In the Shade of the Qur'an by Sayyid Qutb

The sūrah speaks of the Muslims’ surprise at the turn of events, which betrayed their naïve concept of life. Soon, however, experience told them to look at the realities of life and how the laws of nature work. They realised that anyone who does not conform to nature and its laws should expect no preferential treatment. People must adapt themselves to the seriousness inherent in the nature of the universe, life and fate. The sūrah brings them back to reality as it explains to them that what has befallen them is the result of their own doing. But this is not all. Behind cause and effect lies God’s predestination, and beyond the laws of nature lies God’s free will.

The purpose of what happened is explained to them so that they learn how God directs events in the believers’ favour to serve the cause which they advocate. It was an experience which made them better equipped to face what was bound to come, to put them through a serious test in order to sift their ranks and to mark out the hypocrites who were able to betray them. The whole affair, then, was part of the accomplishment of God’s will. They were thus able to view the event in its totality, equipped with this Qur’ānic explanation: “Why, when a calamity befell you, after you had inflicted twice as much [on your enemy], did you exclaim, ‘How has this come about?’ Say: ‘It has come from your own selves. Surely, God has the power over all things.’ That which befell you, on the day when the two hosts met in battle, happened by God’s leave, so that He may mark out the true believers.” (Verses 165-6)

God has committed Himself to grant victory to those who support His cause and fight to defend His faith. He, however, has made the granting of victory conditional upon certain things: that the whole concept of faith be deeply entrenched in their hearts, that the practical implications of faith manifest themselves in their organisation and behaviour and that they equip themselves with all the means necessary to achieve victory and exert their maximum effort. This is the law of nature which God has set in operation and which favours no one. When the believers fall short of meeting any of these conditions, they have to accept the consequences. The fact that they are Muslims and believers does not mean that the laws of nature should be suspended or abrogated for their sake. They are Muslims because they submit themselves to God and conduct their lives according to the laws of nature God has set in operation. This means, in practice, that they achieve harmony between their nature as human beings and the laws of nature.

That they are Muslims is a fact which does not remain inconsequential. They submit themselves to God, raise His banner and determine to obey Him and conduct their lives according to His constitution. All that will eventually turn their errors and shortcomings to good effect after they bear any sacrifice or pain attendant on them.

Their mistakes become lessons and experiences which have their good effect. They make their faith pure and their submission clearer. Their ranks are purged of those whose faith is suspect. They are better equipped to achieve the ultimate victory.

Thus, God’s mercy and care are not withheld from the Muslims.

Indeed, they provide them with what they need to continue along their way, despite all the hardships they may have to face.

It is with such clarity and seriousness that the questioning and surprise of a Muslim community are answered. Both the immediate cause, the actions of the Muslim community, and the ultimate purpose, God’s design, are explained. The hypocrites, on the other hand, are shown the fact that death is inevitable and cannot be avoided by staying at home at the time of battle: “Why, when a calamity befell you after you had inflicted twice as much [on your enemy], did you exclaim: ’How has this come about?’“ At Uĥud, the Muslims suffered a serious setback, losing 70 martyrs in addition to all the pain they experienced on that difficult day. They found the setback hard to swallow, considering that they were the believers who were fighting in defence of God’s cause. Yet those very Muslims had, prior to this setback, inflicted twice as many losses on their enemy. In the Battle of Badr, they inflicted similar damage on the idolaters when they killed 70 brave warriors of the Quraysh. They achieved a similar feat at Uĥud, when they were following the express orders of the Prophet.

But then they weakened before the temptation of the loot and entertained thoughts which must never be entertained by believers.

God reminds them of all this as He answers their questioning surprise. He attributes what happened to them to its immediate cause: “It has come from your own selves.” It is you who have weakened and entered into dispute. It is you who have failed to fulfil the conditions set by God and His Messenger, and it is you who have succumbed to greed. It is you who have disobeyed God’s Messenger and failed to implement his battle plan. What has happened to you, to your surprise, has come from your own souls, because the laws of nature set into operation by God have to apply to you. The laws of nature apply to all human beings, believers and unbelievers alike. Such laws are not suspended for a believer’s sake. His faith is not complete unless he conducts his life according to God’s laws.

“Surely, God has the power over all things.” It is part of His overall power that His law should remain in operation and that matters must continue according to His will.

The laws He has devised for the universe and for human life must continue as they have been set.

Nevertheless, God’s will in this whole affair was accomplished for a definite purpose of His own. We must not forget that God’s will lies beyond everything that takes place and every movement and action in the whole universe: “That which befell you, on the day when the two hosts met in battle, happened by God’s leave.” It has not taken place by mere coincidence or for idle play. Every movement and every action takes place according to a definite plan, with its causes and effects well reckoned. They indeed take place according to the laws of nature which must remain in operation, but in their total sum they accomplish God’s purpose and complete the total design of the universe as God created it.

The Islamic view with regard to this whole issue is both comprehensive and well balanced and is not matched by any other view human beings have ever entertained.

Human life exists according to a consistent constitution and unavoidable rules, and beyond these lies God’s active and free will. Yet all these are also subject to His wisdom which determines every thing that takes place. Thus the constitution governs all, and the rules apply to everything, including man. By his choice of action and what he determines, initiates and does, man makes himself subject to these rules which are bound to affect him. All this, however, takes place in accordance with God’s will and fulfils His purpose. On the other hand, man’s own will, thought, action and movement are part of the constitution and the rules God has set in the universe. He accomplishes with them what He wills. There is no conflict between these and the rules of nature God has set in operation. Such a conflict exists only in the minds of people who put God’s will and action against those of man, weighing the one against the other.

That way of thinking is contrary to the Islamic outlook. According to Islam, man is neither equal nor an enemy to God. Indeed when God granted man his constitution, intellect, will, freedom of choice and action, He placed nothing of this in conflict with His own will or laws. Nor did He allow these to serve a purpose other than His overall purpose in the whole universe. He only made it part of His will that man should reflect and decide, take action and produce an effect, be liable to God’s rules and laws and bear the full consequences of all that. These consequences may bring him pleasure or pain, comfort or trouble, happiness or misery. But behind all that stands God’s free will that encompasses everything in perfect coherence.

What happened in the Battle of Uĥud provides a good example of what we have just said about the way Islam views all matters.

God has explained to the Muslims His rules and conditions which bring them victory or cause defeat. They paid no heed to those rules and, consequently, suffered pain, hardship and defeat. But the matter did not stop there. Their disobedience and their pain contributed to the fulfilment of God’s purpose of testing their community so as to mark out the true believers, give them a clear outlook and help them overcome their weakness, and also identify the hypocrites.

All this will ultimately be of benefit to the Muslim community, despite the pain and suffering. It all works in accordance with God’s rules and laws. That gives believers who submit themselves to God and follow the way of living He has laid down an assurance that His help and care are forthcoming. By the same token, their errors are ultimately turned to their benefit, because the suffering such errors cause them becomes a means for proving their metal and educating them.

On such solid grounds the believers stand comfortably. They are reassured, free of worry and confusion as they face God’s will and interact with His laws. They feel that God determines what He wills concerning them and others. They are merely one of the tools God employs to fulfil His purpose. Whatever they do, right or wrong, and all that results from it remain in full harmony with God’s will and fulfils His purpose. It will all benefit them in their life: “That which befell you, on the day when the two hosts met in battle, happened by God’s leave, so that He may mark out the true believers.

And (He might] mark out the hypocrites. When these were told, ‘Come, fight in God’s cause’, or ‘Defend yourselves’, they answered, ‘Had we known there would be a fight, we would certainly have followed you.’ On that day they were nearer unbelief than faith, uttering with their mouths something different to what was in their hearts, but God knew full well all that they tried to conceal.” (Verses 166-7)

This verse refers to the attitude of `Abdullāh ibn Ubayy ibn Salūl and those who joined him. They are described here as “the hypocrites”. Their true feelings became clear for all to see. They were marked out by their true attitude: “On that day they were nearer unbelief than faith.” They lied when they protested that they only went back because they felt there would be no fight between the Muslims and the unbelievers.

That was in no way their real reason. The fact is that they were “uttering with their mouths something different to what was in their hearts.” Their hearts were infested with hypocrisy which meant that they placed their own considerations above those of faith.

This is indeed true, because what `Abdullāh ibn Ubayy was thinking about that day was the fact that the Prophet did not follow his counsel, and that the arrival of the Prophet and his Companions in Madinah deprived him of the position of overall leader his people were preparing for him. Instead, the leadership belonged to faith and the messenger preaching it. These facts were indeed behind the desertion of `Abdullāh ibn Ubayy and his followers when the unbelievers were at the gates of Madinah. That is indeed the reason for their refusal to listen to `Abdullāh ibn `Amr ibn Ĥarām when he said to them: “’Come, fight in God’s cause’, or ’Defend yourselves:” They said they did not think a fight would take place anyway. But the truth about them is made clear by God Himself: “God knew full well all that they tried to conceal.’’ The sūrah continues to uncover the true nature of their attitude which aimed to spread a state of confusion and perplexity in the Muslim ranks: “Such were they who, having themselves stayed behind, said of their brothers: If only they had listened to us, they would not have been slain.’” (Verse 168) They did not merely stay behind when the battle was imminent, with all the confusion and turmoil that resulted from their desertion. What made things worse was that `Abdullāh ibn Ubayy was still thought to be an honourable man. His hypocrisy was not yet known. God had not until that point identified him as a hypocrite, which would have much detracted from his standing among his people. They continued to raise doubt, sow discord and nurture feelings of regret, particularly among the families of those who died in battle. “Such were they who, having themselves stayed behind, said of their brothers: If only they had listened to us, they would not have been slain.” In this way they tried to show their own desertion as both wise and beneficial, while obeying the Prophet was shown to be disadvantageous and causing harm.

Furthermore, they undermined the clear Islamic concept of God’s will, which makes it inevitable that every person dies at his or her appointed time, according to God’s will. Hence, the Qur’ānic statement answers them with an irrefutable argument that makes clear all the issues involved: “Say to them: ‘Ward off death from yourselves, then, if what you say be true.’” (Verse 168) Death affects everyone: the fighter in the battlefield as well as the deserter, the brave man and the coward. It can neither be prevented by taking precautions, nor delayed by cowardice or the evasion of risk. It is this fact that the Qur’ān puts to them plainly and clearly, thereby foiling all their wicked plotting, reassuring the Muslims and giving them all the comfort faith provides.

A very interesting point in the Qur’ānic review of the events of the battle is that `Abdullāh ibn Ubayy’s desertion, which occurred before the battle had even started, is commented on only at this point. Bringing it up so late in the discussion illustrates an important feature of the Qur’ānic method of educating the Muslim community. It starts with establishing the main rules which formulate the Islamic outlook, illustrating the proper feelings nurtured in a Muslim heart and explaining the criteria by which Islamic values come into play. When the Qur’ān has done that, it makes this reference to “the hypocrites”, showing their action and how they subsequently behaved. By this time, we are well prepared to evaluate their action and understand how far removed it is from proper Islamic values. This is the right sequence and progress: to establish the right values and standards first, then to evaluate actions and behaviour according to them in order to arrive at the right conclusions.

There may be another purpose for delaying the reference to the desertion, namely, and that is to show that the deserters, particularly their chief, are viewed with contempt. He is not mentioned by name, so that he may sink into insignificance as “one of the hypocrites”. In the scales of faith, he and his action are not worth more than this humiliating reference.

The sūrah then tackles another highly important matter with far- reaching effects.

That is the fact that martyrs killed in the defence of God’s cause are not dead; they continue to live and they receive what they need from their Lord. They continue to interact with the Muslim community and the events affecting it after they have departed. Such interaction is the most important aspect of continued life. Thus the life of the Uĥud martyrs is strongly linked to the events that followed their martyrdom before the sūrah describes the attitude of the true believers. These were the ones who responded to God and His Messenger after they had suffered the calamity of defeat. They immediately chased the Quraysh army so as to prevent any possible attempt by that army to attack Madinah. They paid little heed to other people’s warnings that the Quraysh were marshalling large forces to attack them.

They placed their trust in God and thus gave practical credence to their declaration of belief in Him: “Do not think of those who are slain in God’s cause as dead. They are alive, and well provided for by their Lord. Happy they are with what God has granted them. They rejoice that those [of their brethren] who have been left behind and have not yet joined them have nothing to fear, nor have they [cause] to grieve. They rejoice in the happy news of God’s blessing and bounty, and in the fact that God will not suffer the reward of the believers to be lost.” (Verses 169-71)

Having reassured the believers and established the true facts concerning death and the Divine will, the sūrah adds to the reassurance of the believers by describing the fate of the martyrs who are killed while defending God’s cause. Indeed that is the true meaning of a martyr, for there is no martyrdom except that achieved through defending God’s cause, and dying in the process. These martyrs are indeed alive, having all of the essential qualities of life. They “receive” their needs from their Lord, are happy with the grace God bestows on them, rejoice at the happy news of what is to befall their brethren whom they had left behind, and they witness the events of the Muslim community. Such are the qualities of the living. Why should we, then, be distressed at their departure, when they are indeed interacting with those who are alive? But they have much more than this interaction. They have all that God bestows on them of His grace. Why do believers, then, create untrue separations between a living martyr and his people whom he has left behind, between this world and the world beyond, when there should be no such separation in their thoughts as in both worlds they deal with God.

To clarify this fact is of central importance in the formulation of one’s overall understanding. Indeed it initiates a Muslim’s perception of the universe, what takes place in it, as well as life in its various stages. Death is not the end of all life, as other people believe. Indeed it does not even represent a barrier between what comes before it and what comes after it.

“Do not think of those who are slain in God’s cause as dead. They are alive, and well provided for by their Lord.” This verse gives an order not to think of people killed while serving God’s cause as dead, even though they have departed from this world and are no longer seen by the living. It gives also an assurance that they are very much alive, with their Lord. The verse then gives a list of the aspects of life they have. The first of these is that they are “well provided for.” In this life, we do not know what type of life martyrs have, except for whatever the Prophet has told us in authentic ĥadīths. Nevertheless, this true statement by God, Who knows all, is sufficient as a basis for us to fundamentally change our views of life and death, what separates them and what joins them together. It is enough to tell us that things need not be as they appear. Hence when we formulate our conceptions of absolute facts on the basis of their apparent features, we will not be able to arrive at a perfect understanding of such facts. It is infinitely better for us to wait for the right explanation of these facts from the One Who knows them all, God the Almighty.

Here the sūrah tells us about people from among us who are slain, depicting a life which is familiar to us in its visible aspects. However, because they are slain “in God’s cause”, and because they have purged their thoughts and feelings of everything else while their souls look up to God and are sacrificed for His sake, God tells us that they are alive, not dead. He forbids us to think of them as dead, assuring us that they are with Him, well provided for, and that they receive His bounty in the same way as the living. He then tells us about other qualities of their life. Thus we learn that they are happy “with what God has granted them.” They are certainly pleased with what is given to them by God, because they know that it is part of His grace. Hence it is, for them, an evidence of the fact that He is well pleased with them.

Moreover, they think about their brethren whom they have left behind, rejoicing at their prospects, because they know that God is pleased with those who strive to serve His cause: “They rejoice that those [of their brethren] who have been left behind and have not yet joined them have nothing to fear, nor have they [cause] to grieve. They rejoice in the happy news of God’s blessing and bounty, and in the fact that God will not suffer the reward of the believers to be lost.” That is a complete picture showing them as continuing to be concerned with their brethren, feeling happy with what they have and reassured about the prospects of their brethren. What qualities of life do they, then, miss? How are they separated from those who are left behind? Why should their departure be an occasion of sadness and grief when it is one of happiness and pleasure?

These verses provide a complete transformation of the reality of death, when it comes about in the course of dedication to God’s cause, and the feelings associated with it among the fighters themselves and those who are left behind. The outlook on life gives it a far wider expanse than the present fleeting one. Indeed this wider outlook strengthened the believers in all generations. It steadied their footsteps as they sought martyrdom for God’s cause. Hence, the history of Islam portrays countless examples of the type of believers ready to sacrifice their lives for their faith.

Some of these examples have been given at the beginning of our commentary on the events of the Battle of Uĥud.

Now the sūrah moves on to tell us about the “believers” who are concerned with the martyrs and rejoice at what is held in store for them by their Lord: “Those who responded to the call of God and the Messenger after misfortune had befallen them: a great reward awaits those of them who continued to do good and feared God.” (Verse 172)

The Prophet called upon those who had fought in the Battle of Uĥud to turn out for battle duty with him the following day. They were wounded and exhausted; they had barely escaped death. They were still living the horrors of the battle and the humiliation of defeat. They had lost some of their finest and dearest, were weaker because of their wounds, and also less in number.

Nevertheless the Prophet called them up, and called them in person. He did not allow any new recruits to join this second expedition, which might, some would say, have reinforced the Muslim fighting force. They responded to the Prophet’s call, which was, in essence, a call by God, as the verse makes absolutely clear. Their response was immediate, positive and favourable, despite their misfortune and wounds.

The fact that God’s Messenger singled out those who had actually fought at Uĥud for this new call is particularly significant. Perhaps the Prophet did not wish the feelings of defeat and misfortune to be the last that remained with the Muslims after the battle. He called on them to chase the Quraysh in order to drive home to them that all that had happened was merely a test and an experience which was not the end of the matter. They remained strong while their victorious enemies were weak. It was an experience which was certain to be followed by victory once they had shaken off their weakness and failure, and responded to the call issued to them by God and His messenger.

As a corollary, the Prophet may have decided that the Quraysh should not leave the battlefield overjoyed and boastful at their victory. He, therefore, followed the Quraysh so as to make it clear to them that they had not caused any permanent damage to the Muslims; there still remained enough of them to chase off the Quraysh army. Those objectives were fulfilled, according to historical reports.

The Prophet might have also wished to make clear to the Muslims and to all mankind the birth of a faith that meant everything to its adherents. They had absolutely no aim or objective in their lives other than to serve the cause of their faith. They lived for it and they looked to nothing beyond it. They spared nothing of themselves. They offered all as a sacrifice for their faith. This was a new phenomenon the like of which had never been seen before. It was necessary that all mankind realised this after the believers themselves had realised it. Nothing could reflect the birth of this faith better than the marching of those who responded to God’s call after misfortune had befallen them. Their march was both spectacular and awesome. It clearly reflected the fact that they relied totally on God. They did not care for people’s scaremongering about the size of the Quraysh host as told by the messengers sent by Abū Sufyān, the chief of the Quraysh.

Similarly, the hypocrites depicted the Quraysh as extremely mighty. Those believers, however, cared nothing for all this: “Those who responded to the call of God and the Messenger after misfortune had befallen them: a great reward awaits those of them who continued to do good and feared God. When other people warned them: A big force has gathered against you, so fear them’, that only strengthened their faith and they answered:

‘God is enough for us; He is the best Guardian.’” (Verses 172-3) In this way, the Muslim community declared in the clearest of terms the birth of this faith. The wisdom behind the Prophet’s plan is now clearly apparent to us.

The pain and the grief suffered by the Muslims at Uĥud has been recorded by the Prophet’s biographers. Muĥammad ibn Isĥāq reports the following:

One of the Prophet’s Companions from the Anşār clan of `Abd al-Ashĥal who fought in Uĥud reports: “My brother and I were at Uĥud with God’s messenger.

Both of us came back wounded. When we heard the Prophet’s call to us to come out and chase the enemy, I said to my brother, or perhaps he said to me: ‘Can we miss an expedition led by God’s messenger? By God, we have no animal to ride and both of us are wounded and can hardly move.’ Nevertheless, we went out with the Prophet.

My wounds were less serious than those of my brother. When he could no longer go on, I would carry him for some distance, until we reached the same destination as the rest of the Muslim soldiers.” The second report mentions that the Battle of Uĥud took place on Saturday, the middle day of the month of Shawwāl. On the following day, Sunday the 16th of Shawwāl, the call of the Prophet was made to people to go out and chase the enemy.

The message was also made clear: only those who had attended the battle the day before were to come out. However, one of the Prophet’s Companions called Jābir ibn `Abdullāh ibn `Amr, sought special permission to join the army. He said: “Messenger of God, my father ordered me to stay behind to look after my seven sisters, saying:

‘My son, it does not behove you or me to leave these women without a man to look after them. Moreover, I am not one to allow you to have the privilege of fighting alongside God’s Messenger and deny myself that privilege. Therefore, you stay behind and look after your sisters.’ I did as he asked.” The Prophet gave Jābir special permission to join him.

Such fine examples confirm the birth of this great faith in those hearts who recognise no one other than God as a guardian and whose faith is strengthened at time of hardship. When they are told that people are gathering forces against them, their answer is: “God is enough for us; He is the best Guardian.” The practical outcome is the fulfilment of God’s promise to those who rely on Him and dedicate themselves to His cause: “... so they earned God’s grace and bounty, suffering no harm. For they had striven to please God.” (Verse 174) They were saved, suffering no harm, but enjoying God’s pleasure. That is indeed a manifestation of “God’s grace and bounty.” This statement emphasises the primary cause of what God may bestow. It all comes through God’s grace and out of His bounty, with which He favours whomever He pleases. It is true that their attitude was uniquely splendid, but nevertheless, it is through God’s grace that all bounty is bestowed.

God’s bounty is certainly limitless. God records their attitude in His immortal book, with His own words echoed throughout the universe. As we contemplate this attitude and the picture so drawn, we feel that the whole community went through a fundamental change overnight. It had matured and become much more certain of its stand. Its vision was no longer blurred. No more hesitation or reluctance as those witnessed the day before. It had now acquired a seriousness which had not been experienced before. Yet the time span between these two greatly differing attitudes is only one night. The hard experience produced its results and shook the very souls of the believers. Indeed, God’s bounty through this difficult test is greater than anything else.

Finally, the passage concludes with explaining the reason behind fear. It is Satan who tries to depict his allies as a source of might. The believers must be on their guard never to entertain any fear of Satan or his allies. They must fear God alone, the Almighty Who overpowers all forces: “It is but Satan who prompts people to fear his allies: so, have no fear of them, but fear Me if you are truly believers.” (Verse 175)

It serves Satan’s purpose to show his allies as powerful and mighty, able to inflict harm on, and cause benefit to others. By doing so, he has the chance to spread evil and corruption on earth. People will surrender to his allies and allow them to do whatever they want. No one will contemplate standing up to them or foiling their evil purpose. When evil appears to be too powerful and people are paralysed by fear, then Satan’s allies can accomplish what he wants of them. Thus, right appears to be wrong and wrong is shown to be right. Evil and corruption become widespread while truth and justice are suppressed. The evildoers make deities of themselves to perpetuate the suppression of goodness and to protect evil. When no one is able to stand up to them, evil becomes triumphant while the truth is overshadowed and forgotten. Satan is a deceptive sorcerer who hides behind his allies while at the same time causing people to fear his allies. But God exposes him as he truly is, without cover. The believers are made aware of Satan’s scheming. Thus, they can be on their guard and they have no fear of him or his allies.

Both Satan and his allies are too weak to be feared by any believer who relies on his Lord and has His support. The only power to be feared is the one which truly can cause harm and benefit. That is God’s power, feared by those who believe in God. By fearing God alone they are the most powerful of all people. No other force can stand up to them. Hence, God instructs the believers in these words: “It is but Satan who prompts people to fear his allies: so, have no fear of them, but fear Me if you are truly believers.”

Be not grieved by those who hasten on to disbelief They cannot harm God in any way.

It is God’s will not to assign to them any share in the [blessings of the] life to come. A great suffering awaits them. (Verse 176)

This verse addresses the Prophet in words which are meant to console him and lighten his grief when he sees people hastening to disbelief and vying with one another to embrace it, as if they were competing for a coveted prize. He is told that all such actions will harm God in no way. The question is one of temptation for them which they cannot resist. God is fully aware of what they think and do, which qualifies them to be deprived of all blessings in the hereafter. He, therefore, has left them to follow their disbelief wherever it leads them. The point is that guidance has been provided for them but they preferred disbelief and, in consequence, they were left alone to follow the way of their choosing. Indeed, they have been given plenty of time and comfort, but they have not been wise enough to understand that it will all end in their undoing. God’s purpose behind all events, including the tests endured by the believers and the indulgence allowed disbelievers is then explained. Good will be distinguished from evil. People’s thoughts and beliefs are known only to God, but He wanted this to be known to people in such a way that they could easily comprehend it.

This conclusion is the most suitable after the Qur’ān’s detailed comments on the events of a battle in which the Muslims suffered a heavy defeat and the idolaters achieved a spectacular victory. For there will always be doubts and silent complaints whenever a battle between truth and falsehood ends up with a setback for the truth and a triumph for falsehood. Why does this happen, Lord? Why do the advocates of the truth suffer while the followers of falsehood triumph? Why is the truth not victorious in every battle it fights against falsehood? Should not the truth always achieve victory? Why is falsehood allowed to gather such strength when it only shakes people and raises doubts in their hearts?

This is indeed what happened at Uĥud when, surprised at what befell them, the Muslims exclaimed: “How has this come about?” (Verse 165)

At the conclusion of this long passage, the final answer is given to reassure people and remove all doubts. God’s purpose and His law are explained for that particular occasion and for all time. What we are told here is that when falsehood is victorious in any confrontation with the truth then that is not the end of the matter.

Falsehood may appear to be all-conquering, but it is only temporary. No one should think that falsehood is invincible or that it can reduce the truth to a permanently weak position from which it will never recover. Nor does the apparent weakness of the truth in any particular period of time mean that God has abandoned it or that He would allow evil and falsehood to put the truth out of existence.

All this is part of a clearly defined purpose. God allows evil to go the length of its way, committing the most ghastly of crimes and sins so that it merits the worst of suffering. He also tests the truth and its advocates in order to distinguish those who remain truly steadfast and increases their reward. It all, then, ends up in a net gain for the truth and net loss for evil. Each has a double portion of what it earns.

Be not grieved by those who hasten on to disbelief. They cannot harm God in any way.

It is God’s will not to assign to them any share in the [blessings of the] life to come. A great suffering awaits them.” (Verse 176)

This is a consolation for the Prophet so that he does not grieve when he sees people driving headlong into disbelief. This portrays an actual state of affairs in which we see some people exert every effort as they go along the path of evil, disbelief and disobedience of God. They drive along as if they are chased by a fearsome enemy or as if they are promised a splendid prize.

The Prophet used to grieve when he saw such people condemning themselves to a fateful doom, driving towards hell, and he could do nothing to save them because they were determined not to listen to him. He also grieved at what befell the Muslims and his message at the hands of those hardened disbelievers. Masses of people were awaiting the final result of the battle between Islam and the Quraysh in order to choose the camp to join. When the Quraysh eventually embraced Islam, people flocked in large numbers to the religion of God. All these were considerations that affected the Prophet. Hence, the consolation from God: “Be not grieved by those who hasten on to disbelief They cannot harm God in any way.” There is absolutely no doubt that such people could not cause God any harm. This is the truth which needs no explanation. But God wants to make it clear that the cause of faith is His own cause. The battle against the disbelievers is, therefore, God’s own battle. The ultimate result of this cause and its battle is not the responsibility of the Prophet and, consequently, it is not the responsibility of the believers. For those who hasten on to disbelief are fighting God and they are much too weak to harm Him in any way. They can in no way harm His faith or its advocates no matter how hardened they may be in their disbelief and no matter how much harm they may cause the believers.

The question still arises: why does God allow them to achieve a victory against the believers when they are His own immediate enemies? The answer being that He has prepared something much more humiliating for them: “It is God’s will not to assign to them any share in the [blessings of the] life to come.” They utilise all the share assigned to them and they shoulder their whole burden, meriting God’s punishment in full. It is towards this end that they drive headlong: “A great suffering awaits them.” Why does God then wish them to have such a miserable end? They have earned it by choosing it themselves.

Indeed, those who have bought disbelief at the price of faith cannot harm God in any way. A grievous suffering awaits them. Let not those who disbelieve imagine that Our giving them rein bodes well for their own souls. We only give them rein so that they may grow in sinfulness. A humiliating suffering awaits them. It is not God’s purpose to leave the believers in your present state except to set apart the bad from the good.

And it is not God’s purpose to reveal to you what is kept beyond the reach of human perception. But God favours from among His messengers whomever He wills. Believe, therefore, in God and His messengers. If you believe and are God fearing, you shall have a great reward. (Verses 177-9)

To believe in God and to follow the path of faith was available to them. The proofs and pointers which guide human beings to faith are everywhere in the universe, planted deep into human nature. The harmony and complementarity which manifest themselves in clear and unique ways, and the direct, positive response of human nature to such remarkable evidence represent a clear invitation to man to have faith.

He feels that only God could have created and organised the universe. Moreover, God has sent messengers to convey to mankind His message and to call on them to believe in Him. The message meets the needs of human nature and provides a complete and harmonious way of life.

Knowing that faith is so readily available to them, they nevertheless bartered it away for disbelief. In doing so, they deserve to be abandoned by God so that they can drive headlong into disbelief, exhausting all their share of God’s grace, leaving no reward for themselves in the hereafter. Immersed so totally in error and having nothing of the truth, they are too weak to cause God any harm whatsoever. Error has no justice and falsehood has no strength. Its advocates cannot harm those who respond to God’s call, even though they may have forces with which they can inflict temporary harm on the believers.

“A grievous suffering awaits them.” The suffering they will have to endure is incomparably more painful than what they can inflict on believers in this life. “Let not those who disbelieve imagine that Our giving them rein bodes well for their own souls. We only give them rein so that they may grow in sinfulness. A humiliating suffering awaits them.” At this point the sūrah tackles the doubts entertained by some people and their silent remonstrations as they see the enemies of the truth and of God go about unpunished, demonstrating their power and enjoying their strength, position and wealth. What they seem to possess hardens their attitude and tempts people to side with them. Those whose faith remains weak may entertain evil thoughts so as to believe that God has acquiesced to falsehood, accepted evil and tyranny and given their advocates rein. Far be it for God to do so. They may also think that God takes a neutral position in the battle between truth and falsehood, allowing falsehood to smash the truth. They may even think that a certain brand of falsehood is right; otherwise, how is it allowed to grow and triumph? Or they may go as far as to think that it is the natural order of things in this life for falsehood to triumph over the truth. As for the transgressors who serve evil, wreak injustice and spread corruption, they continue with their erring ways and drive headlong into unbelief, imagining that they wield absolute power and that there is no force to stand up to them. All this is plainly wrong. It is an erroneous concept of how God conducts matters. God warns the disbelievers against entertaining such thoughts. If He does not visit them with immediate punishment for their disbelief and, instead, allows them a chance to enjoy themselves in this life, they should know that it is all a test which lures them away so that their attitudes harden and their errors become plainly apparent: “Let not those who disbelieve imagine that Our giving them rein bodes well for their own souls. We only give them rein so that they may grow in sinfulness.” Had they deserved to be helped out of their distractions with an awakening test, God would have put them to such a trial. But He does not wish them well after they have bought disbelief at the price of faith. They no longer deserve to be awakened.

Instead, “a humiliating suffering awaits them.” Such humiliation is the exact opposite of their present position of power, prestige and affluence.

This makes it clear to us that a test in this life is a type of God’s bounty which is granted to those for whom God stores up a happier future. When it comes as the result of actions made by good servants of God who strive hard in advocating His cause, it is done for a definite purpose which may not be immediately apparent. It remains part of God’s grace, shown to His servants. This is sufficient to reassure the believers and to drive home some basic principles about the Islamic concept of life.

It was part of God’s grace to the believers that He distinguishes them from the hypocrites who infiltrated their ranks and who had no love for Islam. He put the believers to this hard test at Uĥud as a result of certain actions of their own making, in order to set the bad apart from the good.

“It is not God’s purpose to leave the believers in your present state except to set apart the bad from the good. And it is not God’s purpose to reveal to you what is kept beyond the reach of human perception. But God favours from among His messengers whomever He wills.

Believe, therefore, in God and His messengers. If you believe and are God-fearing, you shall have a great reward.” This is a clear Qur’ānic statement which leaves us in no doubt that it is not part of God’s design or method to allow the ranks of the believers to remain loose, giving a chance to the hypocrites to join them under false pretences when they have no real faith. God has moulded this nation of Islam in order that it plays a great role in this world, implements the supreme code of living designed by God Himself. Such a great role requires dedication, purity and unity. To fulfil it the Muslims must not allow any infiltration into their ranks. For this task to be accomplished it requires, in short, that the actors be as great as the role assigned to them in this life and worthy of the position God has prepared for them in the life to come. This means that a severe test must be endured so that only the strong in faith remain within the ranks and those who are weak are moved aside. In practice, it meant that the great shake-up at Uĥud was necessary so that the believers did not remain as they were before the battle.

Nor is it God’s purpose to allow human beings to know what He has chosen to remain hidden from them. They are not, by nature, ready or able to receive such a revelation because their constitution has been especially designed to fulfil a certain task in this life which does not require such knowledge. The human constitution would collapse if such a revelation was made, because it has not been made to receive of it except a portion which allows the soul to know its Creator. The least that would happen to man when he knows his eventual destiny is that he remains idle and does nothing in fulfilment of his task on earth, namely, to build human life.

Alternatively, he may be worried about his destiny and this may exhaust his strength. How then does God set the bad apart from the good? How does He purge the Muslim ranks from all hypocrisy and mould the Muslim community in the proper shape to fulfil its role? The answer is given in the Qur’ānic statement: “But God favours from among His messengers whomever He wills.” It is through His message, and through accepting it and believing in it and through the striving of the messengers and the testing of their followers that God’s purpose is accomplished.

This again stresses the importance of the test which distinguishes people. We now know a part of God’s purpose as it manifests itself in the events of life.

Having explained this fundamental fact, an address is made to the believers to demonstrate within their world the practical effects of their faith. If they do, then a great reward awaits them: “Believe, therefore, in God and His messengers. If you believe and are God-fearing, you shall have a great reward.” This directive, coupled with the promise of a great reward, is the best conclusion for the comments given in this sūrah on the Battle of Uĥud.

The Qur’ān’s analysis of the events of the Battle of Uĥud and their ramifications determine that further exploration of the facts be set forward. Only the most important and far-reaching of these facts, however, will now be pointed out.

1. The first principle relates to the nature of the Islamic system, the way of life God has chosen for mankind, and the way it works in real life. This is a basic aspect which many people overlook or fail to understand. There are those who think that since Islam is a Divine system, it ought to work in real life in a miraculous or supernatural way, with no regard for human nature, man’s natural abilities or the real world in which man lives.

However, when these people see that Islam does not work in this manner, and that it only operates within the constraints of human power and the material limits of man’s existence, and that it interacts with that power and that existence, they are hit by a sudden sense of disappointment. They are surprised that Islam is affected by man’s capacity and environment, and that these realities do actually influence, sometimes negatively, people’s response to Islam. Their faith in the efficacy and practicality of religious faith thus becomes dented, and some may even lose all faith in religion as such.

Such misunderstandings stem from one fundamental misconception about the nature of Islam and its practical operation in human life. Islam is implemented by human efforts, within the limits of human power. It begins from where man is at a particular moment. It proceeds from his material existence and takes him all the way to the end. It goes as far as man’s endeavour and capacity can take him, always mindful of his limitations and capabilities.

Islam’s main characteristic, however, is that it never for one moment neglects human nature and the realities of man’s physical existence, all the while allowing him to reach new heights of progress and achievement. This is unparalleled in any man-made system. It happened in the past and can always happen again if a serious attempt is made to revive Islam.

The mistake lies in misunderstanding or ignoring the nature of this religion, and in looking for supernatural miracles that distort human nature or are totally divorced from man’s propensities, aptitudes, capabilities, and from his real physical existence. Is not Islam a Divine way of life? Is it not the religion chosen by the most Omnipotent power in the whole universe? Why, then, does it only operate within the bounds of human power? Why does it require human effort to succeed? Why does it, and its followers, not prevail every time? Why is it sometimes overtaken by habits, desires and material realities?

Why should its opponents, who are in the wrong, prevail over its followers, who are in the right? These, as we can see, are all misleading questions that arise from a failure to understand the most basic and simplest fact about the nature of Islam and the way it works in real life.

God is, of course, capable, through Islam or otherwise, of modifying human nature, and He was able to create man with a different nature. But, He chose to create man as we know him; He chose to grant him a will and the ability to respond; He chose to make guidance dependent on effort and perception. He further ordained that human nature remains a constant and active force for all time. He intended that His way of life shall only be realised in real life through human effort and within man’s power, and He planned that man’s achievements correspond to the effort he makes within the constraints of real life.

No one can question God’s wisdom in this whole process, because no one has the Divine qualities or knowledge to comprehend the overall system of creation or how it works. No one but God can fathom the underlying nature of every creature in this world or the purpose behind creating them in this particular way.

In this context, neither a sincere believer in God nor a hardened atheist could question God’s judgement in this regard. A believer is too polite with God, whom he knows within his heart and through His attributes, to ask such an impertinent question, and he knows well that the human mind is not equipped to explore such areas of knowledge. The unbeliever would not ask simply because he does not believe in the existence of God; were he to believe, he would realise that it is a matter for God Almighty alone.

Not one of God’s creation has the right to question why He created human nature as we know it? Why did He decide that human nature should be a constant and active force for all time? Why did He decide that the implementation of the Divine system could only be achieved through human effort and within the power frame of the human being?

Nevertheless, every human being has the right to understand this fact and to see how it works in real life — the right to interpret human history according to it so as to appreciate it on the one hand, and to change it on the other.

The Divine system of Islam, as taught by the Prophet Muĥammad, cannot be implemented in real life by the mere fact that it is revealed by God. Nor is it established by merely conveying it or explaining it to people. Nor is it forced on human society like any natural law governing the movement of the galaxies or the stars. The only way to set up the Islamic system is for a group of human beings to fully adopt and uphold its principles, and dedicate their life, energy and aspirations to sustain it. To persuade others of it and build their lives according to its teachings. For that group to endeavour to conquer weakness, prejudice, desire, and ignorance within themselves and within the hearts of others. To face up to those motivated by weakness, desire and ignorance in their opposition to God’s system and to stem the progress of such unbelievers. For this group to go forward in their implementation of God’s system, starting from where people are, and never ignoring the requirements of their real situation. This group will, at times, prevail over its own weakness as well as over others and similarly it will fail at others. Its success and failure will depend on the effort it makes and the practical means it employs, and on how successful it is in choosing the right means. But, first and foremost, success depends on its dedication to its cause and on how truly it represents its values and principles in its own behaviour, how close it is to God and how much confidence and trust it places in Him.

This is the reality of Islam and its methods. This is its true action plan and its means to achieve it. This is what God wishes to impart to the Muslim community as He takes them through the Battle of Uĥud and analyses its events.

When that community fell short in representing the true character of Islam in their conduct during the battle and failed, at certain points, to take proper measures to secure victory, when they overlooked the simple but fundamental truth and assumed that victory was guaranteed simply by virtue of their being Muslims, God left them to suffer the hurting pains of defeat. The Qur’ān draws their attention to this basic fact: “Why, when a calamity befell you, after you had inflicted twice as much [on your enemy], did you exclaim, ’How has this come about?’ Say: It has come from your own selves. Surely God has the power over all things.’” (Verse 165)

The Qur’ān, however, does not leave the argument there but goes on to unveil God’s purpose behind the causes and the outcome of the events. It reveals the advantages God intended by the test the Muslims had undergone.

Allowing God’s system to take its course in life through human endeavour and under human influence is beneficial. It is healthy and good for human life and it polishes and refines human nature and revives it. A man’s faith is only fully consummated when he is tested through direct dealings with people, teaching them, arguing with them and struggling to win them over by all means.

One has to undergo trials and tribulations and experience patience and perseverance in the face of all adversities, and learn how to tolerate defeat and how to cope with victory, which can be much harder, until one’s heart is cleansed and true believers are set apart so that their community proceeds along the true path of success, trusting in God alone.

A man’s faith is not complete until he experiences the hardships of expounding that faith to others, because in that process, he develops his own faith. New horizons are opened up for him that would not otherwise have opened; new facts about people and life are revealed that would not otherwise have been revealed. His feelings and outlook, his habits and practices, and his emotions and responses reach levels that would not otherwise have been attainable.

Likewise, a community has to undergo the harsh experiences of struggle until every member realises the extent of his or her own power and objectives. In this way the community understands the value and role of its constituent parts, how strong each member is and how solidly united the whole structure is.

This is what God wanted to teach the Muslim community at Uĥud and through the Qur’ānic discussion of its events. The verses come together to impress upon the Muslims the reasons for their defeat as well as the care and protection God afforded them. They emphasise the rationale behind God’s will and purpose in all the events and developments that took place, and stress the underlying principle that God’s natural and social laws apply equally to all human societies and individuals.

Ultimately, it is God’s will and purpose that are the moving force behind all causes, events and developments. This comprehensive Islamic perspective thus underpins those momentous events and their interpretation.

2. The second principle that emerges from the Qur’ānic comments on the Muslim defeat at Uĥud shows that human nature is not perfect. It does, however, have the propensity to develop and grow to the highest standards of perfection that it is capable of reaching in this world.

In that community of Muĥammad’s Companions, we have a section of humanity representing the quintessential part of the nation that God describes as “the best nation ever brought forth for mankind.” They were the ideal human social model ever to grace the earth. But when we look at that community, what do we see? We see a group of human beings who have their weaknesses and shortcomings. The Qur’ān tells us that among them were individuals who fell for Satan’s enticement, some who degenerated into dissension and disobedience, and some who were weak and faint-hearted.

There were also those who ran away and cared for nothing but their own safety and self-interest.

But all were believing Muslims. However, they were at the early stages of Islam’s existence, still going through their formative years. Nevertheless, they took their faith most seriously. They submitted all their affairs to God, willingly, and they accepted His religion and way of life. Hence, God did not ostracise them, but rather exonerated them and showed them mercy. He instructed His Messenger to pardon them, pray for their forgiveness and consult them on various matters, despite their unbecoming conduct and the disastrous outcome of his efforts to consult them.

Indeed, God allowed them to see for themselves the results of their own actions. He took them through that gruelling experience, but never banished them or threw them out of the Muslim community. He did not say to them:

“You are not fit for this mission due to the weaknesses and shortcomings you have displayed.” He acknowledged their faults and inadequacies and presented them with the opportunity to learn through experience by pointing out to them the various lessons and admonitions implicit in that experience.

All this is done with a thoughtful, tolerant and caring demeanour, like that of an adult towards a child. He exposed their weakness not in order to humiliate, shame or discredit them, nor in order to overburden their souls, but rather in order to guide and inspire them. To give them greater self- confidence and self-esteem, and to teach them never to despair of reaching their goals as long as they remain loyal to God and hold fast to their strong ties with Him.

They did, in the end, prevail. The sound elements among them, who were few and far between at the beginning of the confrontation, had multiplied.

The following day, they all went out with the Prophet to fight for a second time, without any apprehension, hesitation or fear of the threats people made against them. The Qur’ān spoke well of them and applauded their stance.

As the community matured, they were treated more rigorously and held answerable for their actions in a much stricter manner. This becomes quite clear if one considers the Qur’ān’s treatment of the aftermath of the Tabūk expedition, in sūrah 9, al-Tawbah, or Repentance. There, a small group of Muslims who did not join the campaign are severely reprimanded. There is a remarkably different tone in the Qur’ānic approach to, and its reproach of, the Muslims at Uĥud and those at Tabūk, although they were fundamentally the same people. At Tabūk the Muslims were more mature and, therefore, more responsible. Nevertheless, they were human, with the same weaknesses, failings and imperfections. Yet they never ceased to repent and seek God’s support and forgiveness.

Islam preserves and nurtures human nature. It does not change it or overburden it even when it is stretched to its limits of achievement and innovation.

This fact is of great value. It gives lasting hope to mankind so that they may strive more and achieve more under Islam’s unique way of life. Those early Muslims began their journey to the top from very humble beginnings. Those frail first steps were taken by a small group of Arabs whose life was, as we have seen, backward in every respect. Their example gives all humanity reason for optimism to achieve greater and further progress, no matter how low it has fallen. They did not represent an isolated case, or a miracle that can never be repeated. Their experience was a product of the Divine way of life which is accomplished through human effort and power, by human beings who are capable of achieving greater and greater things.

The Divine system starts with any society from whatever material situation it is at and takes it forwards and upwards, just as it did with that naïve and ignorant group of Arabs. Within a very short span of time, less than 25 years, that group achieved unparalleled heights of progress and civilisation.

One important requirement, however, must be fulfilled: people must fully submit to God’s system; they must believe and comply with its laws and teachings; it must be the foundation of their life, the slogan of their movement, and the beacon in their journey on the long and arduous route ahead.

3. The third fact to come out of the Uĥud episode and the Qur’ān’s analysis of it is the close relationship, in Islam’s outlook, between the mentality of the Muslim community and the battle it fights against its enemies in every arena.

The relationship between the community’s beliefs, perceptions, ethics, behaviour and political, economic and social organisation, on the one hand, and its victory or defeat on the battlefield, on the other. These are crucially important factors in determining what befalls a nation and in whether or not it prevails.

The Divine way of life operates within the huge area of human psyche and human society. It is an intricate and multi-faceted arena. Plans may falter or fail when the relationship and the coordination among its constituent parts are upset or disrupted. It is after all a system which looks at life in its totality, rather than in fragments. It deals with all aspects of man and life, affecting both in a single integrated way that causes no dichotomy or fragmentation.

This is clearly illustrated in the connection the Qur’ān makes between defeat and succumbing to Satan’s suggestions, as in the case of “those of you who turned away on the day when the two hosts met in battle, Satan caused them to slip only in consequence of something that they themselves had done.” (Verse 155)

Conversely, the earlier believers who fought steadfastly by their prophets’ side, provided a role-model for the Muslims to emulate. They began their fighting with prayers and pleas for God’s forgiveness (Verses 146-8).

When the Qur’ān addresses the believers in verses 133-5, it directs them first to cleanse their hearts of sin and to seek God’s forgiveness before it urges them to stand firm and fight valiantly and bravely in the battlefield. Earlier, in verse 112, it affirms that the reasons for the humiliation and defeat of the people of earlier revelations lay in their transgressions and wickedness.

There are numerous references to wrongdoing and misconduct throughout the Qur’ān’s review of the Battle of Uĥud, while the sūrah as a whole is filled with allusions to fear of God. This thread links the sūrah’s diverse themes.

There is also the call to abandon usury and to obey God and His messenger.

To behave with goodwill and benevolence towards others, and to control anger, all of which are qualities that purify the individual and cleanse society.

The whole sūrah appears as one integrated effort to emphasise this major objective.

4. A fourth feature of the Islamic method of educating its followers is that it takes them through practical experiences in order to cultivate in them certain feelings, emotions and responses before giving them its judgement and interpretation of those events and experiences, as given in its review of the Battle of Uĥud. In its analysis of the events, the Qur’ān touches every possible nerve in human emotions and behaviour, correcting wrong impressions, giving reassurance and confirming certain facts. It leaves no relevant thought, sensibility or concern without highlighting it or making a direct reference to it. It unravels all aspects of human nature and human response in order to cleanse, purify, correct, clarify and refine the subjects’ feelings, impressions, concepts and values. Its aim is to establish the true, sound principles of the Islamic outlook for a better and more stable life. This approach enables the Qur’ān to use every event and every experience by the Muslim community as a means for enlightenment, education and a broader understanding of things.

Furthermore, the Qur’ān’s review of the Battle of Uĥud is meticulous, incisive and comprehensive. Every scene, every move and every emotion is precisely recorded and analysed. Every corner of human feeling and behaviour is penetrated and explored; nothing is overlooked. There is precision in the analysis of the causes and the outcome of the events; there is depth in discussing the various factors involved in propelling the action; there is vitality in the descriptions and rhythms. Feelings are intertwined with imagery in a profound and dynamic way. One cannot remain impassive or detached from the scenes so described; instead one is filled with energy, enthusiasm and inspiration.

5. Another highly important principle which emerges from the Battle of Uĥud is the realistic nature of the Divine way of life. For the Divine system to be established, it has to be actually implemented in society. It is not a mere collection of abstract principles or vague exhortations. It is a practical, tangible and realistic way of life. The best way to illustrate this fact is the Divine view of shūrā, or collective public consultation.

The Prophet would have been quite within his rights to spare the Muslim community the travails of their experience with consultative government; they were still a young society surrounded by enemies, both from within and from without. He could have planned and conducted the confrontation according to his own judgement, supported by the premonitions in his dream. He did not have to consult his Companions or to comply with the outcome of that consultation. Indeed, even his Companions realised that they might have forced him into a course of action he did not wish to take.

Nevertheless, the Prophet went ahead and accepted the consensus of his people. This he did, so that they would face the consequences of their judgement and learn how to take responsibility. In the Prophet’s view, and according to the Islamic approach he was establishing, compliance with a collective decision takes precedence over the need to avoid losses on the battlefield or to avert the pains of the bitter experience of shūrā. To do that would be to deny the Muslims the benefit of their experience and deprive them of the lessons and the maturity they would gain from that experience.

The Divine instruction to pursue consultation and to comply with its outcome were received by Muĥammad after the battle as confirmation of the principle itself. This was the most effective and profound way of establishing the principle and of elaborating on the tenets of the Divine way of life.

Islam does not defer establishing a principle until the community is ready to implement it. The community needs to practise in order to learn and be prepared. To deny people the benefits of their experience of fundamental principles, such as consultative government, is more detrimental to the development of that society than any outcome that might emerge from that experience. Mistakes, no matter how great or serious, are no justification for the invalidation, withdrawal or suspension of a particular tenet or principle.

This would only stunt the growth and development of the community, emasculate its expertise and threaten its whole existence.

This is the meaning conveyed by the Qur’ānic statement: “Therefore pardon them and pray for them to be forgiven, and consult them in the conduct of public affairs.” (Verse 159)

The practicalities of this approach can also be seen very clearly in the Prophet’s behaviour. He refused to take the matter for consultation a second time indicating that it would be a sign of indecisiveness to do so. It would totally undermine the very process itself. In this respect he made that historic declaration that “no prophet should lay down his battle dress until God decides the issue”. Then came the Qur’ānic instruction: “When you have resolved about a course of action, put your trust in God.” (Verse 159) Thus, the action and the instruction come together in perfect harmony.

6. Finally, we learn from the Qur’ānic review of Uĥud that God’s way of life is constant and consistent in its values and standards. People may misunderstand the Divine way of life or misinterpret its principles, teachings and concepts, but none of this should in any way demean or devalue that system itself.

If people misunderstand the Divine system, they are told that they have gone wrong and if they deviate from its principles and teachings, they are depicted as mistaken or misguided. Islam does not overlook such mistakes or deviations, no matter how highly regarded the culprits are, and it does not change its nature in order to accommodate or legitimise such errors or deviations.

What we learn from this is that exonerating the individual does not justify distorting or mutilating the system. It is far more advantageous for the universal Muslim community to keep the values and principles of their way of life pure and intact and to identify and isolate those who misconstrue or misinterpret them, no matter who they are. Their mistakes and misconceptions should never be justified or lent any legitimacy by changing or modifying the values and standards of the system itself. Such course of action is far more damaging to Islam than criticising or censuring certain Muslim leaders or prominent figures. The system is greater and more lasting than any individual. The true history of Islam is not everything that Muslims have done or achieved in their life, but it is everything they have done and accomplished in total agreement with Islam and its firmly-established values and principles. The deviations and mistakes should not be attributed to Islam or associated with it, but should be credited to the individuals or societies that were responsible for them. The “history of Islam” and the “history of the Muslims” are not one and the same thing, even those who are, to all intents and purposes, Muslim. The “history of Islam” is represented by eras when Islam was truly and rightly put into practice, when its concepts and beliefs, its code of morality, and its way of life for society as a whole were truly implemented. Islam is the firm centre around which the nation’s life revolves within a well - defined structure. Once people stray away from that framework or abandon the central tenets of Islam, they cease to have anything to do with Islam. In this way, Islam should not be held accountable for their behaviour nor should it be interpreted in the light of their actions.

Indeed, what justification is there to continue to associate such individuals or groups with Islam, if they break away from its central beliefs and principles and refuse to comply with them in their daily lives. Muslims are only Muslims if they adopt Islam as their way of life, and not because they bear Muslim names or because they claim to be Muslim.

God intended to convey these lessons to the Muslim community by exposing their mistakes and noting their weaknesses and shortcomings. Having done that, He then absolves them and relieves them of all guilt, albeit after having taken them through a harsh and gruelling experience.