In the Shade of the Qur'an by Sayyid Qutb

This passage provides another module in the process of the Muslim community’s education to achieve the status God has assigned to it. He, Himself, describes it as “the best community ever raised for mankind.” At the same time, it is part of the consistent line of action aiming to educate the human soul and cure it of all deviation and error. It is a line determined by God, the Creator of the human soul who knows its complexity, nature, desires, aspirations, ability and potential.

This module outlines the basic education process which applies to all generations, and which aims to elevate people from whatever standard they may be at to the heights Islam wants mankind to achieve. At the same time, it gives us a picture of the prevailing situation of the first Muslim community addressed by the Qur’ān. It gives a true image of that community with all its human aspects, including its strengths and weaknesses, traces of their past days of ignorance and their instinctive feelings. It shows the Islamic method of treating and strengthening the human soul, and encouraging it to stick to the truth of Islam, with all that involves of hard work and sacrifice.

The passage begins with an address to the Muslim community to fulfil the duties its role implies. This means to uphold absolute justice, attaining an ideal standard never before achieved in history except through this Muslim community. It is a standard of justice which requires the community to deal directly with God, disregarding every emotion, prejudice or interest, including what is often called community or national interests. Its only aim is to maintain the God- fearing path which leads to earning His pleasure. It is the sort of justice of which the sūrah had already given an example of in the case of the wrongly accused Jew related in Chapter 10.

As God makes it clear that the believers are to maintain justice in this particular fashion, He knows the hard efforts required to achieve it. People have to overcome their natural weaknesses, their own selfishness, feelings towards relatives, the weak, the strong, the poor, the rich, parents and close relatives, and overcome their own friendships and hostilities. He certainly knows the difficulties involved, as human beings attempt to scale great heights, starting from a fine and slippery surface, and having no equipment other than their bond with God.

Another appeal to them is a renewed call to believe in all the constituent parts of complete faith, which means to believe in God, His angels, revealed books, messengers and the Day of Judgement. Each one of these constituents makes its own contribution to the complete faith and the Islamic concept of life. It is a concept superior to all concepts humanity has ever known and leads to all aspects of moral, social and organisational superiority as achieved by the first Muslim community. The seeds of such superiority are always there for any community of believers to achieve.

It only needs to fulfil the requirements of the Islamic concept of life. Once it has done this, it will benefit from God’s promise stated in this passage: “Never will God allow the unbelievers a way (to win a complete triumph] over the believers.” (Verse 141)

The passage then launches a strong campaign against the hypocrites, using a Al-Nisā’ (Women) | THE REALITY OF HYPOCRISY 288

variety of tools. The hypocrites are those who continued with their hypocrisy as well as those who declared their unbelief after claiming to have accepted Islam. It describes the nature of hypocrisy, painting the ugly sights of what was perpetrated within the Muslim community. They would warmly welcome the believers when they were victorious, but when victory went the way of the unbelievers, the hypocrites would try to impress on them that they themselves, [i.e. the hypocrites], had ensured that victory. They approached prayer very reluctantly, putting on a show of piety. They vacillated from one side to another, and their vacillation was indicative of their shiftiness.

Included within this campaign are a number of directives and cautions addressed to the believers, which indicates the extent of the damage the hypocrites caused.

From these we can understand how large a force the hypocrites represented and how far they could penetrate into the Muslim community and affect its overall situation.

We should remember that this campaign had to take into consideration the realities of the Muslim community’s situation at the time as also the need to take it by the hand and isolate it from the hypocrites. Hence, the believers are directed to avoid the hypocrites’ social gatherings where the latter often ridiculed God’s revelations stating that they did not believe in them. The believers were not commanded to impose a direct and complete boycott of the hypocrites. This indicates that there was a strong front of hypocrites able to move within the Muslim community in a way that rendered such a boycott either impractical or impossible.

Also included in this campaign are a number of cautions addressed to the believers, explaining the symptoms and preludes of hypocrisy so that they may avoid these. Most important among these are befriending the unbelievers, seeking their support and hoping to achieve honour through them. The sūrah makes it clear to the believers that all honour belongs to God, and that He will not allow the unbelievers to achieve a complete victory over the believers, as long as they fulfil their commitments. The passage also paints a horrid picture of the hypocrites both in this life and in the life to come, making it clear that they occupy the lowest position in hell.

All these directives and cautions are indicative of the Islamic method of treating people and situations. It does so within the prevailing circumstances and the abilities of the community, hoping to eventually replace it with a totally new situation. They also give us a glimpse of the Muslim community’s situation and its attitude towards the unbelievers and the hypocrites who were in close collaboration against Islam.

From all this we gather a clear idea of the nature of the battle which the Muslim community had to fight under the guidance of the Qur’ān, and the methods the Qur’ān uses to provide such guidance for its followers. This is a continuing battle between faith and unfaith in all generations. The personalities and the methods of the enemy may change, but their nature and standpoint never do.

All this explains the truth of the book, the Qur’ān, and its role in leading the Muslim community. This does not apply only to the past, for the Qur’ān was not revealed for one generation in preference to another. It is a revelation that provides guidance to the Muslim community in all ages and generations.

At the end of this passage we have a remarkable statement asserting that God has nothing to gain by tormenting His creatures. He does not require anything from them apart from to believe and be grateful. In no way does He need their faith or gratitude, but when they do demonstrate this, they stand to benefit a great deal and to improve their overall lives and conditions. Moreover, they will be prepared for the life to come, with the pure happiness they will experience there. However, should they reject the faith and sink into error, they only prepare themselves for punishment in hell, where the hypocrites are to be found in its lowest depths.

Believers! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against yourselves, or your parents and kin. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them. Do not, then, follow your own desires, lest you swerve from justice. If you distort [the truth] or decline to do justice, then [know that] God is indeed aware of all that you do. (Verse 135)

This is an address to the believers, using their new and unique status which ensures a true rebirth of their community. Indeed, they have enjoyed a rebirth of souls, principles, concepts and goals. They have been given a new trust and assigned a new task which places them as mankind’s leaders and requires them to maintain justice among all people. Hence, addressing them by the very fact of their being believers is of special importance. It is because they are believers that they are being prepared to fulfil the duties commensurate with this greatest of trusts.

Here we see the wise Qur’ānic method of educating the Muslim community in full operation, preparing the addressees for their difficult duties: “Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against yourselves, or your parents and kin. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them.” (Verse 135) The trust they have been assigned is to maintain justice, in its absolute sense, in every situation. It is the sort of fairness which prevents aggression and oppression anywhere on earth. It guarantees justice between people, giving everyone, Muslim or non-Muslim, their rights. In their entitlement to justice, all people, believers and unbelievers, are equal in God’s sight, as we have seen in the incident involving the Jewish man in Madinah.

Similarly, relative and stranger, friend and foe, poor and rich are treated with absolute equality.

“Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God.” (Verse 135) This is something to be done, dealing directly with God and for His sake.

It is not for the sake of anyone else for or against whom a testimony is given. Nor is it to serve the interests of any individual, group or community. It is not something that takes into account the circumstances of any particular case. It is a testimony given for God’s sake, free of any desire, prejudice, interest or consideration.

“Even though it be against yourselves, or your parents and kin.” (Verse 135) At this point, the Qur’ānic method of education tries to place a person firstly in opposition to himself and secondly against his feelings towards his parents and kin. This is a very difficult task, much more difficult than stating it verbally or understanding its significance theoretically. To put this into practice is totally different from having a mental picture of what it involves. It is only the person who tries to do it practically that can understand its difficulty. Nevertheless, the Qur’ānic method prepares the hearts of believers for this hard task, because it must be put into effect: the rule must be stated and human individuals must abide by it.

The Qur’ān also puts a person in opposition to his natural and social feelings. This when the person against whom one testifies is poor, claims our sympathy and help in his testimony or when his social background inherited from earlier days encourages witnesses to speak against him. The same applies in reverse. When a person involved is rich, social considerations or his own arrogance or other behaviour may encourage a testimony for or against him. All such feelings have their pull when encountered in reality. The Qur’ān wants us to face all such feelings as it prepares us to stand against ourselves or our own parents and relatives.

“Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them.” (Verse 135) It is a hard task, just as we have said, time and again. When Islam pushed the believers to scale those heights, it produced in reality a miraculous situation, one which can never be fulfilled except under this magnificent Divine system.

“Do not, then, follow your own desires, lest you swerve from justice.” (Verse 135)

Desires are of different types, some of which have already been mentioned. Love of oneself, one’s immediate family and other relatives is one type of desire, as is sympathy with a poor person when giving testimony or arbitrating. Being courteous or hostile to a rich person is another type of desire. In a situation of being a witness or making judgement, taking sides with one’s clan, tribe, community, nation or motherland is one desire, as is taking sides against one’s enemies, even though they are enemies to our faith. Desires have many other forms and God prohibits that we be influenced by any one of them in such a way that we deviate from truth and justice.

The verse concludes with a clear warning against twisting the truth in one’s testimony: “If you distort [the truth] or decline to do justice, then [know that] God is indeed aware of all that you do.” (Verse 135) It is sufficient for a believer to remember that God sees what he does to realise the seriousness of this warning and to tremble at what it means. We must not forget that this is addressed to people who really do believe.

`Abdullāh ibn Rawāĥah was sent by the Prophet to Khaybar to estimate the produce of its land. The Prophet had concluded arrangements with its people by which they would continue to cultivate the land there in return for half its produce.

The other half belonged to the Muslims in Madinah. The Jews in Khaybar tried to bribe Ibn Rawāĥah in order that he should give them a favourable estimate. He said to them: “I have come to you from the person whom I love most. On the other hand, I dislike you more than I dislike your equivalent number of monkeys and pigs. Yet my love of him and hatred of you will not cause me to be unfair to you.” They said: “It is on the basis of such fairness that the heavens and earth are set to prosper.” He was a man who had completed his education in the Prophet’s school and under his own supervision, following that unique Divine curriculum. He was simply a human being who went through that hardest of experiences completing it successfully. He achieved, like many others, the miracle that is possible only through that sort of education.

Centuries then passed by after that special period in human history. Libraries are now the home of numerous books on all aspects of the law. Life is full of judicial systems, legal procedures and technicalities. Much has been said about justice, and many volumes speak about lengthy legal procedures. Theories, administrative authorities and systems of different types are available to regulate all this. But the proper experience of real justice, seeing it in practice and achieving its highest level has only been possible under the Islamic approach and practical system. It was seen first during that special period when it was at its zenith. It was then fulfilled by successive generations in the land where Islam was implemented, by hearts committed to this faith and through individuals and communities living under Islam and according to its teachings.

This fact must be truly appreciated by those who admire modern legal processes and procedures and sophisticated legal systems. They often think that all this is more conducive to achieving justice than under the simple system of that unique period witnessed many centuries ago. They feel that today’s procedures are tighter and better controlled than that distant simple form. But all this is a myth entertained by those who are often deceived by magnitude and form. They do not realise the truth that it was only the Divine system that achieved that highest grade of fairness, despite the simplicity of its system and procedure. It is the only system that can today achieve the same high standard, taking into consideration all that has been introduced of new systems and procedures.

We do not mean that we need to dismantle modern legal systems. What we should know is that it is not the system that creates justice, but the spirit behind the system, whatever form and shape it may take and regardless of the time and place where it is applied.

“Believers! Do believe in God and His Messenger, and in the Book which He has bestowed from on high upon His Messenger, and in the Book which He sent down in earlier times.

Anyone who denies God, His angels, His revealed books, His messengers, and the Last Day has indeed gone far astray.” (Verse 136) This is the second address made in this passage to the believers, outlining their roles and duties, and in their capacity which distinguishes them from all those around them. It also provides a link for them with the source from which they derive strength and receive help in fulfilling their tasks.

“Believers! Do believe in God and His Messenger, and in the Book which He has bestowed from on high upon His Messenger, and in the Book which He sent down in earlier times.” (Verse 136) This is an outline of the details in which the believers must believe. Thus, it formulates the basic Islamic concept of faith. It requires first a belief in God and His Messenger. It provides a bond between the believers and their Lord who created them and sent them someone to guide them to Him. This being the Prophet Muĥammad (peace be upon him). It also includes belief in his message and accepting all that he conveys to us as part of the Divine message.

This concept of faith also requires belief in the Book God has bestowed on his Messenger. This clearly shows the Muslims the system of life God has chosen for them, all the details of which are contained in this book. It also requires its full implementation, since it comes from the same source and follows the same lines. It is not possible to classify some of it as more deserving of acceptance or implementation. It is all one.

Similarly, there is a requirement to believe in the Book that was revealed earlier, since all revelations come from the same source, who is God Himself. They also have the same basis, namely, submission to God only, attributing Godhead and all its attributes to Him alone, acknowledging His system as the only one to be obeyed and implemented in human life. This unanimity of all books is the natural result of the fact that all these books were, in their original, undistorted form, revealed by God.

The Divine approach and method are the same. What He wants for mankind has always been the same. All other systems lead to error while the Divine system will always lead to God’s pleasure.

Belief in the whole “Book”, in the sense that all Divine revelations are in essence one Book, is a special characteristic applicable only to the Muslim nation. The concept Islam outlines of God as the only Lord, His one system, approach and method are the only ones that fit with the truth of Godhead. They are also consistent with the fact that all humanity is the same, the fact that truth is one and that whatever is at variance with truth is deviant and erroneous.

Having made clear the command to believe, the Qur’ānic verse warns those who do not believe in all the components of faith. It outlines these again to make them clear before mentioning any punishment for disbelief. “Anyone who denies God, His angels, His revealed books, His messengers, and the Last Day has indeed gone far astray.” (Verse 136) The first order in this verse mentions the need to believe in God, His books and messengers, but does not mention belief in the angels. It is well known that God’s books mention the angels and the Day of Judgement. Hence, when a person believes in these books, he or she is bound to believe in the angels and in the Day of Judgement. But the second order mentions this explicitly because it is an order spelling out punishment for failure to comply. Hence, a clear statement of all components is perfectly in order.

The expression of going far astray very often indicates a situation where a person is so grossly in error that there is little or no hope that he will ever be guided again.

To believe in God is something deeply inherent in human nature. It moves us naturally to achieve it. Hence, a person who disbelieves in God, and in consequence disbelieves in His angels, books, messengers and in the Day of Judgement, is one whose nature has been so corrupted that all hope of a return to Divine guidance is practically lost.

After this double address to the believers, the sūrah begins its hard campaign against hypocrisy and the hypocrites, starting with a description of a certain condition pertaining to them at the time. It describes the attitude of some of them, which is nearest the attitude of disbelievers: “Those who come to believe, then reject faith, and again come to believe, and again reject the faith, and thereafter grow hardened in their disbelief God will not forgive them, nor will He guide them in any way” (Verse 137)

When belief in God is preceded by disbelief, this earlier state is erased by the latter one and the person concerned is forgiven whatever he did prior to his acceptance of faith. It is understandable though that one who has never seen the light can sink further into the darkness. But to disbelieve after having known faith and accepted it, and to do it time and time again, is the most cardinal of sins. It cannot be justified or forgiven on any account. Disbelief is a thick curtain. When it is dropped, nature establishes its links with the Creator. The lost one is returned to the party, the plant is watered anew and the soul experiences a sweet taste that it never forgets; that is, the sweetness of faith. Hence, those who revert to disbelief, time and again, after having experienced faith are in deliberate defiance of their nature. By choice, they prefer to go deep into error. Hence, it is only fair that God should never forgive them or provide them with any guidance. It is they who, having known the way and travelled along it, decided to be misguided, choosing darkness after having seen the light.

Unless a person is dedicated in his following of God’s guidance, he will never be free of the pressures of worldly situations, values, needs, interests and greed, or be unencumbered by aspirations and temptations. Nor will he feel the honour, dignity and exaltation experienced by a heart full of faith when he stands in opposition to worldly values, powers and authority or confronts unfriendly people, events and situations.

This is where the seed of hypocrisy begins to germinate. In essence, hypocrisy signifies weakness to hold on to the truth when confronting falsehood. Such a weakness is a result of fear and temptation, other than fearing God and hoping for His reward. It is the result of holding on to what may be established in isolation from the Divine system of life.

Here we see a clear relationship between talking about faith and giving a truthful testimony for God’s sake on the one hand and talking about hypocrisy on the other.

This is added to the overall occasion provided by the central theme of the sūrah, which is the education of the Muslim community on the basis of the Islamic system, removing the remaining traces of ignorance, mobilising the believers against their human weaknesses, and leading the community in its battle against the unbelievers and the hypocrites. In this general objective, the line of the sūrah is evident and consistent from start to finish.

After the image given in this verse of a group of hypocrites declaring their belief then going back on it, only to declare again that they believe before denying the faith once more and then growing harder in their disbelief, the rest of the passage is devoted to a discussion of hypocrisy and the hypocrites. It is here that the campaign against hypocrisy starts, utilising different ways and means worthy of careful examination and study. This will show us how this Divine system works in practice, producing its effects on people and their hearts.

Happily announce to the hypocrites that grievous suffering awaits them. They are those who take unbelievers for their allies in preference to believers. Is it honour they seek among them? Indeed all honour belongs to God. Already has He enjoined upon you in this Book that whenever you hear people deny the truth of God’s revelations and mock at them, you shall avoid their company until they talk on some other theme; or else, you will indeed become like them. Indeed, God will gather both the hypocrites and the unbelievers together in hell. [Hypocrites are] those who wait and watch what happens to you: if triumph comes to you from God, they say: “Were we not on your side?” But if the unbelievers gain a success, they say [to them]: `Have we not earned your affection by defending you against those believers?” It is God who will judge between you all on the Day of Resurrection. Never will God allow the unbelievers a way [to win a complete triumph] over the believers. The hypocrites seek to deceive God, the while it is He who causes them to be deceived [by themselves]. When they rise to pray, they rise reluctantly, only to be seen by people, remembering God but seldom, wavering between this and that, [true] neither to these nor to those. For him whom God lets go astray you can never find any way. (Verses 138-43)

The campaign begins with clear derision, which appears by using a phrase indicating a happy announcement instead of a warning, and in considering grievous suffering something to welcome like a very happy piece of news. The reasons that bring about such grievous suffering are then outlined. These are their close friendship with the non-believers in preference to the believers, their foul thinking of God and their misguided concept of the source of honour: “Happily announce to the hypocrites that grievous suffering awaits them. They are those who take unbelievers for their allies in preference to believers. Is it honour they seek among them? Indeed all honour belongs to God.” (Verses 138-139)

The unbelievers mentioned here are, most probably, the Jews whom the hypocrites had befriended, and together they plotted all types of evil schemes against the believers. God Almighty asks disapprovingly why they take unbelievers for their allies when they profess to be believers? Why do they place themselves in such an untenable situation? Do they seek to receive honour and power from the unbelievers? All honour is the property of God alone. No one will get any of it unless he seeks it from Him and aspires to His protection.

Thus, the first point exposes the nature of the hypocrites and their first characteristic, which is their alliance with the unbelievers in preference to the believers. It also shows their lack of understanding of the balance of power. The unbelievers have no honour or might to impart to others as the hypocrites believe. It declares that all honour belongs to God, and it is to be sought from Him alone.

People should understand that they have only one source of support. When they seek this, they will find honour and protection. They will be able to feel their dignity and freedom. Otherwise, they will be enslaved by other values, traditions, people and fears. There will be none to protect them from such subjugation. On the other hand, submission to God alone imparts a true feeling of dignity and honour which frees them from all the humiliation which is attendant on submission to any other source or power. The choice is open for us all to make.

No one seeks honour from someone other than God and remains a believer. No one turns to God’s enemies for support, strength and glory if he truly believes in God. Some people in our midst who claim to be Muslim and have Muslim names seek support from God’s worst sworn enemies on earth. They should reflect on what the Qur’ān says, if they truly want to be Muslims. Otherwise, they should know that God does not stand in need of anyone.

A correlative of seeking honour from the unbelievers and making alliances with them in preference to the believers is that feeling of affinity to earlier generations who lived as unbelievers, holding this tie of ancestry as being of ongoing importance to the present Muslim generation. This we see today when people ignorantly boast about the honour they feel as descendants of the Pharaohs, Assyrians, Phoenicians, Babylonians and the pagan tribes of Arabia. Imām Aĥmad ibn Ĥanbal reports that the Prophet says: “Whoever claims descent of nine unbelieving forefathers, seeking honour and pride, will be the tenth with them in hell.” What we should know is that, from the Islamic point of view, the bond that blends a community is faith. The nation comprises all believers in God, from the beginning of history, in all places and across all generations. Nation, in Islam, consists of neither a succession of generations nor the inhabitants of a geographical area in a particular generation.

The first degree of hypocrisy is when a believer sits with other people and keeps quiet when he hears God’s revelations being denied and ridiculed. He may call that tolerance, or cunning, or broad-mindedness, or acceptance of freedom of thought, or whatever! In fact it is nothing but defeatism working within him. At first he may delude himself, ashamed to acknowledge his humiliating weakness.

Standing up to defend God’s faith and revelation is the mark of true faith. When the willingness to do that weakens, everything else collapses and gets swept away.

That anger for God’s sake is deliberately suppressed at first, but then it weakens and dies away. A person who hears his faith being ridiculed by others has the choice to either stand up in defence of his faith or leave that place altogether. To sit down, turn a blind eye and keep quiet is the first stage of defeat. This is, indeed, the bridge of hypocrisy which carries a person from faith to disbelief.

Some Muslims in Madinah attended the gatherings of influential hypocrites. The Qur’ān alerts those believers to the fact that attending such gatherings and keeping quiet therein is the first sign of defeatism. The Qur’ān wanted to spare the Muslims that stage, but the prevailing circumstances did not allow that they should be ordered to boycott all these gatherings immediately. Hence, they were ordered to boycott them when they heard God’s revelations being denied and ridiculed.

Otherwise, to sit there would be hypocrisy with its horrible outcome: “Already has He enjoined upon you in this Book that whenever you hear people deny the truth of God’s revelations and mock at them, you shall avoid their company until they talk on some other theme; or else, you will indeed become like them. Indeed, God will gather both the hypocrites and the unbelievers together in hell.” (Verse 140)

This verse refers to an earlier revelation in the Qur’ān itself. The reference is to a verse in Sūrah 6, entitled Cattle, which may be rendered in translation as follows:

“Whenever you meet people who indulge in [blasphemous] talk about Our revelations, turn your back upon them until they begin to talk of other things.” 15 (6: 68)

The threat here is enough to make a believer tremble with dread: “or else, you will indeed become like them”. (Verse 140) The prospect held out as the result of such friendship with those who ridicule God’s revelations is so fearful that it does not allow for any further hesitation: “Indeed, God will gather both the hypocrites and the unbelievers together in hell.” (Verse 140)

The prohibition is limited to attending gatherings where God’s revelations are denied and ridiculed. It does not go further than that so as to impose a total ban on all relations with the hypocrites. This is indicative of the nature of the period when it was revealed and the stage at which the Muslim community was at the time. This could be repeated in later generations and in other environments. It also indicates that it is part of the nature of the Islamic system to move gradually, taking account of the remaining ties, existing feelings and prevailing circumstances, while moving steadily to its ultimate objective of a complete change of situation.

The sūrah moves on to describe the distinctive features of the hypocrites, painting a revolting image of them as they take one appearance when they meet the Muslims and change it completely when they are with the non-believers. They try to hold the stick from the middle, shifting ground like stealthy snakes and horrid worms:

“[Hypocrites are] those who wait and watch what happens to you: if triumph comes to you from God, they say: “Were we not on your side?” But if the unbelievers gain a success, they say [to them]: “Have we not earned your affection by defending you against those believers?” It is God who will judge between you all on the Day of Resurrection. Never will God allow the unbelievers a way [to win a complete triumph] over the believers.” (Verse 141)

The image drawn here is very ugly, showing first the hatred the hypocrites harbour towards the Muslim community and the fact that they are always on the look out for an opportunity when they can harm the Muslims. At the same time, they pretend to be very friendly towards the Muslims, particularly when they are victorious. They even come up with the rhetorical question, “Were we not on your side?” What they mean is that they were with them in the battle. Indeed, they sometimes went out with the Muslim army, trying to weaken the resolve of the fighters and create discord in their ranks. Or they may mean to say simply that they were giving them mental support and providing them with much needed backing in the rear. “But if the unbelievers gain a success, they say [to them]: `Have we not earned your affection by defending you against those believers?” (Verse 141) Saying so, they mean that they gave the non-believers active support, ensuring that their back was well protected, trying at the same time to weaken the Muslim front. Thus, do they shift their ground like snakes. In their heart there is poison, and on their tongues there is hypocrisy. Yet they are weak, portraying a sickening image that fills any true believer with disgust. Such a portrait indicates one of the ways the Qur’ān uses to educate believers.

The policy the Prophet followed with regard to the hypocrites, as directed by God, was to overlook their actions and turn away from them, while warning the believers as to their designs. This was a first stage towards the overall goal of liquidating that hateful front. However, in line with this policy, the Qur’ān leaves judgement in their case to the hereafter when they will be completely exposed and receive their fair punishment: “It is God who will judge between you all on the Day of Resurrection.” (Verse 141) On that day there will be no room for evil scheming or conspiracy. Nor will there be a chance of concealing what people truly feel.

The believers are then reassured by a definite promise from God that all such stealthy scheming and all conspiratorial activities in collaboration with the non- believers will in no way change the balance of power. God will not allow the non- believers to overpower the believers: “Never will God allow the unbelievers a way [to win a complete triumph] over the believers.” (Verse 141)

As regards the meaning of this statement a report suggests that it applies to the Day of Resurrection when God will judge between the Muslims and the hypocrites.

At that point, the non-believers have no means of scoring a triumph against the believers. Another report suggests that the statement applies in this life, whereby God will never give the unbelievers a chance to eradicate the believers, although they may at times score a victory against the Muslims in some battles.

It is perhaps more accurate to read the statement as applicable to both this life and the life to come, because it includes nothing to limit its application one way or the other. As for the life to come, the question does not need any new emphasis.

However, in this life, appearances may indicate that this is not the case. But these are deceptive appearances which need to be carefully examined. The statement provides a definite promise and a clear, permanent ruling: whenever the truth of faith is firmly established in believers’ hearts so as to become their way of life, system of government, and when it manifests itself in their dedication to God’s cause in all respects, and when they address their worship to God in all matters, large and small, then God will not allow the unbelievers to score a triumph over them. This is a fact that has never been breached on any occasion in Islamic history.

Absolutely confident of the truth of God’s promise, I state that the believers were never defeated in any engagement in their long history, and will never be defeated in the future, unless there is a flaw in their faith. This could be in thought or action. Part of true faith is to take careful precautions and to ensure proper preparedness to strive as hard as need be for God’s cause and under His banner, with complete dedication.

Temporary defeat will occur only in proportion to the flaw in the believers’ faith.

Victory will be sure to return when true faith returns.

If we take the example of the Battle of Uĥud, we find a gaping flaw manifesting itself in disobedience of the Prophet’s orders and in yielding to the temptation of loot. In the Battle of Ĥunayn, the flaw was manifest in the Muslims’ being proud of their numbers, feeling their own strength and forgetting the true source of power. If we study every occasion in Muslim history when victory was slow in coming, we will find a flaw in each case, which may or may not be readily identifiable. As for God’s promise, it comes true at all times.

It is true that the believers may be subjected to a trial, but a trial has a definite purpose, which is to make them sure of true faith and to perfect it in their hearts so as to allow it to be reflected in their actions. This is what happened in Uĥud as related in Sūrah 3 (see Volume II, pp. 152-260). When the truth of faith has been tested and perfected, victory is certain to come; for God’s promise never fails.

However, when I refer to defeat, I have in mind something much wider than the result of a battle. I am speaking of spiritual defeat and weakened resolve. Defeat in a military engagement should not be viewed as a complete defeat unless it leads to despair and inactivity. If, on the other hand, it awakens people, rekindles their resolve, helps them identify their likely slips and gives them a true vision of the nature of their faith and the battle they are fighting, then such a defeat should be viewed as the prelude to victory, even though it may be slow in coming.

“Never will God allow the unbelievers a way [to win a complete triumph] over the believers.” (Verse 141) When the Qur’ān makes this very clear, it emphasises that the believing spirit will always triumph and the ideology of faith will dominate. The Qur’ān calls upon the Muslims to perfect the truth of faith in their minds, giving it full practical effect in their lives. They must not rely totally on names and labels, because victory is never achieved by names hoisted high, but by the facts they represent. All that we need to ensure victory at any time or place is to ensure that faith is pure and complete in our hearts, and that it is put to practical effect in our lives. It is part of true faith to be prepared with every available means of strength and to seek our honour only through God.

This definite promise from God is in full agreement with the true nature of both faith and disbelief. Faith creates a strong bond with the absolute power in the universe, which will never weaken or disappear. Disbelief, on the other hand, means a break with that power and remaining isolated from it. It is not possible for a limited, isolated and exhaustible power to triumph over one that has a strong bond with the source of power throughout the universe.

However, we should make a clear distinction between the truth of faith and its appearances. The truth of faith is a real power as constant as all universal laws. It influences the human soul and all its actions and activities. It is a great, powerful truth, one which is certain to overcome the truth of disbelief whenever the two are in confrontation. But when faith is no more than an appearance, then the truth of disbelief will overcome it, if it is honest to its nature and works within its domain.

The truth of anything is stronger than the appearance of anything else, even though the first is that of disbelief and the second is an appearance of faith.

The basic rule of the battle to overcome falsehood is to establish the truth. When the truth comes into being, with all its constituent elements and all its force, the result of the battle between it and falsehood is a foregone conclusion. Falsehood may appear to be awesome, extremely powerful, but all this is deceptive. “We hurl the truth over falsehood, and it crushes the latter. Soon it withers away.” (21: 18) “Never will God allow the unbelievers a way [to win a complete triumph] over the believers.” (Verse 141)

The sūrah moves on to paint another ugly picture of the hypocrites, adding further facts that show their designs to be hollow. It reiterates God’s warnings to them: “The hypocrites seek to deceive God, the while it is He who causes them to be deceived [by themselves]. When they rise to pray, they rise reluctantly, only to be seen by people, remembering God but seldom, wavering between this and that, [true] neither to these nor to those. For him whom God lets go astray you can never find any way.” (Verses 142-143)

These verses again touch believing hearts, which will undoubtedly feel disgust with people who try to deceive God. A believer knows that God, limitless is He in His glory, cannot be deceived. How could that be possible when He knows the innermost secrets of people’s hearts and what is even more deeply concealed.

Believers realise that a person who tries to deceive God must have within him a great measure of evil, ignorance and naivety. Hence, they are disgusted with such people and look upon them with contempt.

The sūrah states that while they try to deceive God, it is indeed He who causes them to be deceived. He simply allows them to travel along their erring way, without alerting them by a calamity that opens their eyes. He leaves them to go along until they fall into the abyss towards which they aim. Calamities and trials can often be an act of mercy, as they deter people from going further into error, or they alert them to what they have overlooked. Favours and affluence may also be a temptation for those who have been hardened in sin. As a result, they are left without any shock to wake them up to the realities of which they have become oblivious to. They continue in their sinning ways until they reach their most evil destination.

The sūrah continues to give images of the hypocrites which add to the believers’ contempt: “When they rise to pray, they rise reluctantly, only to be seen by people, remembering God but seldom.” (Verse 142) They are in no way eager to meet God as believers are, standing up in prayer, feeling close to God and deriving strength from Him. The hypocrites only rise to pray in order to be seen by people. Hence, they are very reluctant as they stand up. To them, prayer is a very hard job. It is not a means for God’s remembrance. Indeed, they remember God only rarely. They remember people and try to be seen by them. All this adds up to a horrid picture in the eyes of the believers, increasing their feelings of disgust and contempt. This inevitably widens the gulf between them and the hypocrites, weakening personal and business ties between them. This forms an important stage in the Islamic system of educating the Muslim community, leading to a complete separation between the believers and the hypocrites.

Further lines are added to this ugly picture of the hypocrites, now shown to be “wavering between this and that, [true] neither to these nor to those. For him whom God lets go astray you can never find any way.” (Verse 143) A wavering, vacillating position without trying to commit oneself to either the camp of the believers or that of the unbelievers excites nothing among the believers but contempt. It suggests that the position of the hypocrites is inherently weak. It is their weakness that makes them unable to take a solid position, openly declaring themselves to belong to this side or that. They are too weak to declare a commitment on the basis of conviction. As a result of this shakiness they deserve not to be helped by God’s guidance. Hence, no one is able to provide them with guidance showing them a straight way: “For him whom God lets go astray you can never find any way.” (Verse 143)

At this point when contempt of the hypocrites is at its strongest and believers’ feelings of the hypocrites’ weakness is at its highest, the believers are warned against taking the same way as the hypocrites. As we have explained, the way the hypocrites follow is that of taking the unbelievers for their allies in preference to the believers.

They are warned against God’s punishment, and shown the destiny of the hypocrites in the hereafter, which is both fearful and humiliating. Believers! Do not take the unbelievers for your allies in preference to the believers. Do you want to place before God a manifest proof against yourselves? The hypocrites will be in the lowest depth of the fire, and you will find none who can give them support.

Excepted shall be those who repent, live righteously, hold fast to God, and are more sincere in their faith in God. These shall be with the believers. God will in time grant a splendid reward for the believers. (Verses 144-146)

The sūrah again addresses the believers by the quality that distinguishes them from all other people and distinguishes their system, method and practices. This is the quality of faith, which makes them responsive, obeying God’s orders. As believers, they are warned against following the ways of the hypocrites and against taking the unbelievers for allies. There must have been need in the Muslim community at the time for such an address. Relations were still maintained between some of the Muslims and the Jews in Madinah, or between some Muslims and their pagan relatives in Makkah, even though these may be no more than feelings of affinity. We say that this was the case among some Muslims, because there were others who severed all their relations with the unbelievers, including their parents and children. These followed God’s instructions, making faith the only tie of social or family relations.

Those in the Muslim community who still maintained relations with unbelievers in Makkah or Madinah were the ones who needed this reminder that this could be the way to hypocrisy. This lesson is even more effective after the hypocrites have been depicted in their ugly, disgusting guise. Thus, the reminder serves as a warning against exposing themselves to God’s punishment: “Do you want to place before God a manifest proof against yourselves?” (Verse 144) A believer’s heart does not fear anything more than God’s displeasure and His punishment. Hence, the warning is put in the form of a question, which is sufficient to have a telling effect on those who believe in God.

Then comes another loud knock to alert the believers’ hearts. It is not aimed at them directly, but by implication. It comes in the form of a statement showing the hypocrites fearful and humiliating destiny: “The hypocrites will be in the lowest depth of the fire, and you will find none who can give them support.” (Verse 145) They are indeed in the lowest depth, which befits their condition in this life, pulling them to the earth, making them stick to it, unable to elevate themselves in any way. That is the gravity of desire, temptation, caution, weakness and faint-heartedness. It is that which pulls them down until they reach a level where they take unbelievers for their allies while at the same time they try to win favour with the believers. That is how they justify their humiliating attitude: “wavering between this and that, [true] neither to these nor to those”. (Verse 143)

In life on earth, these people actually prepared themselves for their humiliating destiny “in the lowest depth of the fire”; where they could have no helpers or supporters. In this world, they befriended the unbelievers. How can the unbelievers give them support in the Hereafter?

Having painted this fearful scene, the sūrah opens for them the door to safety; that is the door of repentance which is open to anyone who wishes to ensure personal safety: “Excepted shall be those who repent, live righteously, hold fast to God, and are more sincere in their faith in God. These shall be with the believers. God will in time grant a splendid reward for the believers.” (Verse 146) Elsewhere in the Qur’ān the exception is outlined for those “who repent and live righteously.” Repentance and righteous living include, by necessity, seeking refuge with God and being sincere in one’s faith in God. But these two qualities are specified in this instance because the reference here is to people who wavered, vacillated, resorted to hypocrisy and allied themselves with God’s enemies. Hence, it is more fitting to add here, in the context of repentance and righteous living, a specific mention of dedication to God, seeking only His refuge and purging oneself of all wavering and vacillation. This demonstration by the repentant shows more strength and dedication.

That is how they are able then to elevate themselves to the ranks of the believers who seek honour with Him alone, feeling their elevation through faith, and, by the power of faith, rising high above earthly considerations. The reward reserved for the believers and those who join them is well known: “God will in time grant a splendid reward for the believers.” (Verse 146)

With such varied touches the reality of the hypocrites in Islamic society and their weaknesses are exposed. The believers are warned against following this course of action, which will lead to the same fate. The door to repentance is open so that anyone who wishes to save himself is able to do so.

Finally, we have a remarkable, inspiring and profoundly effective touch. It comes after mentioning terrible punishment and great, splendid reward, in order to make people realise that God has no need to punish anyone. All glory be to Him. He has no axe to grind and He bears no one any grudge. Nor does He need to demonstrate His power and authority in this way. He has no self- interest in inflicting torment on human beings. It is only in pagan legends that we encounter such claims: It is people themselves who receive all benefit when they believe and show their gratitude to God. Hence, they are shown the good prospects that encourage them to believe and be grateful. For God knows the inner thoughts of everyone and He always responds to good action: “What can God gain by your punishment, if you are grateful and you believe? God is always responsive to gratitude, All-Knowing.” (Verse 147)

Yes, indeed! What would God do with people’s punishment should they believe and be grateful? Punishment is only a requital for disbelief and ingratitude. It is also a threat so that people may take heed, accept the faith and demonstrate their gratitude. There is no desire here for inflicting punishment or torment, or for demonstrating power and authority. Far be it from God to entertain any such desire or feeling. It is merely a situation where people should seek protection through faith and gratitude, and then they will receive forgiveness and reward. Beyond that, God is ever responsive, well aware of what His servants feel.

God’s response to gratitude has a profound effect on our hearts. It is well known that when God is thankful, then He is pleased with His servant, and His pleasure is given effect through a rich reward. But to say that God, in His glory, is grateful to His servants is profoundly inspiring. If God, the Creator, the Initiator who bestows endless favours and blessings on His creation — if He is grateful for His servants’ faith, righteousness and gratitude when He needs nothing of all that, what should be their own attitude? If God Himself is thankful and grateful, what should His servants whom He has created and on whom He bestowed great favours do in return? This is a touch full of inspiration. When we hear it, our hearts tremble with shyness and response.