In the Shade of the Qur'an by Sayyid Qutb

This passage tackles a very serious issue in the life of the Muslim community. It speaks about the conditions that must obtain for faith to exist and the boundaries that must be observed, i.e. the system laid down for the Muslim community to implement.

It is important to realise that the Qur’ān actually brings the Muslim community into existence and nurtures it to ensure its proper growth: “You are the best community that has ever been raised for mankind.” (3:110) Indeed, what the Qur’ān achieved with the first Muslim community was man’s re-birth. This was no mere step along the way, a stage in development, or even a leap forward. It was rather a definitive re- birth of the Arabs, and of mankind generally.

To appreciate this we need first to look at pre-Islamic Arabic poetry, and other aspects of the Arabs’ literary heritage, which delineate their outlook on life, existence, the universe, man, morality and behaviour, as well as the main features of their social life, their feelings, concepts and culture. In short, all that reflects the Arab personality. We should then look at all this in the light of the Qur’ān, as also consider the realities of Arab society both before and after Islam. This will confirm, in the most vivid and clear way, that the Qur’ān initiated a new community. It is God who, to use the Qur’ānic term, “raised” this community. That, in itself, was a unique case. To our knowledge, it was the only time in history that a complete community, with clearly distinctive characteristics, came into existence through the pages of a book.

But no wonder, for it is God’s Book, containing His own words.

Anyone who disputes this should tell us where this community was before God initiated it with His revealed Book. We certainly know that it was living in the Arabian peninsula, but what position did it occupy in the ranking of human civilisation? Where could it be placed at humanity’s dining table? What contribution did it make in human history?

This community was nurtured by the religion of Islam and moulded by its perfect way of life. Thereafter, it mapped its way, assuming the leadership of mankind, on the basis of the Divine Book. Its whole life has borne its mark. It has never had any other quality to give it such a position of leadership among mankind. History bears witness to all this. What is more is that God fulfilled His promise to the Arabs as He says to them: “We have bestowed on you from on high a Book that contains all that you ought to bear in mind. Will you not use your reason?” (21: 10)

It is by reason of the Qur’ān that the Arabs acquired a position on the world stage and had a role to play in human history. It is the Qur’ān which has given them their status and civilisation. Yet some people, devoid of intelligence, make it their mission in life to reject God’s favours showered on the Arabs. They dismiss as irrelevant God’s favour, which brought His final message to mankind through the Arabs, and in their language. Through this, He gave them an honourable position, a history and a true civilisation. Nevertheless, these people want to take off the garment God has given them to wear and to tear down the banner under which they achieved all their glory.

As the Qur’ān started to nurture the Muslim community, making prominent its Islamic features and erasing the marks of ignorance in its lifestyle and character, re- organising its whole society, leading its battle against the forces of ignorance that worked hard to preserve its old ways and practices, it began by giving the Muslim community a totally new concept and outlook. It laid down the basic conditions of faith and its limiting boundaries. It linked all this to its distinctive system which gives it the characteristics that made it “the best community that has ever been raised for mankind,” assigning to it its role of leading mankind to the Divine path and way of life.

This passage defines the source from which the Muslim community derives its way of life, how it receives it, the method of understanding what it learns, the ultimate arbiter in controversial matters where a clear verdict is needed, and the authority to obey and how it derives its mandate. Such definitions clearly set out the conditions of faith and the boundaries of Islam.

This is the central issue which this passage makes absolutely clear. When we study it, we wonder how anyone who claims to be a Muslim could argue about it. Here, the Muslim community reads that God’s messengers were sent to mankind so that they may be obeyed, by God’s leave, not merely to convey God’s message or to advocate the Divine way of lift “We have sent every messenger so that he should be obeyed by God’s leave.” (Verse 64) The Muslim community is also told that people will not be true believers unless they refer all their disputes to God’s method and constitution.

During the Prophet’s time, this meant accepting the Prophet’s rulings in all situations. After him, this means that reference must be made to the Qur’ān and to the Prophet’s sunnah. What is more, it is not enough that they should refer to him in order to be accepted as believers; they must accept his rulings without hesitation.

(Verse 65)

The sūrah also tells the members of the Muslim community that those who want to refer their disputes to false gods, i.e. to a law other than God’s law, will not have their claims to be believers accepted. Their claim is false, belied by their reference to false gods. (Verse 60) The Muslim community is told that their refusal to refer all disputes to God’s revelations and His Messenger is a clear mark of hypocrisy. (Verse 61)

The sūrah also makes it clear to the Muslim community that its faith defines for it a Divine way of life and a constitution which, together, stipulate that it must obey God by implementing the Qur’ān, obey His Messenger by following his sunnah, and obey those believers who have been given power. It is also made aware that the ultimate arbiter in matters of controversy and in any question on which we have no definitive ruling is God and His Messenger, i.e. God’s law and the Prophet’s practice. Thus the Divine method continues to have the final say in whatever question, problem or dispute may arise at any time, now and in the future. This is the basic rule of the Muslim community without which it cannot be a community of true believers in Islam.

We must not forget what we have explained in our commentary on verse 48, which says: “God will never forgive that partners are associated with Him. He forgives any lesser sin to whomever He wills.’’ We mentioned there that the Jews were described as idolaters because they took their rabbis for gods. They did not worship them as such.

The fact that they accepted and obeyed what those rabbis legislated, under their own claimed authority and with no basis of Divine law, classed the Jews as associating partners with God. Thus, they were guilty of that offence which God does not forgive. He forgives every other sin, including cardinal ones, such as adultery, theft and drinking intoxicants. Thus, the whole issue rests on believing in God’s absolute oneness, and that, as such, all sovereignty belongs to Him alone. Sovereignty is, after all, the central quality of Godhead. Within these limits, a person remains a Muslim and a believer. He may hope to have all his sins, including cardinal ones, forgiven.

Once these limits are breached, the person who breaches them, in effect, associates partners with God, and this is something God does not forgive. Such is the basic condition of faith.

This is the great issue which is discussed fully in this passage and to which we now turn in detail.

God commands you to deliver whatever you have been entrusted with to their rightful owners, and whenever you judge between people, to judge with justice. Most excellent is what God exhorts you to do. God hears all and sees all. (Verse 58)

These are the main obligations placed on the Muslim community and these sum up its moral code: namely, fulfilment of trust and maintaining justice. The basic and most important trust is that which God has implanted in human nature. This is the one which the heavens, the earth and the mountains refused to accept, but which man undertook. It is that of willingly and deliberately recognising Divine guidance and believing in God. This is the trust that God has given to human beings alone in their very nature. Other creatures have been given faith without the need for any effort on their part. Thus, they recognise their Lord and worship Him without having to make any choice or exerting any special effort. It is man alone who has been given this task to fulfil on the basis of his guiding nature, knowledge, reasoning, will and effort. He will always receive God’s help in that: “As for those who strive hard in Our cause, We shall most certainly guide them to paths that lead to Us; for, indeed, God is with those who do good.” (29: 69)

This is, then, the first trust man has to fulfil. It is that which gives rise to all other trusts which God commands people to fulfil. An important one among these being to give testimony in favour of Islam. This takes the form firstly of striving hard within oneself so that one’s life, feelings, actions and behaviour become a practical translation of faith. Thus, when people praise a believer’s behaviour, values and manners and moral standards, they realise that it is only because he believes in Islam that he is able to attain such high standards.

Another way of giving testimony in favour of Islam is the realisation of just how much more profound and superior Islam is to other human beliefs. With this knowledge, a believer begins to call on people to believe in Islam, explaining its values and principles. It is not sufficient then for a believer to keep his faith to himself. He must fulfil his task of making it known, calling upon others to accept it.

That is part of his trust and as such he should discharge it.

Testimony is further given by taking steps to help implement Islam as a code of living for the Muslim community, and in human life in general. To do this, believers should make use of every means available to them both as individuals and as members of that community. Such a practical implementation is the most important trust, second only to accepting the faith itself. No individual and no group are exempt from this trust. The Prophet says: “Jihād” continues until the Day of Resurrection.” Jihād in this sense is a fulfilment of a specific trust.

Another trust which is implied in the above is that of dealing with people and delivering to them whatever they have entrusted to us. That includes honesty in daily transactions, giving honest counsel to rulers and ruled, taking good care of young children, protecting the interests of the community and defending it against hostile forces and observing all duties and obligations outlined by the Divine code.

All these are trusts that must be fulfilled.

The order to maintain justice is stated in the most general terms so as to make it obligatory between all people. It does not mean that justice should be confined to Muslims only, or to dealings between them and the followers of earlier Divine religions alone. Justice is due to every individual human being. The requirement to maintain justice only takes into account the fact that people are human beings, and that that alone qualifies them for just treatment. Hence, justice should be extended to all: believers and non-believers, friends and enemies, white and coloured, Arabs and non-Arabs, etc. The Muslim community, whenever it exercises power, is responsible for maintaining justice between them all. In fact, humanity has never experienced such justice except under Islamic rule, when Muslims were the leaders of mankind.

Once Muslims lost that leadership, humanity has been unable to experience any similar justice that applies to all people, simply because they are human beings. Such administration of pure and complete justice is the cornerstone of Islamic government, and delivering trusts to their rightful owners is the basic characteristic of life under Islam.

The verse makes it clear that orders both to be true to one’s trust and to maintain justice between people are part of God’s admonition. Good and greatly beneficial indeed is whatever God directs and admonishes us to do. Besides, this is not a mere admonition; it is an order. God only describes it as admonition because that makes it easier to fulfil. Hearts and consciences accept admonition more readily, because its implementation appears to be more of a voluntary nature.

The final comment in the verse attaches the whole matter to fear of God and hope for His reward: “God hears all and sees all.” There is perfect harmony between the duties God imposes on Muslims and the requirements to fulfil trust and maintain justice on the one hand and God’s seeing and hearing everything on the other. God is certain to hear and see all matters related to the fulfilment of trust. Justice, on the other hand, requires good attention, sharp vision and proper evaluation and judgement, as well as taking into account all the relevant factors and circumstances so as to evaluate them properly. Moreover, the order to do both comes from the One who hears and sees all things.

Then we ask: What is the standard by which to define, measure and administer the fulfilment of trust and the maintaining of justice, in all spheres and aspects of life? Is this something to be left to people’s traditions and personal judgement?

Reason has its position and value as a means of acquiring knowledge and recognising guidance; that is true. However, when we speak of reason as a human quality, we refer to the reason of individuals and groups in a particular set-up, influenced as it may be by a host of factors. There is nothing we may call “human reason” as an absolute concept. Every individual or group has a reason and a mind of his or its own, at a particular place and time. But all these are subject to various influences, pulling them in all manner of directions.

It is imperative that a proper standard should be available for all these minds to refer to in order to establish right and wrong in their evaluation and judgement of different issues. The human mind is the one tool available to man in order to determine the accuracy and fairness of his judgements, for this standard does not bend in order to please or appease anyone. The standards people produce for themselves cannot be placed on the same level, because these may be faulty or defective, leading to an imbalance that affects all values. The only way to avoid such imbalance is to refer to the ever-accurate standard God has established for human life in order to maintain honesty and justice, and to establish all proper values and rulings in all spheres of human activity: “Believers, obey God and obey the Messenger and those from among you who have been entrusted with authority. If you are in dispute over anything, refer it to God and the Messenger, if you truly believe in God and the Last Day.

This is the best [for you], and most suitable for final determination.” (Verse 59)

In this short statement, God explains the conditions for being a believer and the boundaries of Islam. At the same time, He outlines the underlying rule of the constitution of the Muslim community, the basis of all judgement and the source of all authority. All these begin and end with receiving guidance from God alone, and, where there is no clear statement, to refer to Him in any detail that may arise in human life over which people may differ.

Sovereignty belongs to God alone in all human life and all its affairs, large and small. God has enacted a constitution and a law which He has embodied in His revealed Book, the Qur’ān, and sent His Messenger to explain it to people. God’s Messenger “does not speak out of his own desire: that [which he conveys to you] is but a [Divine] inspiration which he receives.” (53: 3-4) Hence, the Prophet’s sunnah is part of God’s law.

To obey God is obligatory. One of the essential elements of Godhead is that God enacts the law; implementation of this is, thus, obligatory. Believers are required to obey God, to start with, and to obey His Messenger, since it is God that has sent him with His message. Thus, obedience to the Prophet is part of obeying God Himself.

Moreover, the Prophet’s sunnah and his judgement are part of the Divine law that must be implemented. Whether a person is a believer or not is conditional on such obedience and implementation. As the Qur’ān specifies: “If you are in dispute over anything, refer it to God and the Messenger, if you truly believe in God and the Last Day.” (Verse 59)

The verse that gives the order to obey God and His Messenger also orders that those “entrusted with authority” must also be obeyed. However, these are clearly defined as the ones “from among you,” i.e. from among the believers who meet the condition of faith and keep within the boundaries of Islam. This requires them to obey God and His Messenger, accept sovereignty as belonging to God alone and implement only His guidance. The text, as it is phrased, makes obedience to both God and the Messenger a basic, unquestionable duty. Obedience to people entrusted with authority comes as a corollary of such obedience to God and His Messenger.

Obeying them applies to that which is known of God’s law, that which is not covered by a statement of prohibition and that which is not subject to prohibition when referred to God’s law. The sunnah makes the extent of such obedience to those people who are “entrusted with authority” very clear: The Prophet says: “Obedience applies in what is reasonably equitable.” (Related by al-Bukhārī and Muslim.) Both al- Bukhārī and Muslim also relate: “A Muslim is required to listen and obey, when he likes or dislikes, unless he is ordered to commit what is forbidden. Should he be so ordered, then he must neither listen nor obey.” (Related by al-Bukhārī and Muslim.)

In an authentic ĥadīth related by Muslim, the Prophet is quoted as saying: “When you are ruled by a slave who implements God’s Book, listen to him and obey.” Thus Islam makes every individual in a position of trust with regard to God’s law and the Prophet’s sunnah. That trust covers his own faith, body, soul and destiny in this life and in the life to come. No individual, man or woman, is a sheep in the flock, one in the crowd, obeying orders from here or there. The law and constitution are abundantly clear, and the limits of obedience are also clear. The law and the sunnah to be obeyed are the same, thus giving rise to neither division nor confusion.

- Such obedience to people entrusted with authority applies when we have definitive statements in the Qur’ān or the ĥadīth. Where no such definitive statement exists, and when we have something new arising as a result of new circumstances, and over which people may have differences of understanding and viewpoints — such matters have not been left hanging in the air, without the possibility of deducing rulings and judgements. In a short statement, the whole basis and operation of arriving at such rulings through scholarly discretion is laid down: “If you are in dispute over anything, refer it-to God and the Messenger.” (Verse 59)

What this means is that in such matters where a ruling is needed, these should be referred to whatever implicitly applies to them of Qur’ānic and ĥadīth statements. If no such text is applicable, then they should be referred to the general principles of God’s law and constitution. These are by no means fluid, confusing or ambiguous, as some people may suggest. Indeed, this religion of ours lays down clear, basic principles covering all aspects of human life, together providing a clear boundary which cannot be breached without any living Islamic conscience recognising the breach.

“If you truly believe in God and the Last Day.” (Verse 59) Thus, obeying God and His Messenger, as well as those believers entrusted with authority and trying hard to ensure the implementation of God’s law, and referring what is in dispute to God and the Messenger, are all a condition and result of believing in God and the Day of Judgement. Faith does not come into existence unless this condition is fulfilled and its result comes into effect.

Following the previous admonition to fulfil trust and maintain justice, the verse, having explained the issue in such a conditional way, now reiterates it in the form of an admonition that makes it genuinely desired: “This is the best [for you], and most suitable for final determination.” (Verse 59) It is, indeed, best for you in this life and in the life to come, and it works to your own good in the final resolve in both lives.

Great as it is that following this method ensures God’s pleasure and earns His reward in the life to come, it is not the only result. Additionally, it ensures the best results for both the individual and the community in this present life.

By following this constitution man reaps the whole benefit of a code of living devised by the Almighty, the Wise whose knowledge is perfect and absolute; a code free of human ignorance, desire and weakness. It is a code of living that favours no individual, class, nation, race or generation over another, because God is the Lord of all mankind who does not entertain any prejudice or favouritism for anyone.

This code of living has numerous advantages, among which is the fact that its author is the Maker of man who knows his nature and its real needs, his inner feelings and preferences, and how he responds and reforms. God does not need to go through trials and errors in order to learn what suits mankind. Far be it from Him to have any such need. When we follow this code of living, we spare ourselves the heavy price of following alternative methods that are bound to be defective, invented as they are by people who lack solid evidence. It is sufficient for human beings to exert their inventive talents in the material world, for this offers them very wide scope. On the other hand, human intellect will have much to do in trying to implement God’s constitution, recognising the areas that allow for analogy and discretion.

Another advantage is that its author is the Creator of the universe in which man lives. Thus, He produces for man a system that remains in perfect harmony with the laws that operate in the universe. This gives man an awareness that he is not in conflict with these laws. He only needs to understand and benefit by them. The Divine constitution will guide his footsteps and provide him with protection as he does so.

A further advantage is that this Divine constitution treats man with respect and honour, allowing him scope for discretion on the basis of scholarship that understands the texts and refers what is new to such texts and the principles they lay down. Hence, following Divine guidance will always be “the best [for you], and most suitable for final determination.” (Verse 59)

Now the sūrah refers to those who claim to be believers but who deliberately violate the central condition of faith, trying to refer their disputes to false gods for arbitration, when they have been commanded to reject such false gods. The sūrah wonders at their attitude and warns them against Satan’s attempts to lead them far astray. It describes their reaction when they show their aversion to being called upon to adhere to what God has revealed and to follow His Messenger. The sūrah considers this an act of hypocrisy, and denounces their reference to false gods as a rejection of faith. When their wicked plans end up in misery they try to justify themselves, but their justification is shown to be hollow and false. Nevertheless, God directs His Messenger (peace be upon him) to give them good counsel and to admonish them. The paragraph concludes with a clear statement of God’s purpose in sending Messengers, which shows that they must be obeyed.

Are you not aware of those who claim that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you?

They seek the judgement of false gods, although they are bidden to deny them. But Satan wants to lead them far astray. When it is said to them, “Come to that which God has bestowed from on high, and to the Messenger,” you see the hypocrites turn away from you with aversion. But how will it be when calamity befalls them [on the Day of Judgement! because of what their hands have done in this world? They would then come to you, swearing by God, “Our aim was but to do good, and to bring about harmony.” As for them — God knows all that is in their hearts. So leave them alone, and admonish them, and speak to them a word to reach their very souls. We have sent every messenger so that he should be obeyed by God’s leave. If when they have wronged themselves, they would but come to you and pray to God to forgive them, and the Messenger prayed for their forgiveness, they would surely find that God is the One who accepts repentance, Merciful. But no, by your Lord. They do not really believe unless they make you judge in all disputes between them, and then find in their hearts no bar to an acceptance of your decisions and give themselves up in total submission.

(Verses 60-65)

This description suggests that all this was in the early stages, after Islam first settled in Madinah. At the time, the hypocrites mustered a substantial force and the Jews, who co-operated with the hypocrites, commanded real strength. Those who did not wish to refer their disputes to God’s law, preferring to refer them to false gods instead, might have been a group of hypocrites, as they are clearly described in the second verse in this paragraph. Alternatively, they might have been Jews who, when they needed arbitration in their dealings with the people of Madinah, were invited to refer them to God’s Book, i.e. the Torah, in some cases, or to God’s Messenger in others. They declined and preferred to refer them to the local traditions that prevailed in pre-Islamic Arabia. After consideration, we feel that the first view is more accurate, especially in light of their claims “that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you.” (Verse 60) The Jews did not claim to have accepted Islam or to have believed in what was revealed to the Prophet. It was the hypocrites who made such claims in the early period of Islam, i.e. before their power was severely curtailed with the victories achieved against the Jews of Quraiżah and Khaybar. This subsequently led to the steady weakening of the hypocrites’ power in Madinah.

Whatever the case, our understanding of these verses is that they make absolutely clear the conditions for faith just as they define the meaning of Islam. We see in them a clear declaration that any one who wishes to refer to false gods is a non-believer, because God has ordained that people should disbelieve in such false gods. We also read in them an oath, by God, that such people will not attain to faith and will not be included among the believers until they refer their disputes to the Prophet for arbitration, accept his judgement and put it into force. This must be an obedience inspired by contented acceptance of his rulings.

“Are you not aware of those who claim that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you? They seek the judgement of false gods, although they are bidden to deny them. But Satan wants to lead them far astray.” (Verse 60) Have you seen this most amazing situation? Here are a group of people who profess to believe, but immediately negate their own assertions. They claim to believe in what has been revealed to Muĥammad and in earlier revelations as well, but they will not refer their disputes for arbitration on the basis of such revelations. Instead, they want to refer them to a different system, seeking different rulings based on nothing that is contained in God’s revelations. That means that they refer them to “false gods”, which claim for themselves an essential attribute of Godhead, and, hence, they apply no clear and accurate criteria.

Moreover, they do not do so out of ignorance or doubt. They know for certain that they are forbidden to refer to such false gods, as the verse makes clear: “They seek the judgement of false gods, although they are bidden to deny them.” (Verse 60) Hence, their claims to believe in God’s revelations cannot be true. The fact is that Satan tries to steer them far away from God’s guidance, so that they cannot return to it at any time:

“But Satan wants to lead them far astray.” (Verse 60) This is, then, the cause behind their reference to false gods and the reason for their violation of the essentials of faith. It is all stated clearly for them so that they may take heed and mend their ways. It is also made clear to the Muslim community so that it realises who inspires and supports such people.

The sūrah continues to illustrate their reaction when they are called upon to refer co what they profess to believe of Divine revelations given to Muĥammad and earlier prophets: “When it is said to them, ‘Come to that which God has bestowed from on high, and to the Messenger,’ you see the hypocrites turn away from you with aversion.” (Verse 61)

It is a certainty that hypocrisy will out. It will inevitably contradict obvious natural logic. Otherwise it would not be hypocrisy. An obvious and natural result of belief is that a person should refer for arbitration to what and whom he believes in. Hence, when a person professes to believe in God and what He has revealed, and in the Prophet and the revelations he has received, then he is called upon to refer any dispute to them. When he declines and turns away, he contradicts obvious natural logic and reveals his hypocrisy. He belies his own claims of believing in God, His revelations and Messenger.

The sūrah then portrays one specific aspect of hypocrisy in their behaviour. That is when they encounter misfortune or calamity as a result of their refusal to refer matters to God’s revelations and to His Messenger, or their reference to false gods.

They are certain to come up with excuses, but these are only the excuses of hypocrisy: “But how will it be when calamity befalls them [on the Day of Judgement! because of what their hands have done in this world? They would then come to you, swearing by God, ‘Our aim was but to do good, and to bring about harmony.’” (Verse 62)

Such a calamity could have occurred at the time, as a result of their reality being exposed. This would have seen them outcast and boycotted by the Muslim community. That community would not have tolerated having in its midst people asserting to believe in God, the Messenger and revelation, yet who turn away from the same when they are invited to have their disputes adjudged by God’s Messenger.

Such an attitude would only be accepted in a society where faith does not exist: a society whose share of faith is nothing more than the claims asserted by such people and whose share of Islam is no more than names and allegations.

Another calamity may also befall them, in the form of any injustice they suffer as a result of putting their disputes to a system other than that ordained by God to ensure full justice to all. Thus, their efforts to ensure fair treatment end up in miserable failure. Or they may suffer a calamity as a test to which they are put by God, so that they may once again reflect upon and accept His guidance. ‘Whatever the cause of the calamity, the sūrah wonders at their attitude when it occurs. They realise that they have to make their excuses to the Prophet: “They would then come to you, swearing by God, `Our aim was but to do good, and to bring about harmony.’” (Verse 62)

This is a sorrowful state of affairs. They return, aware of the enormity of their action, unable to face the Prophet with the true nature of their motives, yet ready with their false oaths that their action, which may have been arbitration according to pre-Islamic traditions, only aimed at achieving harmony in society and serving its interests. These are the claims of all people who refuse to refer to Divine law and its way of life. They assert that they only want to avoid problems and difficulties and to achieve harmony between different groups and beliefs. Such are the arguments of the hypocrites and those who falsely assert to be believers.

Limitless in His glory, God exposes their reality, and tells His Messenger that He knows the reality of what they harbour in their hearts. He, nevertheless, directs him to be gentle with them and to admonish them so that they may stop their double dealings: “As for them — God knows all that is in their hearts. So leave them alone, and admonish them, and speak to them a word to reach their very souls.” (Verse 63) There is no doubt that God knows their real beliefs, motives and intentions, and how false their excuses are. Yet the policy He tells His Messenger to follow is to overlook their real attitude and to continue to treat them gently, so trying to teach and admonish them.

Here the verse uses a remarkable expression: “Speak to them a word to reach their very souls.” (Verse 63) A literal translation would render the sentence: “Tell them, in their very souls, something highly effective.” This portrays a very powerful action, showing the words as being directed to their very hearts and souls.

Yet in spite of their unacceptable action and their turning away from God’s revelations, they are invited to turn back in repentance and to seek a comfortable and stable life, enjoying the care of God and His Messenger. The door is always open for repentance. It is certainly not too late for turning back to God, seeking His forgiveness. When the Prophet himself requests God to forgive them, they are certain to be forgiven, by God’s leave.

A basic fact needs to be asserted here. God has sent His Messengers in order that they should be obeyed, by His leave. They may not be disobeyed. Their role is not merely that of guides and preachers: “We have sent every messenger so that he should be obeyed by God’s leave. If when they have wronged themselves, they would but come to you and pray to God to forgive them, and the Messenger prayed for their forgiveness, they would surely find that God is the One who accepts repentance, Merciful.” (Verse 64) This is a very important fact. God’s Messenger is not merely a day preacher who speaks fine words to which no one need pay any heed, as claimed by those who try to distort the role of faith and prophets.

Religion is a code for practical life, with all its systems, situations, values, morality, and worship. This requires that God’s message should enjoy proper enforcement authority, commanding obedience. In fact, God has sent His messengers so that they be obeyed, by His leave and within His law, so that the Divine way of life is properly implemented. Thus, obedience of God’s messenger is part of obeying God. He certainly has not sent a messenger so that he has only a moral effect on people and gets them to offer worship rituals. That would be an erroneous understanding of religion, which does not fit with the purpose of God sending His messengers. His purpose in so sending them is to establish a proper code in practical life. A world where a messenger has only to speak to people, urging them to mend their ways, and who then leaves them to throw his admonition behind their backs, is far from respectable.

This explains the true image of Islam in history: a message to be conveyed, a regime, an authority, and a system of government to implement the Islamic law and constitution after the Prophet has passed away. This ensures continuous obedience of the Prophet, generation after generation, and fulfils God’s purpose behind sending His messengers. There is no other set-up which may be given the name Islam, or which represents the Islamic faith. The essential characteristic of any true Islamic set- up, regardless of the actual form or system it adopts, is complete acceptance of the Divine way of life, referring all matters to God’s law, obeying God’s Messenger in all that he has conveyed to us of God’s message, and acknowledging that Godhead belongs completely to God alone. This makes all sovereignty, with its essential corollary of legislative authority, belong to God. An important result of this is not to refer to false gods in any matter, serious or trivial. Reference must always be to God and His Messenger in any situation that may come up as a result of life development.

The sūrah then opens up a way back for those who “wrong themselves” by deviating from God’s way. This is the same chance as offered to the hypocrites of Madinah at the time of the Prophet: “If when they have wronged themselves, they would but come to you and pray to God to forgive them, and the Messenger prayed for their forgiveness, they would surely find that God is the One who accepts repentance, Merciful.” (Verse 64) When repentance is genuine, God will definitely accept it. He is always merciful to those who return to Him. It is He who describes Himself as such and promises those who turn to Him in repentance, seeking His forgiveness, that He will accept their repentance and turn to them in mercy. Those who were the first to he addressed by this statement had the chance of requesting the Prophet to pray for their forgiveness. This chance is no longer there, but God’s door remains open at all times, and His promise will always come true. No one need have any hesitation, once his repentance is sincere.

We then have a categorical and decisive statement, with God declaring an oath by His majestic self, that no one can be a true believer until he accepts the Prophet’s rulings over all his life affairs and submits to them willingly, without any hesitation:

“But no, by your Lord! They do not really believe unless they make you judge in all disputes between them, and then find in their hearts no bar to an acceptance of your decisions and give themselves up in total submission.” (Verse 65) Again, we have here a reiteration of the conditions of faith and the boundaries of Islam. With such a statement from God, no one can argue about it in any way. Yet, in an attempt that cannot command any degree of respect, some people allege that this applies to a particular period of time, and to a certain group of people. By doing so, they betray their total lack of understanding of Islam and their complete failure to grasp the meaning of the Qur’ānic text.

What this verse states is a fundamental Islamic principle, expressed in the form of a confirmed oath, without any qualification. This cannot be construed as meaning that the Prophet, in person, should judge in all disputes between believers at all times. His judgement, as referred to here, means a judgement based on his faith and implementation of the Divine law. Otherwise, God’s law and the Prophet’s sunnah would have no place in the life of the community after the Prophet had passed away.

Such was the standpoint of the most hardened apostates at the time of Abū Bakr, who fought them hard. In fact, he fought them for something much less serious, namely their refusal to obey Islam with respect to its obligation of zakāt payment and the Prophet’s ruling on how it is paid after his death.

If it is sufficient as a proof of accepting Islam that people should refer their disputes to God’s law and His Messenger’s rulings. However, such referral is not sufficient as proof of having faith, unless it is accompanied by complete satisfaction and total and reassured submission. Such is the meaning of being a Muslim and having faith [i.e. īmān]. Let everyone consider how far it is true in his or her own situation before making any claims under this heading.

Next, the sūrah confirms that the code of living people are called upon to implement is easy to apply and that the law to judge in their disputes is compassionate, returning verdicts full of mercy. It does not impose on them anything that is too hard or requiring great sacrifices. God knows how weak man is, and He turns to him with mercy. He knows that if people have very tough duties, only a few will fulfil such duties. He does not wish to overburden them, or that they should fall into sin. Hence, He has not imposed on them what is too hard or what causes many of them to fall short of obeying Him. Thus, when people respond to God’s admonition and fulfil the easy tasks imposed on them, they receive great benefits both in the life of this world and in the life to come. God is certain to help them by facilitating their guidance, as He helps everyone who tries his best to follow His guidance: “Yet if We were to order them, Lay down your lives,’ or, ‘Forsake your homelands,’ only a very few of them would do it; but if they would do what they are admonished to do, it would indeed be for their own good and apt to strengthen them greatly [in faith]. And We should indeed grant them, out of Our grace, a mighty reward, and indeed guide them along a straight path.” (Verses 66-68)

This religion of Islam is easy for anyone with an uncorrupted nature to follow. It does not require any superior will-power, available only to a few. The Islamic message is not meant for such a minority; it is a faith for all mankind. People differ in their abilities to fulfil obligations. The religion of Islam ensures that they are all able to fulfil their obligations and refrain from what is forbidden.

Killing oneself and forsaking one’s homeland are two types of hardship to undergo. Were they made binding tasks, they would only be fulfilled by the smallest minority. They have not been imposed, because it is not an objective of Islam to impose such stringent obligations that are too difficult for most people to fulfil, or that most people turn away from. The objective is that all people should be able to fulfil them, so that all those with uncorrupted natures should e able to join the ranks of the faithful. In this way, the Muslim community will include people of different abilities and talents, which helps Islam to progress and refine itself.

Ibn Jurayj relates on the authority Abū Isĥāq al-Subay`ī: “When the verse stating ‘if We were to order them, “Lay down your lives”’ was revealed, one of us said, ‘Had we been ordered, we would have done it; but we praise God for having spared us.’ The Prophet was informed and he commented, ‘Some of my followers have firmer faith than great mountains .

Ibn Abī Ĥātim relates on the authority of `Abdullāh ibn al-Zubayr: “When the verse stating ‘if We were to order them, “Lay down your lives”’ was revealed, the Prophet said, ‘Had it been required, Ibn Umm `Abd would have been one of them.” Another report on the authority of Shurayĥ ibn Ubayd says: “When the Prophet recited the verse stating ‘if We were to order them, “Lay down your lives”’ he pointed to `Abdullāh ibn Rawāĥah and said, `Had God ordered this, that man would have been among the few who responded.’“ God’s Messenger’s knowledge of his followers was both intimate and profound.

He knew the qualities of each one of them more than they knew themselves. The history of his blessed life reveals numerous examples of the Prophet’s intimate knowledge of each one of his Companions, as well as his knowledge of the people and tribes who were fighting him. His was the knowledge of the leader, aware of the minute details of all around him. This aspect of the Messenger’s intimate knowledge has not as yet been studied fully. This, however, does not form part of our discussion here.

The Prophet, then, was aware that there were among his followers those who would have fulfilled the toughest of tasks, had these been required of them.

However, he also knew that Divine religion is not meant for such elite among humanity. God knows the nature of the human being He has created and the limitations of his ability. Hence, He has not imposed on people, in the religion which He has revealed for all mankind, anything except what is easy for all people to accomplish, provided that they have honesty in their beliefs, a determined desire to obey God, and a nature uncorrupted by wicked influences.

To understand this is exceedingly important when we face evil calls advocating immoral behaviour under the pretext that it is part of human nature. Such philosophies claim that such are the limits of human nature, and they describe religion as an idealistic notion that cannot be implemented in real life. They allege that against every person who can fulfil religious obligations, there are one hundred who cannot.

This claim is both false and deceptive, and it betrays ignorance. It is a claim by people who neither understand man, nor have his Creator’s knowledge about him. It is God, his Creator, who imposes on him religious duties, and He knows that these are within the ability of an ordinary human being, because religion is not made for the privileged few. It merely requires the sort of resolve an ordinary human being has, good intention and taking the first step to start along the Islamic way. This is sufficient to ensure the fulfilment of God’s promise: “But if they would do what they are admonished to do, it would indeed be for their own good and apt to strengthen them greatly [in faith]. And We should indeed grant them, out of Our grace, a mighty reward, and indeed guide them along a straight path.” (Verses 66-68)

Once a start is made, God’s help is certain to come to ensure that steady progress is made. This is followed by great reward and guidance along the right path. God always tells the truth. He will never deceive His servants or leave His promises to them unfulfilled. “Whose word could be truer than God’s?” (Verse 87)

When we speak of the easy nature of this religion of Islam, we are not referring to the concessions and exemptions it gives. Nor do we mean to gather all such concessions and make of them a guiding principle in life. This religion includes both hard duties and concessions. The first are essential, because they are what is required in the first place. The concessions are given to cater for emergencies and special situations. Presenting Islam as a collection of such concessions, some of its well- intentioned advocates say to other people: “Look how easy to follow this religion is!” On the other hand, some of those who are keen to appease the rulers or the masses try to find loopholes to satisfy their desires, making such loopholes the essence of Islam.

This religion of Islam is not a set of concessions or loopholes. It is a complete whole that includes matters requiring strong resolve as well as concessions. It is made easy for people, so that, once he has made his resolve, an ordinary person can follow it and attain his personal perfection, within the limitations of his human nature. This is analogous to a garden in which grapes, plums, pears, berries, figs and cucumber become ripe, but have different tastes. Once each of them becomes ripe, no one says it is not ripe simply because its taste is of a different kind from the rest. In the garden of Islam all sorts of fruits are grown and ripen, giving different tastes, but each attains its perfect stage. Thus, we say that Islam is God’s plant, grown in God’s field, under God’s care.

At the end of this passage, the sūrah once again tries to arouse people’s feelings, raising before them the prospect of the most noble companionship in the life to come:

“All who obey God and the Messenger shall be among those upon whom God has bestowed His blessings: the prophets, and those who never deviate from the truth, and the martyrs and the righteous ones. How goodly a company are these! Such is God’s bounty, and sufficient it is that God knows all.” (Verses 69-70) It is a prospect to tempt every heart, even with the slightest degree of goodness and the faintest hope of attaining a good position in the life to come, with noble companions, enjoying God’s endless favours. To be in the company of such a group can only come about by God’s grace. No human being, devout as he or she may be, can ever hope to attain such a grade merely by their devotion. They attain it only through God’s abounding grace.

It is fitting here that we should reflect on how the Prophet’s Companions yearned for his company in the life to come as well. Some of them could not even contemplate parting with him, when he was still alive among them. When this verse was revealed, their hearts were filled with hope.

Al-Ţabarī relates on the authority of Sa`īd ibn Jubayr that a man from the Anşār looked depressed when he came to the Prophet. The Prophet asked him the cause of his sorrow. He said: “It is something that I have been thinking of.” When the Prophet asked him about it, the man said: “We come to see you in the morning and in the evening, look at you and sit with you. Tomorrow, you will be raised to be in the company of other prophets in Heaven, b and we cannot attain to you.” The Prophet gave him no reply. Then this verse was revealed, stating: “All who obey God and the Messenger shall be among those upon whom God has bestowed His blessings: the prophets...” The Prophet sent someone to the man to give him this happy news.

A different version of this report is given by Abū Bakr ibn Mardawaih on `Ā’ishah’s authority: “A man said to the Prophet, ‘Messenger of God, you are dearer to me than myself, my family and my children. I may be at home when I mention you, and I cannot wait to come and see you. When I remember my death and your death, I realise that when you are admitted to heaven, your position will be high among the rest of the prophets. Should I be admitted to heaven, I fear that I may not see you.” The Prophet did not answer him until this verse was revealed: “All who obey God and the Messenger shall be among those upon whom God has bestowed His blessings: the prophets, and those who never deviate from the truth, and the martyrs and the righteous ones. How goodly a company are these!” (Verse 69)

Rabī`ah ibn Ka`b al-Aslamī reports: “I used to stay some nights at the Prophet’s home. One night I brought him water for his ablution and purification. He said to me, ‘Tell me your request.’ I said, ‘Messenger of God, I seek to be your companion in heaven.’ He said, ‘Say something else.’ I said, ‘That is my request.’ He said, `Then help me to triumph over yourself by frequent prayer and prostration.” (Related by Muslim.)

Al-Bukhārī relates on the authority of several of the Prophet’s Companions that God’s Messenger was asked about a person who loves a certain company, but whose actions leave him unable to catch up with them. He said: “A person is grouped [in the hereafter] with those whom he loves.” Anas reports, “Muslims were never happier than when they heard this ĥadīth.” Those Companions of the Prophet were genuinely concerned about the life to come and with whom they would be there, because they had experienced the Prophet’s company in this life. This is, indeed, a matter of concern to everyone who truly loves God’s Messenger. The last ĥadīth spreads its light over us, providing hope and reassurance.