a strong pointer to the One Who is able to create, plan and control. How can human beings, then, try to isolate themselves and their affairs from the Creator Who controls and plans everything? How can they devise for themselves systems which satisfy their own whims when they are only a sector of this universe, regulated by the Wise Who knows all?

How can some of them enslave others? How can some look at others as gods when all of them look to God for their own sustenance: “You grant sustenance to whom You will, beyond all reckoning.” This final touch puts our human hearts face to face with the greatest truism of the oneness of God: there is only one deity Who controls, sustains, plans, owns and grants sustenance to all. People must submit only to the Eternal Master of all, the Sovereign of all dominion, Who exalts and abases, gives life and causes death, Who gives His grace to whom He wills and withdraws it from whom He wills. In every situation He ensures justice and brings about what is good.

Let not the believers take unbelievers for their allies in preference to the believers. He who does this has cut himself off from God, unless it be that you protect yourselves against them in this way. God warns you to beware of Him: for to God you shall all return. Say: “Whether you conceal what is in your hearts or bring it into the open, it is known to God. He knows all that is in the heavens and all that is on earth; and God has the power to accomplish anything. On the day when every soul will find itself confronted with whatever good it has done and whatever evil it has done, they will wish that there were a long span of time between them and that day. God warns you to beware of Him; and God is Most Compassionate towards His servants. “Say: “If you love God, follow me; God will love you and forgive you your sins. God is Much- Forgiving, Merciful. “Say: “Obey God and the messenger.” If they turn their backs, God does not love the unbelievers. (Verses 28-32)

In these verses, we have first a statement confirming the denunciation made in the preceding verses of the attitude of those who have been given a share of God’s revelations, but who have nevertheless turned their backs and refused to submit their disputes for arbitration according to God’s book which lays down God’s code for human life. They have rejected the Divine code which regulates the life of the universe as well as human life. The preceding verses were also a prelude to the stern warning included in the current passage against the believers forging an alliance with the unbelievers. Since the unbelievers have no power to control the universe, and since all power belongs to God, He alone is the guardian of the believers and their allies.

In the preceding passage, the sūrah placed much emphasis on the fact that all power belongs to God, Who is in absolute control of the universe and Who alone provides sustenance to all His creation. How, then, can a believer be justified in forming an alliance with the enemies of God? True faith in God cannot be combined with an alliance with, or patronage of the enemies of God, who are themselves called upon to implement God’s revelations, but who instead turn their backs in contempt.

Hence, we have this very stern warning in verse 28, making it absolutely clear that a Muslim disowns Islam if he forges a relationship of alliance or patronage with someone who refuses to acknowledge God’s revelation as the arbiter in life: “Let not the believers take unbelievers for their allies in preference to the believers. He who does this has cut himself off from God.” What a decisive statement! He has cut himself off from God. He has no relationship whatsoever with Him: no faith, no tie, no support. He never comes near to God nor has any contact with Him whatsoever.

Concessions are only granted to those who find themselves in a state of fear. Such people may try to protect themselves by pretending to support the unbelievers, but this must be understood to be only a verbal support given for a specific purpose. It cannot be an expression of any firmly established alliance or deeply rooted love. Ibn `Abbās says: “The concession here must not be understood as to seek protection through acting in support of unbelievers; it must be limited only to verbal statements.” There is no concession whatsoever for a relationship of love between a believer and an unbeliever. It is implied here and explicitly stated elsewhere in this sūrah that an unbeliever is a person who does not accept that God’s revelation be implemented in all aspects of life. Nor does this concession permit a believer to aid an unbeliever, in any form or way, pretending that he only seeks to protect himself.

God cannot be so deceived.

Since the case here is one of conscience and the control is exercised only through the fear of God, Who knows everything, the warning to the believer against God’s punishment § is given in a most unfamiliar mode of expression: “God warns you to beware of Him: for to God you shall all return.” A further warning is also driven home to man whereby he should be aware that God watches him and knows his every action and intention: “Say: ‘Whether you conceal what is in your hearts or bring it into the open, it is known to God. He knows all that is in the heavens and all that is on earth; and God has the power to accomplish anything.’” (Verse 29) A real threat is implied here, one which arouses man’s fear and makes him conscious that he must not make himself liable to God’s punishment which is inflicted on the basis of His knowledge and ability, and hence, cannot be avoided or repelled.

The warning and threat are further amplified with an image of the Day of Judgement brought before our eyes. It is indeed a fearful day, when nothing escapes attention. Everyone will find a full and detailed account of all his actions and intentions: “On the day when every soul will find itself confronted with whatever good it has done and whatever evil it has done, they will wish that there were a long span of time between them and that Day.” (Verse 30) This is a confrontation which leaves the human heart and mind totally overwhelmed. Every human being is cornered by both his good and evil actions. There is no escape. Hence, he inevitably entertains the wish that the confrontation could be long delayed. The confrontation is, however, actually taking place and this leaves any person totally helpless. It is important to point out that the original Arabic text admits two different interpretations regarding that wish; it may be taken to mean that every soul wishes that the day itself be far removed, and alternatively that everyone wishes that the evil they have done be placed far away from them.

The general warning to people to guard against incurring God’s anger is repeated again, but this is coupled with a reminder of God’s compassion and mercy. There is still a chance to take heed before it is too late: “God warns you to beware of Him; and God is Most Compassionate towards His servants.” (Verse 30) These very warnings and reminders are indicative of His compassion and that He wants only what is good for His servants.

These verses are nothing short of a sustained campaign made in a variety of hues and expressions. It suggests that there was at the time a real danger facing the Muslim community in Madinah and involving relations between individuals in the Muslim camp and their relatives, friends, or clients who belonged to the idolaters in Makkah or the Jews in Madinah. Islam sought to lay down the foundations of the Muslim community on the basis of its supreme tie, i.e. faith. The way of life derived from that faith must be the only one to implement. No hesitation or second thoughts could be tolerated in this regard.

These verses also suggest that man will need to exert sustained efforts in order to rid himself of these pressures and shackles, in order to associate himself only with God, and to be committed only to the Divine way of life.

Islam does not restrain any of its followers from being kind to any non-Muslim who does not stand in opposition to Islam. The forging of alliances, however, is different from kind treatment. An alliance means a commitment of mutual support and loyalty. This cannot be given by any true believer except to believers who share with him his faith in God, adopt the Divine way of life and willingly accept the rulings embodied in His revelations in all their disputes.

The whole passage ends on a high note stating in absolute clarity the final verdict on the whole issue which is central to the sūrah. In just a few words, the essence of faith and submission are stated in such a way which admits of no confusion whatsoever between faith and unfaith: “Say: ‘If you love God, follow me; God will love you and forgive you your sins. God is Much-Forgiving, Merciful.’ Say: ‘Obey God and the messenger.’ If they turn backs, God does not love the unbelievers.” (Verses 31-2)

True love of God is not a mere verbal claim or a spiritual passion. The claim and the passion must be confirmed with a conscious following of God’s Messenger and implementation of the Divine way of life. To be a true believer is not to repeat certain words or to experience certain feelings or to observe certain rituals. True faith is total obedience to God and His Messenger and a conscious implementation of the constitution conveyed to us through God’s Messenger.

Imām Ibn Kathīr comments on the verse which states: “Say: ‘If you love God, follow me; God will love you and forgive you your sins. God is Much-Forgiving, Merciful.’” He says: “This verse gives a verdict in the case of anyone who claims to love God but does not follow the way of life laid down by Prophet Muĥammad. His very claim is an absolute lie unless he follows the Muĥammadan legislation in all his actions and statements. This is endorsed by the authentic tradition of the Prophet (peace be upon him) which states: ‘Anyone who does something which is not in conformity with this matter of ours will have it rejected.’” In his commentary on the final verse, “Say: ‘Obey God and the messenger.’ If they turn then backs, God does not love the unbelievers,” Imām Ibn Kathīr says this verse indicates that to disobey God’s Messenger is to reject the faith. God does not love anyone who may be described as an unbeliever, even though he may claim to love God.

In his well-known biography of the Prophet Muĥammad, Imām Ibn al-Qayyim writes: “There are well documented reports of many a person from among the people who follow other religions or idolaters who have admitted that the Prophet was a messenger from God and that whatever he said was the truth, but they nevertheless did not become Muslims by that mere admission. When we consider this fact we are bound to conclude that to be a Muslim is much more than the mere knowledge or even the admission of the truthfulness of the Prophet’s message; that knowledge and admission must be combined with conscious obedience of the Prophet and the implementation of his religion in every aspect of life.” This faith of Islam has a distinctive component which is essential for its very existence, namely, obedience to God’s law and following His Messenger and referring all disputes to God’s book for arbitration. It is a fact which is derived from the faith in the Oneness of God as preached by Islam. It is the faith based on the oneness of the deity who alone has the right to impose his authority on people and provide them with the legislation to implement and set for them the values and standards to observe. Overall authority in human life and all its aspects belong to God alone in the same way as He alone has the absolute authority in the whole universe. After all, man represents only a small element of the great universe.

As we have seen, in these two opening passages of the sūrah, and indeed in its very first verse, this fact is stated in absolutely clear terms: “God: there is no deity save Him, the Ever-living, the Eternal Master all.” Anyone who wants to be a Muslim must recognise this fact an accept it. This is the only form of Islam acceptable to God, Who accepts no other faith.