In the Shade of the Qur'an by Sayyid Qutb

Believers, if you obey those who have rejected the faith, they will cause you to turn back on your heels, and you will be the losers. Indeed, God alone is your Lord Supreme and He is the best of all who bring succour. (Verses 149-50)

Another passage within the context of the Qur’ān’s review of the Battle of Uĥud and its events now begins. The comments it includes aim at correcting the concepts of the believers, enhancing their awareness of their situation, warning them of pitfalls which lie in their way and what the enemy may scheme against them.

The defeat of the Muslims at Uĥud provided the unbelievers, the hypocrites and the Jews in Madinah with a suitable climate to spread their hostile propaganda.

Madinah was not yet a wholly Muslim city. The Muslims there were largely a foreign element, to which the spectacular victory at Badr imparted an awe-inspiring stature.

When they were defeated at Uĥud, attitudes were markedly changed. The enemies of Islam found in that defeat a chance to declare their hostility and spread their poisonous rumours. They were quick to exploit the tragedy which had affected every Muslim family and to try to create confusion in the minds of Muslims.

At the outset of the Qur’ānic report of the actual events of the battle, God Himself emphatically warns the believers against obeying those who have rejected the faith.

We hear Him (limitless is He in His glory) promising the believers victory over their enemy coupled with striking a feeling of fear in the hearts of these enemies, and reminding them of the victory He has granted them in the first round of their war, in fulfilment of His earlier promise. They, however, had squandered that victory when they weakened, and disobeyed the express orders of God’s Messenger. Now He portrays the opposite scenes of the battle when He gives reassurance to the believers after their defeat, leaving the hypocrites to their own worry and confusion. He reveals to them a part of His purpose in letting events move in the direction they did, explaining the true nature of the timing of people’s deaths. He warns them at the end against the erroneous notions promoted by the unbelievers in relation to death and martyrdom. He reminds them that all people, whether they die in the normal course of events or in battle, will eventually be resurrected and return to God.

When we examine these verses carefully, we realise that they describe a vast array of scenes and emphasise at the same time a number of principles which are fundamental to Islamic philosophy, human life and universal law. The whole battle is depicted in quick, lively and penetrating sketches. They accurately describe the atmosphere, events and circumstances of the battle, along with all the feelings and attitudes displayed by the believers at that time. There is no doubt that it is beyond human expression to include all these scenes and all these principles in such a short passage and a small number of sentences, vivid as they may be. This is a point which can be better understood by those familiar with different styles and methods of expression.

Believers, if you obey those who have rejected the faith, they will cause you to turn back on your heels, and you will be the losers. Indeed, God alone is your Lord Supreme and He is the best of all who bring succour. (Verses 149-50)

The unbelievers, the hypocrites and the Jews in Madinah seized the opportunity created by the defeat of the Muslims to warn them against following Muĥammad.

They painted to them in dark colours the gloomy prospects of going to war and fighting the idolaters of the Quraysh and its allies. In the aftermath of defeat, the social climate provides easy opportunities to spread confusion and to weaken the trust of soldiers in their leaders. By the same token the idea of establishing a peaceful accord with the victors was painted in tempting colours. Personal grief was being exploited as part of the wicked design aiming to destroy the Muslim community and Islam altogether.

Hence, God warns the believers against giving heed to those who have rejected the faith, because that obedience will inevitably result in utter loss. Nothing good can come from it. It represents a complete about-turn from a state of disbelief. A believer either continues to fight those who cling to falsehood and reject faith, or turns on his heels — God forbid — thus becoming an unbeliever. It is not possible for a believer to take an in-between attitude, trying to maintain neutrality while at the same time hanging on to his faith. He may harbour some such thoughts in the wake of defeat and under the influence of calamity. He may even imagine that he can withdraw from battle against a mightier power, and establish peace with that enemy, and, at the same time, retain his faith. This, however, is a great delusion. In the whole question of faith, a person who does not move forward can only go backwards. If one does not fight disbelief, evil, falsehood and tyranny, one must beat retreat and turn back on one’s heels to embrace all this evil. A person whose faith does not stop him from obeying unbelievers and having trust in them sacrifices, in fact, his very faith for their sake. He is spiritually defeated when he befriends the enemies of his faith and follows their directives. As he starts with defeat, he cannot escape from it at the end. He is bound to revert to rejection of the faith, although he may not imagine that such would be his end. A believer is satisfied with his faith and leadership to such an extent that he has no need to consult the enemies of his faith. If he listens to them once, he actually begins the process of turning back on his heels. This is an elementary and honest truism to which God draws the attentions of the believers:

“Believers, if you obey those who have rejected the faith they will cause you to turn back on your heels, and you will be the losers.” What loss is greater than turning back on one’s heels, after one has attained to faith? What benefits may be gained after loss of faith has taken place?

If the tendency to obey the unbelievers is motivated by hopes of protection and succour, this is also a great delusion. The Qur’ān does not discuss this delusion, but reminds the believers of where true help, protection and succour come from: “Indeed God alone is your Lord Supreme and He is the best of all who bring succour.” It is to Him that the believers pray for support and victory. He who has God for his supporter has no need whatsoever for any of His creation. If he has the support of God, what use to him is the support of any creature?

The sūrah now provides the believers with more reassurance, giving them the happy news of God’s plan to strike terror into the hearts of their enemies because they associate partners with Him, against all His express orders. Indeed, God has given those alleged partners no power of any sort. Moreover, in the hereafter, the wrongdoers will receive further punishment: “We shall strike terror in the hearts of unbelievers because they associate partners with God — something for which He has never granted any warrant. Their abode is the fire, and evil indeed is the dwelling place of the wrongdoers.” (Verse 151)

A promise from God, the Almighty, to strike terror into the hearts of the unbelievers is sufficient guarantee to bring the battle to a decisive victory for the believers who support Him, against His enemies. It is a promise which holds true in every confrontation between belief and disbelief. Every time the unbelievers come face to face with the believers, fear overcomes them, because God strikes that feeling into their hearts. What is important for this feeling to surface is that the believers themselves truly feel their faith. They must genuinely submit themselves to God alone, and have total confidence in God’s help and entertain no shred of doubt that victory will be given to God’s soldiers and that God will accomplish His will and that the unbelievers can never frustrate what God wants to accomplish. Sometimes, appearances may suggest the contrary, but the believers have to trust in God’s promise because it will always come true, regardless of what people may see with their own eyes or judge with their own minds. The unbelievers will feel terror in their hearts, because they do not rely on any firm support. They have no power of their own, and they do not enjoy the support of any other powerful source. They have attributed to God partners who have no authority or power of their own, because God has never bestowed any warrant on them.

The expression “something for which He has never granted any warrant,” is particularly significant. It is frequently used in the Qur’ān, sometimes to describe the partners associated with God, and at other times to describe false beliefs. It points to a basic and fundamental principle. An idea, a principle, a person or an organisation can live, survive and be effective only according to what it enjoys of real force. Such force is always commensurate with its share of the truth. This means that it is only powerful in direct proportion to its concordance with the basic principle which constitutes the foundation of the universe and with the laws God has set in operation in the universe. It is only when such harmony is achieved that God gives it effective force, which enables it to work. Otherwise, it remains shaky, false, powerless, though it may appear at times tempting and mighty.

The idolaters ascribe divinity to deities other than God. The very concept of polytheism is based on giving certain fundamental qualities to beings other than God. One of the most important of these qualities and attributes is the right to issue legislation which may affect any aspect of human life, and the right to establish values which people should implement in their community and observe in their behaviour. Also, the right to establish one’s ’own power over others and to make other people submit to such legislation and implement such values is another aspect of practical polytheism. Offering actual worship to beings other than God is another of its aspects, which means, as we have already said, ascribing Godhead qualities to beings other than God.

How much harmony do these deities have with the truth upon which the universe has been founded? God, Who has no partners, has created the universe so that it points to its single Creator. All creation must submit to Him alone, without partners, and must receive from Him alone their laws and values and must offer worship sincerely and genuinely to Him alone. Whatever is in conflict with the general and comprehensive meaning of the concept of the oneness of God, is false and contrary to the truth inherent in the universe. Hence, it is weak, shaky, devoid of any power and authority and cannot have any genuine effect on the course of life, because it is devoid of all the elements of life and has no right to live.

As those idolaters associate with God partners for whom He has never granted any authority, they have no firm support to rely upon. They will always be weak and they will experience terror whenever they come face to face with the believers, who rely on the mighty truth.

This promise always comes true in any confrontation between truth and falsehood. Many a time, falsehood has every type of armament when it confronts the truth, which may have little or no weaponry. Nevertheless, falsehood mobilises its forces, and feels a shiver go through its constitution. It shudders at every movement and at every shout. If the truth makes a sudden attack, confusion will spread within the ranks of falsehood, even though it may have great numerical superiority. All this takes place in fulfilment of God’s true promise: “We shall strike terror in the hearts of the unbelievers because they associate partners with God [something] for which He has never granted any warrant.” All this takes place in this life. As for the hereafter, a dismal and sorrowful destiny awaits the wrongdoers: “Their abode is the fire, and evil indeed is the dwelling place of the wrongdoers.” At this point, the sūrah takes the believers back to the fulfilment of God’s promise at the Battle of Uĥud in particular. Initially, the Muslims enjoyed a clear advantage which could have led to certain victory. Unbelievers lay dead left, right, and centre, until the bulk of their army turned on their heels, leaving much of their equipment and armament as spoils of war. Their banner was on the ground, and there was none to lift it until a woman managed to raise it for them. Yet at that point, the Muslims’ clear victory turned into defeat because their rearguard had weakened before the temptation of sharing in the spoils. They disputed among themselves and then violated the express orders of God’s Messenger, their Prophet and leader. Now the sūrah moves on to describe the scenes and events of the battle itself.

God fulfilled to you His promise when, by His leave, you were about to destroy them.

But then you lost heart and disagreed with one another concerning [the Prophet’s command] and disobeyed after God had brought you within view of that for which you were longing. Some of you cared only for this world and some cared for the life to come. Then He turned you away from them so that He may put you to the test. But now He has forgiven you, for God is gracious to the believers. [Remember] when you ran away, up into the mountain, paying no heed to anyone, while the Messenger was at your rear calling out to you. Therefore, He rewarded you with sorrow after sorrow so that you may not grieve over what has escaped you, nor over what had befallen you.

God is aware of all that you do. (Verses 152-3)

The sūrah paints a full picture of the battlefield and the succession of victory and defeat. Every movement, every impression, every facial expression and every fleeting thought is recorded. The Qur’ānic description is like a film reel which shows every movement in vivid and sharp detail. This particularly applies to the image of people fleeing from the battlefield and charging up the mountain in panic, as the Prophet called out to them. Coupled with this is a picture of the thoughts, impressions and reactions people entertained. On top of it all, we have a number of directives and statements which are characteristic of the Qur’ānic style and its remarkable method of educating believers.

“God fulfilled to you His promise, when, by His leave, you were about to destroy them.” This was at the beginning of the battle, when the Muslims began to steadily put an end to all resistance shown by the idolaters, and to destroy their forces. At that time, they were not distracted by the loot which loomed large. The Prophet had said to them: “You will be victorious as long as you remain steadfast.” God has fulfilled that promise which He gave them through His Prophet.

“But then you lost heart and disagreed with one another concerning [the Prophet’s command] and disobeyed after God had brought you within view of that for which you were longing. Some of you cared only for this world and some cared for the life to come.” (Verse 152) This is a description of what took place among the archers. A group of them felt the temptation too strongly. They wanted their share of the booty. They argued with those who maintained that they must obey the Messenger’s command literally. Their argument led to disobedience when they saw the clear indications of the victory they longed to achieve. Thus, they were split into two groups: one caring only for worldly gains, and the other looking only for God’s reward in the hereafter. Discord was sown and the believers were no longer one force, working for one goal. Dedication, which is absolutely necessary in every battle fought for the sake of faith, was tainted with greed. What is important to remember is that a battle fought for the sake of faith is unique in that it is fought both on the battlefield and in people’s hearts. Victory in the former is dependent on victory in the latter. It is a battle fought for the sake of God. Therefore, God gives victory in it to those who are totally dedicated to Him.

Since they have raised the banner of God, He does not grant them victory until He has tested them and ascertained their dedication, so that there can be no false pretences. Sometimes, those who clearly raise the banner of falsehood in battle are given victory, for a purpose known to God alone. But it has to be understood that those who raise the banner of faith without demonstrating complete dedication are never granted victory by God until they have proven that they have passed the test.

This is the message the Qur’ān wants to state clearly to the Muslim community, using this particular battle as their reference point. He wanted the first Muslim community to learn this as it suffered bitter defeat as a result of a confused and shaky attitude.

“Some of you cared only for this world and some cared for the life to come.” Here the Qur’ān sheds light on what is deep in people’s hearts. The Muslims themselves did not know that they entertained such thoughts. `Abdullāh ibn Mas`ūd, the Prophet’s Companion said: “I never thought that any of the Companions of the Prophet would care for worldly gains, until God revealed in the Qur’ān describing our situation in Uĥud: “Some of you cared only for this world and some cared for the life to come.” Their hearts are thus laid open before them so that they can determine the causes of their defeat.

At the same time, the Qur’ān partly reveals to the Muslims God’s purpose behind letting them suffer all this pain, and behind allowing events to develop in that particular fashion: “Then He turned you away from them so that He may put you to a test.” God’s predestination remains operative. When people weakened, disputed and disobeyed, God turned their power away from the idolaters and let the archers abandon their positions and the fighters desert the battlefield. All this took place as a result of their own actions, but it was all predestined by God in order to test the believers with hardship, fear, defeat and loss of life. Such a trial was bound to reveal what was in their innermost hearts and to distinguish true believers from those who only pretended to be so. There is no contradiction whatsoever between allowing events to happen as a direct result of their causes and them being predetermined.

The law of cause and effect remains operative but every cause is also well determined.

“But now He has forgiven you,” what you have shown of weakness, dispute and disobedience as well as your running away from battle. That forgiveness is an aspect of His grace which overlooks human weakness when it is not the result of ill-will or deliberate disobedience. He has forgiven you because your errors and weakness remain within the framework of faith and submission to God. They do not come in defiance of God’s orders.

“God is gracious to the believers.” Part of His grace is to forgive them, as long as they follow the method He has laid down for them and they submit to His will, without claiming any of the essential qualities of Godhead for themselves. At the same time, they must not derive any of their laws, values or standards from any source other than Him. Thus, when they slipped, that error came only from weakness. When they were exposed to this trial and proved themselves, they are forgiven.

The sūrah then describes the scene of defeat in powerful imagery: “[Remember] when you ran away, up into the mountain, giving no heed to anyone, while the Messenger was at your rear calling out to you.” (Verse 153) This description encapsulates their shame for what they had done and the causes which led them to do it, namely, loss of heart, dispute and disobedience. Their physical and mental attitudes are also brought alive in just a few words: they quickly ran away, climbing up into the mountain, confused, afraid, perplexed, paying heed to no one. The Prophet called on them to reassure them that he was still alive after someone had cried out otherwise.

The end result is that God rewarded them for the sorrow they suffered when they fled, with a sorrow to fill their own hearts for having abandoned their beloved Prophet and letting him endure his wounds, when he remained steadfast while they turned on their heels. There is no doubt that this experience was very painful. To them, what was most difficult to bear was the sorrow and pain which the Prophet himself had endured, because it was a direct result of their actions. They were bitterly ashamed. Their sorrow is useful in the sense that it was bound to make any loss they themselves suffered seem to be of no significance, and every hardship they will be called upon to bear very easy: “Therefore, He rewarded you with sorrow after sorrow so that you may not grieve over what has escaped you, nor over what had befallen you.” God, Who knows everything, is certainly aware of every motive behind every action: “God is aware of all that you do.” (Verse 153)

Then, after sorrow, He let peace fall upon you, in the shape of a slumber which overtook some of you, while others, who cared mainly for themselves, entertained wrong thoughts about God — thoughts of pagan ignorance. They ask: ‘Have we any say in the matter?” Say: ‘All power of decision rests with God. “They conceal in their minds what they do not disclose to you. They say: “Had we had any say in the matter, we should not have been slaughtered here.” Say: “Had you stayed in your homes, those of you who were destined to be killed would have gone to their deathbeds.” For it was God’s will to put to a test all that you entertain in your minds and to render pure what you may have in your hearts, God is fully aware of what is in people’s bosoms.

(Verse 154)

All the chaos, confusion and panic which the defeat spread among the Muslim soldiers was followed by a remarkable sense of peace and security among the believers who came back and rallied to the Prophet’s side. They were overtaken by a gentle slumber which gave them personal reassurance. This exceptional phenomenon is described in fine and gentle words: “Then, after sorrow, He let peace fall upon you in the shape of a slumber which overtook some of you.’’ There is no doubt that this was a remarkable phenomenon, a manifestation of God’s grace when it is bestowed upon His servants. When slumber overtakes people who are tired, exhausted and panicking, even for a brief moment, it brings about remarkable results. It gives them reassurance and comfort in a way which we cannot fathom and it makes of them different people altogether. I say this because I have experienced it in a situation of extreme distress. I felt God’s grace in a way which no human language can describe.

Abū Ţalĥah reports: “I lifted my head on the day of Uĥud to look around me.

Everyone of them was hanging down his head because of his drowsiness.” In another version, also reported by Abū. Ţalĥah: “We were overtaken by slumber in our position on the day of Uĥud. My sword kept falling from my hand and I would pick it up before it fell again and I picked it up a second time.” Of the others, the group with shaky faith, their main preoccupation was their own interest. These had not purged their minds from ignorant concepts and they had not submitted themselves totally to God. They did not experience the certitude that what had befallen them was a test which did not represent an abandonment by God of His servants, leaving them alone to face the might of His eminence. Nor was it a verdict that he had passed to allow the non-Muslims and their evil to have final victory:

“While others, who cared mainly for themselves, entertained wrong thoughts about God — thoughts of pagan ignorance. They ask: Have we any say in the matter?’ “ Islam teaches its followers, among other things, that they have no say whatsoever over themselves. They belong to God. When they go out on a campaign of jihad for His cause, they dedicate themselves to God and fight for Him, having no personal ambition whatsoever. What He has predestined for them is bound to happen and they accept it with satisfaction and total submission.

Those who care only for themselves, to the extent that they are totally preoccupied with their own interest and well-being, do not feel the true nature of faith deep at heart. The Qur’ān describes them as worried, lost and confused. They think that they have been pushed into the battle without having any say in it. Rather, they were put to a severe test and had to pay a very heavy price. They did not truly know God, and they entertained such thoughts about Him that they had carried with them from the days of their pagan, ignorant past. These false notions included the idea that they were pushed into the battle only in order to be killed, and that God did not intervene to save them from their enemies. Hence they ask: “Have we any say in the matter?” This statement implies objection to the battle plan. Perhaps they were of the view that the Muslims should have stayed in Madinah and never gone out to fight. Although they did not desert with Abdullāh ibn Ubayy and his followers, they, nevertheless, did not have the reassurance of true believers.

Before this long verse continues with its accounts of their worries and thoughts, it states the proper view with regard to what they questioned. It answers them with:

“Say: ‘All power of decision rests with God.’” Neither they, nor anyone else, has any say in the matter. Prior to this, God said to the Prophet: “You have no say in the matter.” Islam and the fighting for its establishment and the implementation of its way of life on earth, or guiding people’s hearts to accept it, are matters which belong totally to God. Human beings have nothing to do with them, except to fulfil their duties and to leave their destiny in God’s hands.

The Qur’ān also reveals what they tried to conceal in their hearts: “They conceal in their minds what they do not disclose to you.” They entertain all sorts of thoughts which imply objection and protest. Indeed their question: “Have we any say in the matter?” implies a protest that they have been pushed into a catastrophe which was not of their own making and that they were the victims of unsound leadership. Had they been conducting the battle, they would not have so suffered. “They say: ‘Had we had any say in the matter, we should not have been slaughtered here.’” This is the type of thought which those who have not dedicated themselves to their faith feel when they face defeat in battle. When they find out that the price they had to pay is much greater than they had imagined and that the effort is more painful than they had expected. When they look deep into their hearts, they do not have a clear vision and they imagine that the action taken by their leadership was responsible for their defeat, which could have been averted had they had any power of decision. With such a confused view, they cannot see that it is God Who determines events and they cannot understand God’s purpose in exposing them to such a test. To them, the whole matter is nothing but utter loss.

At this point, the Qur’ān states the correct concept of life and death, and the purpose behind testing the believers: “Say: ‘Had you stayed in your homes, those of you who were destined to be killed would have gone to their deathbeds.’ For it was God’s will to put to the test all that you entertain in your minds and to render pure what you may have in your hearts. God is fully aware of what is in people’s bosoms.” Had you stayed at home without responding to the battle cry, had you taken your own decisions concerning the battle, those of you who were destined to be killed would certainly have met their death, because death only takes place at the appointed time.

There is a bed to which every person must retire. At the appointed moment, the person concerned walks to his or her deathbed without the need for force or direction from anyone.

The remarkable Arabic expression used here speaks, literally, of “beds”. The graves in which people rest, and at which all endeavours end, is only a bed to which they come with a subtle motive which they cannot fathom. That motive overtakes them and determines their fate. It is far better and more comfortable for them to submit totally to it, because it is God’s predestination. He has a purpose behind it: “It was God’s will to put to the test all that you entertain in your minds and to render pure what you may have in your hearts.” There is nothing like a trial to reveal what is in people’s minds and to purge the falsehood that is in their hearts. God wants the hearts of the believers to be purged so that they entertain no false notions. All their concerns will be clear, with no trace of confusion, “God is fully aware of what is in people’s bosoms.” That which is in a person’s bosom is a secret which is never allowed to see the light. However, God knows everything that people may conceal in their hearts and He wants to reveal it to all who harbour them. They themselves may not know those secrets until they are shaken by events and laid bare for them to see.

As for those of you who turned away on the day when the two hosts met in battle, Satan caused them to slip only in consequence of something that they themselves had done. But now God has pardoned them. Indeed, God is Much forgiving, Forbearing.

Believers, be not like those who disbelieve and say of their brethren, when they travel on earth or go forth to war, “Had they stayed with us they would not have died, nor would they have been killed, “so that God places a source of despair in their hearts. It is God alone Who grants life and causes death. God sees all that you do. If you should be slain or die in God’s cause, surely forgiveness by God and His grace are better than all the riches they amass. If you should die or be slain, it is to God that you shall be gathered. (Verses 155-8)

God was certainly aware of what was in the hearts of those who turned away in defeat during the Battle of Uĥud. They weakened in consequence of a sin they had committed. This caused them to be shaken. Satan was able to manoeuvre them into making such a slip: “As for those of you who turned away on the day when the two hosts met in battle, Satan caused them to slip only in consequence of something that they themselves had done.” (Verse 155) This may be a reference to the archers who could not resist the temptation of the loot being left behind by the retreating unbelievers. They also entertained the thought that God’s Messenger might not give them a share of the spoils of war. That was the sin they committed, in consequence of which Satan made them slip. This verse, however, describes man after having committed a sin: his confidence weakens and his tie with God loosens. He loses balance and allows himself to fall prey to all sorts of negative thoughts. Thus, Satan whispers in his ear and leads him from one error to another, after he himself has left his safe refuge of content and reassured faith.

Earlier, the sūrah mentioned the case of those believers who fought with prophets in earlier times. The first thing they did before fighting was to pray for forgiveness of their sins, because that prayer brings them back to God and strengthens their ties with Him, removing any doubts and barring the way to Satan’s influence over them.

Satan always finds his way through man’s moving away from God’s care and protection.

God tells them that He bestows His grace on them and pardons them and does not allow Satan to take them far away. He reminds them of His attributes and that He is much forgiving, forbearing. He does not excommunicate sinners, nor does He visit them with swift punishment if He knows that deep at heart they look up to Him and want to maintain their bonds with Him.

The sūrah follows this with a statement of God’s determination of life and death. It exposes the false concepts of the unbelievers and warns them against entertaining the same thoughts. It then speaks of values which encourage the believers to be ready and willing to make any sacrifices required of them.

The fact that these verses are included at this point in the sūrah’s account of the events of the battle, makes it clear that the hypocrites who withdrew from the Muslim army before the battle and the idolaters living in Madinah who continued to maintain ties and relations with the Muslims were the ones who expressed sorrow at the loss of Muslim martyrs at Uĥud. Furthermore, they tried to make use of their deaths, in order to whip up feelings of despair among their families and to exaggerate the sense of loss which they maintained was the direct result of their going forth to fight. There is no doubt that speaking in these terms when the sense of loss among the Muslims was still acute was bound to increase confusion among the Muslims. Hence, the Qur’ān dispels all confusion and provides the right criteria and the correct concepts and values.

The unbelievers said of those who were killed in the Battle of Uĥud: “Had they stayed with us they would not have died, nor would they have been killed.” (Verse 156)

Their statement, however, shows the great gulf between the concepts of those who have faith and those deprived of it and the laws governing human life, whether pleasant or unpleasant. A believer is aware of these laws and God’s will, and he accepts it with reassurance because he knows that he will only get what God has determined for him, and that what happens to him was bound to happen and what he may have missed, he could never have achieved anyway. Therefore, he neither panics in a calamity, nor is he overwhelmed with joy when good fortunes smiles on him. He does not regret not having done so and so in order to avoid something or to ensure another. Any alternatives should be considered before taking action. Once action is taken, after full consideration, and according to one’s best knowledge and within the framework of what God sanctions, the believer accepts any results with satisfaction and reassurance. In other words, whatever happens must take place according to God’s will. There was no way it could have been avoided, although it was he himself who provided its causes. There is a perfect equilibrium between action and acceptance of the results, between positiveness and reliance on God. A person who does not have this type of straightforward faith in God will always remain worried and hesitant, and will always say: “If only ...”, “Had it not been for...”, “I wish that ...” and “How sorrowful it is that...” As God cultivates the Muslim community and points to the lessons they must learn from the Battle of Uĥud and what the Muslims suffered in it, He warns the believers against doing the same thing as the unbelievers. Their sorrow borders on despair every time a relative of theirs dies at work away from home or fighting for God’s cause: “Believers, be not like those who disbelieve and say of their brethren, when they travel on earth or go forth to war, ‘Had they stayed with us, they would not have died, nor would they have been killed.’” They say this because they have a false concept of what takes place in the universe and of the power behind it. They only see superficial circumstances and reasons because they have removed themselves from God.

“So that God places a source of despair in their hearts.” They see their brethren travelling abroad in order to earn their living and they die, and they see them going forth to war and they are killed. They feel that in both cases, it was their setting out that had brought about their death or caused them to be killed. They experience a profound sense of sorrow that they did not prevent them from setting forth. They did not appreciate the real reason, namely, that the life span of those who die was over, their deathbeds beckoned them, and that everyone dies by God’s will. Had they realised this, they would not have felt such immense sorrow. They would have accepted what God has determined. “It is God alone Who grants life and causes death.” He grants life and takes it back at the time He has appointed, whether people are at their homes, with their families, or working to earn their living, or fighting for their faith. He rewards people according to what He knows of them: “God sees all that you do.” Death, whether natural or in battle, does not represent the end. Life on earth is not the best thing God bestows on people. There are other values and nobler considerations: “If you should be slain or die in God’s cause surely forgiveness by God and His grace are better than all the riches they amass. If you shall die or be slain, it is to God that you shall be gathered.” (Verse 157)

Viewed in this light, natural death or being killed fighting for God’s cause, is better than life and superior to all the riches, position and authority people work for.

It is superior because it ensures God’s forgiveness and grace, and it is to attain these two objectives that God directs the believers. They are not supposed to work for personal glory or for material values. They are to seek what God has in store for them and to work to ensure that God bestows His grace on them.

They will all be gathered to God, whether they die in their beds at home or fending for themselves away from it, or fighting on the battlefield. That is the destiny of all people. Their death comes at the appointed time and they are gathered to God on the Day of Resurrection. They either receive God’s grace or suffer His punishment. The most stupid of all is the one who deliberately chooses a miserable destiny when he knows that he will inevitably die at the appointed time.

Thus, the true concept of life and death and God’s predestination becomes clear.

People are reassured whatever may happen.