In the Shade of the Qur'an by Sayyid Qutb

From the battlefield of words and ideas and concepts the sūrah turns now to that of armed combat: the Battle of Uĥud.

Uĥud was not, however, solely an armed confrontation; it was rather a struggle within the Muslim conscience. Its scope encompassed the whole gamut of human behaviour, feelings, emotions, aspirations, instincts and limitations. The Qur’ān was there to coach the human soul in the most caring and gentle way, and in a manner that is more comprehensive and effective than any forceful confrontation.

First came the victory, and then the setback. The sweeter and greater triumph, however, was still to come. It was the triumph of enlightenment and of a clarity of understanding the facts as the Qur’ān lays them down. A triumph of having those facts established as convictions. Muslim hearts were put to the test and purified, their ranks were set apart and the whole community proceeded with clearer concepts, more definite values, and stronger feelings than before. Furthermore, the hypocrites were largely set apart. In what ensued, the characteristics of hypocrisy and sincerity, as manifested in feelings, words, behaviour and actions, became much clearer, as did the obligations of faith and the responsibilities attendant on it. The battle clearly defined the preparations required of the Muslims in knowledge, devotion, organisation, compliance and total dependence on God Almighty, every step of the way. Everything was and is up to Him alone, in times of victory as in times of defeat, in life as in death.

The unexpected defeat suffered by the Muslim community in battle, however, was immeasurably less crucial than the Qur’ānic guidelines and recommendations that followed it. The Muslims, at that time, were in desperate need of such guidance; they needed it a thousand times more than they needed a military victory or the spoils of war. The benefits of that result were even more important and enduring for later Muslim generations. In short, there was a supreme Divine purpose behind the defeat suffered by the Muslims. As far as we can ascertain from its outward natural causes, what happened conforms to the normal pattern of things. The Muslims had, in essence, the great privilege of learning from their experience, of gaining more enlightenment and maturity, and of cleansing their ranks and reorganising and coordinating their plans. The whole experience has proved immensely valuable for later Muslim generations as well.

As soon as the battle on the ground was over, the Qur’ān moved to a wider arena, the human soul and the whole life of the Muslim community. It goes on to mould the community according to God’s will, knowledge and purpose. What God designed for the Muslim community was achieved and it was all for their good, despite the hardships, the travails and the trials and tribulations they experienced.

When discussing the aftermath of the Battle of Uĥud, the Qur’ān combines in a remarkable way its review of the events, portrayal of the scenes of conflict, with its pointed commentary and specific directives. These emanate from the events themselves, and they advance specific exhortations and prescriptions for purifying souls, clarifying concepts and freeing hearts and minds from the negative and dark effects of desire, greed, hatred, guilt, negligence, and coveted aspirations.

What is even more interesting is how, while reviewing a military confrontation, the sūrah goes on to discuss the evils of usury and the merits of consultation and collective decision-making, or shūrā, despite the fact that at Uĥud it led to a disappointing outcome. Furthermore, the sūrah deals in a vigorous and thorough style with a wide range of human behaviour.

This richness, vitality and comprehensiveness come as no surprise to those who are aware of the Divine method. In the dynamics of Islam, an armed confrontation is not merely a clash of artillery, cavalrymen and fighters, nor does it involve pure military planning alone. Rather, such a confrontation cannot be isolated from the greater struggle that takes place inside human consciousness and in the social organisation of the Muslim community. The physical battle is closely linked to the purity and dedication of the human conscience and its freedom from the shackles that darken its vision or prevent it from turning to God Almighty. Likewise, it is firmly linked to the foundations and structure on which the life of the Muslim community is organised, in accordance with God’s straight and sound order. The Divine way of life is built on mutual consultation in all aspects of life, not only in matters of state and governance. It is based on a system of cooperation rather than usury, and the two can never be part of the same structure.

The Qur’ān was addressing a Muslim community in the wake of a battle which, as we have already pointed out, went far beyond a simple armed expedition. It was a battle of wider extent and implication, for individuals as well as for life as a whole.

This is the reason for raising in this context subjects such as the condemnation of usury, giving charitably at times of prosperity and need, obedience to God as a condition for His mercy and generosity, the restraint of anger, kindness and the purification from sin through appealing to God for forgiveness, and repentance as a condition for gaining God’s pleasure and goodwill. The sūrah also talks of God’s mercy as reflected in the benevolence of the Prophet Muĥammad and his kindness towards others. Towards the end of the review, the sūrah establishes the principle of mutual consultation, or shūrā, as necessary even at the most difficult of times; it stresses honesty and sacrifice and warns against parsimony.

These aspects were all ingredients for raising and preparing the Muslim community for the bigger and wider battle which included armed combat but which was not restricted to it. It remains the battle for the greater prize: overcoming the powers of self-interest, desire, greed and hatred, and establishing values and healthy foundations for the total life of the community.

The object here is to highlight the integrity and the unity of the Islamic faith in dealing with the human individual and all aspects of his behaviour and activity.

These should revolve around one fundamental principle: worship of, and submission to, God with sensibility and full consciousness. The sūrah draws one’s attention to the consistency of God’s method in dealing with the totality of the human being in every situation, and to the coherent and final outcome of human activity, and to the influence of every move and every action on that outcome.

The all-ranging advice given here is not altogether removed from the context of the battle. People do not triumph in war until they prevail in emotional, moral and organisational struggles. Those who retreated at Uĥud were misled by Satan as a result of some misdemeanour. We are reminded that those earlier communities whose prophets led them to victory in battles of faith only triumphed because they started their march with seeking God’s forgiveness and support and by cleansing their hearts of all wrongdoing. To abandon usury and adopt an equitable financial system is an essential preparation for victory. An equitable society is more likely to prevail than an exploitative one. Suppression of one’s anger and forgiving others are essential for victory, because self-control, solidarity and kindness are highly potent forces in a tolerant society.

Another fundamental tenet in this context is recognition of God’s will and the attribution of all eventualities to His wish and command, a concept which this sūrah defines clearly and decisively. In the meantime, it confirms God’s way of basing the effect of people’s behaviour on the nature of their activities, whether right or wrong, compliant or rebellious. People are no more than an image of God’s will and an instrument of His command which He puts to whatever purpose He chooses.

Last, but not least, the sūrah impresses upon the Muslims the fact that victory is not a matter for them to decide. It is up to God’s will which is translated through their struggle, for which they will be rewarded. The material fruits of victory are not theirs to reap, nor is victory granted to them for their own special gratification. It is brought about for the sake of higher objectives decided by God Almighty. The same applies to defeat, which is brought about in fulfilment of God’s will, pursuant to the performance of the Muslim community and whether they discharged their obligations or not. Defeat comes about to achieve certain purposes, predetermined by God and known only to Him, to test people and purify their ranks, establish facts, values and standards, and in order to reveal God’s laws for all to see.

Military, political or economic predominance has no value or weight, according to Islam, unless it is based on the Divine way which requires the exercise of proper control of personal desires and greed and the upholding of the way of life chosen by God for mankind. Victory must be totally for God and His way, and every human effort must be made for the sake of God and His cause. Otherwise, it is a triumph of one godless group over another godless group, with no benefit for mankind or for human life. Real advantage is gained only when the truth, the indivisible truth, of God’s way prevails. There is no other truth in this world. But for this truth to prevail it must conquer the human soul and the daily system of human life. This can only be achieved when human beings conquer their own self-interest, desires, greed and prejudice, when they break free from the chains of materialism and seek God’s pleasure and put their trust fully in His hand. It happens when people do their utmost to comply with God’s command in every aspect of their lives. Only then can a military, economic or political victory be considered a real one, in God’s sight; otherwise it is a godless victory that carries no weight or value whatsoever.

Thus, we are able to appreciate the approach of the sūrah in its appraisal of the Battle of Uĥud and why it takes the wider view of the human struggle, of which the battlefield represents only one aspect.

A Brief Account of the Battle of Uĥud Before we go into the Qur’ānic review of the Battle of Uĥud, it is fitting to give a brief account of the events of that battle, as recorded in the biographies of the Prophet, in order to gain a better understanding of the Qur’ānic appraisal of the battle and of God’s approach in educating and nurturing the Muslim community through the Qur’ān.

The Muslims scored a total victory against the non-Muslim Arabs at Badr in the second year of the Islamic calendar, 623 CE. That victory had the makings of a miracle about it. The Quraysh lost its most eminent personalities and its leadership fell to Abū Sufyān, who spared no effort in launching a revenge campaign. The trade caravan carrying a substantial portion of the Quraysh’s wealth, which had precipitated the Badr confrontation in the first instance, escaped the fighting and it was that wealth which the Arabs of the Quraysh used to finance the planned retaliation.

Abū Sufyān was able to recruit around three thousand fighters from among the Quraysh and their allies, the Aĥābīsh (Abyssinians), who were accompanied by some of their women so as to deter them from running away. The army left for Madinah in the ninth month, Shawwāl, of the third year of the Muslim calendar, and camped near Mount Uĥud on the outskirts of Madinah.

The Prophet Muĥammad consulted with his people over whether they should meet them outside the city or stay put inside. According to Ibn Qayyim al-Jawziyyah, in his biography of the Prophet, Muĥammad’s own view was to remain in the city and fortify their defences around it; if the Arabs decided to enter, the Muslims could engage them in the streets and the women could give support from the rooftops. He was supported by `Abdullah ibn Ubayy [the chief of the hypocrites], but a large number, mainly young men who did not attend Badr, insisted that they should go and meet the enemy outside Madinah. As this view seemed to prevail, the Prophet stood up and went to `Ā’ishah’s room, donned his fighting attire, and emerged again ready to move. By that time the people had changed their mind and decided that they should not force the Prophet to leave the city. Some of them said: “Messenger of God, if you prefer you can stay in Madinah.” His reply was: “It does not befit a prophet to take off his fighting attire once he has put it on until God decides the duel between him and his enemies.” That was the first lesson the Muslims were to learn:

once a collective decision has been arrived at by public consultation, there is no way to go but forward. There is no room for dithering, re-consultation and indecision.

Things must be allowed to take their natural course and God will decide the outcome.

Shortly prior to this, the Prophet saw in a dream that his sword was cracked, and saw cows being slaughtered, and that he had put his hand inside a strong shield. He interpreted the crack as someone from his household being hit, the cows as some of his Companions being killed and the shield as the city of Madinah. He was, therefore, aware of the outcome of the confrontation, but decided, nevertheless, to comply with the consensus arrived at with his Companions. He was also educating his followers through practical experience. Above all, he was submitting to God’s will which in his heart he felt happy and contented to do.

The Prophet left the city with a thousand Muslims, leaving Ibn Umm Maktūm in charge of leading the prayer during his absence. When they were half-way between Madinah and Uĥud, `Abdullāh ibn Ubayy, and around one-third of the Muslim contingent withdrew from the expedition, protesting that the Prophet had not respected his views, and that he listened to the boys, so to speak. `Abdullāh ibn `Amr ibn Ĥarām, the father of Jābir ibn `Abdullāh, went after the retreating company, cursing, scolding, and urging them to rejoin the Muslim fighters. He called to them:

“Come and fight for the cause of God or lend support.” They replied: “If we knew that you would fight we would not have retreated.” Eventually he gave up on them, cursed them and rejoined the Muslim army.

Some of the Anşār, i.e. Muslims from Madinah, asked if they could seek the support of their Jewish allies, but the Prophet refused: the Jews had no part in the confrontation between Islam and the idolaters. When one puts one’s trust in God and dedicates one’s heart and soul to Him, victory will be granted. The Prophet asked his Companions whether anyone of them could lead them closer to the Quraysh and this some of the Anşār did until the party came down the slope of the Valley of Uĥud with the mountain to their backs. The Prophet asked his Companions not to start the fighting until he had given the order.

The following morning, the Prophet marshalled around 700 men for battle, including 50 cavalrymen and 50 archers under the command of `Abdullāh ibn Jubayr. The Prophet ordered Ibn Jubayr and his men to hold their positions behind the main army and not to leave them no matter what happened, even if “you see birds picking up troops” one by one. He ordered them to repel the Quraysh attackers with their arrows so that they could not attack the Muslims from the rear.

The Prophet put on two layers of body armour and handed the standard over to Mus`ab ibn `Umayr. He placed Al-Zubayr ibn al-`Awwām on one flank and Al- Mundhir ibn `Amr on the other. He surveyed the younger recruits and ordered those he thought were under age to go back. These included `Abdullah ibn `Amr, Usāmah ibn Zaid, Usayd ibn Żahīr, al-Barā’ ibn `Āzib, Zaid ibn Arqam, Zaid ibn Thābit, `Urābah ibn Aws, and `Amr ibn Ĥizām. Those he allowed to remain with the troops included Samurah ibn Jundub and Rāfi’ ibn Khudayj who were both 15 years of age.

The Quraysh similarly mustered their troops, numbering around 3,000, and including 200 horsemen, with Khālid ibn al-Walīd in charge of the right flank and `Ikrimah ibn Abī Jahl commanding the left one.

The Prophet gave his sword to Abū Dujānah Sammāk ibn Kharshah, a brave fighter who showed real enthusiasm for battle.

The first man to come forward from the Quraysh was Abū. `Āmir, known as “the Monk”, but whom the Prophet nick-named “the Transgressor”. He was a leader of the Aws tribe before Islam but he refused to accept Islam and declared open hostility towards the Prophet. He had left Madinah to join the Quraysh in Makkah with the aim of rallying them against the Muslims. He enticed the Makkans to go to war against the Muslims, promising them the support of his tribe, the Aws, whom he said would follow him as soon as they saw him. He was the first man to step into the fighting arena, introduced himself and called over to his people among the Prophet’s army to come over to his side. He was rejected and cursed. Declaring that “some evil” had befallen his people, he went on to fight the Muslims with fanatical zeal.

Abū Dujānah, Ţalĥah ibn `Ubayd Allah, Ĥamzah ibn `Abd al-Muţţalib, `Alī ibn Abī Ţālib, al-Nađīr ibn Anas, Sa`d ibn al-Rabī`, to mention but a few, showed tremendous courage when the combat started.

In the early part of the day, the Muslims prevailed and 70 of the most valiant of the Quraysh fell. The bulk of the Arab troops were scattered and ran back to where the women were camped. The women lifted their dresses and themselves took flight.

As the Muslim archers saw the non-believers withdrawing, they abandoned their assigned positions which the Prophet had ordered them never to leave. They were shouting: “The booty. The booty.” Their commander ordered them back, recalling the Prophet’s instructions, but they took no notice. They went after the loot leaving the Uĥud positions undefended.

At that precise point, Khālid ibn al-Walīd led the Makkan cavalry in a pincer movement to occupy the Mount abandoned by the archers, so as to attack the Muslims from the rear. When the fleeing Quraysh men saw Khālid and his troops occupying the high ground, they rallied to join them.

The tables were turned. The Muslims went on the defensive and chaos broke out all over the battlefield. The surprise attack from the Quraysh had thrown the Muslims into disarray; they lost control and panicked. Many Muslims were killed in what ensued and the Makkans were even able to get very close to the Prophet himself who was being defended by a handful of followers. Although they fought back bravely, all were killed. As for the Prophet, he sustained a wound to his face, and a broken lower incisor. His helmet was shattered. A volley of stones was hurled at him by the Makkans, causing him to fall on his side into a camouflaged ditch which Abū `Āmir “the Transgressor” had dug to entrap the Muslims. Two metal rings from his visor pierced his cheek.

Amid this confusion, someone shouted: “Muĥammad has been killed.” Whatever morale the Muslims had left was shattered and they were put to flight. Overcome with despair and exhaustion, they were routed and soundly defeated.

As people moved back, some stayed behind, among them Anas ibn al-Nađr. He saw `Umar ibn al-Khaţţāb, among other Muslims from both Makkah and Madinah, looking dejected and despondent. He enquired why they were sitting there. When they replied that it was because Muĥammad had been killed, he said: “What is your life worth after him, then? Get up and die for what he died for.” He turned towards the enemy camp and as he passed by Sa`d ibn Mu`ādh, he said: “Sa`d, how wonderful is the scent of Paradise. I can smell it behind Mount Uĥud.” He fought until he was killed, with some seventy wounds to his body. Only his sister was able to identify him, only by a mark on his finger.

The Prophet, however, was able to make his way back to the Muslims and the first person to recognise him from behind his visor was Ka`b ibn Mālik who shouted at the top of his voice: “Muslims. Hear the good news. Here is the Messenger of God.” The Prophet gestured to him with his hand not to say any more, and the Muslims, Abū Bakr, `Umar and Al-Ĥārith ibn al-Şimmah among them, flocked to him. He led them towards and up the mountain pass. Then they were seen by Ubayy ibn Khalaf on a horse called al-`Awd which he used to feed in Makkah, saying: “I shall ride this horse to kill Muĥammad.” When the Prophet heard this he said, “It is I who will kill him, by God’s will.” As Ubayy charged towards the Prophet aiming to fulfil his intention, the Prophet took a lance from al-Ĥārith and threw it at Ubayy hitting him in the collar bone, whereupon he fell down like a bull. The Prophet was sure the man would never recover, as he had said, and he did indeed die on the way back to Makkah.

Soon thereafter, Abū Sufyān, the Makkan chief, called from the top of the mountain: “Is Muĥammad among you?” Muĥammad told his Companions not to answer him, and he called again: “Is Ibn Abī Quĥāfah (Abū Bakr) among you?” No one answered. He called a third time: “Is `Umar ibn al-Khaţţāb among you?” Having received no answer, he turned to his own people and said: “You need no longer worry about these men.” However, `Umar could not restrain himself and called back:

“You enemy of God, all the men you mentioned are still alive, and may God give you more bad news.” Abū Sufyān said: “There has been mutilation among your dead. I neither ordered it nor did it cause me any anger.” This was a reference to what his wife, Hind, had done to the body of Ĥamzah, the Prophet’s uncle, after her slave, Waĥshī, had killed him. She cut open his abdomen, pulled out his liver, chewed it and then threw it from her mouth.

Abū Sufyān then called upon the Makkan deity, saying: “Rise and prevail, Hubal.” The Prophet urged his people to answer him, but they did not know what to say, and he said: “Say, ‘God is higher and more exalted.”’ Abū Sufyān retorted: “We have al- `Uzzā and you do not.” The Prophet said: “Say to him, Allah is our Lord, and you have none.” Abū Sufyān said: “Today avenges the day of Badr, and victory in war goes by turns.” `Umar answered him, saying: “We are not equal. Our dead go to Paradise, but your dead go to Hell.” When the fighting subsided and the Makkans had departed, the Muslims were nonetheless concerned that their enemies would head for Madinah, take their women and children and loot their possessions. The Prophet, therefore, ordered `Alī ibn Abī Ţālib to follow them to see which direction they followed and what their intention was. He said if they dismounted the horses and rode the camels, they would be going to Makkah; otherwise they would be going to Madinah. “By God in whose hand is my life,” the Prophet said, “if they go to Madinah I will go after them and fight them inside it.” `Alī, however, reported that he had seen them dismount their horses and ride their camels instead. They were moving in the direction of Makkah.

Somewhere along the way disagreement broke out among the Makkans. Some of them argued that they had achieved very little at Uĥud. The Muslim high command remained intact and they could easily regroup. Such contenders urged their people to go back to Madinah to annihilate the Muslims. This news soon reached the Prophet and he called his people to prepare to confront the enemy again, adding: “Only those who fought [on the preceding day] should join us.” `Abdullāh ibn Ubayy offered to join the expedition but the Prophet declined his offer. Many Muslims willingly and dutifully prepared themselves to go out to fight again, despite their wounds and their apprehensions. Jābir ibn `Abdullāh requested the Prophet to make an exception in his case and allow him to join the army. He said: “Messenger of God, I love to be with you in every battle, but my father asked me to look after his daughters on the day of Uĥud, and I ask you to let me join you this time.” The Prophet granted him permission and led the Muslims out in pursuit of the idolaters of the Quraysh. They went as far as Ĥamrā’ al-Asad, about 15 kilometres from Madinah.

A man by the name Ma`bad ibn Abī Ma`bad al-Khuzā`ī, came to see the Prophet who asked him to catch up with Abū Sufyān’s army and dissuade them from launching any attack on the Muslims. Ma`bad caught up with Abū Sufyān at al- Rawĥā. Unaware that Ma`bad had converted to Islam, Abū Sufyān asked him: “What news have you?” Ma`bad replied: “Muĥammad has come out with his Companions to pursue you with an army the like of which has not been seen before. Many of them regretted staying behind the first time round.” Abū Sufyān said: “So what do you think?” Ma`bad replied: “If you were to order your troops to march now, I would imagine that by the time you have started to move, you will be seeing their horses.” Abū Sufyān said: “By God, we are determined to attack them and wipe them out.” Ma`bad answered: “But I advise you against it.” At that point Abū Sufyān led his people back towards Makkah.

Abū Sufyān also met with some non-Muslims heading for Madinah and he offered to load their camels with raisins when they returned to Makkah, if they would: “Tell Muĥammad from me that we are set to attack and wipe him and his Companions out.” When the Muslims heard the message, they said: “God is all-sufficient for us.

He is the best protector.” Their resolve still strong, they waited for three more days and once they were certain that the unbelievers were well on their way to Makkah, they returned to Madinah.

This summary by no means covers all aspects of the battle or details all the significant events of that day. As a complement, therefore, let us review some of the more remarkable incidents of that memorable episode.

At the climax of the fighting, following the Muslim archers’ desertion of their positions, the encirclement by the idolaters, the cry that “Muĥammad had been killed”, and the outbreak of mayhem among the Muslims, `Amr ibn Qamī’ah was one of the unbelievers who managed to get close to the Prophet. In that bewildering state of confusion, a lady called Nusaibah bint Ka`b al-Māziniyyah, also known as Umm `Imārah, was staunchly covering the Prophet. She hit `Amr ibn Qamī’ah several times with her sword, but he was well-protected by his two shields. In return, he hit Nusaibah on her shoulder with his sword, seriously wounding her.

Abū. Dujānah was also shielding the Prophet. Despite the volley of arrows that were hitting his back, he never wavered, all the while leaning over the Prophet.

At one point ’Ţalĥah ibn ‘Ubaid Allah rushed towards the Prophet and was the only one defending him. He took that position until he fell. Ibn Ĥibbān reports that `Ā’ishah, the Prophet’s wife, related that her father, Abū Bakr said: “When the Prophet was left on his own at Uĥud, I was the first to go to him. I found a man defending him and said, ‘Let it be Ţalĥah; let it be Ţalĥah. ‘Soon Abū `Ubaydah ibn al-Jarrāĥ came flying like a bird towards me and we both rushed towards the Prophet to find Ţalĥah having fallen wounded. The Prophet asked us to take care of him. The Prophet was hit by an arrow and two rings of his visor had found their way into his cheek. I went to pull one of them out when Abū `Ubaydah pleaded with me to let him pull it out. He grabbed the ring with his teeth and began to ease it out, taking care not to hurt the Prophet. He was able to pull it out, but his own front tooth came out. Then I went to pull the other ring out of the Prophet’s cheek, but Abū `Ubaydah again pleaded with me to allow him to do it. He pulled it out carefully with his teeth and another of his front teeth fell out. The Prophet all the while urged us to go and help “Ţalĥah who had been hit in more than ten places.” `Alī ibn Abī Ţālib was cleaning the Prophet’s wound with water and Fāţimah, his wife and one of the Prophet’s daughters, was helping him. When she saw the blood oozing out of the wound, she burnt straw and put it on the wound to ensure that the bleeding stopped.

Mālik, father of Abū Sa`īd al-Khudrī, was sucking the blood out of the Prophet’s wound to clean it. The Prophet urged him to spit it out, but he refused. The Prophet used to point to Mālik and say: “Whoever wants to look at a man from Paradise, let him look at this man.” Muslim reports that, at Uĥud, the Prophet was left alone with seven of his Companions from the Anşār and two from the Quraysh. When his attackers increased their pressure on him, he called: “Who would defend me and go to Paradise?” One by one, the Anşārī men came forward, fought the unbelievers but were themselves killed. Looking at them, the Prophet said: “We have not been fair to our Companions.” Then Ţalĥah fought hard to drive the enemy away from the Prophet, and Abū Dujānah shielded him as we have already mentioned. The Prophet was so exhausted that he was not even able to climb a rock on the mountain until Ţalĥah squatted to allow him to step over his back. When it was time for Prayer, he led the Muslims in Prayer sitting down.

On that momentous day also, Hanżalah al-Anşārī, nick-named al-Ghasīl, attacked Abū. Sufyān and managed to get a firm grip on him, Shaddād ibn al-Aswad, however, dashed forward and killed Hanżalah. Now when the Muslims were called to go out and fight earlier that day, Hanżalah was still in his wife’s arms. He got up immediately without taking the obligatory bath. This means that he was in the state of ceremonial impurity, which required that he should take a bath or a shower. When he was killed the Prophet told his Companions that the angels were washing him. He asked them to find out from his wife why the angels should be doing this, and she explained to them what had happened.

Zaid ibn Thābit related that, at Uĥud, the Prophet dispatched him to seek Sa`d ibn al-Rabī`. He found him in the throes of death, with seventy wounds on his body. He said to him: “Sa`d, the Messenger of God sends his greetings and is enquiring after you.” He replied: “Give God’s Messenger my greetings and tell him that I can smell the scent of Paradise. Tell my people, the Anşār, that they shall have no excuse with God if the Prophet comes to any harm and any of them is still alive.” With these words his soul departed.

A Makkan Muslim passed by one from Madinah bleeding profusely. He said to him: “Do you know that Muĥammad has been killed?” The man replied: “If he has, then he has fulfilled his mission, and you should fight for your religion.” `Abdullāh ibn `Amr ibn Ĥarām said that, before Uĥud, he saw in a dream Mubashshir ibn `Abd al-Mundhir saying to him: “You will be visiting us within a few days.” `Abdullāh asked him where he was, and he replied: “In Paradise, where we do as we like.” `Abdullāh then asked: “But were you not killed at Badr?” Mubashshir replied: “Indeed, but I was brought back to life.” When `Abdullāh related his dream to the Prophet, he said to him: ’Abū Jābir, it is martyrdom.” Khaythamah, whose son was martyred at Badr, said that he had been eager to go to Badr but had missed it because his son won the draw of lots and went with the Muslim army, fighting at Badr until he fell a martyr. He said that in a dream he had had the previous night he had seen his son, looking extremely handsome, strolling around the trees and rivers of Paradise saying: “Join our company in Paradise. I have found what my Lord promised me to be true.” He intimated to the Prophet his burning desire to join his son, even though he was old and frail. He asked the Prophet to pray to God to grant him martyrdom and the company of Said in Paradise. The Prophet prayed for him and he died a martyr at Uĥud.

`Abdullāh ibn Jaĥsh was heard that day, praying: “God, I beg of You to let me meet the enemies tomorrow, and let them kill me, cut open my abdomen and cut off my nose and ears, so that when You ask me the reason, I can say, ‘For Your sake.”’ `Amr ibn al-Jamūĥ was the father of four sons who used to go on military expeditions with the Prophet. Despite his bad limp, he wanted to join the fighting at Uĥud. His sons told him that God had granted him exemption. Hence, he did not have to go. He went to the Prophet to protest: “My sons are preventing me from going out to fight with you. By God, I pray to God that I am martyred and that, with this very limp, I would walk in Paradise.” The Prophet told him that God had exempted him from fighting on account of his lameness, but he then turned to his sons and said: “Why should you not let him go out to fight? God may indeed grant him martyrdom.” He fought at Uĥud and died a martyr.

In the heat of battle, Ĥudhayfah ibn al-Yamān saw some Muslim fighters going to attack his father, not knowing who he was, and thinking him to be one of the unbelievers. He called out to them that the man was his father but they did not understand what he was saying and they killed him. Ĥudhayfah asked for forgiveness for those Muslims. The Prophet offered to pay his ransom but Ĥudhayfah declined, saying that he would give it as a gift to the Muslims. In this way, the Prophet would think even more highly of Ĥudhayfah from then on.

Describing the fall of Ĥamzah, the Prophet’s uncle, at Uĥud, Waĥshī, a slave belonging to Jubayr ibn Mut`im, related that Jubayr offered him his freedom if he were to kill Ĥamzah. Being an Ethiopian, he was skilled in throwing the spear and, he said, he rarely missed. When the fighting started he went round looking for Ĥamzah until he saw him lashing out with his sword “like an angry camel”, nothing barring his way. Waĥshī stalked him, hiding behind trees and rocks, so as to get as near to him as possible. Suddenly, he saw someone else aiming to strike Ĥamzah, but Ĥamzah raised his sword and struck a mighty blow, cutting his head off. Waĥshī said he raised his spear, took aim and hit Ĥamzah in the belly until it came out in between his legs. He staggered towards Waĥshī but collapsed before he could get to him. Waĥshī said that he left him to die before he went to retrieve his spear and return to camp where he sat down, “because he was the only one I wanted to kill, and I only killed him to be set free”.

Hind, daughter of `Utbah and wife of Abū. Sufyān, then went and opened Ĥamzah’s abdomen, pulled out his liver and began to chew it. When she could not swallow it she spat it out.

When the fighting subsided and the Prophet saw Ĥamzah’s body, he stood next to him and, deeply overcome with grief, said: “I shall suffer no greater loss than this one. I have never been so angry as I am at this moment.” Then he asked whether Hind had eaten any of Ĥamzah’s liver and was told that she had not, and so he said:

“God would not take any part of Ĥamzah’s body to Hell.” The Prophet ordered that the martyrs of Uĥud be buried where they fell, rather than be taken back to the cemetery in Madinah. Some people had already removed their dead, but when they heard the announcement they took them back to Uĥud and buried them there. The Prophet supervised the burials, with two and three bodies interred in the same grave. He would enquire which of the dead had been more versed in the Qur’ān and he gave that person precedence. `Abdullāh ibn `Amr ibn Ĥarām and `Amr ibn al-Jamūĥ were buried together as they were known to have been very close friends. The Prophet said: “Bury them together; they loved each other when they were alive.”

These are some glimpses from the battlefield of a confrontation that oscillated between victory and defeat, separated only by a passing disobedience or a fleeting neglect of duty. Uĥud witnessed the highest of the high and the lowest of the low, and saw unique examples of bravery and courage as well as of hypocrisy and defeatism.

The overall picture reflects a lack of cohesion and inconsistency among the Muslims and a state of confusion and haziness in some of their minds. As was God’s will, the situation led to a bitter outcome and heavy sacrifices for the Muslims. The most serious of these was the wounding of the Prophet himself, which must have been extremely painful and distressing for his companions. Thus they paid a heavy price, but they learnt a most profound lesson. God wanted to test their hearts and cleanse their ranks. He also wished to prepare their community for the greater mission of leading humankind and establishing His order on earth in its most perfect but realistic form.

Let us now see how the Qur’ān, in its unique style, tackled the situation. The Qur’ānic text does not relate the events of battle in sequence, but traces what goes on inside the hearts and minds of the participants. Events and incidents are used as material for clarification and guidance.

The aim is not to give a chronological account of what took place, but rather to identify and discern lessons, morals and values that lie beyond the events for the purpose of education and enlightenment. The Qur’ān perceives the emotions and apprehensions that outline the prevailing mood and it introduces the basic Divine laws and principles that relate to it. The events, therefore, become a basis or pivotal points for a wealth of feelings, features, conclusions and inferences around which the whole discourse revolves. The Qur’ān explores the intricacies of the human conscience and human life. This pattern is repeated again and again, eventually providing a full account of events. The narration, in fact, is no more than a vehicle, or a means, to focus the arguments and to understand clearly the effect of those events upon the human conscience. In this way, one finds no difficulty in appreciating what happened, nor experiences any confusion as to its causes or objectives.

It is also clear that the Qur’ānic discussion of the events of the day is much more comprehensive and effective than any simple account of what took place. The discussion has a formidable impact on our hearts and minds, and it is more satisfying to our human needs of learning and understanding and our sense of curiosity. It is also more valuable for the Muslim community, when it comes to facing similar situations, because it presents facts, principles and values that endure beyond the transient events themselves. It carries solid benefits that transcend considerations of time and space.

This eternal wealth of ideals and standards the Qur’ān offers to every heart that is open to faith, anywhere and at all times. Let us now look at the Qur’ānic text in more detail.

Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all. Two of your groups were about to lose heart, but God was their protector. In God shall the believers trust. (Verses 121-2)

This is the opening scene, recalled in all its reality and vigour whilst still fresh and clear in the minds of those being so addressed. The sūrah, however, brings into focus other factors that were not visible at the time. First, God’s presence and knowledge of all that was going on. The Qur’ān always impresses this fact upon the Muslims so as to reinforce in their hearts a clearer and deeper faith and understanding. It is the major and most fundamental facet of the Islamic system and no one can claim a full understanding of this religion without it being firmly established in both their conscience and their mind.

“Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all.” (Verse 121) This is a reference to the Prophet setting out from `Ā’ishah’s home, having donned his battle dress, consulted with his Companions and all of them having arrived at the consensus that the Muslims should go and meet the enemy outside Madinah. The Prophet went on to organise the Muslim troops, including the archers, assigning them duties and positions around the battlefield. But the sūrah also introduces a new fact: “God hears all and knows all.” What a momentous event. God Almighty was witnessing the proceedings. How awesome! God was witnessing the consultation and was aware of what was going on inside the hearts and minds of all those present.

The other dimension, however, is that some Muslim hearts vacillated. This was a result of the treachery perpetrated by the leader of the hypocrites, `Abdullāh ibn Ubayy ibn Salūl. Enraged by the Prophet’s acceptance of the views of his Companions, in preference to his own view, `Abdullāh ibn Ubayy broke away with one-third of the Muslim fighting force, refusing to join the expedition. Having said, as the sūrah puts it: “If we know for sure that there will be fighting we will come with you,” (Verse 167) `Abdullāh ibn Ubayy had demonstrated that his heart did not fully accept Islam and that his self-importance was in control of him. Islam demands total dedication and does not tolerate sharing a man’s heart with other beliefs.

Two of your groups were about to lose heart, but God was their protector. In God shall the believers trust.” (Verse 122) According to authentic reports, the two groups were the tribes of Ĥārithah and Salamah, who were influenced by `Abdullāh ibn Ubayy’s stance. They wavered, struggled with doubt, but, as the sūrah affirms, God came to their rescue and gave them heart to stay and fight.

`Umar ibn al-Khatţāb reported that he heard Jābir ibn `Abdullāh say that this verse referred to his people, adding: “But I am not disconcerted about that because God says, ‘God was their protector.”’ (Related by Al-Bukhārī and Muslim.)

God reveals here some of people’s inner thoughts and feelings, which only they and He know. It is He who steers them away from those negative feelings and gives them the courage to go ahead and fight. The Qur’ān recalls the scene, revives the emotions, and reassures the Muslims that God heard and knew all that had taken place, that He was with them all the way. It demonstrates to them that God is looking after them and helping them in their moments of weakness, so that they learn from where to seek help and support the next time they face a similar situation.

It directs them to the only certain way: ‘In God shall the believers trust. “In God alone, and in no one else, should the believers put their trust, for, they shall have no other resort.

Hence, in the very first two verses of this section, two major tenets of Islam are established: “God hears all and knows all,” and “In God shall the believers trust.” They are presented at the correct moment and in the right context, blending perfectly together in rhythm and in nuance, at the very moment when hearts are receptive and ready to learn and understand. Here, then, we also have a good example of the way the Qur’ān deals with events while they are still live, fresh and relevant. Here, we can also see the difference between the Qur’ānic method of relating and interpreting events and other methods that do not aim to touch the human heart or direct, educate and guide human beings.

The sūrah takes up the discussion of the battle in which, though they were close to victory, the Muslims did not prevail. It begins with a reference to the hypocrite `Abdullāh ibn Ubayy and his followers, who put their own selfish interests ahead of the interests of the faith. It alludes to the two Muslim groups who almost lost heart and withdrew, and concludes with the archers’ desertion of their positions, driven by greed in pursuit of booty. The exemplary conduct of some Muslims on the battlefield did not spare the Muslim camp the final and dismal outcome. This was the result of flaws in their ranks and confusion in their thinking.

Before the sūrah goes on to analyse and review the events of Uĥud, however, the Muslims are reminded of their victory at the Battle of Badr. This provides them with the opportunity to compare the two situations and to reflect on the root causes and results of both victory and defeat, as also on their own weaknesses and strengths.

They have to realise that victory and defeat are the result of Divine providence, brought about for a specific, predetermined purpose. They have to believe that, after all, everything is in God’s hands in all circumstances. The sūrah says in this respect:

God gave you victory at Badr when you were utterly weak. Therefore fear God, that you may have cause to be grateful. You said to the believers: “Is it not enough for you [to know] that your Lord should send down three thousand angels to support you?

Indeed, He will, if you are patient in adversity and fear God, and if they [the non- believers] suddenly attack you, your Lord will supply you with five thousand angels swooping down. “God made this only as a happy news for you, so that your hearts might take comfort from it. Victory comes only from God, the Mighty, the Wise. It is in order to destroy some of the non-believers, and so abase others that they lose and withdraw. You have no say in the matter. [It is for Him] to accept their repentance or punish them. They are wrongdoers. To Him belongs all that is in the heavens and the earth; He forgives whom He wills and punishes whom He wills. God is Forgiving and Merciful. (Verses 123-9)

The victory the Muslims scored at Badr had a hint of miracle about it. There were certainly no conventional reasons behind it, especially when one considers that the two sides were not equally balanced. There were around one thousand men on the side of the idolaters assembled to rescue Abū. Sufyān and his caravan. They were well equipped and strongly motivated by the wish to save their wealth and defend their pride. The Muslims, on the other hand, numbered little over three hundred men who had left Madinah in pursuit of the caravan and with no intention or preparation for fighting. Furthermore, they were very poorly equipped. Back in Madinah, there were still many who had not converted to Islam, some powerful “hypocrites”, and Jews awaiting the right moment to strike at the Muslims. The Muslims themselves represented a small island in a vast sea of hostility throughout Arabia. Most of them were new immigrants from Makkah, people who had hardly had time to settle down in their new environment.

The sūrah reminds the Muslims of all these facts and explains to them the real reason for their triumph at Badr. “God gave you victory at Badr when you were utterly weak. Therefore fear God, that you may be grateful.” (Verse 123)

It was God Who brought them victory, and for a purpose shortly to be revealed.

They had no other helper or patron, and it is He Whom they should fear and consider. He has the power and authority to grant them victory or leave them to be vanquished. Perhaps if they were to fear God they might learn to thank Him properly and appreciate the favour He bestows on them.

After this opening stroke, the sūrah goes on to recall some scenes from Badr itself.

“You said to the believers: ‘Is it not enough for you [to know] that your Lord should send down three thousand angels to support you? Indeed, He will, if are patient in adversity and fear God, and if they [the non-believers] suddenly attack you, your Lord will supply you with five thousand angels swooping down.’” (Verses 124-5)

These were the comforting words the Prophet conveyed to the Muslims when they embarked on their expedition to intercept the caravan, not knowing they would be confronting a formidable fighting force. He conveyed to them the good news of God’s support to reassure their hearts and give them strength. He also told them the condition on which that support would be given: that they should persevere and rise to the challenge of the enemy, and fear God and be mindful of Him at all times.

Indeed, He will, if you are patient in adversity and fear God, and if they [the non- believers] suddenly attack you, your Lord will supply you with five thousand angels swooping down. (Verse 125)

Then God imparts the fact that everything happens as a result of His will and wisdom. God is the power behind all events. The angels were dispatched to assist the Muslims and lend them moral as well as material support. Victory is determined by God Almighty and results from His will without intervention from anyone or any other cause or means. “God made this only as a happy news for you, so that your hearts might take comfort from it. Victory comes only from God, the Mighty, the Wise.” (Verse 126)

The Qur’ān makes this point very strongly so as not to leave any doubt whatsoever in the minds of the Muslims. All things happen by God’s absolute, unrestricted, effective and direct will. Causes and reasons cease to have any effect and become mere tools in the hands of God Who employs and operates them according to His will and command. The Qur’ān emphasises this concept in such a forceful way as to maintain that direct link between the believer and His Lord and to make the believer’s heart always conscious of God’s limitless, unhampered will.

With these repeated directives and exhortations, the Qur’ān emphasises this important fact in a wonderfully gentle, yet profound and enlightened manner.

The believers were made aware that God alone is the cause of everything. They realised that they were obliged to strive by all means to live up to their commitments.

They understood the message and complied with the Divine instructions and thus achieved the most effective balance between the two. This was only achieved over a period of time and after numerous experiences and events, and with constant direction and education, as we see in this sūrah.

In this passage, the Qur’ān recalls the scenes at Badr as the Prophet promises the Muslims that God will support them with the angels if they would only fear Him, show patience and live up to the conditions of battle when they meet the idolaters.

He then identifies the real power behind that action as God to Whose will everything is subjected and with Whose leave victory is achieved. He is the “Mighty” with the power to achieve victory, and He is the “Wise” Whose will decides that victory.

Then the sūrah explains the purpose behind that victory, pointing out that the way God deals with the unbelievers is of no concern to any human being: “It is in order to destroy some of the non-believers, and so abase others that they lose and withdraw. You have no say in the matter. [It is for Him] to accept their repentance or punish them. They are wrongdoers.” (Verses 127-8)

Victory is granted by God for a particular purpose. Neither the Prophet nor the Muslim fighters had any say in that purpose or any personal interest in it.

Furthermore, they had no part in achieving it, but were the instruments of the Divine will. They are neither the causes behind, nor the makers of victory; they have no claim to it nor can they exploit it. It is the will of God achieved through His servants, with His support for a particular purpose He has predetermined.

“It is in order to destroy some of the non-believers, or so abase others that they lose and withdraw. You have no say in the matter. [It is for Him] to accept their repentance or punish them. They are wrongdoers.” God will punish the idolaters by granting the believers victory over them, or by making them fall captive in Muslim hands, or by letting them die without having the privilege of becoming believers. This would be the punishment for their disbelief, their hostility towards the Muslim community, their perpetration of corruption, and their opposition to Islam and its way of life.

That, in any case, is God’s judgement, and no one can influence it, not even the Prophet Muĥammad himself. It is His sole, unshared prerogative, as the one God of all creation.

Thus the Muslims, as individuals, have no influence over this victory, its causes or results. They are, therefore, free of all the feelings of arrogance and self-delusion usually associated with military victories. They truly feel that they had no hand in their victory and that it was all up to God’s Divine will and power.

The Qur’ān assigns the destiny of all people, believers or unbelievers, to God’s will. The fate and future of Islam, and those who accept or reject it are determined by God. The Prophet and his followers can only fulfil their obligations and leave the outcome to God. They will receive their just reward, for their loyalty and the efforts they make in support of God’s cause.

But there was another reason for stating the principle: “You have no say in the matter.” The sūrah tells us that some people were wondering: “Have we any say in the matter?’ ...Had we had any say in the matter, we should not have been slaughtered here.’” (Verse 154) The object is to make it clear to the Muslims that they had nothing to do with bringing about victory or defeat. All they are required to do is obey, comply and act accordingly. The result is entirely up to God and no body else, not even the Prophet Muĥammad. It is of supreme importance that this concept is firmly and clearly established in Muslim hearts and minds.

This reminder of what happened at Badr, and the accompanying admonition, are complemented with a more universal and fundamental truth: the destiny of the whole cosmos is in the hands of God, He forgives and punishes people as He wills.

“To Him belongs all that is in the heavens and the earth; He forgives whom He wills and punishes whom He wills. God is Forgiving and Merciful.” (Verse 129)

His will and power are absolute and stem from His absolute possession and control of everything. By virtue of this universal ownership, God has the total and complete right to do as He pleases with people’s lives and destinies. There is no injustice or partiality in the way He allots forgiveness and punishment. He decides with care and compassion, equitably and wisely because “God is Forgiving and Merciful.” The doors are wide open to God’s servants to win His forgiveness and mercy.

They should place their trust and confidence in Him, put their destiny in His hands, fulfil their commitments and obligations, and leave everything else to His judgement and His absolute will and power that lie behind every cause and every result.

Before the sūrah moves on to refer specifically to the Battle of Uĥud, we have a short passage of seven verses which speak about usury and its transactions, obeying God and His Messenger, spending money in God’s cause at times of prosperity and adversity, the Islamic co-operative system as opposed to the evil usurious system, controlling one’s anger, forgiving other people’s mistakes, praying to God for forgiveness and turning to Him in repentance when a mistake is committed.

These directives are given immediately before the discussion of the military confrontation by way of implicit reference to a basic characteristic of the Islamic faith.

Islam is a single and comprehensive system which caters for every aspect of human life and makes every human activity revolve around one essential value, namely, submission to God as represented by worshipping Him alone and dedicating everything in human life to Him. In every sphere of human life, we must first make sure of what God bids us and willingly do His bidding. The fact that these instructions are so grouped together in the sūrah is a clear reference to the fact that all aspects of human activity are mutually interdependent, and their interdependence has a considerable effect on the total sum of human activity.

The Islamic system deals with man as a whole entity. It organises the whole life of the Muslim community in a totally comprehensive way which it considers preferable to anything piecemeal. It is in this light that we should view this combination of preparation for a military engagement on the one hand, and the purification of souls and hearts, controlling desires and spreading love and friendliness within the community, on the other. All these aspects have mutual effects on one another. When we discuss them in detail, taking each directive individually we are bound to recognise their essential role in the life of the Muslim community and their bearing on the power and the potentials of that community on the battlefield as in all spheres of life.

Believers, do not gorge yourselves on usury, doubling (your money] again and again.

Have fear of God, so that you may prosper. Guard yourselves against the Fire which has been prepared for the unbelievers; and obey God and the messenger, that you may be graced with mercy. (Verses 130-2)

We have discussed the subject of usury in detail in our commentary on verses 275- 81 of sūrah 2, entitled al-Baqarah, or The Cow. Here we will only briefly comment on the subject of multiplication of the principal sum of a loan. Some people in our modern times want to manipulate this verse in order to make lawful what God has forbidden. They say that the prohibition is limited only to excessive usury which leads to the multiplication of the principal amount of money time after time. They further claim that rates of interest of 4, 5, 7 or 9 per cent and similar rates do not lead to any such multiplication. Hence, they argue, they are not included in the prohibition of usury.

Let us begin by stating clearly that the reference to multiples is simply a description of something that was happening in life. It is not a condition for the prohibition to operate. The Qur’ānic statement in sūrah 2, The Cow, makes a clear prohibition of all usury. It addresses the believers and bids them “give up what remains outstanding of usury.” (2: 278) It applies to all that exceeds the principal amount, without qualification.

Now that we have established this principle, we have a word to say about its description. It is in fact not a description of the usurious transactions which took place in the Arabian peninsula at a particular point in history. It is a description of the horrid system of usury per se, regardless of the rate of interest. When a financial system is based on usury it makes the financial cycle revolve around it. We have to remember that usurious transactions are neither single, isolated transactions nor simple ones. They are both repetitive and compounded. When we add the element of time to these two aspects we find that they inevitably lead to the multiplication of the principal amount time after time.

By its very nature, the usury system leads to such multiplication. The description here is not, therefore, limited to transactions known in Arabia at the time of the revelation of this verse. It is characteristic of this system at all times.

This system inevitably leads to the corruption of the moral and psychological life of society inasmuch as it corrupts its financial and political life. It has, therefore, a definite and clear influence on the community and all its members.

As Islam began to mould the Muslim community, it was keen to ensure a pure psychological and moral life for it, as well as a sound and healthy financial and political basis. The effect of these elements on the battles fought by the Muslim community is well known. Hence, the inclusion of the prohibition of usury within the Qur’ānic commentary on the Battle of Uĥud is readily understood in the context of this complete system. This prohibition is also coupled with an order to fear God in the hope of achieving prosperity, and to guard against hell, the fire prepared for the unbelievers. This is again a most fitting comment. No one who fears God and fears the fire prepared for the unbelievers will gorge himself on usury. No one who believes in God and removes himself from the ranks of unbelievers will ever think of making profit through usury. To believe in God is not simply a word we utter; it is a conscientious following of a system which God has devised in order to be a practical translation of our faith. Believing in God is simply the introduction for this implementation and for shaping the life of the community according to Islamic directives and commands.

It is impossible in any case for faith and usury to exist side by side. Wherever usury is adopted as a system the faith of Islam, as a whole, does not exist. There can only be the fire which has been prepared for the unbelievers. Any argument against this is simply futile. The fact that these verses combine the express prohibition of usury with calling on the believers to fear God and guard against the Fire is not a mere coincidence. It is made in order to establish this fact clearly in the minds of Muslims. It is also made in the hope of achieving prosperity through abandoning usury and maintaining fear of God. For prosperity is the natural outcome of fearing God and implementing the Divine method in human life. We have already discussed the catastrophic effects of usury on human society. We have only to remind ourselves of these catastrophic effects in order to recognise the meaning of prosperity in this context, and the fact that it is made conditional on abandoning this hateful system.

The final comment here is given in these words: “... Obey God and the messenger, that you may be graced with mercy” This is a general command to obey God and His Messenger which makes mercy conditional on this obedience. As it is given, however, in the form of a comment on the prohibition of usury, it acquires a special significance: God and His Messenger cannot be obeyed in any society which adopts a system of usury. No one who accepts usury in any shape or form is obedient to God and His Messenger. This comment, then, serves as further emphasis to the prohibition.

Moreover, this order is particularly relevant to the events of the battle in which the commands of the Prophet were disobeyed. It re-emphasises this obedience as the means to achieve prosperity and benefit by God’s mercy.

A Reward Worth Competing For Hasten, all of you, to the achievement of your Lord’s forgiveness, and a paradise as vast as the heavens and the earth, prepared for the God-fearing, who spend [in His way] in time of plenty and in time of hardship, and restrain their anger, and forgive their fellow men. God loves the benevolent. (Verses 133-4)

The prohibition of usury is stated more comprehensively and in greater detail in the preceding sūrah al-Baqarah, or The Cow. In our discussion of those verses in Volume I, we noted that when the sūrah states the prohibition of usury, it also speaks highly of voluntary charity since the two represent opposite approaches to social relations within the economic system.

They are the most prominent characteristics of two diametrically opposed systems: the one based on usury the other on the cooperative system. Here again we find that the prohibition of usury is followed by an emphasis on the virtue of voluntary spending at times of prosperity and hardship alike.

These verses make a definitive prohibition of all usury, warn the believers against the Fire which is prepared for the unbelievers and call on them to always fear God in the hope of being granted His mercy and of achieving prosperity. This is immediately followed with an order to hasten to the achievement of God’s forgiveness and admission into paradise, which is described as being as vast as the heavens and the earth. We are told that this paradise has been prepared for the God fearing. “ The first quality given here of this class of people is that they “spend [in His way] in time of plenty and in time of hardship.” They are, then, a class of people which is totally different from those who gorge themselves on usury and multiply their money by no effort of their own. Their other qualities are also defined: “Hasten, all of you, to the achievement of your Lord’s forgiveness, and a paradise as vast as the heavens and the earth, prepared for the God fearing, who spend [in His way] in time of plenty and in time of hardship, and restrain their anger, and forgive their fellow men. God loves the benevolent.

Those who, when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins — for who but God can forgive sins?” (Verses 133-5)

The style adopted here describes the fulfilment of these duties in a physical movement representing a race towards a certain goal and for a set prize. The prize is forgiveness by God and admission to heaven. It is there to be won, and the believers are invited to make their race and vie with one another in order to win. The prize is set for those who fear God. These have certain qualities which are outlined in the next two verses: they spend their money at all times for the sole reason of earning God’s pleasure. They are, then, consistent in their attitude. They follow the way which pleases God, unchanged either by prosperity or adversity. When money comes to them in plenty, they are not preoccupied with luxurious living. When they suffer hardship and adversity, their sorrow does not become their major preoccupation. They are conscious of their duty at all times and in all situations.

They are free from miserliness and greed. They watch God and fear Him. Man loves money and he is always reluctant to part with his money. Nothing makes him spend his money voluntarily in all situations except a motive far stronger than that of possession and self-interest. That motive is the fear of God. It is a pleasant, profound feeling which works on man’s soul so that it becomes free, unfettered by greed and personal desire.

The emphasis laid on this characteristic has particular relevance to the Battle of Uĥud. Reference to spending in the sūrah is made several times and in the same way as the repeated condemnation of those who refuse to come forward with their money for the cause of God.

They “restrain their anger, and forgive their fellow men.” Fearing God also works in this respect, providing similar motives and leaving similar effects. Anger is a human reaction which is normally combined with or followed by a fit of temper. It is both natural and essential to man. However, it can only be overcome through that higher perception made possible by the positive effects of fearing God and the spiritual strength which man achieves through looking up to horizons which are far superior and more sublime than man’s own needs and interests.

Restraining anger is only the first stage; it is not sufficient on its own. A person may restrain his anger but harbour a grudge. His outward fury becomes a deeply- seated, inward rancour. Needless to say, anger and fury are preferable to harbouring grudges and rancour. The Qur’ānic verse emphasises that the God-fearing do not allow their anger to become a grudge. They forgive others and do not harbour any ill feelings. When anger is deliberately restrained it becomes a burden, a fire which burns internally sending its smoke over man’s conscience in order to blur his vision.

Forgiveness, however, ensures a release from that burden. It gives peace of heart and conscience, as well as an easy movement in a more sublime world.

“God loves the benevolent.” Those who spend their money at times of prosperity and hardship are benevolent. Similarly, those who do not hesitate to forgive others after having been angered by them are also benevolent. The Qur’ānic verse tells us that God loves all who are benevolent. Use of the term “love” here is significant. Its pleasant, friendly, bright and compassionate shades are in perfect harmony with the pleasant and honourable atmosphere of help and forgiveness.

Because God loves the benevolent and the good turns they do, those who love God also love to be benevolent. They have the best of all motives. The final comment is, then, not only an inspiring description, it is a statement of fact.

The community which enjoys God’s love and, in turn, loves God and in which forgiveness replaces anger and rancour is a strong, brotherly and closely-knit community. We see here how this directive is clearly relevant to both the military battle and to the battle of life.

Those who, when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins — for who but God can forgive sins? — and do not knowingly persist in doing the wrong they may have done. These shall have the reward of forgiveness by their Lord, and gardens underneath which rivers flow, where they shall abide. Excellent is the reward for those who labour [well]. (Verses 135-6)

Another quality of the God-fearing is highlighted here. They are those who seek forgiveness whenever they slip into sin and make sure of not knowingly disobeying God’s orders. How compassionate this religion is. Before He calls on people to be compassionate to one another, God, limitless is He in His glory, shows them one aspect of His own compassion of which they themselves are the recipients, so that they may learn.

In Islamic terminology, the God-fearing are among the elite of believers. God’s compassion and mercy, however, include among them those who remember God after committing a gross indecency or who wrong themselves and pray to Him for forgiveness of their sins. The term “gross indecency” includes the most ghastly of all sins. This religion of ours, however, is so tolerant that it neither considers those who sink to its depth as outcasts, nor deprives them of God’s mercy. They are not even given the bottom rank among the believers. Rather, they are elevated to the rank of the elite, the God-fearing, on one condition only. That condition is that they should remember God and pray to Him to forgive their sins, that they should not persist with their wrongdoing, knowing that it is sinful, and that they should not unashamedly boast about the sins they have committed. In other words, they should remain within the framework of servitude to God and ultimate submission to Him.

By doing so, they remain entitled to His forgiveness, mercy and bounty.

Islam recognises man’s weakness. Man may always succumb to his physical desires which may bring him down to the depths of gross indecency. His lust, ambitions or temptations may cause him to lose-- control and drive him to disobedience of God. Recognising this weakness in man, Islam does not adopt harsh punishments, rejecting a sinner altogether and depriving him of God’s mercy when he wrongs himself by committing a gross indecency. In the Islamic view there is something important to add to his credit which is the fact that the light of faith has not been put out altogether in his soul. His heart is not totally hardened, his relationship with God is still alive and he knows that he is merely a servant who slips and makes mistakes, and that he has a Lord who forgives. This weak, sinful creature, then, remains essentially good. He clings to his bond with God and lie does not sever it. He may, then, slip as many times as his weakness imposes on him. Eventually, he will get there, as long as he holds to his bond with God and keeps the light of faith within him. He must always remember God, pray to Him for forgiveness and acknowledge his submission to Him and refrain from boasting about his sins.

Never does Islam slam the door in the face of a weak sinner leaving him lost in the wilderness. Never does it let him feel permanently rejected, afraid to turn back. On the contrary, it holds for him the prospect of forgiveness. It shows him the way and holds his trembling hand, steadying him and giving him the light he needs to return to his secure refuge. It only requires one thing of him, namely, that his heart and soul are not so hardened so as to make him forget God. As long as he remembers God and keeps alive in his conscience the voice of guidance and maintains in his heart the yearning for God’s grace, then light will shine again in his soul and the seed of faith will burst forth with a new plant.

When your misbehaving son who has run away knows that nothing awaits him at home except flogging, he will never return. But if he knows that there is also a tender hand which will pat his shoulder when he apologises for his misdeeds and which excuses him when he asks for pardon, he will certainly come back.

Islam knows that side by side with man’s weaknesses and carnal desires there exist strength and sublime aspirations. For this reason, Islam is sympathetic to man in his moment of weakness, places him back on his way to a higher horizon, as long as he remembers God and does not knowingly persist with his wrongdoing. The Prophet says: “He who prays for forgiveness does not persist with his sin, even if he commits it 70 times a day.” (Related by Abū Dāwūd and Al-Tirmidhī.) In doing so, Islam does not advocate complacency, nor does it praise the one who frequently slips or who describes sinful actions as beautiful, as those who call themselves “realists” do. It simply overlooks such errors in order to awaken both hope and a sense of shame within man. Forgiveness by God, the only One to forgive sins, does not lead to complacency; it fills the sinner with shame. Only those who persist and pay no heed remain outcasts. Thus, Islam combines its call to man to aspire to a higher horizon with its mercy and compassion, knowing man’s weakness and capability. It ensures that the door of hope is always open in front of man as it motivates him to exert his utmost in his aspiration towards the sublime.

What is the reward of those God-fearing people? “These shall have the reward of forgiveness by their Lord, and gardens underneath which rivers flow, where they shall abide.

Excellent is the reward for those who labour [well].” (Verse 136)

When people pray for forgiveness of their sins, and spend their money in times of prosperity and hardship, and when they control their anger and forgive others, they do not take a negative attitude. Indeed, they are good workers.

“Excellent is the reward for those who labour well.” That reward is forgiveness and Paradise. The work of those people has two aspects: an internal one in their own souls and an external one in practical life. Both are fruitful.

All these characteristics of the God-fearing are relevant to the battle which the sūrah discusses. In the same way as the Islamic financial system based on cooperation has its effects on the life of the Muslim community and its bearing on the military battle, so these personal and communal qualities have their bearing on that to which we referred earlier. When individuals triumph over their love of money, their anger and their sin and return to God in repentance praying for His forgiveness and pleasure they only do what is necessary to triumph over their enemies on the battlefield. Their enemies only have that status because they represent niggardliness, caprice, sin and boastfulness. They do not submit themselves or their desires or their lifestyle to God and the Divine Law. It is because of this that enmity rises, battles flare up and strenuous efforts, i.e. jihād, are made. There is no other reason for a Muslim to stand in opposition to anyone or to fight him. He only fights for God’s sake.

The link is, then, very close between these directives and the commentary on the military battle as well as certain aspects of that battle, such as the disobedience of some Muslims of an express order given by the Prophet, and which stemmed from their keenness to share in the spoils of war. Other pertinent elements include the blind attempt at self-assertion which led to the desertion by `Abdullāh ibn Ubayy and others. Similarly the weakness of some made them forget that they must leave matters to God and caused them to ask: “Have we any say in the matter?” while others said: “Had we had any say in the matter, we should not have been slaughtered here.” (Verse 154)