In the Shade of the Qur'an by Sayyid Qutb

The passages of this sūrah which we have discussed so far dealt exclusively with the organisation of Islamic society, speaking about marriage, taking care of orphans, inheritance and other relevant matters. Beginning with this passage the sūrah turns to a different subject, providing guidance to the Muslim community on how to face its enemies. We have already spoken about this fight when we commented on the two preceding Sūrahs, 2, The Cow, or Al-Baqarah, and 3, The House of `Imrān, or Āl `Imrān.

The sūrah now changes emphasis so as to speak mainly about the external battle the Muslim community had and has to fight against surrounding, hostile communities. The battle, however, does not begin at this particular point. All that has passed in the sūrah of social, economic, and family legislation, and all the moral values which have been established and the traces of ignorance eradicated so that the Muslim community acquires its distinctive Islamic features are all relevant to the external battle against that community’s enemies. Whether these enemies be in Madinah in particular or in Arabia generally, all was given in preparation for this battle. This legislation and these values represent a sustained campaign to lay down the foundations of the new society on the basis of Islam so that it may be able to face up to its enemies and overcome them.

As we have seen in the preceding two sūrahs, priority is given to the building of the internal structure of the Muslim community, its faith, concepts, moral values, laws and systems. The Muslim community is also given a full briefing on the nature of its enemies, their methods, designs, and schemes. The believers are sent into the battle with reassurance, open eyes, and a strong will, as well as full knowledge of the nature of both the battle ahead and their enemies. All these features are true of this sūrah as well.

Throughout, the Qur’ān directs the battle on all fronts. In feelings and consciousness, the Qur’ān establishes a new faith based on a new concept of God, the Lord, the Creator, and on a new concept of existence. It provides new values and standards, purifies human nature of all traces of ignorance, eradicates these traces from society, and substitutes them with distinctive Islamic features. When it has done that, the Qur’ān provides guidance to the Muslim community on how to engage its internal and external enemies, be they Jews, hypocrites or idolaters. There need be no anxiety about the outcome of the battle since the Muslim community has undertaken all preparations to meet and overcome its enemies. It is fully confident of the strength of its inner structure, faith, morality and social system.

The essential superiority of the Muslim community to all surrounding ignorant communities, including that of the Jews in Madinah itself, was spiritual, moral and social. It never was a military, economic or material superiority. Indeed, it was always the enemies of Islam who outnumbered the Muslims, who were better equipped, and who enjoyed greater material resources, whether in the Arabian peninsula itself or beyond. The superiority of the Muslim community was simply in what Islam had given it through its unique system.

Enjoying this particular type of superiority, which naturally gave the Muslim community a far more competent leadership, Islam was able to crush ignorance, first in Arabia and then in the two superpowers represented by the Empires of Byzantium and Persia. It was then able to carry its message well beyond these territories, having sometimes to rely on military power while at other times, relying exclusively on the Qur’ān.

Without such great superiority, the miracle, which has no parallel in history, not even in the remarkable conquests of the Tartars in ancient history and the Nazi armies in recent days, could not have been accomplished. Islamic conquests were not military ones. They represented a conquest of faith, culture and civilisation. Without having any recourse to compulsion, the people of the conquered lands, or should we say, liberated ones, adopted the faith, language and traditions of Islam. That makes Islamic conquest unique in history.

It was a complete human victory representing a new birth of humanity. It ushered in the birth of a new man who was totally unknown on earth. It imparted its colour and character to the areas where Muslims lived. The Islamic tide was, thus, able to obliterate all traces of former civilisations which had survived for long centuries in certain areas, such as the Pharaonic in Egypt, the Assyrian and Babylonian in Iraq and the Phoenician in Syria. It could only do so because it stretches its roots far deeper in human nature and deals with man as a whole, uniquely moulding human life.

The adoption of the Islamic language such that it became the native language of these countries is a remarkable phenomenon, one that has not been adequately studied. In my view, it is more remarkable than the adoption of the Islamic faith by the local population. Language is so deeply rooted in man’s constitution and so thoroughly intertwined with social life that it is impossible for it to change completely except through a perfect miracle. The Arabic language, itself, is not responsible for this, for Arabic had been spoken for centuries. Nor could it perform any miracle of this sort prior to the advent of Islam. It is for this reason that I have called it the “Islamic language”. The new strength Arabic acquired to enable it to accomplish this miracle was certainly derived from Islam.

All talents available in the areas liberated through Islamic conquest began to express themselves in the new language of the new faith, i.e. the Islamic language. In every field of specialisation, these talents have made a remarkable and original contribution. It has never suffered from the constraints familiar when a talented person gives expression to that talent in a language other than his mother tongue.

What this means is that the Islamic language has become the mother tongue of all these talents. The essential point is that this language gave those people a cultural fund so close to human nature that they could identify themselves with it more than with their old cultures and old languages.

This cultural fund was nothing less than the new faith and the spiritual, moral and social structure the Islamic way of life established; all within a very short period. It was a great structure, which fitted in perfectly with human nature and which imparted an irresistible force to the language of Islam, in the same way as it imparted an irresistible power to Islamic armies.

This is the only explanation that can be given to that remarkable phenomenon which is unique in history. This is a subject that merits discussion at greater length.

What has been said, however, should be sufficient within the context of this commentary.

The present passage begins a portion of the sūrah giving numerous directives to the Muslim community on how to conduct its fight against those enemy camps who continuously schemed against the newly-established Muslim community in Madinah. At first, our attentions are drawn to the attitude of the Jews and what steps they took against the new faith and the community advocating it. This is followed by a passage explaining the role of the Muslim community, the nature of its constitution, and the requirement of accepting the faith upon which its whole existence is built. This is then followed by a passage calling on this community to defend its constitution and very existence, warning it against the scheming of hypocrites who had crept into its ranks. The same passage also explains the nature of life and death, which are determined by God. All this is part of the education the Muslim community receives in order to prepare it to fulfil its role and succeed against its enemies.

More about the hypocrites is given in the passage that follows. Here, a warning is given to the Muslim community against defending the actions or taking a different attitude towards the hypocrites. Then follows an explanation of the measures the Muslim community should take in order to regulate its relations with other states and communities. In effect, this lays down the foundation of the Islamic law of international relations.

Another passage provides an example of the unique Islamic standard, explaining how a single Jew should be treated by the Islamic society. A whole passage deals with idolatry, showing how weak the foundations of pagan society in Arabia were.

In the midst of all these directives for the battle ahead, we have brief references to the internal organisation of Islamic society. These are closely associated with the earlier passages in the sūrah devoted to the organisation of the Muslim family. Then follows a passage denouncing hypocrisy and the hypocrites, relegating them to the lowest grade in Hell.

Taken together, these brief references reveal to us the multi-sided nature of the battle a Muslim community has to face, internally and externally. It also shows that the internal and the external battles in the life of the first Muslim community grew, of their very nature, side by side and were mutually interdependent. The same applies to the challenge every Muslim community has to face at all times.

Are you not aware of those who, having been granted a share of Divine revelations, now barter it away for error, and want you too to lose your way. But God knows best who are your enemies. God is sufficient for you as a patron, and God is sufficient to give succour. Among those of the Jewish faith there are some who take (revealed)

words out of their context and say: “We have heard, but we disobey” and, “Hear; may you be bereft of hearing,” and, “Hearken to us.” Thus they distort the phrases with their tongues and imply that the true faith is false. Had they but said: “We have heard and we pay heed,” and “Hear us and have patience with us, “ it would have been for their own good and more proper. God has rejected them for their disbelief. It is only a few of them that believe. (Verses 44-46)

This is the first in a long series of statements which wonder at the attitude taken by the Jews. It is addressed to the Prophet (peace be upon him) and to everyone who witnesses this singular stance. Since they have been given a portion of the Scriptures, namely the Torah, which was conveyed to them by God’s Messenger, Moses, it should have given them guidance, steering them away from their erroneous ways.

They claim this portion and what it entails of Divine guidance, but they, nevertheless, barter it away for error. Use of the phrase, “barter it away for”, or more literally, “purchase” is very significant, because it implies an action taken after deliberation. They have guidance that they ignore and, hence, they prefer to he in error. The deal does not come as a result of ignorance or by mistake, but it is knowingly concluded. This is highly singular. Hence, the Qur’ān wonders at their attitude.

They do not, however, stop at that. They want that the Muslims who follow Divine guidance go astray, and they employ all means and devices to achieve that end. They try to obscure every source of guidance so that no one can follow the right way. In both respects, a warning is given to the Muslims against the Jews’ schemes.

The Muslims cherished the fact that they had received guidance from God, were proud of following that guidance, and, hence, were naturally hostile to anyone who sought to force them back into past ignorance. They were aware of both outlooks but now loved Islam and hated ignorance. It is not surprising, therefore, that they took a strong view against anyone who tried to lead them away from guidance into error.

God certainly knew their feelings and addressed them in this way, revealing to them the Jews’ intentions and designs. The Qur’ān, then, expressly brands the Jews as enemies of the Muslims and reassures the Muslim community that it will receive help from its Patron who is none other than God: “But God knows best who are your enemies. God is sufficient for you as a patron, and God is sufficient to give succour.” (Verse 45)

At first, the wondering question is phrased in a way which means the people of the Scriptures in general. It is understood that those who were directly meant by this were the Jews of Madinah. Now the Qur’ān specifies the Jews and describes their rude behaviour towards the Prophet in the early years of his settlement in Madinah, before they were finally subdued: “Among those of the Jewish faith there are some who take (revealed) words out of their context and say: ‘We have heard, but we disobey’ and, ‘Hear; may you be bereft of hearing,’ and, ‘Hearken to us.’ Thus they distort the phrases with their tongues and imply that the true faith is false.” (Verse 46)

They have been so impudent and rude that they even distort revealed statements.

Most probably, this is a reference to their different interpretation of statements given in the Torah from how they were actually intended. They did this in order to deny every reference to the final, Divine message and to remove every piece of legislation endorsed by the Qur’ān, God’s final revelation. Obviously, when the same legislation is given in both Scriptures, this is evidence of their common source, and, consequently, it is evidence emphasising the truthfulness of Muĥammad’s message.

Distortion of religious statements so that they may be brought in line with people’s desires is a phenomenon common to any group of clergy who lose their way and who look at their religious knowledge as a profession in the service of the powerful, and who try at the same time to appease those elements of the masses wishing to release themselves from the discipline of religion. Perhaps the Jews excel all other people in this respect, although we have seen in our time some Muslims who take their religious knowledge as a profession. Indeed, some of these can compete favourably with the Jews.

Their rudeness towards the Prophet went so far that they said to him bluntly: “We hear what you say, Muĥammad! But we disobey it. We are not prepared to believe in you or follow you.” Again, this is an indication that these verses were revealed in the early period in Madinah. At that time, the Jews might have been so rude and offensive in their attitude to the Prophet. This is coupled with their bad manners and sly methods. They expressed themselves in a superficially polite way to the Prophet.

Ostensibly, they said: “Hear, and no one may order you to hear, (this is a polite manner of speech), and be considerate to us,” taking account of our status. It is as though they wanted to say that since they had Divine revelations, they need not be called upon to embrace Islam in the same way as the idolaters were called on to believe in it. But they did not say these words in a straightforward manner. They twisted their words to distort their meaning, implying: “Hear; may you be bereft of hearing.” The other phrase mentioned in the Qur’ānic verse, “Have patience with us”, they distorted so as to describe the Prophet as rash. Thus they combined impudence with slyness and distortion of God’s revelations. This is typical of the Israelite nature.

The text then outlines that attitude which is worthy of people given Divine revelations. It assures them that they may still be rightly guided and generously rewarded if they would but only believe. But then their true nature is revealed: “Had they but said: ‘We have heard and we pay heed,’ and Hear us and have patience with us,’ it would have been for their own good and more proper. God has rejected them for their disbelief.

It is only a few of them that believe.” (Verse 46)

Their problem is that they do not face up to the truth frankly and objectively. Had they done so and spoken in a straightforward manner, meaning what they said, it would have been far better for them and more appropriate for their situation. The truth of the matter is that because of their disbelief, they are rejected, outcast. Only a few of them ever accept the true faith.

God always says the truth. In the long history of Islam, only a very small number of Jews believed in it. These were people whom God rewarded their hard work in pursuit of what pleases Him by guiding them to the true faith. Otherwise, the overwhelming majority of Jews continued to be hostile to Islam and the Muslims for more than fourteen centuries. Their hostility started with Islam establishing its base so close to them in Madinah. Not once did they stop their multifarious scheming against Islam, and with a determination that never weakened. No one has ever worked against Islam during any period of its history, including the Crusades and all forms of colonialism, without having had some help and encouragement from the Jews.

These two verses represent a call made to the people of the Scriptures, particularly the Jews, to believe in the Book, which has been sent down confirming what is already in their hands. This is coupled with a warning against their being misshaped and cursed, which can only be expected if they continue in their obstinate rejection of the new Divine faith and in their scheming against it. They are branded as deviant from the faith in the absolute oneness of God, which is also the essence of their faith.

God never forgives associating partners with Him. At the same time, the broad scope of God’s forgiveness is outlined. Thus, the enormity of associating other deities with God is delineated in sharp relief.

0 you who have been given revelations! Believe in what We have bestowed from on high confirming that which you already have, lest We obliterate faces and turn them backward, or We reject them as We rejected the Sabbath-breakers: for God’s will is always done. God will never forgive that partners are associated with Him. He forgives any lesser sin to whomever He wills. He who associates partners with God indeed contrived an awesome sin. (Verses 47-48)

They are addressed by the quality which should have made them the first to respond favourably to Islam: “O you who have been given revelations! Believe in what We have bestowed from on high confirming that which you already have.” (Verse 47) Since they had received revelations, it was no strange thing to them that Divine guidance should be given. The One who has given them those Scriptures is now calling upon them to believe in a message which confirms their own. If this were sufficient to provide a clear proof or strong argument to accept the faith, the Jews should have been the first to embrace it. But they had their own interests, ambitions, grudges and hatreds. Moreover, they themselves were deviant. They are described in the Torah as a “stiff-necked people”. Hence, they rejected the faith and they deserved the stern warning: “Believe... lest We obliterate faces and turn them backwards, or We reject them as We rejected the Sabbath-breakers: for God’s will is always done.” (Verse 47)

The obliteration of faces means the effacing of their distinctive human features.

Turning them backward means causing them to walk backwards. This threat could be intended literally, which means that they could lose their human appearance and proper judgement. It could mean something similar to the curse put on the Sabbath breakers, who devised a subtle method to catch fish on the day of the Sabbath, despite its strict prohibition. They were actually transformed into monkeys and pigs.

On the other hand, the warning could mean to obliterate the distinctive elements of proper insight and true guidance in their minds causing them to sink back into disbelief, i.e. to the state they were in before the Scriptures were given to them. To disbelieve after having been given guidance is, indeed, to have faces obliterated and to retreat backwards. Whichever meaning is intended, this response to the Jews’ obstinate and wicked nature is very stern. One of the few who heeded this warning was a man who had previously earned the title “Ka`b al-Ahbār”. He embraced Islam.

According to a report related by Abū Ĥātim on the authority of Abū Idrīs (Aidhullāh al-Khaulānī, Ka`b’s teacher, Abū Muslim al-Khalīlī used to take Ka`b to task for his slow response to God’s Messenger (peace be upon him). He once sent him to the Prophet to make sure that he was the Prophet to which reference is made in the Jewish sacred books. Ka`b says: “I rode to Madinah where I heard someone reciting from the Qur’ān the verse which says: “O you who have been given revelations! Believe in what We have bestowed from on high confirming that which you already have, lest We obliterate faces and turn them backwards.” I went straight and had a bath, feeling my face with my hands, fearing that it would be obliterated. I then embraced Islam.”12

The warning is followed by a comment stressing its seriousness. This is done in such a way as to take the Jewish nature into account: “God’s will is always done.” Next comes a comment delivering another warning in respect of the Hereafter.

This new warning excludes any possibility of forgiveness to anyone who associates partners with God. At the same time, Divine mercy is shown to be greater than all other sins: “God will never forgive that partners are associated with Him. He forgives any lesser sin to whomever He wills. He who associates partners with God indeed contrived an awesome sin.” (Verse 48) This verse is stated in a context that implies an express accusation against the Jews for associating partners with God. Hence, they are called upon to return to the pure faith in His Oneness.

Nothing is mentioned here about what they said or did to brand them as polytheists. Details of that are given elsewhere. The Qur’ān reports that they claimed that “Ezra is the son of God”. (9: 30) Such a statement was made in the same vein as that of the Christians who claimed that “the Christ is the son of God”. (9: 30) Any statement of this type constitutes an act of associating partners with God. The Qur’ān also reports that both Christians and Jews “have taken their rabbis and priests as lords alongside God’. (9: 31) It has to be said that neither group used to worship rabbis or priests. They simply acknowledged their right to legislate for them, and to make certain things lawful and to forbid others. The authority to do that belongs exclusively to God. It is one of the most essential elements of Godhead. Hence, the Qur’ān classifies them among the polytheists. This is particularly significant in light of the Islamic concept as to who constitutes a Muslim and who a believer. This point will be elaborated upon further in the commentary on the rest of this sūrah.

At any rate, the Jews of Arabia at the time when Islam was revealed had had their faith adulterated with polytheistic elements. Hence, they are expressly warned here that God may forgive, as He pleases, anyone whatever sin he may have committed, other than associating partners with Him. No forgiveness is granted to any person who ends his life believing in other gods alongside God, without having repented for holding such an erroneous belief.

When a person associates partners with God, he actually severs all his relations with the Lord and Creator. Hence, there is no hope that he may be forgiven if this state of a total break of relations is maintained until his death. Anyone who maintains such an attitude until death, ignoring all the pointers to God’s oneness — in the form of clear proofs throughout the universe, and in the guidance given by prophets and messengers — is devoid of all goodness. Such a persistent denial of God’s oneness is proof of total, incurable corruption of human nature, sending it to a lowly depth from which it cannot rise. Such a person has already prepared himself for the life of Hell.

Apart from this extremely grave sin and this flagrant injustice, God forgives all sins, great or small. All these sins, including cardinal ones, may be forgiven, according to God’s will, whether one repents or not as some reports tell, as long as the person who commits them believes in God, hopes to be forgiven, believes that God is able to forgive him and that God’s forgiveness is greater than his sins. This shows that God’s mercy is without limit, inexhaustible, and may be granted to all and sundry. God’s forgiveness is open to all. We need only to seek it.

This principle is supported by numerous aĥādīth and reports about the Prophet.

Let us consider the following examples.

Both al-Bukhārī and Muslim quote Abū Dharr, a Companion of the Prophet, as saying: “I went out one night only to find God’s Messenger walking alone, having none for company. I thought that he did not wish anyone to walk with him. I, therefore, walked in the shade, away from the light thrown by the moon. Seeing me on turning round, he asked: ‘Who is it?’ I said: ‘It is Abū Dharr, may God take my life to protect yours.’ He said: ‘Come forward, Abū Dharr.’ I walked with him for some time and he said to me: ‘Those who are given plenty are the ones who will have only very little on the Day of Judgement, except for one who has been given wealth by God and he gave in charity on his right and left, in front of him and behind him, and used it for what is beneficial.’ We then walked for some time, before he said to me: ‘Sit down here.’ He made me sit in a low spot with plenty of stones. He said: ‘Sit down here until I come back to you.’ He walked in the rocky, open area until I could see him no more. He stayed a long time. I then heard him talking as he came back. He said: ‘Even if he commits adultery and theft.’ When he arrived, I could no longer resist the temptation. I, therefore, said to him:

‘Prophet, may God take my life to protect yours! To whom were you talking in the rocky open space? I thought I heard someone answering you.’ He said:

‘That was Gabriel, the Angel, who met me over there. He said: “Give to your followers the happy news that anyone who dies without associating any partners with God, shall be admitted to Heaven.” I said: ‘Gabriel, even if he commits theft and adultery?’ He answered: ‘Yes’. I said: ‘Even if he steals and commits adultery?’ He answered: ‘Yes, indeed. And even if he drinks intoxicants.’” Jābir ibn `Abdullāh, a Companion of the Prophet quotes him as saying: “Any soul who dies associating no partners with God may benefit by His forgiveness. God may punish him if He pleases and may forgive him if He pleases. “God will never forgive that partners are associated with Him. He may forgive any lesser sin to whomever He wills.” (Related by Ibn Abī Ĥātim.)

`Abdullāh ibn `Umar, a learned Companion of the Prophet says: “We, the Companions of the Prophet (peace be on him) used to be in no doubt that forgiveness could not be extended to a murderer, or one who robs an orphan of his money or one who knowingly accuses a chaste woman of adultery, or one who is guilty of perjury. The verse was then revealed which states: `God will never forgive that partners be associated with Him. He may forgive any lesser sin to whomever He wills.’ The Prophet’s Companions then stopped making such statements.” (Related by Ibn Abī Ĥātim.)

Ibn `Abbās quotes the Prophet as saying: “God says: He who knows that I am able to forgive sins shall he forgiven by Me and I do not care what offences he may have committed, as long as he has not associated any partners with Me.” (Related by al-Ţabarānī.)

This last ĥadīth is particularly significant. What is important is to have a proper awareness of God’s true nature. Such an awareness gives rise to a genuine desire to do good as well as feelings of hope, fear and being ashamed of one’s faults. If an offence is committed, such feelings help one mend one’s ways and bring one nearer to forgiveness.

As the Qur’ān directs the battle of the Muslim community against the Jews in Madinah, it wonders at those who claim that they are God’s chosen people. They further claim to be pure, yet they continue to distort God’s words and take an impudent attitude towards God and His Messenger, and believe in false deities.

They, thus, assert false claims against God as they allege that they are close to Him regardless of the magnitude of their bad deeds. “Are you aware of those who consider themselves pure? It is indeed God who causes whom He wills to grow in purity. None shall be wronged by as much as a hair’s breadth. Behold how they fabricate lies against God. This is enough as an obvious sin [for anyone].” (Verses 49-50)

That the Jews are God’s chosen people is an age-old claim asserted by them. God has indeed chosen them to be the bearers of His message to the rest of mankind, giving them at the time a distinguished position above all other nations. He destroyed Pharaoh and his people for their sake and allowed them to take over the sacred land. They, however, deviated from the path God has chosen for them and spread much corruption in the land, perpetrating every evil. Their rabbis made lawful for them what God had forbidden and forbade them what God had made lawful. The people followed them making no objection to their effective claim to Godhead, which they were stating by virtue of their making such legislation. The rabbis changed God’s law in order to appease the people in power and to satisfy the desires of the masses. When they followed their rabbis, the people effectively considered them as lords, alongside God.

They also devoured usury, and weakened their relationship with God’s faith and the Scriptures He revealed to them. Despite all this and much more, they continued to claim that they were God’s children and beloved ones. They also claimed that they would not be touched by the fire of Hell except for a few days. They further claimed that none follows proper guidance and none may be well received by God except the Jews. They, thus, depicted the whole question as one of affinity to God and favouritism by Him. Far be it from God to do that! There is no blood relation or affinity between God and any of His creation. The only relationship He may have with them is that established by adopting the true faith, doing what is good and maintaining the system He approves of. Anyone who deviates from this incurs God’s displeasure. God is particularly displeased with people to whom He gives true guidance and who deliberately turn away from it.

The case of the Jews is the same as those who nowadays claim to be Muslims, of those who think that they belong to the nation of the followers of Muĥammad (peace be upon him) and believe that God will undoubtedly give them victory to liberate their land from the Jews. This, while they totally abandon the code of living God has given to them in the shape of religion. They banish it totally from their lives, giving God’s revelation no say in their legal, economic, and social systems, and denying it the right to set for them their moral values and traditions. They have nothing of Islam but their Muslim names and the fact that they have been born in a land which was once inhabited by Muslims who implemented Divine guidance and who followed the Islamic way of life. God invites His Messenger to wonder at those Jews who continuously claimed to be pure. The situation of contemporary Muslims is an even worse spectacle to wonder at.

It is not up to human beings to consider themselves pure and to testify to their own goodness and closeness to God. It is God who causes anyone He wills to grow in purity. He knows all hearts and intentions. He will never wrong anyone in any way, provided that they leave it up to Him to purify whom He wills while they themselves move to do what is required of them, not merely to supplicate. If they do such works quietly, maintaining humility and without any boastfulness, they will never be wronged by God. He does not forget anything they do. “Are you aware of those who consider themselves pure? It is indeed God who causes whom He wills to grow in purity. None shall be wronged by as much as a hair’s breadth.” (Verse 49)

God testifies that when the Jews claim purity for themselves and assert that God is pleased with them, they are actually fabricating lies against Him. He denounces what they do in no ambiguous terms: “Behold how they fabricate lies against God. This is enough as an obvious sin [for anyone].” (Verse 50)

When we claim to be Muslims simply because we have Muslim names and live in a land which was inhabited by Muslims, while at the same time we do not implement Islam in any aspect of our lives, we actually give a testimony against Islam. When we claim that God has chosen us because we are the nation of Muĥammad (peace be upon him) while at the same time we abandon Muĥammad’s faith and the system he has given us to implement in our lives, we are actually in the same position which God warns us against.

The faith given to us by God provides us with a complete way of life. To obey God is to implement this way of life. To draw closer to God can only be achieved through obeying Him. Let us now reflect on our position towards God and His faith. Let us then consider any similarity or dissimilarity between our situation and that of those Jews whom God denounces as fabricating lies against Him when they claim purity for themselves. The same rule applies to both communities, and the situations are particularly similar. No one may claim to have any blood or marriage relationship with God, and no one may claim to be given special favours by Him.

The sūrah continues to draw people’s attention to the singular attitude of those who claim to be pure, while they believe in falsehood and in arbitrary deviation away from Divine guidance. At the same time, they testify that the pagan Arabs were better guided than those who believed in God, His message, and the Divine constitution. This is followed by an outright denunciation of these people and their attitude. They are shown as envious and stingy. The true reason for their opposition to Islam which marks their deviation from the faith of Abraham, in belonging to which they took pride, is given together with a clear warning to them that persistence in such an attitude will inevitably lead to Hell.

Are you not aware of those who, having been granted a share of Divine revelations, now believe in falsehood and arrogant deviation [from Divine faith], and they say to the unbelievers that they are better guided than the believers. These are the ones whom God has rejected; anyone whom God rejects shall find none to succour him. Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill] the groove of a date-stone. Do they, perchance, envy other people fir what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.

Some of them believe in him and some turn away from him. Sufficient scourge is the fire of Hell. (Verses 51-55)

Those who were given a portion of the Scriptures should have been the first to believe in God’s new revelations and to reject the idolatry advocated by those who received no guidance from God. They are always expected to put God’s revelations into practice and to implement them in their lives. They must not follow arrogant, arbitrary deviation, which includes every rule or law that cannot be supported by Divine faith. The Jews, who used to claim purity for themselves and boast that they were God’s beloved people, followed falsehood, nevertheless, and were guilty of associating partners with God when they allowed their priests and rabbis to enact for them legislation which could not be sanctioned by Him. Laws which are in conflict with Divine faith are described here as arrogant, as arbitrary deviations because they involve the usurpation by man of one of the most essential elements of Godhead, namely legislative authority. Moreover, it signifies rebellion against Divine law, which ensures that man abides by the rule of right and justice. Those who believe in such falsehood and follow such arbitrary and arrogant deviation are either unbelievers or idolaters. Hence, the Qur’ān wonders at them having been given a part of the Scriptures for they knowingly deviate from it.

Furthermore, they sided with the pagan idolaters against the believers who were given revelations by God: “And they say to the unbelievers that they are better guided than the believers.” (Verse 51)

Ibn Isĥāq reports on the authority of Ibn `Abbās, the Prophet’s cousin and Companion: “Those who worked to forge the alliance between the confederate Arab tribes of Quraysh and Ghatafān and the Jewish tribe of Quraiżah were Ĥuyay ibn Akhţab, Sallām ibn al-Ĥaqīq Abū Rāfi`, al-Rabī` ibn al-Ĥaqīq, Abū `Āmir, Waĥwāĥ ibn `Amir, and Ĥawdah ibn Qays. The last three were of the Jewish tribe of Wā’il, while the rest belonged to the Jewish tribe of al-Nađīr. When they went to the Quraysh, the latter thought: `These are the Jewish rabbis who have knowledge of the Old Testament. Let us ask them which religion is better, ours or that of Muĥammad.’ When they asked them they said: `Your religion is better than his, and you are better guided than his followers.”‘ God then revealed the following verses:

Are you not aware of those who, having been granted a share of Divine revelations, now believe in falsehood and arrogant deviation [from Divine faith], and they say to the unbelievers that they are better guided than the believers. These are the ones whom God has rejected; anyone whom God rejects shall find none to succour him. Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill] the groove of a date-stone. Do they, perchance, envy other people for what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.

Some of them believe in him and some turn away from him. Sufficient scourge is the fire of Hell. (Verses 51-55)

This is in effect a declaration that they have been rejected by God and that they will have no support in this life or in the Hereafter, because they had gone to the idolaters seeking their support. They told them what they knew to be untrue in order to win their support. They achieved their purpose and the Arabian tribes came out with them for the Battle of the Moat. The Prophet and his Companions dug the Moat around Madinah, and God took care of their enemies: “God repelled the unbelievers and caused them to go back frustrated, having achieved nothing. God has spared the believers the need to fight, for God is Mighty, Powerful.” (33: 25)

It is singular that the Jews should say that idolatry was better than the faith of Muĥammad and his Companions, and to claim that the idolaters were better guided than those who had believed in the Divine Book and in God’s Messenger.

Nevertheless, it is a consistent attitude displayed by the Jews, who have always opposed the truth and supported the followers of falsehood against them. They have their own insatiable ambition and ever-burning grudges. Those who follow the truth will never support them to achieve these ambitions or avenge these grudges. They can only be supported by those who follow falsehood. For this reason, they have to compromise with the latter and to testify in their favour.

This is a permanent state of affairs which makes it logical for them to describe the unbelievers as better guided than those who believe in God’s oneness. They repeat the same statement today and will repeat it in the future. They manipulate all the media under their control in order to distort the image of every successful Islamic movement anywhere in the world. They rush to aid the people of falsehood in destroying any Islamic movement, exactly as they helped the pagans of the Quraysh.

Here too they sought their support to distort the image of the first Islamic movement and to destroy it. Their cunning and the circumstances which prevail nowadays, however, sometimes make them refrain from openly praising the people of falsehood. They continue, however, to distort the image of the truth and undermine its followers in order to facilitate their destruction by their enemies.

They realise that their open praise of their secret allies may create suspicion concerning the latter’s motives, who try to crush Islamic movements throughout the world. Devious as they are, they take at times an ostensibly hostile attitude towards their own allies, who are engaged in a fight against the truth and its people. They may appear to be engaged in a war against their allies, but it is only a war of words, the aim of which is to dispel any doubt that may be raised about those who are, in reality, their best allies. But they never stop working hard to distort the image of Islam and its followers. Their grudges and hostilities towards Islam and towards any attempt to bring about any Islamic revival is too great to be kept secret, even for deceiving their enemies.

It is the same nature and the same tactics employed for the same aim. It is for this that God curses them and ensures that they shall have no one to support them. He who is not supported by God has no support whatsoever, even though all the people of the world may be on his side: “These are the ones whom God has rejected; anyone whom God rejects shall find none to succour him.” (Verse 52)

We may be overawed when we say that all Western countries are supporting the Israelis. This may prompt us to ask: What about God’s promise that He has rejected them and, as such, that they will have no support? True support comes from God, not from people and states, even though they may have hydrogen bombs and missiles to deliver them. It is God alone who has mastery over His servants, including those who own hydrogen bombs and missiles. God supports those who support Him. He helps those who truly believe in Him, and follow His method closely, implementing it willingly, feeling happy, reassured.

With these words, God is addressing a community which believes in Him, and who follow His constitution. He belittles the importance of the Jews and their supporters and promises the Muslims that they will succeed in their battle against them. God has fulfilled His promises, which apply only to those who truly believe in Him. It is accomplished only by genuine and true believers. Let us, then, not be frightened by the support given by the atheists, polytheists and crusaders to the Jews. For these have only supported them against Islam. This is not the real support.

At the same time, we must not be deceived by the present state of affairs. God’s promise to the Muslims will undoubtedly come true, when they are truly Muslims.

Let Muslims try once only to be true Muslims, and let them see for themselves whether the Jews will continue to have any supporters, or whether they will benefit in any way by such support.

The next two verses denounce their opposition to the Prophet and Muslims generally, begrudging them God’s favours of revelations, victory and strength. They envy them what God has granted them of His grace. They have not given them anything of their own. They view as undeserved, any favour God grants to anyone other than themselves, although He has bestowed on them and their predecessors much of His grace. His bounty has not taught them to be generous, and has not rid them of their envy. “Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill] the groove of a date-stone. Do they, perchance, envy other people for what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.” (Verses 53-54)

This is an amazing attitude. They cannot tolerate that God grants any of His servants any favour. Are they His partners? Glorified be He to take any partners. Do they have any share in His wealth and property, from which He bestows His gifts?

Had they any such share, they would have not given anyone a trifle. The Arabic expression used here for “a trifle” is a term which signifies a little mark which may be seen at the back of a date-stone or its groove. The Israelites are too selfish even to give that to people, had they any share in God’s wealth. We praise God that they do not have any share, otherwise all mankind would have perished.

Or is it envy? They envied the Prophet and the Muslims the great bounty God gave them when He revealed to them the religion that brought about their rebirth.

Thus He gave them their distinctive character, as well as confidence, reassurance, light, purity, and strength. It is certainly their envy, along with their realisation that they had missed out on achieving their ambitions to impose their moral and economic authority on the Arabs, a nation that was divided before it had any religion worthy of the name.

But why should the Jews envy anyone on whom God bestows favours when they themselves had enjoyed much of such favour ever since the time of Abraham. God granted Abraham’s household Scriptures and prophethood as well as a kingdom. It was the Israelites who did not appreciate God’s favours, nor did they fulfil their obligations. Some of them were truly unbelievers. Nevertheless, people who have enjoyed all this grace should never begrudge anyone anything God may grant them.

“We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion. Some of them believe in him and some turn away from him.” (Verses 54-55)

It is perhaps the worst type of envy that one who enjoys much of God’s favours should envy others what they have been granted by Him. When a person who is totally deprived of favours envies others, his envy is a terrible vice. For one who enjoys much, envy is a mark of genuine evil. Hence, the warning against an evil doom: “Sufficient scourge is the fire of Hell.” (Verse 55)

At this point, the sūrah, which speaks of adherence to faith or lack of it among Abraham’s descendants, states the general rule of reward which applies to believers and unbelievers alike, in all religions and at all times. Here it is stated in the form of a scene from the Day of Judgement: “Those who disbelieve in Our revelations We shall, in time, cause them to endure fire: every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full]. God is indeed Almighty, Wise. But those who believe and do righteous deeds We shall admit into gardens through which running waters flow, where they shall abide beyond the count of time. There they shall have pure spouses, and We shall admit them into a cool, dense shade.” (Verses 56-57)

“Every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full].” It is a never- ending scene, placed before our own eyes, and repeated time after time. Our minds concentrate on it and we would not stare away. It is a fearful scene and what is fearful may attract and hold people’s eyes.

When the scene is portrayed, its continuous repetition is expressed in two words:

“Every time”. It is depicted as extremely fearful in half a sentence: “Every time their skins are burnt out...” It is amazing, supernatural. This effect is brought out in the second half of the same sentence: “We shall replace them with new skins”. Then the effects of fear are emphasised and perpetuated in the second part of the subjective sentence. It is a fitting recompense for disbelief, when all the reasons for believing in God have been provided. “So that they may taste suffering din full].”God is certainly able to punish them in this way, wise to choose it for them: “God is indeed Almighty, Wise.” In opposition to this ever-burning fire, with ever-burning skins, we have a full picture of the perfect reward granted to those who believe in God and translate this belief into action. These are placed in “gardens through which running waters flow”. It is a reward given them forever, to emphasise the elements of settlement and continuity:

“Where they shall abide beyond the count of time.” In addition, they have what re- emphasises all these elements and what imparts a feeling of total happiness in eternal bliss: “There they shall have pure spouses.” We also find a cool shade to add an air of ease and freshness to the scene of perfect bliss: “We shall admit them into a cool, dense shade.” (Verse 57)

Thus we have the perfect contrast of reward and punishment, provided by contrasting scenes and images. This is typical of the Qur’ānic method in its portrayal of highly effective and powerful scenes from the Day of Judgement.