In the Shade of the Qur'an by Sayyid Qutb

This passage is closely connected to the two passages that precede it. Indeed, it complements them. Had it not been for our concern to highlight international relations as outlined by Islam, we would have joined all three passages together. The subject matter here is migration to the land of Islam. Those who had accepted Islam, but who still remained in their homes in the land of war are strongly urged to join the Muslim community in Madinah which was striving hard for God’s cause, sacrificing their lives and possessions. They are clearly required here to abandon their relatively more comfortable positions in Makkah, where they lived with their families and clans. These were perhaps the ones who are described in these verses as “remaining passive”. For, there was no Muslim “remaining passive” in Madinah, other than the hypocrites whose situation was discussed in a totally different tone in the preceding passage.

This first point is followed by a stern warning to those who stay in the land of unfaith. This they do despite their ability to join the Muslim community where they can add to the strength of the believers. Nonetheless, they remain safe in their homes until their souls are gathered by the angels, still in a condition of “wronging themselves”. Their abode is hell which is described as an evil destination.

Following this, we have a guarantee from God to anyone who migrates to serve His cause. The guarantee is effected from the moment he leaves home, having no purpose other than joining the camp of believers. The guarantee deals with all the fears entertained by anyone who undertakes such a risky and costly adventure. It is clear that the sūrah follows the same thread of jihād, or striving for God’s cause and migration by believers to join the ranks of those who are engaged in such striving. It also legislates for relations between the Muslim community and others who remain outside its land, including Muslims who have chosen not to migrate.

The passage also discusses prayer in a state of fear whether in the battlefield or on the way to the land of the believers. To speak about prayer at these critical times shows how seriously Islam views prayers. This creates a psychological state which enables believers to face the real dangers posed by their enemies who are always on the alert, trying to seize upon any lapse of concentration on the part of the Muslims.

The passage ends with a strong, highly effective remark, encouraging the believers to continue to strive for God’s cause despite what they may face in the way of hardship.

This is coupled with a clear description of the believers’ mentality and that of their enemies: “Do not be faint of heart when you seek out the [enemy] host. If you happen to suffer pain, they also suffer pain as you do; while you hope to receive from God what they can never hope for. God is indeed All-Knowing, Wise.” (Verse 104)

It is a description showing two different ways and approaches that have no meeting point. To pursue the path of faith means to strive tirelessly, and to think little of any difficulty and hardship. Believers should not forget that those in the other camp also suffer pain and encounter difficulties, but what believers hope to receive from God is incomparable to what the others receive.

In the various points it discusses and the way it deals with different aspects, this passage gives us a picture of what the Muslim community experienced as it faced the practical problems associated with its formation as a separate and independent community. It describes for us the elements of human weakness, the remaining influences of the dark, recent past and other aspects of human nature and their bearing on the new Muslim community as it undertook to fulfil its duties. It also shows how such pain and hardship are coupled with aspirations and eagerness to fulfil those duties. It is the wise, Divine approach that encourages such aspirations and urges such eagerness, working always to refine human nature and prepare it for its great task.

All this comes out clearly in the description of the situation, the encouragement given to the believers and in dealing with natural fears and real pain suffered by the Muslim community. But it is also seen very clearly in the emphasis it lays on ensuring appropriate preparation and equipment for battle, particularly by prayer, as well as hard work and full alertness. A suitable mentality for the forthcoming struggle is further consolidated by the trust the migrants place in God, His reward for those who strive hard, and support for those who leave home to fight for His cause. This is strengthened even further by knowledge of the humiliating suffering He has prepared for the unbelievers.

This passage also provides a very good example of how the Qur’ān deals with human nature in both situations of strength and weakness, and with the human community in both its stages of initial formation and maturity. We see how it pulls all the strings together at the same time and in the same verse. Of particular significance in this respect is how the Qur’ān fills the Muslim community with feelings of superiority over its enemies. But at the same time, it encourages the Muslim community to be always on the alert, ready to face any threats and dangers.

Furthermore, it alerts it to its shortcomings and weaknesses, strongly urging it to eliminate all these.

It is a remarkable method, complete and perfectly suited to human nature. It is also extraordinary in the number of strings it pulls together in order to get a holistic response and a fine overall tune. Indeed, it was the superiority of the Qur’ānic method of educating the Muslim community and the superior social organisation it establishes that has ensured the Muslim community’s remarkable distinction over other communities. This clear superiority gave the emerging Muslim community, despite its adverse circumstances and occasional weaknesses, the ability to overwhelm other communities. It was not merely a military victory. It was the triumph of a young, vigorous civilisation over one that had grown old. It was the ultimate victory of a new method and way of life. It heralded the beginning of a new era, a new human being, and a new human community.

Those of the believers who remain passive, other than the disabled, are not equal to those who strive hard in God’s cause with their possessions and their lives. God has exalted those who strive hard with their possessions and their lives far above the ones who remain passive. To each God has promised the ultimate good, yet God has preferred those who strive hard over those who remain passive with a mighty reward:

degrees of honour, forgiveness of sins and His grace. God is Much-Forgiving, Merciful. (Verses 95-6)

This statement addresses a special case within the Muslim community wherein some elements had demonstrated their reluctance to meet the obligations required in striving for God’s cause, requiring sacrifice of both possessions and lives. This may be a reference to those who preferred to stay at home and not migrate to Madinah, so that they could hold on to their property and possessions. The unbelievers did not allow anyone who migrated to Madinah to take any part of their wealth. They had to abandon all their possessions. Others may have preferred to stay at home to spare themselves the hardship and risks of migration. Rarely did the unbelievers allow the Muslims to migrate. In the majority of cases, they imprisoned and ill-treated them, or, more accurately, they intensified their ill-treatment when they suspected that they intended to leave. We are more inclined to this view with regard to what is meant by the reference to those believers who “remain passive”. It may also refer to some people within the Muslim community who did not readily show their willingness to sacrifice their possessions and their lives for God’s cause. This obviously excludes the hypocrites who were mentioned in the preceding passage and who tried to dissuade the Muslims from striving for God’s cause. The description could mean both groups of people in both lands who were not ready to make the necessary sacrifices.

Although this verse addresses a special case, it is phrased in the form of a general principle that is not restricted to a particular time or a particular community. What we have in this verse, then, is a principle, describing how God views the believers at any time or place. A distinction is clearly made between true believers and those who remain passive, reluctant to sacrifice themselves or their possessions for God’s cause despite having no disability to prevent them from joining in the jihād and making the necessary sacrifices. These are certainly unlike those who come forward and strive hard with all they have.

The principle is stated in the most general of terms: “Those of the believers who remain passive, other than the disabled, are not equal to those who strive hard in God’s cause with their possessions and their lives.” (Verse 95) This is followed by a clarification which leaves no room whatsoever for ambiguity: “God has exalted those who strive hard with their possessions and their lives far above the ones who remain passive.” (Verse 95)

The Prophet gives us a feeling of what this distinction in rank actually means.

Both al-Bukhārī and Muslim relate, on the authority of Abū Sa`īd al-Khudrī, that God’s Messenger (peace be upon him) said: “There are one hundred ranks in heaven which God has prepared for those who strive hard for His cause. The distance between each two ranks is equal to the distance between the earth and the heavens.” `Abdullāh ibn Mas`ūd, a Companion of the Prophet, quotes him as saying: “He who throws an arrow [to serve God’s cause] will be recompensed for it with the advancement of one rank.” One man asked him what he meant by a rank? He answered: “It is certainly unlike a step in your mother’s home. Between each two ranks is a hundred years.” Now that we, in our modern times, know something of the distances which separate planets in the universe, and understand that it takes hundreds of light years for the rays of light to travel from one star to one planet, we are perhaps better able to imagine the distances to which the Prophet alludes. The Prophet’s Companions who heard him making these statements believed him without question. We obviously believe in the truthfulness of his words in addition to our being in a better position now to understand what these distances mean.

Having stated that there is a distinction among the believers between those who remain passive and those who strive hard in God’s cause with their possessions and their lives, this Qur’ānic verse states that God has promised a great reward for both:

“To each God has promised the ultimate good.” (Verse 95) The very fact of believing in God has its value which must not be underestimated. Nevertheless, the believers have their ranks according to their willingness to fulfil the duties of faith, especially in respect of sacrifice of self and property. It is this last statement which tells us that those who remain passive are not the hypocrites. They are a group of good believers who have taken their positions alongside the other Muslims but have been complacent with regard to this particular duty. They are urged here to overcome their complacency, since they are genuine believers.

This is followed by a restatement of the original principle which is here reaffirmed and expanded by way of encouragement to seek the great reward which is promised to those who strive hard: “Yet God has preferred those who strive hard over those who remain passive with a mighty reward: degrees of honour, forgiveness of sins and His grace.

God is Much-Forgiving, Merciful.” (Verses 95-6)

Those who strive hard for God’s cause are certain, by God’s promise, to achieve real glory, while those who remain passive cannot aspire to anything similar.

Moreover, the prospect of great reward, the forgiveness of sins by God and abundant mercy is raised high. All this points to two important facts.

The first is that these verses were dealing with real cases within the Muslim community. This should make us better aware of human nature. An individual or a community may achieve a high standard of faith, but remain, nevertheless in need of constant care to deal with any weakness or complacency which may hamper the fulfilment of duties, especially those of striving hard to serve God’s cause with complete dedication, sacrificing life and wealth. That such feelings of weakness, complacency or failure to come forward with dedicated service should overtake a person or a community need not cause us to lose hope of their positive response later on or make us look down on them. As long as sincerity and serious willingness to remain with the Muslim community and to deal positively with God remain, we must not give up on them. Yet we cannot just accept that such weakness, complacency and failure are part of human nature without doing anything about it.

We still have to motivate that nature to seek the sublime and to reach for the highest standard. Such motivation can take all possible ways and forms as we see in the Qur’ānic method that, itself, reflects Divine wisdom.

The other fact is the value which Islam assigns to striving hard to serve God’s cause and what that may involve of sacrificing wealth and life. God gives it such a high value because He is fully aware of what such a dedicated service means in practical terms and He knows human nature and the nature of the forces which are always hostile to Islam.

Jihād, or striving hard in God’s cause, was not something accidental to the particular period which witnessed the advent of Islam. It is a permanent need, inherent in the nature of the Islamic faith. Some people, influenced by the existing situation when great empires ruled the world, have mistakenly expressed the view that the early Muslims thought that it was essential for them to be truly powerful, in a military sense. Such views betray, to say the least, a total failure to understand the true nature of Islam.

Had jihād been an accidental development, necessitated by temporary circumstances, it would not have merited such a lengthy exposition in a large number of sūrahs and passages in the Qur’ān and the Sunnah and it would not have been treated in such an emphatic style. The Prophet would not have made such a comprehensive statement, addressed to every Muslim in every period of history, as long as human life on earth continues. “He who does not take part or at least contemplates taking part in a campaign of jihād until the end of his life meets his death holding to a branch of hypocrisy.” It is true that the Prophet turned back certain individuals who wanted to join jihād campaigns because of their particular family situation. It is authentically reported, for example, that a man sought the Prophet’s permission to go on jihād. The Prophet asked him whether his parents were alive. When the man answered in the affirmative, the Prophet said to him: “Go and strive hard in their service.” This, however, was an individual case that does not contradict the general rule. For one man to be withdrawn from an army does not weaken that army. The Prophet was always aware of the circumstances of his Companions. He might have known enough of the particular family circumstances of that man to warrant giving him this directive.

The assumption must never be made that jihād was only incidental to a particular situation in a particular place, and that that situation no longer exists. It is not that Islam loves to draw its sword and chop off people’s heads with it. The hard facts of life compel Islam to have its sword drawn and to be always ready and careful. God knows that those who hold the reigns of power are hostile to Islam and that they will always try to resist it, because it points to a way and a method different from theirs.

This does not apply to a particular period of past history. It applies to the situation today and tomorrow, in all places and throughout all generations.

God also knows that evil is arrogant and can never be fair. It cannot allow the seeds of goodness to grow. It does not matter which peaceful tactics the advocates of goodness adopt, the very fact that goodness begins to grow represents a threat to evil. The very existence of the truth endangers falsehood. Evil will always tend to be aggressive and to defend its existence by attempting to smother the truth, never hesitating to use brute force. This is part of nature, not something incidental to a particular situation.

Hence, jihād, in every form, is essential. It must start in people’s hearts and emerge into the real world. This points the way to the inevitable confrontation between armed evil and armed goodness. The forces of falsehood, in their great numbers and heavy armament, must be countered with the properly equipped forces of goodness.

Otherwise it would be a suicidal situation or one that is lacking seriousness. Either attitude is unbecoming of believers. Proper preparation for a serious confrontation requires sacrificing possessions and lives, as God required the believers to do, purchasing all these from them in return for admitting them into heaven. He either gives them victory or martyrdom. It is all within His prerogative and He makes His decision on the basis of His wisdom. As for them, He has promised them one of the two best achievements. All people die when the time comes, but only those who fight for God’s cause can be martyrs.

There are a number of basic principles upon which the foundation of the Islamic faith, its practical method and line of action are built. These have nothing to do with changing circumstances. They must not be overlooked or underestimated by believers in any situation. One of these principles is jihād, or striving hard for God’s cause and under His banner. It is the one that earns martyrdom for the one who falls in combat. They are the only martyrs honoured by God.

The sūrah then examines the case of those who remain passive, staying in the land of unfaith instead of migrating to the land of Islam. Their motives for so staying behind are to look after their property and interests, or an inherent weakness which makes them unwilling to undertake the arduous task of migration. Had they been willing to sacrifice, they would have been able to migrate, but they stay put until the angels are instructed to gather them in death. They are portrayed here in a derogatory way, which should have been enough to motivate any one of them to flee from the land of evil to join the ranks of the believers.

To those whom the angels gather in death while they are still wronging themselves, the angels will say: “What were you doing?” They will answer: “We were oppressed on earth.” (The angels) will say: “Was not God’s earth so spacious that you might have migrated to settle elsewhere?” Such will have their abode in Hell, a certainly evil end. Excepted are the men, women, and children who, being truly helpless, can devise nothing and can find no way. These God may well pardon, then, for God is indeed most Lenient, Much-Forgiving. (Verses 97-99)

These verses are speaking of a real situation that existed in Makkah and elsewhere in the Arabian peninsula after the Prophet’s migration and the establishment of the Islamic state. There were still some Muslims who stayed behind, unwilling to sacrifice their property and interests because the unbelievers did not allow those who migrated to take any possessions with them. Some of them might have feared the consequences of migration, because the unbelievers were ever watchful, trying to turn hack any Muslim who sought to leave for Madinah. Some, however, were too weak to migrate. Among them were the elderly, women, and children who could not find a way of escape.

Unable to seize the Prophet and his Companions when they migrated to Madinah and unable to prevent the establishment of the Muslim state, the unbelievers turned the screw on those Muslims who stayed behind, especially when the new Muslim state began to intercept the Quraysh’s trade caravans. When the Muslims were able to score their resounding victory at Badr, the unbelievers in Makkah escalated their torture of those Muslims who were left behind, trying to force them to return to idol worship. Some of them succumbed to the pressure, feeling compelled to at least pretend that they were no longer Muslims and taking part with the unbelievers in their idolatrous practices. This facade of having rejected Islam was permitted them when they had no state to which they could migrate. However, after the establishment of that state, such pretence was no longer acceptable and especially when the means to migrate were available. Migration enabled them to declare that they were Muslims and to live according to the principles of faith.

These verses were revealed to address that particular case. They describe the people unwilling to migrate for one of the above reasons as “wronging themselves”.

They have indeed done themselves a great wrong by depriving themselves of the opportunity to live in the land of Islam where they could enjoy a clean, healthy, blessed life, free from all pressures. Instead, they chose to live in weakness and to suffer persecution. Moreover, these verses warn them that their abode will be Hell, and describe it as “a certainly evil end”. This suggests that this particular statement refers to those who actually turned back from Islam in Makkah.

In the inimitable fashion of the Qur’ān, this whole situation is portrayed very vividly: “To those whom the angels gather in death while they are still wronging themselves, the angels will say: ‘What were you doing?’ They will answer: `We were oppressed on earth.’ (The angels) will say: `Was not God’s earth so spacious that you might have migrated to settle elsewhere?’“ (Verse 97)

The Qur’ān is dealing here with human beings in whom it attempts to arouse the elements of goodness, courage, and dignity, and to eradicate the elements of weakness, miserliness and humility. It, therefore, gives us this portrait delineating a true situation. It makes use, however, of that true situation to treat human weaknesses. The scene of approaching death is one that sends a shiver into a man’s heart. Portraying the angels in the way in which the Qur’ān does makes it more vivid, and heightens our fear. Those people have wronged themselves, and the angels have arrived to gather them in that condition. This, again, makes one’s heart shudder. It is sufficient for anyone to imagine himself with the angels terminating his life while he is wronging himself. He has no other chance to redeem himself.

The angels, however, do not keep quiet as they cause these people to die. They review their past history and find a great deal wanting therein. Therefore, they ask them what they were preoccupied with during their days and nights. Their preoccupation has, after all, meant their utter loss. At the moment of death, they provide a humiliating reply, thinking this sufficient justification for their cowardice:

“We were oppressed on earth.” We were humiliated by the people in power and we were unable to do anything about our situation.

Despite all the self-degradation inherent in this reply, which leads us to despise the person who takes such an attitude at the point of death, after having refused to migrate throughout his lifetime, the angels confront these people with the reality of their situation. They reproach them for not having tried when the chance was there:

“Was not God’s earth so spacious that you might have migrated to settle elsewhere?” It was not helplessness that forced them to accept humility and oppression in preference to migrating to the land of Islam. There was something else, namely, their unwillingness to sacrifice their property and possessions and interests in the land of evil. Holding on to these, they remain in their homes when God’s earth is so spacious as to make migration possible if only they are willing to make the necessary sacrifice.

This highly effective scene concludes with a fearful end: “Such will have their abode in Hell, a certainly evil end.” (Verse 97)

An exception is then made for those who did not have any real chance of leaving the land of evil where they were persecuted and deprived of the easy and happy life in the land of Islam. These include the elderly, women, and children who are truly helpless. To these, the prospect of God’s forgiveness and mercy is raised because their reasons are valid: “Excepted are the men, women, and children who, being truly helpless, can devise nothing and can find no way. These God may well pardon, then, for God is indeed most Lenient, Much-Forgiving.” (Verses 98-99)

This ruling remains valid until the end of time. It transcends the case of those Muslims who are subjected to pressure and persecution aimed at turning them away from their faith, and yet who stay where they are in order to look after their possessions and interests or to be with their relatives and friends or because of their unwillingness to undertake the hardships of migration. Once there is a place on earth, any place, where Islam rules and where one can feel secure declaring one’s faith and fulfilling one’s religious duties, then one must migrate in order to live under the banner of Islam and enjoy the sublime standard of life Islam affords.

The sūrah continues its task of treating those aspects of human nature that continue to raise apprehensions of the difficulties and hardships of migration. It depicts those who prefer to suffer persecution in their homeland, which may end in their turning away from Islam, in a scene which evokes feelings of contempt and fear. The next verse tries to counter that reluctance by giving reassurance to anyone who sets out from his homeland only to serve God’s cause, whether he arrives at his destination or dies on the way. God guarantees the reward to such a migrant from the moment he leaves home and promises him that he will find many places of refuge and abundance. “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance. He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God.

God is Much-Forgiving, Merciful.” (Verse 100)

We see in this verse how the Qur’ān, in its realistic approach to human problems, addresses the normal apprehensions of someone embarking on migration in the sort of circumstances which prevailed at that time. The same or similar apprehensions may beset anyone who embarks on such a journey at any time. It addresses us with remarkable clarity and lucidity. Nothing that the migrant fears is concealed. No danger, including that of death, is dismissed out of hand. Reassurance is provided through other facts and through a guarantee from God Himself.

Migration must be “for God’s cause”. This is the only type of migration which earns a reward. It is not a journey for financial gain or for evading problems, or for indulging in carnal pleasures or for any other worldly concern. When the purpose of migration is definitely serving God’s cause, the person who undertakes it will inevitably find many places of refuge and great abundance. He does not feel that his whole world has shrunk into a small, tight place. Nor is he helpless, unable to earn his living: “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance.” (Verse 100)

It is part of human weakness to think that the chances of a comfortable life are restricted to a particular land or work within certain circumstances, to the extent that abandonment of these means the end of life. It is such a false concept of life, earning one’s living and escaping danger that leads people to tolerate humility and even yield to the pressure to turn away from their faith. All that inevitably leads to the evil end preserved for those who are gathered in death by the angels while they are still “wronging themselves”. God states here His promise to anyone who migrates for no reason other than serving His cause. He will find refuge and abundance and he will enjoy God’s care and support wherever he goes.

Yet, the time appointed for the end of one’s life may arrive during that very journey. As has already been explained, death has nothing to do with its apparent causes. It only comes at its appointed time, whether the person stays in his homeland or leaves. No one can bring forward or put back that appointed time. Nevertheless, human beings form their concepts, influenced, as they are, by apparent circumstances. This is taken into consideration by the Qur’ānic method of addressing human problems. The reward of migration is, therefore, guaranteed from the moment one leaves one’s home having no aim other than serving God’s cause: “He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God.” (Verse 100) This is a reference to the full reward which is preserved for migration, arrival in the land of Islam, and living there with the Muslim community. Anything guaranteed by God is certain to be fulfilled.

Nevertheless, along with this guarantee, we have an increase in the form of a reference to God’s forgiveness and mercy: “God is Much-Forgiving, Merciful.” It is decidedly a profitable deal. The one who embarks on migration for God’s cause is shown to receive his full reward from the moment he leaves. Death comes at its appointed time, whether one leaves home or not. Indeed, had the person concerned stayed at home he would have still died at that particular time, but he would have missed out on this highly profitable deed. Now, he has no reward, no forgiveness and no mercy. The angels will gather him in death while he is still wronging himself. The difference between the two situations is as great as the difference between the two ends.

The verses we have already looked at in this passage point to several important principles which we may sum up in the following words. The first is that Islam views the attitude of those who remain passive and unwilling to join the ranks of those who are engaged in jihād as highly repugnant. This applies to everyone except the ones who are exempted by God either because of their physical disability or a helplessness which makes them unable to devise any way of escape.

Secondly, the duty of jihād is central to the Islamic faith and to the Islamic system.

Indeed, the Shī`ah include it as one of the pillars upon which the structure of Islam is founded. They support this view with Qur’ānic and ĥadīth statements as well as practical considerations which give their argument a considerable measure of validity. Against this, we have the ĥadīth which states that the “structure of Islam is built on five pillars”. However, the great emphasis placed on the duty of jihād and its central importance to Islamic life everywhere and at all times, makes the need for it an intrinsic one. It is not related to any circumstantial considerations.

Thirdly, we note that human beings are the same at all times. They may hesitate before any danger or scaling any great impediment. This applies even in the best of societies and the best of times. This should not, however, make us lose hope of people who may show such a reluctance. We should, indeed, encourage them and use both elements of warning and reassurance at the same time, in the same way as the Qur’ān does.

Finally, we note how the Qur’ān faced up to the problems of real life and gave directions to the Muslim community on how to engage in battle, on all fronts.

Needless to say, the most important front is that of human nature. This should give us an insight into how to understand the Qur’ān and how to refer to it when we face problems in our efforts to call people to accept Islam and implement it.

When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies. When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault. But it is no offence for you to lay down your arms [while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard. God has prepared humiliating suffering for the unbelievers. (Verses 101-102)

At this particular juncture, the sūrah speaks of the concession God gives to those who migrate or go forth on earth, either on jihād or on business, should they fear being taken prisoner by the unbelievers or fear being subjected to hardship and pressure to turn away from their faith. The concession is to reduce prayer. This is different from shortening prayers, which is a concession given to any traveller, whether he has anything to fear from the unbelievers or not. The concession to which the passage refers is a special type. “When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies.” (Verse 101)

A person who goes forth on earth always needs badly to maintain a proper relationship with his Lord. Such a relationship helps him to accomplish what he sets out to do, and complements his preparations and precautions. Prayer is the closest contact a man has with God and it is the weapon with which Muslims are invited to equip themselves when they encounter hardships and difficulties. Whenever they have something to fear or a difficult task to accomplish, God tells them: “Seek strength in perseverance and in prayer.” (2: 45)

It is, therefore, mentioned here at the appropriate time, when it is most needed.

Anyone experiencing fear or migrating to a new homeland is in the greatest need of refuge with God. Nevertheless, prayer in its ordinary form, including its normal movements of bowing and prostration, may deprive a traveller on the road of a chance to escape ambush. On the other hand, it may attract the attention of his enemies and they may be able to identify him or to take him unawares while he is bowing or prostrating. Hence, such travellers are granted the concession to reduce prayer when they have reason to be afraid.

We are more inclined to this understanding of this verse explained by Imām al- Jaşşāş. He is of the opinion that the concession given here does not mean a reduction of the number of rak`ahs, so as to allow such a traveller to pray two rak`ahs instead of four. This type of concession is given to all travellers, whether they have such fears or not. Indeed, such a shortening is preferred for a traveller, so as to follow the example of the Prophet, who shortened his prayers every time he travelled. The weightier opinion is that a traveller may not offer his prayer complete when he travels.

Hence, this new concession in situations of fear means a reduction in the form of prayer so as to pray, for example, in the standing position only, without adding any movement such as bowing, prostration or sitting in the middle or at the end of prayer. Such a traveller may offer his prayers while standing, or mounting his horse or camel, or travelling in a vehicle. He only needs to signal with his eyes indicating other movements. In this way, he does not neglect his contact with God. Nor does he neglect his most important weapon in the battle. He is on his guard against his enemies: “Truly, the unbelievers are your sworn enemies.” (Verse 101)

In connection with this reference to prayer as offered by travellers who go forth on earth while fearing what the unbelievers may do to them, the form of prayer is outlined as offered by those who are on the battlefield. A number of psychological and educational touches are added to this particular piece of legislation. “When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault. But it is no offence for you to lay down your arms (while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard.

God has prepared humiliating suffering for the unbelievers.” (Verse 102)

Anyone who tries to fathom the secrets of the Divine method of education represented by the Qur’ān will be amazed at the great number of psychological touches which penetrate deep into the human soul. Here we have an example of prayer on the battlefield. The Qur’ānic verse which we are looking at does not merely aim to explain the rulings concerning prayer in a state of fear. What we have here is part of the Qur’ānic efforts to educate the Muslim community in order to help both the individual and the community mature and fulfil their responsibilities.

The first thing which draws our attention is the determination to maintain prayer even on the battlefield. Yet, this is only natural from the point of view of faith. Since prayer is the main weapon in the battle, its use must be regulated in a way suitable to a military battle. Those men whose education was accomplished through the Qur’ān and in accordance with the Divine method used to face their enemies with the one weapon which gives them superiority over all others. They were superior because they believed in One deity whom they knew very well and whom they were certain would be with them in battle. Another factor in their superiority is their belief in a most noble cause. Moreover, their concept of the universe, life and the purpose of human existence, as well as their social system were elements which added to their superiority. Prayer symbolised all this and reminded them of it. Hence, it worked as a weapon; indeed the most effective weapon in the battle.

The next point to attract attention in this verse is the total spiritual mobilisation against the enemy as well as the warning to the believers to maintain total awareness of their enemy and what moves it may take. The enemies maintain a round-the-clock watch hoping for a moment of relaxation when the believers may lose sight of their weapons and equipment, so that they might swoop on them with one assault. These warnings are coupled with reassurance and encouragement to the believers. They are told that they are only facing an enemy who are certain to be humbled: “God has prepared humiliating suffering for the unbelievers.” (Verse 102) Establishing such a balance between warning and confidence, and an emphasis on the need to be extra careful and giving reassurance is characteristic of the Divine method of educating believers and the Muslim community as a whole. In this way, it prepares them to face their wicked enemies.

There are various views held by different scholars as to how prayer should be conducted in a state of fear, as at the time of fighting. However, they are all based on this text. We will limit ourselves to the general outline, without going into the various forms suggested.

When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. (Verse 102)

The verse suggests that when the Prophet leads the believers in prayer in battle, a section of them join him in the first rak`ah, while the other section stand behind them, weapons in hand, to protect them. When the first group complete the first rak`ah, they step back to take over the guard duty, while the other group who were guarding them step forward to join the Prophet in praying one rak`ah as well. When the imām finishes his two rak`ahs, he concludes his prayers. Then the first group complete their prayer with a second rak`ah, guarded by the second group. When they have finished, the second group completes their second rak`ah, while they are guarded by the first group. In this way, both groups have joined the Prophet in prayer, and the same applies to those who succeed him as heads of state or with the commanders of the Muslim armies.

Great emphasis is placed on the fact that Muslims need always to be on their guard: “Let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault.” (Verse 102) This statement speaks of a wish always entertained by the unbelievers. This has been confirmed across the centuries. It is for this reason that God takes care to explain it to the first Muslim generation as He defines their general plan of the battle. He even occasionally lays down their operational plan, as we have seen in the detailed instructions outlining how the Muslims should offer their prayers when they are in a state of fear.

The extra care required to be taken by the believers, and their total psychological mobilisation need not over afflict the believers. They implement it as best they can:

“But it is no offence for you to lay down your arms [while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard.” (Verse 102) In such cases, taking up one’s arms may incur extra bother.

It may be sufficient only to be on one’s guard, praying for God’s help and the eventual victory: “But you must always be on your guard. God has prepared humiliating suffering for the unbelievers.” (Verse 102) It may be that through the continuous vigil and care taken by the believers that God brings about the humiliation and suffering which the unbelievers are certain to endure. Thus the believers may be the means through which God’s will is done. This, in itself, gives them more reassurance and confidence that victory is to be theirs.

“And when you have performed your prayers, remember God standing, sitting, and lying down. When you are again secure, observe your prayers [fully]. Indeed, prayer is a time- related duty, binding on all believers.” (Verse 103) This is a directive aimed at maintaining a relationship with God through prayer and in all situations. Such a relationship is the most effective weapon with which the believers equip themselves.

When security replaces fear again, “observe your prayers [fully]“. This means that prayers are then to be offered complete, without any reduction. It is a duty which must be offered at particular times. When the reasons for reducing it are removed, prayers must be offered in full.

It is on the basis of the Qur’ānic statement, “Indeed, prayer is a time-related duty,” that the scholars of the Żāhirī school of thought advocate their view that no prayer may be offered when its time has lapsed. A certain prayer is valid only at the time appointed for it. Once it is over, there can be no way for that prayer to be offered.

Other scholars disagree and maintain that prayers may be offered in compensation after their time has lapsed, i.e. Qađā’. All of them, however, encourage attending to prayer early in the time range allowed for them. We prefer not to discuss such matters of detail here.

This passage concludes with an encouragement to the believers to continue with their jihād, despite the sacrifices they are called upon to offer. An inspiring touch is added which penetrates into the believers’ hearts, explaining that the ends of the believers and unbelievers are widely different: “Do not be faint of heart when you seek out the [enemy] host. If you happen to suffer pain, they also suffer pain as you do; while you hope to receive from God what they can never hope for. God is indeed All-Knowing, Wise.” (Verse 104)

These are simple words which draw the distinctive lines and reveal the great gulf that separates the two parties. The believers endure pain in the battlefield, but they are not alone in that. Their enemies also suffer pain and hardship. But their states are different. The believers seek God’s pleasure and await His reward. The unbelievers suffer complete loss. They have nothing to expect from God either in this life or in the life to come. If the unbelievers remain steadfast in battle, the believers have all the more reason to do so. They can endure the pain more willingly and with determined perseverance. They need never stop pursuing the enemy until they have achieved complete victory. Thus, they can ensure that they live in a world where all submission is offered to God alone.

In every campaign of struggle, faith plays this great role. There are moments where the hardship and the pain are overpowering. It is then that a man needs to tap an additional source of strength. It is from faith that he can easily derive such strength.

This directive is given to the believers when they are engaged in an open battle, when the two sides are at parity, both have their weapons drawn, and both face the prospect of physical pain. It may happen that the believers have to engage in a battle in which their enemies enjoy superiority. This rule, however, holds true in all situations. Evil never enjoys security even when it triumphs. It suffers pain brought about by its internal conflict and by its clash with the very nature of things. The only way open to believers is to remain steadfast and not allow themselves to weaken.

They must realise that their enemies also suffer pain, which may be of a different nature. Moreover, “you hope to receive from God what they can never hope for.” (Verse 104) To remember this provides real consolation.

“God is indeed All-Knowing, Wise.” (Verse 104) He knows what and how human beings feel, and He prescribes for the believers what helps them to overcome their pain and suffering.