In the Shade of the Qur'an by Sayyid Qutb

In this second part of the surah, the discussion continues to point to signs confirming the truth of faith within peoples own selves and in the wide horizons. Further discussion is added about Gods power and its evidence in people’s surroundings and what affects their livelihood.

The distinctive qualities of believers also come in for discussion. Towards the end of the surah we have further discussions on what the first part focused on, namely, revelation, its nature and how it is delivered. The two parts are closely linked, as both address the human heart and put the way to faith before us.

It is He who accepts the repentance of His servants and pardons bad deeds. He knows everything you do. He responds to those who believe and do righteous deeds, and gives them much more of His bounty; but as for the unbelievers, severe suffering awaits them. If God were to grant plentiful provisions to His servants, they would behave on earth with much insolence. As it is, He bestows from on high in due measure, as He wills. He is fully aware of His creatures, and He sees them all. (Verses 25-27)

These verses follow immediately after the verses that show the wrongdoers dreading having to face what they have done given it will inevitably fall back on them. Those verses also painted an image of the believers as they revel in their rewards, secure in the flowering meadows of paradise. Moreover, those earlier verses confirmed what the Prophet delivered to them of God’s message and stated that God is fully aware of what their hearts may harbour.

As this second part opens, it calls on people to turn to God and abandon their erroneous ways before a final judgement is passed on them. The door to repentance is left wide open. God Almighty accepts repentance and pardons bad deeds. Hence, there is no need to despair, go further into disobedience, or panic because of the sins they have committed. God knows what they do, and He certainly knows sincere repentance and accepts it, just as He knows their past sins and pardons them for these.

Again the surah refers to what believers and unbelievers will receive in reward or punishment. Those who believe and do good deeds are the ones who respond to their Lords call. He, therefore, gives them an increase of His bounty. By contrast, “As for the unbelievers, severe suffering awaits them” (Verse 26) Yet the door to repentance, which will spare the repentant all suffering, is open to all at all times. Any unbeliever who repents will qualify for God’s bounty which is, in the life to come, plentiful, unlimited. In this life, however, it is given according to a set criterion. God knows that in their lives on earth, human beings cannot cope with Gods bounty should it be given to them without measure: “If God were to grant plentiful provisions to His servants, they would behave on earth with much insolence. As it is, He bestows from on high in due measure, as He wills. He is fully aware of His creatures, and He sees them all” (Verse 27)

Compared to the limitless bounty granted in the hereafter, the provisions people have in this life, no matter how abundant they may seem, are very small indeed. God knows that His human creatures can only cope with a small measure of richness. If He were to grant them abundance, of the sort He grants them in the life to come, they would behave with much insolence. They are too small to maintain their balance; too weak to cope with their burdens when these exceed a certain limit. God is fully aware of their limitations. Therefore, He keeps His bounty to them in this present life within the limits they can cope with. He keeps His unlimited bounty till later, and gives it only to those who pass the test of this life, reaching the life to come in safety. They will then receive His limitless bounty.

It is He who sends down rain when they have lost all hope, and spreads His grace far and wide. He is the Protector, worthy of all praise. (Verse 28)

Again, we are reminded of some aspects of Gods grace as He bestows it on people living on earth. We see them here when they have gone without rain for some time. They feel their powerlessness as water, life’s necessity, is denied them. They are in total despair. At this point, the skies open and God’s grace is spread far and wide. The land is alive again, green shoots spring up, the seeds that have been planted promise a good yield, the weather moderates, smiles are back on people’s faces and hope is regained. What separates the old despair from the new hope is no more than a few minutes during which the gates of God’s grace are open and rain pours down: “He is the Protector, worthy of all praise? (Verse 28) His help is available at all times. He is not only worthy of praise in Himself but also for all His attributes.

The Arabic text uses the term ghayth to refer to rain. The term connotes providing emergency help for those who are in desperate need. The effects are given as God 'spreads His grace , which enhances feelings of hope and happiness that we actually experience as we look at the emerging vegetation. Nothing has a greater comforting and calming effect on people than rain pouring down after a period of drought. Nothing helps to remove tension and worry better than seeing the land blooming after it has been barren and desolate.

Among His signs is the creation of the heavens and the earth, and all the living creatures which He placed in them. He has the power to gather them all whenever He will. Whatever misfortune befalls you is the outcome of what your own hands have done; but God forgives much. Never can you elude Him on earth. You have none to protect you from God and none to give you support. (Verses 29-31)

These verses refer to a universal sign that is there for all to see, endorsing the truth the revelation testifies to, even though they continue to doubt it. The sign they see in the heavens and the earth is very clear, admitting no doubt. It addresses human nature in the language it understands. No one seriously argues about it. It states the fact that neither man nor any other of God’s creation was the originator of the heavens and the earth. Admitting that they have a Creator, therefore, is inescapable. The heavens and the earth are huge, yet they demonstrate a meticulous harmony and function endlessly according to consistent laws. This cannot be logically explained except by acknowledging that they have been created by God who conducts their affairs. Human nature directly receives this logic imparted by the universe, understands and accepts it before it hears any word that may be said about it by any external source.

This universal sign incorporates another, for God did not only create the heavens and the earth. He also created “all the living creatures which He placed in them” (Verse 29) Life on our planet alone is another sign, so how should we conceive of other types of life unknown to us existing elsewhere in the universe. Life on this planet is a secret no one has yet managed to fathom, let alone aspire to initiate. It is a secret engulfed with mystery. We do not know how or from where it comes; nor do we know how it entwines with other creatures. All attempts to identify its source or nature have failed to open these closed doors. All research is necessarily confined to the development of living creatures, after they have life, and their variety and functions. Even in this limited scope, there are conflicting views and theories. Behind the curtain, however, there remains the great secret that no mental understanding can explore. It belongs to God alone.

All living creatures, everywhere, on earth and within it, in the deep sea and at high altitude, not to think of the rest of creatures beyond our world, are largely unknown to us. Indeed man only knows about a small number of them. All these creatures that God has placed in the heavens and the earth can be gathered by God whenever He wills. Not a single one of them will go astray or absent itself.

People cannot gather together a flock of domestic birds should they flee their cages, or bees that escape their hive. Everywhere on earth there are collections of different types of birds, bees, ants, insects, bacteria, cattle, beasts, fish, sea mammals, as well as human communities. There are also in the heavens other creatures that may be greater in number and that live in habitats about which we know nothing. Yet God can gather all these together if He so pleases. The time it takes between their placement in their different habitats and their gathering together is no more than the uttering of one word. The verse, here, therefore, contrasts the placement of all these creatures everywhere in the universe with their gathering: it is all done in just a moment. In true Qur’anic style, these two great scenes are juxtaposed in one short verse that takes only a few seconds to read.

The surah then tells them of what happens to the unbelievers in this life, as a result of what they perpetrate. Yet God does not take them to task for all this; He overlooks a great many of their actions. It describes their powerlessness as they occupy only a small corner of the living world: “ Whatever misfortune befalls you is the outcome of what your own hands have done; but God forgives much. Never can you elude Him on earth. You have none to protect you from God and none to give you support.” (Verses 30-31)

In the first of these two verses we see in action both Gods justice and His grace as He bestows it on man. Every misfortune or calamity that befalls man is a direct result of what man does, but God does not hold him to account for all his deeds. He knows mans weakness and the desires inherent in his nature which often tempt and overpower him. Therefore, God pardons much of what man does. In the second verse we see man as he truly is: weak, powerless and without support.

From whom, then, can he seek protection other than from the One who protects all?

And among His signs are the ships that sail like floating mountains through the seas. If He wills, He stills the wind, and then they lie motionless on the surface of the sea. In this there are signs indeed for all who are patient in adversity and deeply grateful to God; or else He may cause them to perish because of what they have wrought and yet He forgives much. Let those who call Our messages into question know that there is no escape for them. (Verses 32-35)

Ships that traverse the sea are yet another of God’s signs, just like mountains. It is a sign seen by all. They represent a phenomenon that is based on several factors each of which is a great sign put in place by God Almighty. Who created the sea? Can any human or any other creature claim that they made the sea? Who gave the sea its different characteristics: the density of its water, its depth and vast area allowing it to carry such large craft? Then what about the wind that moves the ships that were known to those who were the first to be addressed by the Qur’an; and what about other forces that man was subsequently able to use such as steam and nuclear power, and other forces God may place at man’s disposal in future? Who has given these forces their qualities that make them able to move such huge ships in the sea, so that they look like mountains on its surface?

“If He wills, He stills the wind, and then they lie motionless on the surface of the sea.” (Verse 33) The wind may die down at times and ships will lie motionless, as though life has departed from them. “In this there are signs indeed for all who are patient in adversity and deeply grateful to God” (Verse 33) The signs are both in making the ships sail across the sea and in leaving them motionless. Such signs are appreciated by everyone who is patient in adversity, thankful for blessings. Patience and gratitude are often mentioned together in the Qur’an, as they are interrelated qualities of believers in conditions of hardship and happiness.

“Or else He may cause them to perish because of what they have wrought” (Verse 34) He may cause the ships to be destroyed or drowned as a result of people’s sins or deviation from the faith that all creatures acknowledge, with the exception of the unbelievers. “Andyet Heforgives much.” (verse 34) He certainly does not punish people for every sinful action they do. Instead, He pardons and forgives much.

“Let those who call Our messages into question know that there is no escape for them.” (verse 35) Should God want to smite them, destroy their ships or visit them with some other punishment, they simply have no means of escape. Thus they are made to know that whatever they possess of this life’s riches, comforts and pleasures can always be taken away from them. The only thing that is stable in this present life is to maintain a close relation with God.

The surah takes another step forward, alerting them to the fact that whatever they have in life on earth is transient. The only lasting value is what God grants in the life to come to those who have believed and placed their trust in Him. Some of the distinctive qualities that make of true believers a separate community are then given:

Whatever you are given is but for the enjoyment of life in this world, but that which is with God is much better and more enduring. [It shall be given] to those who believe and place their trust in their Lord; who shun grave sins and gross indecencies; and who, when angered, will forgive; who respond to their Lord, attend regularly to their prayer, conduct their affairs by mutual consultation, and give generously out of what We have provided for them; and who, when oppressed, defend themselves. An evil deed is requited by an evil like it, but the one who forgives and puts things right will have his reward with God. He does not love wrongdoers. However, no blame attaches to those who defend themselves after having been wronged.

Blame attaches only to those who oppress other people and transgress in the land against all right. For such, there is painful suffering in store. As for the one who is patient in adversity and forgives; this requires the exercise of a truly strong resolve. (Verses 36—43)

Earlier in the surah, we had a description of the conditions pertaining to mankind. We learnt that those given revelations divided into groups:

and such divisions were caused by petty rivalries rather than any lack of knowledge of the Divine book and the faith God established for mankind from the times of Noah, Abraham, Moses and Jesus (peace be upon them all). It also pointed out that the generations that followed those who were in dispute entertained serious doubts about Divine revelations. Needless to say, the conditions of those who did not receive revelations and had no messenger to guide them along the right path were even worse. Therefore, mankind needed wise leadership to save it from the depth of ignorance into which it had sunk and to guide its footsteps along the way that leads man to God, his Lord and the Lord of all the worlds. Therefore, God revealed this Qur’an, in the Arabic tongue, to His servant Muhammad, (peace be upon him), incorporating in it what He had enjoined upon Noah, Abraham, Moses and Jesus. Thus all phases of the Divine message, from early history, are linked together. The path it follows and the goals it aims to achieve are the same. With this final message, the Muslim community comes into existence, assuming the leadership of mankind and setting a model of how the Divine faith functions in human life.

The present verses describe the distinctive qualities of this community that make it a community apart. Although these verses were revealed in Makkah, long before the establishment of the Muslim state in Madinah, we note that one of these qualities is that its affairs are conducted on the basis of mutual consultation. This suggests that consultation is more deeply ingrained in the life of the Muslim community than its being the basis of its political system. It is, thus, an essential quality of the Muslim community. It then had to be carried further to the state, which is a natural progression from that of Muslim community. Another quality to be noted is that Muslims defend themselves when they come under oppression. Yet the order given to the Muslims in Makkah was that they should endure with patience and not retaliate. It was only after they migrated to Madinah that a different order was given to them and permission to fight was granted:

“Permission to fight is given to those against whom war is waged, because they have been wronged. Most certainly, God has the power to grant them victory” (22: 39) That this quality is mentioned in Makkan verses suggests that self defence against oppression is a permanent right of the Muslim community, while the instruction to remain patient and not to retaliate pertained to an exceptional and particular situation during the early period. The quality is mentioned here because an outline of the essential qualities of the Muslim community is given. Hence, this quality could not be overlooked, even though retaliation in self defence was not as then permitted.

The fact that these qualities are mentioned in this Makkan surah, long before the Muslim community had assumed practical leadership should be reflected upon. These qualities must be fulfilled by the Muslim community before it is fit to assume practical leadership. What are these qualities, and what value do they have in human life as a whole?

These qualities are: faith, placing our trust in God alone, refraining completely from grave sin and indecency, forgiving when angry, responding to God, attending regularly to prayer, conducting our affairs through proper consultation, giving generously in charity, resisting oppression, forgiving other people, putting things right and remaining patient in adversity. We need to reflect a little on each of these qualities in the order they occur in the surah.

The surah sets before us the Divine standard of values, showing us which of these are transitory and which are enduring and inalterable.

Muslims will, thus, have a clear vision, one free of confusion. This standard is outlined first as a prelude to the qualities of the Muslim community: “ Whatever you are given is but for the enjoyment of life in this world, but that which is with God is much better and more enduring'' (Verse 36)

There are plenty of attractive and pleasant things in the life of this world: offspring, wealth, desires and their fulfilment, high social standing, power, as well as other things to enjoy. These are granted by God as part of His bounty that is unattached to peoples behaviour in this life, but He adds blessing to those who are obedient to Him, even though their share is little, and denies such blessing to sinners even though their share is great indeed. Yet none of this is permanent or enduring. It is all short-lived; it neither raises nor lowers anyone’s standing. Nothing of it reflects anyone’s position with God, or provides an indication of His pleasure or displeasure with anyone. It is all a fleeting enjoyment. “That which is with God is much better and more enduring." (Verse 36) It is better in essence and longer lasting. Compared to what is with God, all life enjoyments are trifling and short-lived.

Its maximum duration is the life of the individual or the life of humanity. Both are no more than a fleeting moment in God’s measure.

Having established this true fact, the surah outlines the qualities of the believers who are destined to enjoy the enduring blessings God has in store for them. The first of these qualities is faith: “ That which is with God is much better and more enduring. [It shall be given] to those who believe and place their trust in their Lord." (Verse 36) To believe is to recognize the first and basic truth without which man cannot know for certain anything in the universe. It is through believing in God that we begin to understand that the universe is created by Him. This is essential so that we know how to deal with the universe and learn about the laws that operate in it. We can then bring our lives into harmony with the universe, so as not to deviate from its laws. Such harmony will impart ease and comfort in our lives. We will then move, together with the universe, in a way that submits to God and seeks His acceptance. This quality is necessary for every human being, but it is most essential for the Muslim community that seeks to lead humanity.

Faith also imparts reassurance and confidence, and dispels doubt, worry, fear and despair. These are necessary throughout our life journey, but they are all the more essential for the leader who charts the way ahead.

What faith gives to man is to free him from the pressures of personal desire, interest and gain. With faith, mans heart looks up to a goal that lies beyond his own soul. He realizes that he has no say in the course the Divine message takes; it is, after all, a message from God, while he is simply a worker employed by God. This realization is extremely important to the person who is in a position of leadership so that he does not allow despair to creep in should people turn away from him or should he suffer persecution. This realization also acts as a safeguard so that he does not become arrogant should he gain power.

In every situation, he remains no more than a worker.

The first crop of Muslims accepted the faith in a way that remarkably influenced their mentality, morality and behaviour. Prior to Islam, the meaning of faith had been greatly weakened so that it no longer influenced peoples morality and behaviour. Islam brought about a new model of faith, one that was alive and influential, enabling that community of believers to assume the task of leadership entrusted to it. Syed Abu’l Hasan ‘All NadwT writes about the effects of this character-moulding faith:

Once the Gordian knot of disbelief had been cut, it was easy to unfasten the other knots that bound them. And once the Prophet had opened their hearts to Islam, he did not have to struggle at each step to make them reject Wrong and accept Right. They entered into the new faith with heart and soul and submitted themselves without demur to what the Prophet decreed...

Thus, when they had attained to the highest pinnacle of moral development and become proof against the inducements of Satan and of their own baser self, when they had learned to prefer the future good to the immediate good and had been transformed into lovers of the Hereafter even while living in this world, when neither poverty could be a barrier in their path nor could riches make them vain, when they had become meek, yet unbending before power, and when they had come to be the dispensers of justice among men even though it might go against themselves, their own kith and kin, God made the whole world subservient to them and appointed them the Defenders of the Faith.3

He also elaborates on the effect of faith on peoples morality:

During the pre-Islamic era people generally worshipped inanimate objects which could neither help nor grant their petitions and had, in fact, been created merely to serve their needs.

Hence, there was no real moral enthusiasm, no genuine spirituality in their religions. The God of their conception was an artisan who had retired into a corner after finishing His job. They believed that He had bequeathed His kingdom to those whom He had adorned with the mantle of Divinity and now it was they who controlled the affairs of the universe. They lacked any spiritual understanding of God. They did not know of Him as the Creator of the universe, and any awareness was akin to the knowledge of an historian who, when he is asked who constructed a certain building, replies that it was built by such and such a king, but the mention of the kings name neither inspires awe in his heart, nor makes any solemn impression on his mind. They had no intimate consciousness of the Divine attributes and, consequently, their hearts did not bear the imprint of God’s glory and love...* The Muslims in general and the Arabs in particular rejected this vague and sickly religiousness and attained a Faith which was at once intense and profound and which permeated through every fibre of their existence. They pledged their Faith in God Who has Excellent Attributes, Who is the Most Exalted, the Most Magnificent and the Master of the Day of Judgement. Says the Holy Quran: “God is He besides Whom there is no other god; The Sovereign, the Holy One, the Source of Peace [and Perfection], the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme; Glory to God [High is He] above the partners they attribute to Him. He is the Creator, the Evolver, the Bestower of Forms and Colours. To Him belong the Most Beautiful Names; Whatever is in the heavens and on earth, doth declare His Praises and Glory: and He is the Exalted in Might, the Wise.” (59: 23-24)

He is the God Who is the Creator and the Preserver of the universe, Who rewards with paradise and chastises with hell, Who swells or shrinks the subsistence of whomsoever He likes, Who is the Knower of all that is hidden in the heavens and the earth, and Who knows the stealth of the eyes and the secrets of the hearts, and is the embodiment of beauty and sublimity, strength and splendour, perfection and beneficence.

This solemn conviction produced a miraculous transformation among the early followers of Islam. Whoever affirmed his faith in the One Transcendent God and testified to 'La ildha illalldh'* experienced a sudden change in himself. The innermost recesses of his soul were lit up with the sublime radiance of God consciousness, the spirit and the flesh in him ceased to be the enemies of one another; he achieved equilibrium within himself and extraordinary feats of courage, endurance and faith were performed by the believer.

This faith was a wonderful source of moral training. It generated among its followers an amazing strength of will, self-criticism* * * and justice, as nothing can help overcome the inducements of the self so successfully as living faith in the Omnipresence of God.

If anyone succumbed to evil or negative urges and fell into error, even unobserved, he would immediately confess to the Prophet and undergo the severest punishment willingly to save himself from Divine displeasure?

Virtues such as honesty and trustworthiness developed in the early Muslims as the natural fruits of a sense of living belief in the Omnipresence of the Absolute God. Even when alone and unnoticed, or in any other situation wherein they could easily transgress the bounds of religious conduct, fear of God kept the Muslims under rigid control.5,6

The unruly Arabs, who were so lawless in their ways, surrendered themselves so absolutely to the guidance of the Faith that it was impossible for them to infringe the Divine law. They accepted the Sovereignty of God in its fullest sense. In peace and in war, in joy and in sorrow, in every relationship of life, at each turn of affairs and in the minutest details of their concerns they looked to His guidance and help and carried out His commands without the slightest demur.7

Such is the effect of true belief in God to which the surah refers. To place ones complete trust in God is something such a belief entails, but the Qur’an gives prominence to this quality: “[It shall be given] to those who believe and place their trust in their Lord.” (Verse 36) In the Arabic text, the inversion mode is used so as to make the sentence read, ‘in their Lord they place their trust.’ This implies that they do not place their trust in anyone other than God. This is indeed the first practical manifestation of believing in God’s oneness. A believer knows God’s attributes, believes in them all and is certain that no one does anything unless He wills and nothing occurs without His sanction.

Hence, his trust in God is complete. Everything he does or refrains from doing is aimed at winning His pleasure. Such a feeling is necessary for everyone. It enables man to stand with his head raised high, feeling inner certainty, reassured, fearing no one, able to withstand adversity, full of contentment in times of ease. Yet this feeling is far more necessary to a leader who is eager to fulfil his responsibilities.

“ Who shun grave sins and gross indecencies." (Verse 37) Purity of heart which ensures that behaviour is free of grave sin and indecency is a product of sound faith. It is also a necessary requirement for wise leadership. No one can maintain purity of heart and then indulge in grave sins and gross indecencies. A heart that lacks purity is totally unsuitable for leadership: its guiding light is obliterated by sin. Faith heightened the sensitivity of the first generation of Muslims enabling them to attain the standards described by Nadwi. It qualified them to provide a leadership of unprecedented and unequalled qualities. They remain the model to be emulated by later generations.

God is fully aware of mans weaknesses. Therefore, He has set the mark that qualifies people for the position of leadership at shunning grave sins and gross indecencies, not ordinary ones. His grace ensures that minor sins will be overlooked. This is an act of grace that He bestows on us which should arouse our feeling of humility before Him.

“And who, when angered, will forgive." (Verse 37) This quality, mentioned immediately after the implicit reference to Gods forgiveness of mans errors and sins, encourages an attitude of mutual forbearance and forgiveness between people. It highlights a characteristic of believers which makes them forgive when something angers them. Again we see the Islamic approach to human weakness. It does not require man to do anything beyond what he is capable of. God knows that anger is a natural human reaction and that it is not always bad. Feeling angry at something committed against God, faith, truth or justice is commendable and can bring about good results. Therefore, Islam does not forbid anger or consider it a sin. It recognizes it as a natural feeling, thus preventing conflict between mans religion and nature. However, it takes man by the hand to help him overcome his anger, encouraging him to pardon and forbear. It further makes such forgiveness one of the important qualities of believers. It is well established that the Prophet was never angry at anything related to his own person. His anger, when it occurred, was only for God’s sake and was overpowering. Yet such a high standard was set by Muhammad (peace be upon him) who attained a high standard of greatness. Hence, God does not make this a standard that believers should attain to, but rather sets it as an ideal to strive for.

What they are required to do is to forbear and forgive when angry, rising above the desire to retaliate, as long as this remains within the personal sphere.

“ Who respond to their Lord.” (Verse 38) They remove all impediments that prevent such response. These impediments are within the human soul, created by ones desires, aspirations and ambitions. When all these impediments are removed, man finds the way to God smooth and wide open. His response is then free of any restraint or impediment.

The type of response is then shown in detail. The first aspect is that believers “attend regularly to their prayer” (Verse 38) Prayer is given great importance in Islam. It comes second only to the first rule of faith, which is the declaration of one’s belief in God’s oneness and in Muhammad as God’s messenger. Prayer provides the bond between man and his Lord, and gives a practical example of human equality, with worshippers standing shoulder to shoulder in rows, with no distinction whatsoever between them.

Perhaps this is the reason why prayer is immediately followed, in this instance, by the quality of consultation within the Muslim community, giving it precedence over the payment of zakat which is normally mentioned together with prayer. Thus, believers “conduct their affairs by mutual consultation.” (Verse 38) As it is phrased, the statement makes consultation a characteristic that pervades every aspect of their lives. As we have already said, this is a Makkan statement made long before the establishment of the Islamic state. This means that this quality is characteristic of the Muslim community in all situations, even though no state or government had as then been established. In fact, the state is only a natural by-product of the Muslim community and its intrinsic qualities. The Muslim community incorporates the state and together they ensure the implementation of the Islamic code of life both at individual and society levels.

For this reason, consultation was an early quality of the Muslim community and applied to a far greater area than the political arena. It is an essential aspect of Islamic life and a distinctive quality of the community entrusted with the role of leading mankind. Needless to say, it is a fundamental quality of sound leadership.

The way to conduct consultation is left for every generation and environment to decide. It is not cast in a rigid form that must always be followed. No Islamic system is outlined in a text that must be literally followed or set in a particular model that cannot be modified.

They are first and foremost a product of a process that begins with the truth of faith taking root in mans heart so as to mould his thought and behaviour. Discussion about the details of an Islamic system while giving little attention to the truth of faith that gives rise to them is a futile exercise. What we are saying here may appear to anyone who is unaware of the truth of Islamic faith a theoretical discourse without firm basis. To suppose so is certainly wrong. A careful examination of its pure concepts of belief will show that Islam contains psychological and intellectual facts that have a profound effect on man, preparing the way to the rise of certain systems and situations in human society.

The Qur’anic and Hadith texts then indicate the form that such systems and situations should take. Thus, the texts do not initiate the systems, but merely organize them. For any Islamic system to be established and functioning, it is necessary that a Muslim community should be in existence in which faith is actively working. Otherwise, no form is good enough to produce a system that can be described as Islamic.

When a Muslim community is truly in existence, where people feel the truth of faith deep in their hearts, the Islamic system will naturally develop, taking a shape and form that suits that particular community, its environment and circumstances, working within the framework of the basic Islamic principles and effectively implementing them.

“And give generously out of what We have provided for them.” (Verse 38) This is again a requirement that preceded the determination of the different rates of zakat, according to the type of property held. These rates were set in the second year after the Prophet migrated to Madinah where he established the first Islamic state. However, the idea of allocating a portion of what God has given us to be spent in what serves the Islamic cause came in the early stages of the life of the Muslim community. It goes back to the early days of its inception.

For Islam to be properly advocated it is necessary that Muslims should be ready to allocate money for its cause. This purges their hearts of greed and helps them rise above the instinctive desire to own. It demonstrates their reliance on God and what He has for them. All these are necessary for faith to be complete and firmly rooted. Moreover, it is necessary for the Muslim society. To advocate Islam is to be committed to strive for its cause. It is imperative that the community should demonstrate complete solidarity in such striving, whatever the outcome. At times, such solidarity needs to be complete, leaving no one any property that is considered his own. An example of this took place in the early days of Islam, when the Makkan Muslims migrated to MadTnah where they were given warm hospitality. When their situation became less acute, a permanent zakat system was put in place.

Be that as it may, the very concept of spending for the cause is an essential quality of the Muslim community.

“And who, when oppressed, defend themselves.” (Verse 39) As we stated earlier, that this quality is mentioned in a Makkan surah is significant. It means that rising against oppression and injustice is in the very nature of a community that is moulded to be the best among human communities. It enjoins what is right and fair, forbids what is wrong, and ensures that right and justice are implemented in human life. It is an honourable community that derives its honour from God:

“All honour belongs to God, and to His messenger and those who believe [in God]? (63: 8)

In the early history of Islam, there was a period, when the Muslim community was still in Makkah, during which the Muslims were ordered not to fight, but to concentrate on attending to prayer and paying zakat. This, however, was due to certain local reasons and to achieve a particular disciplinary objective that was especially relevant to the first Muslim Arab community. It should be emphasized that this was a temporary measure that does not contradict the essential qualities of the Muslim community.

There were, indeed, particular reasons behind this choice of a peaceful and patient approach during the Makkan period. One was that the persecution the Muslims suffered at the time was not because of any recognisable authority holding sway in Arabian society. Instead, the tribal structure then pertaining made it rather loose politically and socially. Hence, a Muslim who belonged to a family of distinction could come to harm only at the hands of other members of his own family. No one else dared take any measure against him. A collective assault on a Muslim individual or on Muslims generally was a rare event. In addition, masters could torture or otherwise pain their slaves and weaker tribal elements if they chose to adopt Islam. Over time many of these were bought and set free by Muslims, and thus largely became immune to persecution. Furthermore, the Prophet did not wish to see a battle flaring up in every home between a Muslim and his family who had not as yet accepted Islam. It was, thus, a question of trying to soften hearts rather than harden them.

Another reason behind this peaceful approach was that the social environment encouraged support to anyone who was unjustly wronged or physically harmed. By being patient in adversity and holding to their faith despite persecution, Muslims could benefit by such support.

This is what actually happened when the Hashimite clan, to which the Prophet belonged, were subjected to a social and economic boycott.

The natural Arabian sense of justice rebelled against this wrongful boycott, enforcing its abrogation, despite the fact that it was originally solemnized by a written agreement which was then hung inside the Ka'bah.

Yet another reason was that resort to force and the use of arms was a characteristic of the Arabian social environment. People were always on edge, with little to enforce discipline. To ensure proper balance in the Muslim personality, this tendency needed to be restrained. People needed to rein in their feelings by setting themselves definite goals. It was also necessary that they should get used to being patient, despite adversity, and that they could control themselves and their actions. It was also necessary to make them feel that their every whim, desire and gain were secondary to their faith. Therefore, the requirement that they should remain patient in such adversity was consistent with the system that sought to educate them and bring about proper balance in their Islamic character.

It was for these and similar reasons that a policy of peaceful coexistence and perseverance was followed during the Makkan period, while the permanent nature of the Muslim community based on self defence when oppressed was also clearly stated: “And who, when oppressed, defend themselves” (Verse 39) This rule is further confirmed as a permanent aspect of human life: “An evil deed is requited by an evil like it.” (Verse 40) Thus, justice requires that an evil act should be answered with an act of similar nature. Otherwise, evil would be left to triumph and expand; there would be no force to check it.

Forgiveness is encouraged so that believers seek reward from God and at the same time purge themselves of the desire to retaliate; this also ensures that society does not harbour grudges: “But the one who forgives and puts things right will have his reward with God.” (Verse 40) This is indeed an exception from the rule. It should be borne in mind that forgiveness can only be exercised by one who is able to requite evil with its like. It is only in such a case that forgiveness brings its desired results in both the perpetrator and the person who is wronged. When the perpetrator realizes that he has been pardoned out of the goodness of the other person, and not because of any weakness or inability to retaliate, he feels ashamed and appreciates that his opponent has scored a moral victory. Similarly, a strong person who forgives feels that he has the higher moral ground. Thus, forgiveness is better for both parties. This, however, does not apply in the case of weakness and inability to retaliate.

Indeed, forgiveness does not exist in such a situation; it only encourages the aggressor and brings further humiliation to those wronged.

“He does not love wrongdoers” (Verse 40) This statement reconfirms the rule that an evil act is requited by a similar one. It also implies that one should not exceed the wrong done when repelling evil.

We then have another confirmation, which is more detailed:

“However, no blame attaches to those who defend themselves after having been wronged. Blame attaches only to those who oppress other people and transgress in the land against all right. For such, there is painful suffering in store.” (Verses 41—42) A wronged person who retaliates against injustice, repays an evil act with its like, and who makes sure not to transgress his limits, is simply exercising his legitimate right. Hence, no blame attaches to him. No one should prevent him from exacting justice. The ones to be stopped are those who oppress and encroach on others. Human life cannot be set on a right basis while injustice continues unchecked and its perpetrators go about freely, fearing no consequence. God warns all perpetrators of injustice that they will be severely punished, but people must also rise against those responsible and prevent them from committing further injustice.

The surah again refers to the need for self restraint, patience in adversity and forgiveness in personal cases, when such forgiveness is exercised as an act of magnanimity taken from a position of strength and ability to retaliate: “As for the one who is patient in adversity and forgives; this requires the exercise of a truly strong resolve” (Verse 43)

When we take these verses and similar texts together, we clearly see how they ensure balance between the two directions. They want a Muslim to be free of grudge, anger, weakness, servility, as also of injustice and oppression. A Muslim should always seek Gods pleasure, aware that patience is his mainstay as he continues his life journey.

Together, these qualities which believers should have impart a distinctive character to the Muslim community, the community that is assigned the task of leading mankind.

Having outlined the qualities of believers who have ample and more lasting reward from God, the surah paints the opposite picture of those who go astray and inflict injustice. They will inevitably suffer humiliation:

He whom God lets go astray will have no one else to protect him.

When the wrongdoers come face to face with the suffering [awaiting them], you will see them exclaiming, Is there any way of return?" You shall see them brought before the fire, disgraced and humiliated, looking with a furtive glance. The believers will then say: 'The true losers are the ones who have forfeited themselves and their kindred on this Day of Resurrection." Indeed the wrongdoers will fall into long lasting suffering. No protector whatever will they have to help them against God. He whom God lets go astray shall find no way forward. (Verses 44-46)

What God wills is certain to take place. No one can change a course God has determined. Hence, “He whom God lets go astray will have no one else to protect him” (Verse 44) When God knows, on the basis of a persons true attitude and actions that he deserves to be left astray, His word that this person be left to follow his own devices will be done. He will then have no one to save him from error or its ultimate results, or to assist in its retraction: “ When the wrongdoers come face to face with the suffering [awaiting them], you will see them exclaiming 7s there any way of return?1 You shall see them brought before the fire, disgraced and humiliated, looking with a furtive glance ” (Verses 44—45)

In this present world, the wrongdoers are normally arrogant, despotic and transgressors. Hence, their highlighted aspect on the Day of Judgement is that of humiliation. They see the suffering awaiting them and their pride crumbles. Subdued, they will meekly ask: “A there any way of return?1 It is a question that combines eagerness and despair of any chance to save themselves. They are made to see the fire and they look at it in disgrace and utter humiliation. They cannot lift their eyes; therefore, they cast only a furtive glance.

It will be clear then that the believers are the ones who state the truth: “ The believers will then say: The true losers are the ones who have forfeited themselves and their kindred on this Day of Resurrection.” (Verse 45) They are the ones who have lost everything, standing there humbly asking for a second chance that will not be given. The final comment on this image explains the outcome for those brought before the fire:

“Indeed the wrongdoers will fall into long-lasting suffering. No protector whatever will they have to help them against God. He whom God lets go astray shall find no way forward.” (Verses 45—46) No support will be forthcoming as the final word has been said and all ways are sealed

Now the surah addresses those who stubbornly opposed the prophet's message with an order to respond to their Lord before such a fate comes upon them, all of a sudden, when they will be without support.

A directive to the Prophet is added instructing him to turn away from them if they persist in their rejection. His task though is only to deliver his message; he is not responsible for anyone:

Respond to your Lord before there comes, by God’s will, a day that cannot be put off. There shall be no refuge for you on that day, nor shall you be able to deny your sins. If they turn away, We have not sent you to be their keeper. Your only duty is to deliver the message [entrusted to you]. When We give man a taste of Our grace, he rejoices in it, but if misfortune befalls him on account of what he has done with his own hands, he is bereft of gratitude. (Verses 47-48)

Having made the warning and the directive abundantly clear, these verses portray the nature of the one who opposes the Divine message and stubbornly refuses to submit to its truth. He is fickle, wildly rejoicing when he is granted something of Gods grace and panicking in the face of adversity. In such a situation, man often transgresses all bounds and shows no gratitude for what he is given: “ When We give man a taste of Our grace, he rejoices in it, but if misfortune befalls him on account of what he has done with his own hands, he is bereft of gratitudey (Verse 48)

By way of comment on this, the surah makes absolutely clear that whatever happiness or misfortune, affluence or scarcity befalls man is determined by God. It is very strange therefore for someone, who reacts in this way to blessings and misfortune, to turn away from God when He holds all the strings affecting his life:

To God belongs sovereignty over the heavens and the earth. He creates what He will. He grants female offspring to whomever He will, and male to whomever He will; or gives both male and female to whomever He will, and causes whomever He will to be barren. He is All-Knowing, infinite in His power. (Verses 49-50)

Offspring is an aspect of what man is given or denied. It is something very dear to man. Since human nature is very sensitive to procreation, looking at it from this angle is more effective. The surah spoke earlier of man’s provisions and how they are given in plentiful or scant measure.

Offspring is a different aspect of what God provides man with. It is no different from money, however, in the way it is granted.

These verses begin by stating that everything in the heavens and earth belongs to God alone. This introduction fits with every detail that follows this statement of general ownership. The same is true of the succeeding sentence: “He creates what He will” (Verse 49) This emphasizes the effect the verse aims to generate, directing man, who loves every good thing, to turn to God who creates everything that man loves and dislikes.

Further details are given of what God may grant or withhold. He may grant female offspring to anyone. The Arabs addressed for the first time by the Qur’an used to dislike females. He also grants male children to anyone He chooses. Alternatively, He may give offspring of both kinds to anyone. The fourth situation is that He may deny offspring altogether, making people barren. What is important to remember is that all these situations are determined by God’s will.

None interferes in His decision which is based on His perfect knowledge and executed by His power: “He is All-Knowing, infinite in His power” (Verse 50)

As it draws to its conclusion, the surah picks up its main theme again, which is the truth of revelation and message. It now speaks of the nature of this contact between God and His chosen servants and how it is done. It asserts that such contact has actually taken place with the last messenger, Muhammad (peace be upon him). This last contact has a definite objective God wishes to accomplish, namely, providing guidance along a straight path to whoever chooses to be guided:

It is not granted to any human being that God should speak to him except through revelation or from behind a veil, or by sending a messenger to reveal by His command what He will. He is exalted, wise. Thus have We revealed a spirit to you [Muhammad] by Our command. You knew neither revelation nor faith, but We made it a guiding with it whoever We will of Our servants. You most certainly give guidance to the straight path, the path of God, to whom belongs all that is in the heavens and earth. Most certainly, to God all things shall in the end return. (Verses 51-53)

The first of these verses makes it abundantly clear that no man is ever spoken to by God face to face. ‘A’ishah is quoted as saying:

“Whoever claims that Muhammad has seen his Lord is delivering a very grave falsehood.” [Related by al-Bukharl and Muslim.] God speaks to people in one of three ways. First, by ‘revelation’, which is given directly and the recipient knows that it comes from God.

Secondly, ‘from behind a veil’, as God spoke to Moses whose request to see God was denied. In fact, he was unable to stand firm when Gods glory was revealed to the mountain. The relevant Qur’anic report states: “ When Moses came for Our appointment and his Lord spoke to him, he said: My Lord, show Yourself to me, so that I may look at You.9 Said [God]: 'You shall not see Me. But look upon the mountain; if it remains firm in its place, then, only then, you shall see Me.9 When his Lord revealed His glory to the mountain, He sent it crashing down.

Moses fell down senseless. When he came to himself, he said: 'Limitless You are in Your glory. To You I turn in repentance. I am the first to truly believe in You.'” (7: 143)

The third form of address is that God sends a messenger, who is an angel, 'to reveal by His command what He will] This takes different forms, which the Prophet explained as follows:

1. The angel would impart to him something he recognized within himself, without seeing the angel. The Prophet said: ‘The Holy Spirit has imparted to me that no soul will ever die until it has had whatever provisions assigned to it. Therefore, remain God fearing and moderate your requests.’ 2. The angel would come to the Prophet in the form of a man who spoke to him and made sure that he understood what was being said to him.

3. The angel would give him the revelation in a way that sounded like a bell ringing in his ear. This was the hardest form for the Prophet. He would be perspiring even on a very cold day. If he was riding a camel, his camel would fall to the ground. Once he received revelation in this way when he was seated, with his thigh next to that of Zayd ibn Thabit who felt then that his bone was almost broken.

4. The Prophet would see the angel in the angel’s own form, giving him whatever God bid him give. This happened to him twice as mentioned in verses 7 and 13 of Surah 53, The Star.8

Such were the different forms of contact and revelation. “He is Exalted, Wise” (Verse 51) He bestows His revelation from on high, to whomever He chooses, according to His wisdom.

At this point I have to say that whenever I read a Qur’anic verse or a statement by the Prophet that mentions revelation, I feel a shudder as I try to think how it happened. How does such contact take place between the One who is eternal, having no defined space in time or place, who encompasses everything and has nothing that bears any resemblance to Him, and an ordinary mortal? And how is such contact then represented in words, sentences and meanings? How can a mortal receive God’s eternal word which is totally unlike what we know?

How this, and how that? I then say to myself: why should I ask when I cannot imagine things beyond my limited space within the world of mortals? The truth is that this took place and was given a form which I can now recognize within my immediate world.

Yet the shudder remains. Prophethood is something great indeed.

Similarly, the moment when an ordinary man receives revelation from on high is indeed very great. My reader, can you feel it with me? Are you, like me, trying to imagine it; imagine this revelation coming from ‘there’? Am I saying, there? No! there is no such thing as ‘there’.

Revelation comes from no place, time, space, direction or situation. It comes from the Absolute, the Infinite, the Eternal, from God Almighty.

It is addressed to a mortal: it is true that the recipient is a Prophet and a messenger, but he remains confined to the limited world of mortals.

It is such a wonderful and miraculous contact which can only be made a reality by God who alone knows how it becomes reality. My reader, do you appreciate the feelings I am trying to portray in such disjointed sentences? Indeed, I do not know what I am saying about what I experience in the depths of my heart as I try to contemplate this great event, which is miraculous in both nature and form. It took place on numerous occasions during the lifetime of Gods messenger. Several people saw some aspects of it with their own eyes.

cA’ishah witnessed some of these remarkable moments in the history of mankind. She says about one of them: “The Prophet said to me, ‘‘A’ishah! Here is Gabriel presenting his greeting to you.’ I said, ‘Peace be to him, together with God’s mercy.’ The Prophet was seeing what we could not see.” [Related by al-Bukhari.] Zayd ibn Thabit also witnessed such a great moment as stated earlier. Other companions of the Prophet saw it on many occasions, recognizing the fact as they looked at the Prophet. They left him alone to receive whatever he received. When it was over, he was with them just as he was before.

Then, what sort of special nature distinguishes the human soul that makes this contact with the sublime? What is the element within the human soul that enables it to be the recipient of revelation from on high? This is yet another issue. In what way did the Prophet’s soul, which is a human soul, feel this contact and how did it open its receptive faculties to revelation? How did it feel the universe in those moments when God opened His glory to it, with His words resounding in its every corner?

What care, what grace, what honour are bestowed on man, such a small creature, when God in His glory confers on him what enlightens his way ahead and keeps him on the right track? Such honour appears great indeed when we remember that, compared to God’s kingdom, man looks more insignificant than a mosquito compared to man.

Revelation is indeed a reality, but a sublime one. It appears to rise to a high and distant horizon which our faculties can hardly perceive.

Thus have We revealed a spirit to you [Muhammad] by Our command. You knew neither revelation nor faith, but We made it a light, guiding with it whoever We will of Our servants. You most certainly give guidance to the straight path, the path of God, to whom belongs all that is in the heavens and earth. Most certainly, to God all things shall in the end return. (Verses 52-53)

It was by means of such contact that revelation was given to the Prophet: “ Thus have We revealed a spirit to you [Muhammad] by Our command^ (verse 52) The process was the same as revelation granted to earlier messengers, bringing to the Prophet a 'spirit' that gives life to souls, motivating them to act and implement the Divine message.

“ You knew neither revelation nor faith." (Verse 52) The Qur’an describes the Prophets soul prior to revelation in this way. The Prophet had heard of revelation and faith before, because the Arabs were aware of other communities that had scriptures and believed in a well-defined faith. It is not the mere knowledge of such matters that this statement refers to. The reference here is to how revelation affected the Prophet’s heart and conscience and how he interacted with it. He certainly experienced nothing of this before this spirit was revealed to him by God’s command.

“But We made it a light, guiding with it whoever We will of Our servants." (Verse 52) This is the total nature of the message given through this revelation. It is a light that imparts happiness to those hearts that are guided by it. “ You most certainly give guidance to the straight path, the path of God." (Verses 52-53) Special emphasis is placed here on relating guidance to God’s will, making it clear that He alone grants it only to whom He will on the basis of His own knowledge, shared with no one else. The Prophet is only the means chosen to fulfil God’s will. He does not initiate guidance in people’s hearts. He only delivers God’s message which opens the way to the fulfilment of God’s will.

“ You most certainly give guidance to the straight path, the path of God, to whom belongs all that is in the heavens and earth." (verses 52-53)

Guidance shows us the path of God, at which point all ways converge, because it leads to the Sovereign who alone has dominion over the heavens and the earth. Whoever is guided to His path is certain to know the laws that God has set in operation in the universe, bringing their forces into play and providing sustenance to all. Hence, the whole universe turns to its Supreme Owner to whom all shall return: “Most certainly, to God all things shall in the end return. ” (Verse 53) He will then judge them all. Such is the light God has given so that people will go along the way He has chosen for them; they will return to Him having obeyed His command and benefited by His guidance.

Thus the surah is brought to its conclusion. It began with a discussion of revelation, which provided its main theme. It stated that revelation started with the early prophets, making it clear that Divine religion is one, outlining the same code and showing the same way. It gives humanity its new leadership represented by the person of Muhammad (peace be upon him), and in the community that believes in his message.

This community is entrusted with the task of guiding people to the straight path leading to God. The surah also outlines the characteristics of this community which qualify it to provide sound leadership. It is this community that shoulders the trust bestowed from on high by the sublime process of revelation.