In the Shade of the Qur'an by Sayyid Qutb

This is the closing passage of a sūrah rich in subject matter and imagery. It defines and establishes the fundamentals of the Islamic outlook and, through the debate with the people of earlier revelations and later on with the “hypocrites” of Madinah and the Arab unbelievers, removes all the confusion and misinterpretation all those groups tried to create. It expounds the Divine order of life, its human and financial obligations, and teaches the Muslims how to honour those obligations and how to deal with the hardships and ordeals encountered in so doing. It shows the Muslims how to dedicate themselves and their possessions to fulfilling those enormous obligations.

These concluding strains resonate perfectly with the theme and the style of the sūrah as a whole in content as well as context and presentation. This section presents a most profound concept: that the entire physical world is an open “book” which in itself conveys the signs and evidence of faith. It points to the hand that runs it with care and prudence, and reveals that beyond this life there is another where accountability and reward will be decided. These signs, however, are only perceived and appreciated by people “who understand”; those who do not go through life with their eyes and minds closed to the overwhelming marvels of this “open book”.

This represents one of the most fundamental concepts of the Islamic outlook on the physical world, and the very close and harmonic relationship that exists between it and man’s basic and pristine nature. This concept asserts that the physical world, in itself, is living and tangible proof of the existence of its Creator, on the one hand, as well as a manifestation of the system that underpins its existence, and the purpose, the principle and the meaning that define that existence, on the other. This concept is of the utmost importance in defining man’s attitude towards the physical world and its Lord, God Almighty, and is, therefore, a central pillar of the Islamic outlook on all existence.

Then follows God’s obliging response to “those who understand,” who turned to Him in earnest and penitent supplication while reflecting on His open book of the universe and all the signs it displays and the thoughts it evokes and inspires. This response is accompanied by a recommendation to work hard, to strive, sacrifice and persevere in fulfilling the obligations of the faith they have earned from contemplating the wonders of God’s open book. The sūrah again underplays the effect and influence of the opponents of Islam, no matter how much material power they may possess in this world. It highlights the everlasting values of the rewards in the Hereafter to which true believers ought to aspire and hope to receive.

Further to the lengthy discussion on the people of earlier revelations and their stance towards the Muslims, the sūrah talks here of the believing ones among them and their just rewards.

Preserving the same context of piety, it describes them as devout people who are too polite and modest with God to demean His revelation, like some of their co- religionists, referred to earlier in the sūrah.

The closing verse encapsulates God’s advice to the Muslims and represents what is required of them, and the obligations whose fulfilment will guarantee them success and accomplishment. “Believers, be patient in adversity, and let your patience never be exhausted, be ever ready and fear God so that you may prosper.” (Verse 200) It is an ending that fits beautifully with the central theme of the sūrah and all the other subjects it deals with.

In the creation of the heavens and the earth, and in the succession of night and day, there are indeed signs for men endowed with insight, who remember God when they stand, sit and lie down, and reflect on the creation of the heavens and the earth: “Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire. Our Lord, him whom You shall commit to the fire, You will have condemned to disgrace. The evildoers shall have none to help them.

Our Lord, we have heard the voice of one who calls to faith, [saying], ‘Believe in your Lord,’ and we have believed. Our Lord, forgive us, then, our sins and efface our bad deeds and let us die with the truly virtuous. Our Lord, grant us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection. Surely, You never fail to fulfil Your promise. (Verses 190-4)

What are these signs contained in the creation of the heavens and the earth and the succession of day and night? What is the message understood by men of wisdom when they reflect on these phenomena, as they remember God in all situations, when they stand up, sit and lie down? Furthermore, what is the relationship between their reflection on these signs and their remembrance of God in all situations? How does their reflection lead them to engage in their supplication which expresses their humility and fear of God: “Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire.” What we find here is a vivid image of the sound and proper reception of the messages transmitted by the physical universe to a healthy mind. Proper response is made to these messages which are open to all throughout the universe, both during the day and during the night.

Telling signs appear in every new page of this open book. They awaken uncorrupted human nature to appreciate the truth which is well established both in this book of the universe and in the perfect design of its structure. They create a strong desire to respond to the Creator Who has established this truth in His creation, and couples loving Him with a feeling of fear of Him. People endowed with understanding open their minds to receive the messages God has placed in the universe. They allow no barriers to prevent them from appreciating these messages.

Their hearts turn to God when they stand, sit or lie down. Hence, their faculties of understanding are sharpened and they are able to appreciate the message God has placed in the universe, its purpose and its basic nature. Thus, the laws of the universe transmit their inspiration to men’s hearts.

We have only to rid ourselves of the shackles of familiarity and to open our eyes and minds to these scenes of the creation of the heavens and earth and the succession of day and night and look at them afresh, as if for the first time, so that we may be overwhelmed with awe and stand in utter wonder and amazement. When we do this, we are bound to feel that behind all this harmony and perfection there must be an organising hand, an elaborate thinking and a law that never fails. We are bound to conclude that nothing of this is deceptive, borne by coincidence or happening in vain.

Our wonder at this beautiful, awe-inspiring scene of the universe is not diminished in any way by our knowledge that the day and the night are two phenomena which result from the earth constantly revolving around the sun, or by our knowledge that the harmony apparent in the creation of the heavens and the earth relies on the law of gravity or some such force. These are mere theories which may be true and equally may be wrong. Be that as it may, they in no way diminish our appreciation of these phenomena and the precise, perfect laws which regulate and preserve them. Regardless of what human scientists may call these laws, they continue to serve as evidence of the truth and of God’s power which is manifest in “the creation of the heavens and the earth and in the succession of night and day.” This Qur’ānic passage describes in great detail the different psychological stages which result from approaching the creation of the heavens and the earth and the succession of day and night as men endowed with understanding. At the same time, this description points out the proper approach to universal phenomena, how to respond to the universe and its nature and how to appreciate its messages and inspiration. It makes the open book of the universe a book of knowledge for the believer who maintains his relationship with God and with what God creates.

It combines man’s remembrance and worship of God in all situations, when he, “stands, sits and lies down” with his reflection on the creation of the heavens and the earth and on the succession of day and night. Thus, reflection becomes intertwined with worship and an aspect of remembering God. This combination presents us with two highly important facts, namely, that reflection on God’s creation is an act of worship, and the signs that God has placed in the universe do not impart their true messages except to people who always remember God and worship Him.

The first fact is that reflection on God’s creation and contemplation of the open book of the universe and the great wonders which God has placed in the universe constitute a definite act of worship and an essential part of remembering God. Had natural sciences which study various aspects, laws and phenomena of the universe in order to unravel their secrets and potential, been directed to remembrance of the Creator of this universe and to appreciate and acknowledge His majesty and grace, they would instantaneously have become part of worship and prayer to the Creator.

Human life would have benefited a great deal by these sciences and would have turned towards God. The materialistic trend, however, severs all links between the universe and its Creator, and severs the relationship which should have always existed between natural sciences and the eternal truth of the Divine Being. Scientific research, God’s great gift to man, thus becomes a curse which makes human life a continuous succession of misery, worry and spiritual emptiness which weigh very heavily on man.

The second fact is that the signs that God has placed throughout the universe do not impart their inspiring messages except to hearts and minds refined by worship and the remembrance of God. Those who remember God in all situations, when they stand, sit and lie down, and reflect on the creation of the heavens and the earth and on the succession of day and night are indeed the very people whose hearts and minds are ready to appreciate the messages imparted by these universal phenomena.

They are the ones who reach beyond these messages to the Divine method which ensures salvation, goodness and prosperity. On the other hand, those who confine themselves to the study of certain aspects and appearances, and discover the secrets of some universal laws, without any attempt to know the Divine method of life inevitably destroy life and destroy themselves with the secrets they discover. They cannot escape the misery and worry which characterise their lives and they inevitably end up incurring God’s wrath and deserving His punishment.

These two facts are mutually complementary, and they are presented here in this way for men of understanding at the precise moment of their reflection on universal phenomena. It is a moment which represents clarity of heart and soul, an open mind ready to receive a message and an attitude of being prepared to give the right response and abide by the implications of the truth.

It is a moment of worship, which means that it is a moment of establishing a relationship and receiving a message. It is no wonder, then, that the mere reflection on the creation of the heavens and the earth and the succession of day and night is enough to reveal the truth about them and the fact that nothing of this has been created in vain. The immediate result of this attitude is embodied in these words:

“’Our Lord, You have not created all this in vain. Limitless are You in Your glory.’” This is immediately followed by a psychological response to the inspiration of the universe:

“Guard us, then, against the torment of the fire. Our Lord, him whom You shall commit to the fire, You will have condemned to disgrace. The evildoers shall have none to help them.’’ What is the nature of the emotional relationship between recognising the truth behind the creation of the heavens and the earth and the succession of day and night and the fear of being thrown into hell? Recognition of this truth means to those endowed with understanding and insight that it is all made according to an elaborate plan and for a definite purpose, and that truth and justice will be maintained beyond man’s life on this planet. This inevitably means that whatever people do will be taken into account and that rewards will be administered. This leads to the conclusion that there is another life where the truth will be established and where justice will be done.

This line of argument is both obvious and natural. Its conclusion is quickly formulated in the minds of those people of understanding. Hence, the picture of the fire is immediately visualised in their minds and the foremost thought which accompanies their recognition of the truth is to pray to God to guard them against the fire. This shows a remarkable understanding of how thoughts and feelings are aroused in the minds and the hearts of people endowed with understanding. They express their feelings in their long supplication, apprehensive, urgent, melodious, finely rhythmic: “Our Lord, him whom You shall commit to the fire, You will have condemned to disgrace. The evildoers shall have none to help them.” This suggests that, first and foremost, they fear the disgrace which will inevitably befall those who are thrown into hell. They shiver with shame when they realise what sort of disgrace befalls such people. They stand ashamed in front of God, and they feel this shame to be more painful than the scourge of the fire. It also expresses their knowledge that there is no one to help them against God: “The evildoers shall have none to help them.’’ We move on with this humble prayer: “Our Lord, we have heard the voice of one who calls to faith, [saying]: ’Believe in your Lord’, and we have believed. Our Lord, forgive us, then, our sins and efface our bad deeds and let us die with the truly virtuous.” These hearts are open. They only need to receive the message in order to respond to it. Their sensitivity is enhanced. The first thing impressed on their minds is the fact that they commit sins and may be guilty of disobedience. Hence, they turn to their Lord, praying for His forgiveness and for their bad deeds to be effaced. They also pray to be grouped with the righteous when they die.

The message of these verses fits in with the message of the rest of the sūrah. The believers pray to God to forgive them their sins so that they can win their continuous battle against desire and temptation. Achieving victory in this battle is akin to victory in a military battle against the enemies of God and the enemies of faith. Thus the sūrah is a whole unit, each part complementing the other, and delivering a complete and harmonious message.

The last part of this prayer expresses hope, reliance on God and deriving strength from the believers’ unshakable trust that He always fulfils His promises: “Our Lord, grant us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection. Surely, You never fail to fulfil Your promise.” They pray for the fulfilment of God’s promise conveyed to them by His messengers, expressing their absolute confidence that God never fails in His promise, and their hope to be spared disgrace on the Day of Resurrection. This last expression of apprehension relates to that at the beginning of their prayer. It demonstrates their great sensitivity to this disgrace and the fact that they always remember it and mention it both at the beginning and at the end of their prayer. How sensitive and pious are these hearts and how strong their sense of shame in front of God. Taken as a whole, this prayer represents a genuine and profound response to the message which the universe and its signs and phenomena give to men whose hearts remain open and uncorrupted.

A brief word should be added here about the artistic excellence reflected in the rhyming of these verses. It is a rhythm which does not repeat the same tempo, but rather a rhythm of harmony. Most of the 200 verses of this sūrah maintain a rhythm which is normally associated with statement of fact. The rhythm is briefly changed in only two instances, the first occurs early in the sūrah and the second applies to these verses. In both instances, the verses concerned include a prayer to God. We note that the changes are made for artistic beauty, whereby the rhythm adopted gives the verses a melodious effect which suits the atmosphere of prayer.

Moreover, reflection on the creation of the heavens and the earth and the succession of day and night is particularly suitable to a long, deliberate prayer which admits elongation and musical overtone. Thus, the scene itself is maintained for a longer period so as to prolong its message and effect on people’s minds and imagination.

Their Lord answers them: ‘I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other. Therefore, those who emigrate and are driven out of their homes and suffer persecution in My cause, and fight and are slain [for it] — I shall indeed efface their bad deeds and admit them to gardens through which running waters flow, as a reward from God. With God is the best of rewards. Let not the disbelievers’ prosperity in the land deceive you. It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode. (Verses 195-7)

In this passage we have God’s answer to the prayer repeated at length by the believers who have come to accept the faith after their reflection on the scene of the universe. They recognise that God has not created all this in vain. They understand the message imparted by these scenes and make the appropriate response and pray to God to spare them the disgrace of being committed to hell in the Hereafter. God’s answer is a detailed one, harmonious with the artistic characteristics of the Qur’ānic style which takes into account the psychological requirements of every situation. Let us consider this answer and what it tells us about the nature of the Divine method and how Islam sets about refining the characters of its followers. Those people, described in an earlier verse as “endowed with insight” have reflected on the creation of the heavens and the earth and on the succession of night and day and have appreciated the message of the book of the universe, responding to the truth as it is clearly explained in it. They have addressed their Lord with a long, heart-felt prayer which reflects their apprehension. Here they receive the response of their merciful Lord. Their prayers are answered as their attention is drawn to the constituent elements of the way of life God wants them to adopt and to its obligations: “Their Lord answers them: I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other.’” Here they are told that reflection, contemplation, apprehension and passionate prayer are not enough, nor is it enough to turn to God for forgiveness and for bad deeds to be effaced and salvation to be granted. These goals require positive action of a particular type that is motivated by understanding the lessons learnt through reflection on the creation of the universe.

Islam considers this an act of worship, in the same way as it considers reflection, contemplation and remembrance of God, a prayer for forgiveness and a fear of God and a hope in His bounty. Indeed, Islam views action as the practical result of such worship. It is accepted from all, male and female alike, without any discrimination on the basis of sex. All people are equal as human beings, since each one of them issues from another, and they are all judged equally.

The work required is then outlined. We can see here the obligations imposed by Islamic faith with regard to personal and financial sacrifices. We can also appreciate the nature of the Islamic method of life and in what sort of society it is to be implemented. We are made to understand further the way to establish such a society and the barriers and difficulties which work against its establishment. The need is urgent to remove such obstacles and to prepare the soil for the seed of Islam to grow and be firm, no matter how great the sacrifices: “Therefore, those who emigrate and are driven out of their homes and suffer persecution in My cause, and fight and are slain [for it] — I shall indeed efface their bad deeds and admit them to gardens through which running waters flow, as a reward from God. With God is the best of rewards.” This was the status of those who engaged in this prayer and who were the first generation to be addressed by the Qur’ān. They emigrated from Makkah and were driven out of their homes there because of their faith. They were persecuted for no other reason than serving God’s cause. They had to fight and were killed in battle.

The same applies to the advocates of this faith in every land and in every generation.

Whenever the faith of Islam begins to establish itself in any environment of ignorance, in a hostile land, which could be any land, and among hostile people, any people, it then faces a bad reception because it stands up to people’s illegitimate ambitions and greed. Its followers are persecuted and chased away, especially when its advocates are still few in number. This blessed plant, however, will grow in spite of persecution and hostility. It will then acquire the ability to resist persecution and defend itself against aggression. This inevitably leads to fighting in which some of its followers are killed. In return for these great efforts, bad deeds are effaced, sins are forgiven and reward, great reward, is granted.

Only in this way does the Divine system of life come to establish itself. It is a system whose implementation God has ordained must be through human effort.

Effort exerted by true believers who struggle and work hard for God’s cause, seeking God’s pleasure.

This is the nature of this system, its constituent elements and obligations. We have also seen the course which it follows in educating its followers and refining their characters, giving them directives which ensure that they move from the stage of reflection on God’s creation to the stage of positive action and are thus able to implement the system God wants man to implement.

Following this, a glance is cast on the temptation which is represented by the luxuries and comforts available in this life to the unbelievers, the disobedient and those who are hostile to the Divine faith. This only aims at making known the true weight and value of such luxuries and comforts so that they do not dazzle the eyes of their beneficiaries or the believers who suffer all the persecution of being driven out from their homes, and who have to fight and sacrifice their lives: “Let not the disbelievers’ prosperity in the land deceive you. It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode.” Their prosperity is an aspect of affluence, wealth, position and power. It is bound to leave something in the hearts of believers as they suffer hardship, poverty, and persecution and as they have to fight in battle. All these are hardships which are very difficult to bear. Yet, the followers of falsehood enjoy themselves and are prosperous.

The masses, on the other hand, are bound to feel something when they see the advocates of the truth enduring the suffering while the followers of falsehood are spared and enjoying all they want. The evildoers themselves look at the situation and become hardened in their false beliefs, erroneous ways, evil deeds and corruption.

At this point, we have this gentle touch which sets things aright: “Let not the disbelievers’ prosperity in the land deceive you. It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode.” Their enjoyment is brief. It will soon disappear. As for their final and permanent abode, it is nothing other than Hell. It is indeed an evil abode.

In contrast to that brief enjoyment and fleeting prosperity there are for the believers eternity and blessings from God:

As for those who fear their Lord, theirs shall be gardens through which running waters flow, in which they shall abide, a gift of welcome from God. That which is with God is best for the truly virtuous. There are indeed among the people of earlier revelations some who believe in God and in what has been bestowed from on high upon you and in what has been bestowed upon them, humbling themselves before God.

They do not barter away God’s revelations for a trifling price. They shall have their reward with their Lord. Swift is God’s reckoning. (Verses 198-9)

Any comparison shall remove the slightest doubt that what is with God is infinitely better for truly righteous and virtuous people. No one will entertain any thought that what the God-fearing finally receive is much superior than what the disbelievers enjoy. Hence, anyone endowed with insight will unhesitatingly choose for himself the share chosen by the people who have been described earlier as being ‘endowed with understanding.” At this point, when the context is one of cultivating the believers’ characters and establishing the essential values according to the Islamic concept of life, God does not promise the believers victory, or that they should triumph over their enemies, or that they should be established in any land. He indeed does not promise them anything in this life. He does not include in His promise here anything of what He promises them elsewhere in the Qur’ān or of what He has undertaken to provide for the believers as they engage in battle against His enemies.

Here, He promises them only one thing, namely, “that which is with God.” For this is the basic aspect of this message, and the starting point of this faith. God wants the believers to totally disown every aim, purpose or aspiration, including their desire to see their faith triumph and the enemies of God defeated. God wants the believers to free themselves even from this desire. He wants them to leave this matter altogether to Him so that they are free from all ambitions, including those which are not personal. What is required of them is that they be ready to give and sacrifice, to fulfil their duty and perform their obligations. There is nothing for them of the comforts and enjoyments of this life. Moreover, there is no promise of victory, fulfilment of aims or gaining of power. All that is promised is in the Hereafter.

But then victory takes place and the believers are established in the land. This, however, is not part of the deal. There is nothing in the contract which stipulates any returns in this life. All that it speaks of is fulfilment of the deal made when Islam was persecuted in Makkah. The terms were very clear. God did not give the Muslims victory and the reins of power to assume the role of leadership of mankind until they had rid themselves totally of all ambitions which relate to this life and fulfilled their obligations with total dedication.

Muĥammad ibn Ka`b al-Qurażī and others relate that when people from the two tribes of Madinah, the Aws and the Khazraj, pledged their loyalty to the Prophet and asked him to emigrate to Madinah, `Abdullāh ibn Rawāĥah said to the Prophet:

“Stipulate whatever conditions you wish to make for your Lord and for yourself.” The Prophet said: “For my Lord, I stipulate that you shall worship Him alone and associate no partners with Him. For myself, I make the condition that you shall protect me as you protect yourselves and your property.” They asked: “What shall we get if we fulfil our pledge?” The Prophet answered: “Paradise.” They said: “It is a profitable deal. We accept no going back and we will never go back on it ourselves.” The Prophet’s answer must be noted here. All he said was: “Paradise.” He promised nothing more. He did not say to them that they will have victory, power, unity of the Arabian tribes, leadership, wealth, prosperity or anything else. It is true that God gave them all that and allowed them to enjoy it, but that was extra, and certainly not part of the deal.

Their attitude is also worth noting. They viewed it as a deal between a buyer and a seller. Once struck, no more bargaining could be done.

This is how God cultivated and disciplined the community in whose hands it was His will to place the control of the earth, and to whom He assigned the leadership of mankind and custody of the great faith. But He only assigned it that role after it had freed itself totally of all desires and ambitions, including those which related to its message, and the system to be implemented. Custody of this faith, the greatest treasure, could not come about until this community demonstrated that it did not care about itself and until it surrendered itself totally to God.

Just before the sūrah ends, a fresh reference is made to the people of earlier revelations which states that some of them have similar beliefs to those of the Muslims. These are considered to have joined the ranks of the Muslims and adopted their ways. Hence, they also deserve the same reward:

There are indeed among the people of earlier revelations some who believe in God and in what has been bestowed from on high upon you and in what has been bestowed upon them, humbling themselves before God. They do not barter away God’s revelations for a trifling price. They shall have their reward with their Lord. Swift is God’s reckoning. (Verse 199)

This reference is made in order to bring to a conclusion the long account, given in the sūrah, of the people of earlier revelations. The sūrah has referred to many groups among them and to many of their attitudes. Now that the sūrah is speaking about true faith and how people should accept it, and portraying a scene of supplication to God and His answering of believers’ prayers, it states that some of the people of earlier revelations have also followed the same path to its final end. They have believed in all God’s revelations and have not sought to isolate God’s messengers from Him, nor have they discriminated against any of His messengers. They believe in what was revealed to them in former times, and in what has been revealed to the Muslims. This is the distinctive characteristic of a faith which looks at all believers with loving tenderness and visualises the whole procession of the faithful as leading directly to God. It looks at the Divine system as a complete whole. The one characteristic of those believers among the people of earlier revelations which is highlighted here is humility before God and the refusal to barter away God’s revelations for a trifling price. They are thus set apart from the ranks of the people of the Scriptures whose main characteristic is one of boastfulness and of being totally unashamed before God. Moreover, they fabricate lies and seek cheap worldly pleasures.

To those believers among the people of earlier revelations God promises the same reward as He gives to Muslim believers. God does not delay the reward of those who deal with Him. Far be it for Him to do so. “Swift is God’s reckoning.”

Believers, be patient in adversity, and let your patience never be exhausted; be ever ready and fear God so that you may prosper. (Verse 200)

The closing verse in this long sūrah is an address to the believers which sums up the obligations imposed on them by the constitution God has chosen for them. It is an address from on high to the believers. It calls them by their very quality which establishes their bond with the source of that address and places on them their obligations and qualifies them for the fulfilment of those obligations. It is the quality which gives them honour in this world and makes them honoured in heaven. They are called upon to show patience in adversity and to continue to do so in all situations, to be always ready for sacrifice and to maintain their fear of God.

The sūrah speaks repeatedly about patience in adversity and fear of God. The two qualities are mentioned on occasions separately and on others together. The sūrah also repeatedly calls on the believers to endure whatever hardship they have to face, to struggle and to foil the schemes of their enemies and never to listen to the defeatists or to those who sow the seeds of discord. That the concluding verse of the sūrah calls on the believer to be patient in adversity and to always persevere demonstrates that these are the essential ingredients of those who want to follow the path of Divine faith. It is a long and hard way, full of impediments, persecution, trials and tribulations. To follow it they must be patient.

They have to resist their own desires, ambitions, weaknesses and impetuosity.

They have to persevere in the face of peoples’ desires, weaknesses, ignorance, lack of understanding, perversions, selfishness, conceit, and their impatience for quick results. They have to endure the falsehood and tyranny, the power of evil and the conceit of every boastful arrogant.

They have to be patient in spite of any of their own weaknesses and in spite of the whisperings of Satan at such times when they are totally unhappy. They must persevere in spite of the fact that this can give rise to anger, exasperation, occasional lack of trust in goodness, lack of confidence in human nature, disappointment, frustration and total despair. In addition, they must also be patient and restrain themselves at the moment of victory, show humility and gratitude when adversity is replaced by prosperity, suppress every motive for revenge or for exceeding the limits of justice. They must maintain their relationship with God and submit to His will in times of happiness and in times of hardship. They surrender themselves to Him with trust and reassurance.

Words cannot express the true significance of this struggle. Only a person who has experienced such hardships can understand the full significance of such perseverance. The believers themselves knew well what this address from on high meant. They knew what sort of patience and perseverance God wanted them to show.

This verse then calls on the believers to rise to a higher standard. It is expressed in Arabic in a form of the verb “to be patient” which signifies a highly enhanced effect.

This means that the believers must face up to all enemies who try hard to exhaust their patience. The believers are called upon not to allow their patience to fail them despite the prolonged struggle. They must remain more patient and stronger than their enemies, be they the inner enemies in their own souls or the external ones who are the evildoers. The case is thus described as a contest between them and their enemies, and the believers are called upon to meet patience with stronger fortitude, effort with even greater effort, determination with strong resilience. When they have shown that they are stronger and more patient than their enemies, the outcome will undoubtedly be in their favour. If falsehood can be determined and is patient as it goes along its own way, then the truth must be more determined and resilient and must show greater patience as it goes along its own way.

To be ready, in Islamic terminology, is to stay in places where battles are expected, and in positions which are liable to attack from the enemy. The Muslim community never used to leave its eyes closed or to allow sleep to overtake it. Right from the moment when it was called upon to take up the message of Islam and to convey it to mankind, its enemies have never been allowed to rest.

Nor will they ever allow the Muslim community to rest in peace, anywhere or at any time. Hence, it cannot overlook the need to be ever-ready to fight and sacrifice until the end of time.

This message presents to people a practical system which exercises control over their consciences, money, property and way of living. It is a system which is upright, just and good. Evil, however, does not like to see such a system being implemented.

Falsehood does not like honesty, justice or goodness. Tyranny does not submit to justice, equality and dignity. Hence, this message will always find enemies who uphold evil, falsehood and tyranny. Those who exploit others and are engaged in self- aggrandisement do not wish to relinquish their privileges. The despots who tyrannise people do not like to stop their oppression. The corrupt who indulge in every vice do not like to mend their ways. They all wage a campaign of extermination against the message of Islam. The believers must face up to all these enemies, and must equip themselves with patience and perseverance which can never be exhausted. They must always be on the alert for any aggression launched against them so that the Muslim community can never be taken unawares by its natural enemies who can be found everywhere and in all times.

This is the nature of this message and this is the path it follows. It does not intend any aggression, but it certainly wants to establish its correct method and perfect system on earth. It will always find those who hate its method and system, and who try to prevent its establishment with force, wickedness and propaganda. The advocates of Islam have no choice but to accept the challenge and to fight the battle no matter how much it costs. They must always be on their guard.

Fearing God must accompany all this, because it is a watchful guard over man’s conscience. It keeps it alert and strong and restrains it from launching any aggression or indulging in any deviation. No one appreciates the need for this watchfulness except the one who suffers the difficulties of this path, the one who has to contend with contradictory feelings and reactions pulling him in opposite directions in every situation and at every moment.

This final verse sums up the message of the whole sūrah. It puts in a nutshell all the obligations Islam imposes on its followers. There is no wonder then that God attaches to it the outcome of a long struggle and makes prosperity in the Hereafter dependent on it: “So that you may prosper.” God always tells the truth.