In the Shade of the Qur'an by Sayyid Qutb

This passage comments on the early events of the Battle of Uĥud up to the point at which the victory which was well within the grasp of the Muslim army turned into defeat. As the Qur’ān comments on these events, it seeks to establish certain rules and principles. The events themselves are only a means employed by the Qur’ān to drive the truth home to the Muslims. These comments begin with a reference to an ever-recurring pattern which engulfs those who reject God’s message and describe it as a lie. The Muslims are told here that the Quraysh victory in this particular battle is a one-off incident delivering a particular lesson. They are called upon to demonstrate their steadfastness and to feel their superiority through faith. If they have suffered, the idolaters have also suffered in the same battle. What happened to the Muslims is useful in certain ways as it helps distinguish those who are firm in their faith and select from among them martyrs who are ready to sacrifice their lives for their faith.

Moreover, the Muslims are brought face to face with death, after they had wished for it. Their promises and wishes are thus put to the test. All this helps the Muslim community acquire the necessary equipment to face its enemies and to bring about the desired result of wiping out unbelievers. In both defeat and victory, the overall goal is served.

In the Battle of Uĥud, the Muslims suffered a misfortune: they were defeated and many of them were killed. Physically and mentally, they endured affliction. Seventy of the Prophet’s Companions were killed. The Prophet himself was wounded as were those who defended him. All this shook the believers; they had not expected such a blow after their spectacular victory at Badr. They wondered: “How could this happen to us? How can this turn of events come about when we are Muslims?” The Qur’ān reminds them here that there are patterns which will eventually come to pass. Muslims are not a special type of men. The laws of nature which apply to human life will continue to operate. Nothing comes about out of the blue. If they examine the laws of nature and understand what rules affect them, they will be able to learn the lessons of all events. They will realise that God’s law never fails. Nothing happens in vain. They will also be able to carve out their future way in the light of what has happened in the past. They will not stand idle, relying on the fact that they are Muslims, and expect to have victory without doing what is necessary to achieve it. Foremost among these is obedience to God and to His Messenger.

Many patterns have passed away before you. Go about the earth and see what was the fate of those who described the truth as lies. This is a plain exposition for mankind, as well as a guidance and an admonition for the God-fearing. (Verses 137-8)

The patterns to which the sūrah refers here, and to which it draws the attention of the believers, concern the fate of those who, throughout history, denied God’s message and described it as a lie, and the fact that days of fortune and misfortune alternate between people and communities. The patterns identified also test people in order to know whether they are truly believers, and patient in adversity. Another pattern of importance is the fact that victory is always granted to those who are steadfast, while the unbelievers are blotted out. As these corresponding parts are outlined, much encouragement is given to the believers to persevere and remain steadfast. They are consoled for their misfortune, which has not befallen them alone.

A similar one has befallen their enemies. They should remember that they have a superior faith and aim to those of their enemies and that they enjoy Divine guidance and have a perfect constitution.

Moreover, ultimate victory will be theirs, while their opponents will be vanquished: “Many patterns have passed away before you. Go about the earth and see what was the fate of those who described the truth as lies.” (Verse 137) The Qur’ān relates the present to the past in order to point to the future. The Arabs who were the first to be addressed by the Qur’ān had nothing in their lives, neither experience nor knowledge, prior to Islam, to enable them to have such a wide view of life and its events. Islam indeed gave them a new life and made out of them a nation to lead mankind.

The tribal system in their community could never have enabled them to appreciate the relationship between the life of the people of Arabia, or indeed human life in general, and the laws of nature which govern everything in life. The new concept, Islam, represented a great departure which could not have developed out of their tribal society or their life conditions. It was given to them by their new faith. They were elevated to this standard within a quarter of a century, while their contemporaries could not manage to reach this level for many centuries to come.

They could not for many generations recognise that the laws of nature never fail.

When they did, however, they overlooked the fact that God’s will is free and absolute, and that to Him all matters are referred. This nation of Islam was able to recognise all this and to understand it. That enabled it to appreciate the balance between God’s free will and the constant laws of nature. Thus, they conducted their lives on the basis of working within the laws of nature, reassured that God can accomplish what He wills at any time He chooses.

“Many patterns have passed away before you.” These have taken place according to rules and systems which are established by God’s free will to govern life. What happened at other times will also happen in your own time, according to God’s will.

What was applicable to other people is applicable to you as well. “Go about the earth”, because the earth is a single unity and a stage on which human life is played out. Life is an open book for people of intellect to contemplate. “Go about the earth and see what was the fate of those who described the truth as lies.” Their fate is evidenced by what they have left behind and by what we know of their history. The Qur’ān mentions some of these in different places. In some cases, it identifies people, places and times. In other instances, it makes general references which establish a general rule: what happened to those who rejected the truth and described it as a lie in past generations will happen to those who reject the truth today and tomorrow. This reassures the Muslim community in respect to what will ultimately happen, and, on the other hand, it serves as a warning against being too complacent with such people. There were important reasons for providing such reassurance and warning, as we will see in this long passage.

Having established the fact that these rules will continue to operate, the sūrah emphasises the need to follow Divine guidance and to learn the lessons of the past:

“This is a plain exposition for mankind, as well as a guidance and an admonition for the God- fearing.” (Verse 138) The Qur’ān makes an exposition of the truth to all mankind. It elevates people to a height which they could never attain without its guidance. But the God-fearing are the only ones who appreciate its guidance and admonition. A word of truth is not appreciated except by a believing heart which is particularly receptive to guidance. A word of plain admonition can only benefit a heart which fears God. The ability to distinguish between truth and falsehood, or between following guidance and going astray is rarely lacking among people. By nature, the truth is self-evident. What people lack is the desire to follow the truth and the ability to prefer its implementation, because these are initiated only by faith and cannot be preserved except with the fear of God. This explains the need for the repeated emphasis in the Qur’ān on the fact that the truth it tells and the guidance, light and admonition it provides are meant only for the believers and the God-fearing. It is these qualities which enable man to make use of this guidance and benefit by its light, regardless of the difficulties one may face. This is indeed the heart of the matter. There are many people who know the truth but who, nevertheless, remain immersed in falsehood either because they yield to temptation and desire or because they fear to share in the hardship which the followers of the truth may have to endure.

Do not be faint of heart, and do not grieve; for you shall gain the upper hand if you are truly believers. If misfortune befalls you, a similar misfortune has befallen other people as well. Such days [of fortune and misfortune], We deal out in turn among men. God wants to mark out those who truly believe and choose from among you such as [with their lives] bear witness to the truth. God does not love the wrongdoers. (Verses 139- 40)

Believers must not lose heart, nor should they allow grief to overtake them because of what may happen. They will gain the upper hand, because they have a superior faith. Believers prostrate themselves only to God, while others prostrate before one, or more, of His creatures. This sūrah makes it plain to the believers that they are indeed superior and far more exalted than other people. It tells them: You have a superior way of life, because you follow a method established by God while the methods followed by other groups have been devised by His creatures.

Moreover, your role is superior, because you have been selected for a position of trust, to convey God’s guidance to all mankind. Other people are unaware of this guidance, and have gone astray. Your place on earth is superior, because God has promised you to inherit the earth, while they will sink into oblivion. If you are truly believers, then you are superior. Therefore, you have to demonstrate the strength of your faith by not losing heart and you must not grieve. The rules determined by God make it possible that you may score a victory or suffer a defeat, but the ultimate end after enduring the test and striving hard for God’s cause, will be in your favour.

“If misfortune befalls you, a similar misfortune has befallen other people as well.” The misfortune which is said to have befallen the Muslims and the fact that a similar one befell those who rejected the truth may be a reference to the Battle of Badr, in which the idolaters suffered a heavy defeat. On the other hand, it may be a reference to the Battle of Uĥud, in which the Muslims were initially close to victory, but were then defeated. What the Muslims suffered was fair reward for their disagreement and disobedience. Moreover, it represents an aspect of how the rules of nature established by God never fail. The disagreement among the rearguard of the Muslim army was the result of their greed. In any campaign of jihād, God grants victory to those who strive for His cause, looking for nothing of the petty gains of this world.

Another rule of nature which is seen in full operation is the dealing out of fortune and misfortune among people according to their actions and intentions. In this way, true believers are distinguished from hypocrites. Mistakes are identified and the way ahead becomes very clear.

“If misfortune befalls you, a similar misfortune has befallen other people as well. Such days [of fortune and misfortune] We deal out in turn among men. God wants to mark out those who truly believe.” (Verse 140) When hardship is followed by prosperity and the latter is followed by another hardship, people’s true characters emerge. They reveal how clear their vision is, how much they panic and how patient in adversity they can be, as well as how great their trust in God is and how submissive to His will they are.

Thus true believers are distinguished from those who are hypocrites. Their true hearts are apparent to all. The Muslim camp is strengthened by the fact that those who do not truly belong to it are identified and excluded.

God knows all secrets and He is aware of those who are true believers and those who are not. But the alternation of days of fortune and misfortune does not merely reveal secrets; it also translates faith into action and compels hypocrisy to express itself in practical measures. Hence, it is action that merits reward. God does not hold people to account for what He knows of their position, but He counts their actions for or against them. The cycle of hardship and prosperity is an accurate criterion.

Prosperity is as good a test as hardship. Some people may withstand hardship but become complacent when they are tested with ease and prosperity. A true believer is one who remains steadfast in adversity and is not lured away by prosperity. He knows that whatever befalls him of good or evil happens only with God’s permission.

In the process of moulding the first Muslim community and preparing it for the role of leadership of mankind, God has tested it with hardship after prosperity, and with a bitter defeat after a spectacular victory. Both have happened according to the laws of nature which never fail. That is because God wants the Muslim community to learn what brings it victory and what causes it defeat. Thus, it becomes more obedient to God and reliant on Him. It becomes better aware of the true nature of its Islamic constitution and way of life and what their implementation requires of it.

God wants to mark out those who truly believe and choose from among you such as [with their lives] bear witness to the truth. God does not love the wrongdoers. And God wants to test and prove the believers, and to blot out the unbelievers. (Verses 140-1)

The sūrah goes on to reveal to the Muslim community certain aspects of Divine wisdom behind which the events of the Battle of Uĥud took place, and why defeat was suffered by the Muslims after their spectacular victory at Badr. The principle of testing the believers and proving their mettle is strongly emphasised. At the same time God states that He wants to choose from among the believers people who “with their lives bear witness to the truth.” The Arabic original states that God wants to choose from among the believers “martyrs”. It should be remembered that in Arabic the word “shahīd” which denotes “martyr” also means “witness”.3

The way this point is expressed in the Qur’ān is particularly remarkable: “God wants ... to choose from among you such as [with their lives] bear witness to the truth.” God, then, takes martyrs from among those who strive for His cause. Therefore, it is neither a tragedy nor a loss that anyone is chosen to be a martyr. Indeed, it is a matter of honour because the choice is made by God and those martyrs are given, by God, a special position near Him. Moreover, they are selected to bear witness to the truth of God’s message to mankind. They give their testimony in a way which cannot be contested by anyone. That testimony is to struggle to establish the truth of the Divine Message in life until they die. They testify that what they have received from God is the truth in which they have believed and to which they have dedicated themselves, and that human life will not be set right unless this truth is implemented.

They are so certain of this that they spare no effort in fighting falsehood and establishing the truth, moulding society on the basis of its tenets. Their testimony is their struggle until death. The truthfulness of that testimony is irrefutable.

Every Muslim declares that he “bears witness that there is no deity save God and that Muĥammad is His messenger.” However, he is not considered a witness unless he gives credence to his declaration that there is only one God in the universe. This means that he accepts no legislation other than that which comes from God. The most essential characteristic of Godhead is to legislate and the most essential characteristic of worship is to accept and implement God’s legislation. This declaration also means that a believer does not receive God’s legislation except through Muĥammad (pbuh), since he is God’s Messenger. Every person who makes this declaration is required to strive hard in order to make sure that God alone is acknowledged as the only God by all mankind. The practical effect of this is to make the constitution God devised for human life, and which was conveyed to us by Muĥammad (pbuh), the established constitution throughout the world. If the attainment of that goal means that a Muslim should die, he is then a martyr, or a witness, chosen by God to make this testimony and to win this noble position.

This is the proper understanding of the remarkable Qur’ānic statement: “God wants to ... choose from among you such as [with their lives) bear witness to the truth.” It is also the meaning of the declaration that there is no deity save God and that Muĥammad is God’s Messenger. It is vastly different from the narrow meaning associated with it in the minds of many people today.

“God does not love the wrongdoers.” Wrongdoing or injustice, as often mentioned in the Qur’ān, is synonymous with disbelief and polytheism, since the association of partners with God is the worst form of wrongdoing. In the Qur’ān we read: “To ascribe partners with God is indeed to do a great wrong.” (Luqmān, 31: 13) Al- Bukhārī and Muslim relate a ĥadīth on the authority of Abdullāh ibn Mas`ūd in which he states that he asked God’s Messenger: “Which is the greatest sin of all?” He answered: “To claim a partner to God when He has created you.” The sūrah has already referred to the established pattern which determines the fate of those who describe the truth as lies. Now it states that God does not love the wrongdoers. This is indeed another way of making clear the fate that awaits those who reject the truth and who are not loved by God. The statement that God does not love such people generates in the believers’ hearts a feeling of hatred for wrongdoing and wrongdoers. It is also highly appropriate for it to be mentioned here in the context of striving hard for God’s cause. A believer undertakes such a struggle to combat everyone and everything that God hates. It is in such a combat that martyrs sacrifice themselves and make their testimony after they have been chosen for the task by none other than God Himself.

The sūrah goes on to explain the lessons to be drawn from the events of battle and how these help in educating the Muslim community, purging it from foreign elements and preparing it for its nobler role. In this way it becomes a means which God uses to wipe out unbelievers and a manifestation of His ability to crush those who reject the truth and describe it as lies: “And God wants to test and prove the believers, and to blot out the unbelievers.” Proving the quality of people is a harder task than drawing a distinction between them. This is something that is accomplished through working on people’s hearts and souls. Its aim is to bring into the open the secret elements of which men’s characters are made, in order to throw out any foreign elements. Thus, characters become purged and clear, and accept the truth without hesitation. They suffer no ambiguity or confusion.

It is often the case that man is not fully aware of himself and by what or how his character is influenced. He might not be aware of his strengths and weaknesses, of what has sunk into him and become very difficult to bring out. This process of testing and proving, which God operates through dealing out days of fortune and days of misfortune to people, enables the believers to better know themselves.

A man may think himself dedicated and free of meanness or love of material luxuries. When he is exposed to a practical test, however, and when he faces up to actual events, he may discover that he still has certain traces remaining which make it exceedingly difficult for him to withstand the sort of pressures to which he is exposed. It is far better that he becomes aware of these weaknesses in order to try again to mould his character in such a way which enables him to take in his stride any pressures the advocates of Islam may have to face and to fulfil the duties Islam imposes on its followers.

God Himself supervised the first Muslim community which He had chosen to lead mankind. He wanted them to fulfil a certain purpose on earth. Therefore, He put them to the test at Uĥud so that they could prove themselves and rise to a level which made it possible for them to accomplish what God intended for them.

“And God wants to ... blot out the unbelievers.” This is again an established pattern in human life. When the voice of truth is heard loud and purged of all foreign elements, God enables it to blot out falsehood and its advocates.

Do you reckon that you can enter paradise unless God has identified those among you who strive hard [in His cause], and who are patient in adversity. Surely, you used to wish for death before you came face to face with it. Now you have seen it with your own eyes. (Verses 142-3)

These verses start with a rhetorical question, the purpose of which is to correct the concepts formed by Muslims on the patterns established by God for the advocacy of His faith: how victory is achieved and defeat suffered; the importance of action and what reward it merits, etc. The Qur’ān makes it clear that/ the road to heaven is attended by many difficulties and undesirable things. The best equipment for a believer is patience in adversity. This is totally different from hollow wishes and claims which any test may prove to be futile. “Do you reckon that you can enter paradise unless God has identified those among you who strive hard [in His cause] and who are patient in adversity?” (Verse 142)

The rhetoric mode is employed in this question so as to make it clear that the whole concept is wrong. It is certainly a mistake for any man to think that it is sufficient for him to only say that he has accepted Islam and be ready to die for it in order to fulfil the duties which are required of him as one of the believers. It is important to remember here that the fulfilment of such duties earns that person the greatest prize of all, namely, admission to heaven. What is needed for the fulfilment of such duties is to go through a practical test of jihād, to face up to difficulties and to be patient in adversity.

The phraseology of the Qur’ānic text is particularly significant: “...unless God has identified those among you who strive hard [in His cause], and who are patient in adversity.” It is not sufficient that believers should strive hard in God’s cause. They have to demonstrate their patience and fulfil the continuous and varied tasks imposed on them by their faith. Fighting on the battlefield may be one of the lightest of these tasks which demand patience and prove the strength of faith. There is, in addition, the never-ending, uphill task of maintaining the standards of behaviour commensurate with faith, developing a set of values which are not only based on the principles of faith but are also reflected in one’s feelings and attitudes. There is also the need for perseverance which helps people overcome their weaknesses, whether these be within themselves or in others with whom they deal in the course of daily life. Patience and perseverance have to be demonstrated in a variety of situations, especially when to give up appears to be far more appealing.

Examples of this include when falsehood appears to be victorious, and stronger than the truth; when the way ahead appears to be too long, too hard and full of difficulties; when a moment of relaxation appears to be all that one can care for after a long period of hard struggle. Fighting on the battlefield is no more than one aspect of striving for God’s cause, which is the only way to heaven. Certainly, heaven is not won by wishful thinking or by paying lip-service to the requirements of faith.

“Surely, you used to wish for death before you came face to face with it. Now you have seen it with your own eyes.” (Verse 143) Once more, they are put face to face with death, which they already faced on the battlefield. Since they used to wish for death, they should weigh their words against the facts they have seen with their own eyes. They are thus taught how words must reflect practical reality. In this way, they learn the value of words, wishes and pledges. What attains them heaven is the credence they give to their words and the fulfilment of their pledges. In practice, that necessitates hard striving and patience in adversity. When they demonstrate all that in practical life, all their hopes are fulfilled.

There is no doubt that God was able, from the very first moment, to grant His Prophet victory and to establish His message in practical life, without any effort made by the believers. He was indeed able to send down His angels to fight alongside the believers, or without them, and to destroy the idolaters just as He destroyed the peoples of `Ād, Thamūd and those to whom the Prophet Lot was sent.

But the question is not one of victory. The crux of the matter is the education and preparation of the Muslim community to assume the role of the leadership of mankind, after having overcome all its weaknesses and desires, and having corrected any deviation resulting from such weaknesses. To exercise mature and responsible leadership, the Muslim community should have leaders who go through stringent preparation. Among the most important qualities needed are serious morality, unshaken support for the truth, patience in adversity, awareness of the strengths and weaknesses in human nature, ability to identify the causes of temptation and deviation and how they can be successfully countered. Other prerequisites include passing the test of prosperity as well as that of hardship and the even more difficult test of hardship after prosperity.

It is through this sort of education that God prepares the Muslim community for the great and highly difficult role of leadership He has assigned to it. It is His will that man, whom He has placed in charge of building life on earth, assumes this role.

The process of educating and preparing the Muslim community may take a variety of ways and means as well as incidents and events. Sometimes, the Muslim community is elated by a decisive victory and is required to control its feelings. No trace of arrogance should be apparent in its attitude. On the contrary, it must always show its humility and gratitude to God. At other times, the Muslim community may experience great hardship and defeat. In this case, it must turn to God acknowledging its weakness if it deviates from the method and way of life God has assigned to it. It must remain acutely aware of its intrinsic strength and how to tap it.

When the Muslim community suffers a bitter defeat, it must continue to feel itself superior to the forces of falsehood, because it takes its stand in support of the absolute truth. It tries hard to identify its weaknesses in order to remedy its position in preparation for the next round. In either case, of victory or defeat, the Muslim community tries to enhance its strength, realising that the rules of nature set by God will continue to operate and will never fail.

All this was part of what the first Muslim community learnt from the Battle of Uĥud. The Qur’ān presents the same in the clearest of terms before the Muslim community. The lesson, however, continues to apply to every Muslim community in every generation.

Muĥammad is only a messenger: all messengers have passed away before him. If then, he dies or is slain, will you turn about on your heels? He that turns about on his heels will not harm God in any way. God will reward those who are grateful [to Him].

(Verse 144)

This verse refers to a particular incident which took place during the Battle of Uĥud. The Prophet had stationed a detachment of soldiers on top of the mountain behind the Muslim army. They were the rearguard, equipped with bows and arrows to repel any attack launched against the Muslim army from behind. When the battle appeared to be all over, most of them left their positions, against the express orders of the Prophet. A battalion of the enemy forces were thus able to go round the mountain and attack the Muslims from the rear. The Prophet himself was injured: his front teeth were broken, and his face was bleeding.

The situation became chaotic and the Muslim army was in disarray. At this moment, someone cried out: “Muĥammad is killed!” Such a great shock was this to the Muslims, that many of them turned round to return to Madinah. They went up into the mountain, shattered, defeated, in despair. However, the Prophet himself, with a small group of his Companions, stood firm. He called to his Companions as they began to retreat. When they heard him, they began to rally. God helped them regain their moral strength and allowed them to be overtaken by a momentary slumber so as to give them strength, security and reassurance, as will be explained later.

This sequence of events is used in the Qur’ān to drive home to the Muslims certain fundamental principles about life and death and the history of Divine faith:

“Muĥammad is only a messenger: all messengers have passed away before him. If then, he dies or is slain, will you turn about on your heels?” Muĥammad (pbuh) is simply a messenger, having been preceded by all other messengers. He will die as other messengers have died before him. This is an elementary fact. How is it then that the Muslims show themselves to be oblivious of this fact when it stared them in the face during the battle?

Muĥammad (pbuh) is a messenger of God, entrusted with the task of conveying His message. God is Eternal and His word never dies. Believers should never turn on their heels if the messenger who has come to convey God’s word to them dies or is killed. This is also an elementary fact which the Muslims, in their great confusion, overlooked.

Human beings die and perish, while the faith survives. The way of life God has designed for mankind has its own entity; it is independent of those who convey it to people, be they messengers or believers. Every Muslim loves God’s Messenger (pbuh). His Companions loved him as no one had ever been loved before. They were ready to sacrifice their lives in order to spare him the slightest pain. One of his Companions, Abū Dujānah, stood as a shield to protect the Prophet, was hit by numerous arrows in the back and yet he never stirred. Only nine of his Companions were close to him when he was targeted by a determined attack by the unbelievers, and those nine defended him most courageously, until they were all killed. Many others in every generation and in all places continue to love him with all their hearts.

Every Muslim who loves Muĥammad (pbuh) in such a way is required to distinguish between the Prophet as a person, and the faith he has conveyed to mankind and left intact for all people to accept and implement. It derives its continuity from God, Who never dies.

The message is much older than its advocates: “Muĥammad is only a messenger: all messengers have passed away before him.” They all preached the same message, the roots of which go back to the beginning of history. It starts with the beginning of human life, providing mankind with guidance and peace from the very first day of its existence.

The message is also greater than its advocates and lasts longer. Many of its advocates have come and gone, while it continues to serve as guidance to succeeding generations. Its followers maintain their link with God Almighty, its originator, Who has sent messengers to convey it to mankind. He is Everlasting and believers address their prayers to Him. None of them may turn about on their heels or turn their back on God’s guidance. This explains the stern warning implicit in this verse: “If then, he dies or is slain, will you turn about on your heels? He that turns about on his heels will not harm God in any way. God will reward those who are grateful [to Him].” (Verse 144)

The vivid description of turning back is here to be noted: “Will you turn about on your heels?” The physical movement depicted here brings alive the meaning of abandoning faith as if we see it with our own eyes. The verse does not refer to the physical turning away as a result of defeat in battle. It is more concerned with the psychological turning about when a voice cried out that Muĥammad was killed.

Some Muslims felt that there was no point in continuing the fight against the idolaters, since the death of Muĥammad (pbuh) signalled the end of this faith and the end of combat against idolatry. This psychological effect is delineated in terms of turning about on one’s heels, which was a movement that actually took place during the battle. It is this very attitude which Al-Nađīr ibn Anas, a Companion of the Prophet, warned his fellow Muslims against when he saw that many of them had lain down their arms. His retort to their excuse that Muĥammad was dead, was:

“What use is life to you after he has died? Get up and die for the cause God’s Messenger (pbuh) has sacrificed his life for.” “He that turns about on his heels will not harm God in any way.” It is indeed he who is the loser. He who deviates from the path of faith harms himself and causes God no harm. God is in no need of mankind or their worship. It is out of His grace that He has given His servants this constitution for their own good and happiness. Everyone who turns his back on it suffers from confusion and misery. Everything is thus set on the wrong footing. Life itself becomes deviant. People suffer the evil consequences of turning away from the only constitution which provides harmony in life and which achieves harmony between man, his nature and the universe around him.

“God will reward those who are grateful to Him.” They know the great bounty God has given His servants by establishing for them this code of living. They show their gratitude to Him by following this code and praising Him. They reap the benefits of this way of life and achieve total happiness. This is good reward for their gratitude.

But they also have an increase of happiness with the reward they receive from God in the hereafter. That is a much greater reward and, unlike everything enjoyed in this world, it is everlasting.

“God will reward those who are grateful to Him.” Those who appreciate God’s bounty and show their gratitude to Him by following His guidance and by glorifying Him find happiness in their lives. Thus are they rewarded for their gratitude, and they will receive an even better reward in the life to come.

Apparently God wanted to wean the Companions of the Prophet from their over- enthusiastic attachment to him in person while he was alive among them. Their attachment should be, in the first place, with Islam itself. Their covenants should be made with God directly and they should be made to feel that they are responsible to Him directly. Thus they would feel that their responsibilities continue after the death of the Prophet. Perhaps God also wanted to prepare the Muslim community for the inevitable shock which they were bound to receive when the Prophet died. He certainly knew that his death would be a stunning blow to them. Hence, if they were made to feel that their direct relationship was with Him and His message then they would be able to overcome their shock.

When the Prophet actually died his Companions were stunned, so much so that `Umar drew his sword and threatened anyone who claimed that Muĥammad was dead. Only Abū Bakr, the best example of a true believer in God, was able to take the event in its proper perspective. He read out this verse to the Muslims and it was enough to make them realise that it was only a natural event. With this they were able to turn to God. The Qur’ān in this verse touches on man’s fear of death. It dispels that fear by stating the ever-correct principle of life and death and also of what comes after life.

No one can die except by God’s leave, at a term appointed. He who desires the reward of this world, We shall give him thereof and to him who desires the reward of the life to come, We shall give thereof. We shall reward those who are grateful to Us. (Verse 145)

Every human soul, then, lives up to its appointed time. No one dies before his time. Neither fear, nor the desire to live longer can postpone anyone’s appointed time. Courage and adventure, on the other hand, will not shorten one’s life. As this idea sinks into the minds of the believers they simply do not think of death as they go about fulfilling their responsibilities and carrying out their religious duties. This is the reason why people, throughout the ages, have seen that those who believe in God are not encumbered by their desire to prolong their time on earth or by their fear of what lies ahead. They simply rely on God as they carry out their duties with patience and reassurance.

Since everybody dies at his or her appointed time then everyone should think of the life to come and should work hard in order to achieve the greater happiness of that life: “He who desires the reward of this world, We shall give him thereof and to him who desires the reward of the life to come, We shall give thereof” (Verse 145)

The gulf between the two types of life is as wide as the gulf between the concerns of those who desire the reward of either one or the other. The length of one’s life on this earth is not affected by the choice one makes. So, he who makes this life his ultimate goal and seeks only its rewards leads a life which is not greatly different from the life of animals, before he dies at the appointed time. On the other hand, he who looks up to the wider horizon leads the life of a true human being whom God has ennobled, to whom He has assigned the mission of building a happy human life on earth. Such a person also dies at his appointed time.

“We shall reward those who are grateful to Us.” Those who appreciate how God has ennobled man and lift themselves above the standard of animals and show their gratitude to God will certainly be richly rewarded by Him.

This is how the Qur’ān views the essence of life and death, and the end of human beings as they choose for themselves and determine their preoccupations which can be either petty like those of worms or great like those of man. In this way, the Qur’ān turns our attention from fear of death and worry about duties because we have no say with regard to our life and death. It thus enables us to concentrate on what is of much better use, namely, the life to come. Whichever choice he makes, he will receive from God the reward most appropriate for that choice.

God then gives the Muslims an example drawn from the history of fellow believers. The procession of faith, composed of believers, dates back to the very beginning of time. There were people who were true to their word, firm believers who fought alongside the prophets sent to them and they never weakened in times of adversity. As they stared death in the face, they demonstrated their awareness of their true position when they fought in God’s cause and lived in accordance with the teachings of their faith. They said no more than a prayer to God to forgive them.

They enlarged their slips in behaviour and attitude, so as to describe them as “excesses”. They also prayed to God to make their steps firm and to grant them victory. This earned for them the reward of this life and that of the life to come, because they combined the right attitude in battle and the right attitude in their prayers. Thus, they have provided an example which God cites here for the Muslims.

Many a Prophet has fought with many devout men alongside him. They never lost heart on account of what they had to suffer in God’s cause, and neither did they weaken nor succumb. God loves those who are patient in adversity. All that they said was this: “Our Lord! Forgive us our sins and our excesses in our affairs. Make firm our steps, and give us victory over the unbelievers.” God has granted them the reward of this life and the best reward of the life to come. God loves those who do their duty well. (Verses 146-8)

The Battle of Uĥud was the first major defeat suffered by the Muslims. They had earlier been granted victory at Badr when their forces were far inferior to those of their enemy. Thus, they may have felt that victory in every encounter was part of the laws of nature. The shock dealt them at Uĥud was a hard and disturbing trial. This may be the reason for the long Qur’ānic comments on this particular battle. The Muslims are encouraged at one point, and their notions are corrected at another; at times, certain principles are clearly stated, and at others, examples are cited to provide proper education for them and to correct any misconceptions they may have.

They had to be well prepared for their long and arduous struggle in discharging the duties imposed on them as advocates of God’s message.

The example which the sūrah gives here is a general one, which neither mentions any prophet by name nor specifies a particular nation or people. The outcome of this is that the Muslims feel themselves to belong to the advocates of true faith throughout history. They learn the proper manners which believers should adopt.

Trials are shown to them as something to be naturally expected by the advocates of any message and any faith. Ties are established between them and the followers of earlier prophets so that they appreciate that believers in any generation are closely related to their predecessors in faith. They learn that the cause of faith is one which has been present throughout history and that they are only one battalion in a great army of the faithful: “Many a Prophet has fought with many devout men alongside him.

They never lost heart on account of what they had to suffer in God’s cause, and neither did they weaken nor succumb.” (Verse 146) There were many prophets who mobilised large groups of fighters who withstood all manner of hardship and suffering. They never yielded or gave up their fight. Such determination is characteristic of believers who know that they have to fight for their faith. “God loves those who are patient in adversity.” They persevere and show no weakness. Their determination remains strong. When these are described as being loved by God, the expression has its particular effect on the present generation of believers. It helps heal their wounds and it is accepted as ample and generous compensation It for every hardship.

The description so far shows only what is apparent of the attitude of those believers in situations of difficulty and trial. Now the sūrah goes on to describe their inner feelings. It shows them as observing all standards of propriety when they address God. The testing times, the difficulties and the dangers do not make the believers oblivious of their need to turn to God. As they do, their first request is not victory, as would have been expected, but forgiveness for their errors and excesses.

Prayer for increased strength and victory over the enemy comes second: “All that they said was this: ‘Our Lord! Forgive us our sins and our excesses in our affairs. Make firm our steps, and give us victory over the unbelievers.’” (Verse 147) They do not pray for any great bounty or reward. They have not implored God to give them the reward of either this life or the life to come. Their humility when they turn to God and address Him is too great to allow them to do this, and despite the fact that they are fighting for His cause. They pray only that He will grant them forgiveness of their sins, make firm their steps, and grant them victory over the unbelievers.

It is very important to realise here that they do not pray for victory for themselves, but rather for the defeat their opponents and the frustration of the unbelievers. This is the sort of good manners which befit believers when they address God, the Almighty.

To these very people who have asked nothing for themselves, God has given everything, out of His grace. He has given them all that is desired and coveted by those who seek the riches of this world. He has also given them everything that those who prefer the reward of the life to come yearn for: “God has granted them the reward of this life and the best reward of the life to come.” (Verse 148) He further acknowledges that they have done well. Their good manners are combined with a very effective way of fulfilling their duty of jihād, exerting every effort for the cause of God. He, therefore, declares that He loves them. His love is greater than all reward and superior to all bounty: “God loves those who do their duty well.” (Verse 148)

Within the comments given in the sūrah on the Battle of Uĥud, this passage establishes a number of principles which are central to the Islamic concept. It plays an important role in educating the Muslim community and provides a good example which must be understood by every generation of Muslims.