The transition from the end of the previous passage to the beginning of the present one is very smooth. The beginning here continues to outline rulings concerning fighting, which were started with the last couple of verses in the previous passage. Those ran as follows: “Say to the unbelievers that if they desist, all that is past shall be forgiven them; but if they persist [in their erring ways], let them remember what happened to the like of them in former times. Fight them until there is no more oppression, and all submission is made to God alone. If they desist, God is certainly aware of all they do.

But if they turn away, know that God is your Lord Supreme. How splendid is this Lord Supreme, and how splendid is this giver of support.” (Verses 38—40) The opening verse in this passage continues these rulings, outlining those that apply to spoils that are gained as a result of victory in battle.

The ultimate objective of any campaign of jihād was clearly stated in the statement instructing the believers to “fight them until there is no more oppression, and all submission is made to God alone.” (Verse 39) It is undertaken for the sake of God, and for well-defined goals that are related to the faith God has revealed and the code of living He has laid down. Ownership of the spoils of war has also been settled, with a statement that they belong to God and His Messenger. The fighters themselves are given no say in this, so that their effort is made purely for God’s sake, to earn His pleasure. Nevertheless, the Qur’ānic approach provides practical regulations for practical situations. The fact remains that there are fighters and spoils of war. The fighters go on a campaign of jihād ready to sacrifice their lives and property, paying for their own arms and equipment, and also providing equipment for other fighters who cannot buy their own weapons. Those same fighters take the booty which is only the result of their own steadfastness and determination. Since God has already purged their hearts of any greedy thoughts concerning this booty, declaring that it belongs totally to God and His Messenger, it is now appropriate that they are given part of it. They feel that this new gift is being made to them by God and His Messenger to meet practical needs and satisfy real feelings, leaving no room for any dispute over its division.

Such is the nature of the code of living laid down by God who is well aware of human nature. It is finely balanced, holistic in its approach, satisfying real needs and feelings, and ensuring no ill feelings over such material gains.

“Know that one-fifth of whatever booty you may acquire in war is for God and the Messenger, and for the near of kin, the orphans, the needy and the traveller in need. [This you must observe] if you believe in God and what We revealed to Our servant on the day when the true was distinguished from the false, the day when the two hosts met in battle. God has power over all things.” (Verse 41) Much controversy is found in reports and among scholars on several points relating to the meaning of this verse. The main points of debate are as follows:

• Are the “spoils of war” mentioned in the opening verse of the sūrah the same as the “booty” mentioned here or are they two different things? The Qur’ānic text uses two different terms to refer to them.

• Since four-fifths are given to the fighters and divided among them, how is the remaining portion of one-fifth to be divided? Is the one-fifth portion that belongs to God to be divided in turn into five equal shares? If so, one of these belongs to God, but is this share the same as that which belongs to God’s Messenger? Or is the Messenger’s share a separate one?

• Does the Messenger’s share (i.e. one-fifth of one-fifth of the whole booty) belong to him personally? Or is it transferred to every Muslim ruler after him?

• Is the share assigned to “the near of kin” exclusive to the Prophet’s relatives of the clans of Hāshim and `Abd alMuţţalib, as was the case during the Prophet’s time?

Or does a Muslim ruler have any discretion over its distribution?

• Are these fixed and equal shares into which the original portion of one-fifth of the booty must be divided? Or do the Prophet and the Muslim rulers who succeed him have discretionary authority over its usage and spending?

There are further points of debate over other matters of detail. Following our usual approach in this commentary, we prefer not to discuss such controversial points, leaving them to be pursued in specialized studies. Moreover, the whole question of spoils of war is far removed from the practical realities of the Muslim world today. This is not something that is facing us at the present time. We do not have a Muslim state led by an Islamic leadership, fighting a campaign of jihād which may give it spoils of war that need to be divided according to Islamic regulations.

Our situation today is similar to the period when Islam was addressing humanity for the first time. Human beings have reverted to the type of jāhiliyyah, or ignorance, that prevailed then, associating partners with God that give them their man-made laws.

This religion has gone back to its starting point calling on human beings to adopt it anew. It wants them to declare that they believe that “there is no deity other than God and Muĥammad is God’s Messenger.” This means in practical terms that Godhead, sovereignty and all authority belong to God alone. In all these aspects we receive guidance from God’s Messenger only. We acknowledge allegiance only to an Islamic leadership that strives to re-establish Islam in practical life, dissociating ourselves from all other types of society and leadership.

Following this, we have a permanent directive in the following statement: “[This you must observe] if you believe in God and what We revealed to Our servant on the day when the true was distinguished from the false, the day when the two hosts met in battle. God has power over all things.” (Verse 41)

True faith has certain essential indicators to prove it. God makes His recognition of true faith for the fighters in Badr conditional on their acceptance of His ruling on the question of the spoils of war. If they accept then they are truly believers in God and what He revealed to His Messenger. In fact such acceptance is a practical demonstration of faith.

The real meaning of faith is thus stated clearly in the Qur’ān, without equivocation. It does not admit anything of the wide variety of interpretations and controversial details introduced by the different schools and sects. Such schools opened the way for argument, academic controversy and logical debate, which led, in turn, to accusations and counter accusations. It then became possible to brand someone as an unbeliever and for the refutation of such an allegation to no longer rely on the clear and basic essentials of faith. Instead, they relied on prejudice and the need to score a point against opponents. Thus people began to accuse others of unbelief because of disagreement on points of detail, while others sought to refute such accusations by following very strict lines of thought and action. Both attitudes were products of historical circumstances. The divine faith is clear, well defined, free from ambiguity and extremism. The Prophet says: “To be a true believer does not come about through wishful thinking. True faith is that which is firmly rooted in one’s heart and to which credence is given by practice.” To be a true believer presupposes acceptance of God’s law and its implementation in real life. Conversely, the rejection of God’s law and the implementation of a law other than the one He has laid down, in matters large or small, constitutes unbelief.

God’s law provides rulings that are clear and decisive. One example of these is provided in this verse: “Know that one-fifth of whatever booty you may acquire in war is for God and the Messenger, and for the near of kin, the orphans, the needy and the traveller in need. [This you must observe] if you believe in God and what We revealed to Our servant on the day when the true was distinguished from the false, the day when the two hosts met in battle.” (Verse 41) The same applies to all categorical statements that delineate the nature of true faith and its framework which we read in the divine book.

God has taken away the ownership of the spoils of war from those who actually collected them on the battlefield, and assigned that ownership to God and His Messenger, as stated clearly at the opening of the sūrah. His purpose was that those who fight for God’s cause may have only pure motives. Thus, they would be able to remove from their minds all thoughts and temptations that relate to the life of this world. They would be able then to submit themselves totally to God, fighting the battle for God’s cause, under His banner, in obedience to Him and to earn His pleasure. They accept His rule over their lives as they accept it over all their affairs, making no dissent or objection. This is the practical meaning of true faith, as clearly explained in the first verse of the sūrah which vested all authority over the spoils of war in God and the Messenger: “They ask you about the spoils of war. Say: ‘The spoils of war belong to God and the Messenger. So, have fear of God and set right your internal relations. Obey God and His Messenger, if you are true believers.’” (Verse 1)

We need now to discuss the description of the Battle of Badr as the “day when the true was distinguished from the false,” as it occurs in the first verse of the present passage.

The Battle of Badr, which started and finished according to God’s own planning, direction and help, was indeed a criterion of distinction between truth and falsehood, as most commentators say. However, we are speaking here of a distinction that is much wider and far more profound. The truth, as meant here, is that original truth on the basis of which the whole structure of the heavens and the earth is established, as also the nature of all living things. It is the truth represented in the concept of God’s oneness, and His being the only deity who has the overall sovereignty, and authority over the universe. It is He who plans all that takes place. Everything in the universe: the heavens, the earth, animate and inanimate objects submit to His authority that admits no partnership with anyone. His will is enforceable without question. Falsehood, on the other hand, is incidental, although at the time of Badr it spread over the whole earth, beclouding people’s vision so that they could not distinguish the original truth. It also created tyrannical deities that ruled over people’s lives and conducted their affairs. That was the nature of the distinction that took place at Badr, when the original truth was distinguished from the tyrannical falsehood so that they could no longer be confused.

The far-reaching and profound significance of the distinction between the truth and falsehood that took place at Badr was multidimensional. It separated the truth from falsehood within people’s hearts and consciences. This provided, in effect, a complete distinction between absolute monotheism that assigns authority over human feelings, behaviour, morals, worship and submission to God alone, and polytheism in all its shapes and forms. This certainly includes mental submission to anyone other than God, be that a human being, a desire, a social value or a tradition.

Badr also separated truth from falsehood in daily life situations. It provided a clear separation between people’s practical enslavement by other people, desires, values, laws and traditions on the one hand, and accepting, in all these matters, God’s judgement, recognizing that He has no associate or partner, and that He is the only Lord and legislator. Thus human beings were able to raise their heads high, rejecting all tyranny and bending to no authority other than that of God, the only law-giver.

The Battle of Badr also separated two different stages in the history of the Islamic movement: the stage of grouping, perseverance and steadfastness, and the stage of strength, pre-emption and taking the initiative. The religion of Islam represents a new concept of life, a code of living, a social order and a system of state and government. All these are results of the liberation of humanity all over the world which Islam achieves through the establishment of God’s sovereignty in human life and by rejecting all tyranny. As such, Islam must always acquire strength and take the initiative. It is not in the nature of Islam to remain in waiting for events and developments. It cannot remain a collection of beliefs that are represented in worship rituals and moral behaviour. It must take action to establish its new concept, practice its code of living and lay the foundation of its new social order and state. This requires the removal of all physical and material impediments that hinder the practical implementation of its constitution in the life of the Muslim community at first, and later in human life as a whole. Needless to say, God has given us all these for practical implementation.

At this point the sūrah refers once more to the Battle of Badr, portraying its scenes and events in a splendid style, to bring it all alive before our eyes. It also points out the fact that it was God who conducted the battle, so that we almost see God’s hand shaping events as they take place. Moreover, the sūrah tells us the purpose behind God’s determination of the course of events.

[Remember the day] when you were at the near end of the valley and they were at the farthest end, with the caravan down below you. If you had made prior arrangements to meet there, you would have differed on the exact timing and location. But it was all brought about so that God might accomplish something He willed to be done, and so that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth. God certainly hears all and knows all. God made them appear to you in your dream as few in number. Had He shown them to you as a large force, you would have lost heart and would surely have been in dispute about what to do. But this God has spared you. He has full knowledge of what is in people’s hearts. When you actually met, He made them appear few in your eyes, just as He made you appear as a small band in their eyes, so that God might accomplish something He willed to be done. To God shall all things return.

(Verses 42-44)

The battle is about to start, with each of the two combatants taking position, and with a clear pointer to the subtle and elaborate planning behind it all. We can visualize how God’s hand brings each party to its position, while the caravan manages to slip away. The very words unveil God’s planning as the Prophet sees his dream, and as each party sees the other as small in number, which tempts each party with the prospect of victory. Only the Qur’ānic style can portray scenes so vividly, and bring them alive in such a concise method of expression.

Reference has already been made to the scenes portrayed in this part of the sūrah.

When the Muslims left Madinah, they finally encamped at the end of the valley that was closer to Madinah, while the army of unbelievers took its position at the other end. There was a small hill separating the two sides. As for the caravan, Abū Sufyān managed to slip away with it to the coastal area, below the positions of both hosts.

Neither of the two armies was aware of the position of the other. It was God who brought them both to their positions by the hill, in order to accomplish a certain purpose of His own. Indeed, had they made prior arrangements to meet, they would not have taken their positions so close to each other and they would not have arrived there at the same time, as they actually did. God reminds the Muslim community of all this so that they always remember how God can accomplish any purpose He may have at any point in time. “[Remember the day] when you were at the near end of the valley and they were at the farthest end, with the caravan down below you. If you had made prior arrangements to meet there, you would have differed on the exact timing and location. But it was all brought about so that God might accomplish something He willed to be done.” (Verse 42) Behind such an unplanned meeting there was certainly a purpose which God made the Muslim community the means to achieve. Moreover, He arranged all the circumstances that helped its accomplishment.

Such are the thoughts that come immediately to mind when we try to understand God’s statement: “So that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth.” (Verse 42)

However, the statement also imparts a different sense.

That the truth achieved victory in the battle between its advocates and the supporters of falsehood, after it had also triumphed in people’s hearts, helps to put matters clearly in front of our eyes. No ambiguity or confusion is left after the victory at Badr has clarified all issues. Anyone who chooses to perish, i.e. rejects the true faith, no longer has any doubt concerning the truth after it had made its presence so clearly felt. Similarly, anyone who chooses life, i.e. embraces the faith, has no doubt that he is making his choice in favour of the truth which will always enjoy God’s support against the tyrants who try to suppress it.

This takes us back to what we mentioned in our introduction when we spoke of the need to launch a jihād campaign to destroy the forces of evil and tyranny, and to enable the truth to triumph. Such jihād helps to make the truth clear to all, “so that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth.” (Verse 42) Again, this understanding of the statement makes it easier for us to understand the significance of a later statement in this sūrah, in which the following directive is given: “Make ready against them whatever force and war mounts you can muster, so that you may strike terror into the enemies of God who are also your own enemies.” (Verse 60) Putting forces on the alert to frighten the enemy may help to make the truth clear in certain hearts and minds which only understand the language of force.

The comment that follows on this aspect of God’s planning and execution of the battle and the purpose behind it all takes the following form: “God certainly hears all and knows ail.” (Verse 42) Nothing that is said by the parties supporting truth or falsehood, and nothing that they may harbour in their hearts behind their words or actions escapes God as He puts His plan into action in full knowledge of all that is hidden or apparent. He does indeed hear all and know all.

This statement and the comment that follows occur in the middle of the account given in the sūrah of the events of the battle and its course. The next verse continues with this account: “God made them appear to you in your dream as few in number. Had He shown them to you as a large force, you would have lost heart and would surely have been in dispute about what to do. But this God has spared you. He has full knowledge of what is in people’s hearts.” (Verse 43) Part of God’s planning for the battle was that His Messenger should see the unbelievers in his dream as small in number, having no real strength. He told his companions of this and it gave them encouragement. Here God’s Messenger is told the reason for this vision. Had God shown him a large force, it would have demoralized his Companions, who were no more than a small group of believers who joined him on an expedition, neither expecting a battle nor prepared for one. This would have weakened them and caused them to be in dispute over whether to fight or to avoid a confrontation. Such a dispute is the worst thing to happen to an army on the verge of meeting an enemy force: “But this God has spared you. He has full knowledge of what is in people’s hearts.” (Verse 43)

you may be successful. Obey God and His Messenger and do not dispute with one another, lest you lose heart and your moral strength. Be patient in adversity, for God is with those who are patient in adversity. Do not be like those who left their homes full of self-conceit, seeking to be seen and praised by others. They debar others from the path of God; but God has knowledge of all that they do. Satan made their deeds seem fair to them, and said: No one can overcome you today, and I will stand firm by you.

‘But when the two hosts came within sight of each other, he turned on his heels and said: ‘I am done with you, for I can see what you cannot. I fear God, for God is severe in retribution.’ The hypocrites and those in whose hearts there was disease said: Their faith has deluded these people.’ But he who puts his trust in God knows that God is Almighty, Wise. (Verses 45-49)

In these verses we have a host of inspiring touches, rules, directives, scenes and attitudes; all relating to the battle. Ideas, feelings and inner thoughts are portrayed which normally need much greater space to describe, but they are all most vividly delineated here in the unique style of the Qur’ān. They start with an address to the believers, which is one of many in the sūrah, instructing them to stand firm when they meet their enemy. They should also try to acquire all that is needed to ensure victory. This includes a steadfast attitude, frequent remembrance of God to maintain their relationship with Him, obedience to God and His Messenger, avoidance of internal conflict and dispute, patience in adversity, perseverance in battle, and steering away from conceit, showing off and persecution of others.

Steadfastness is the first step to victory, and the party that is more steadfast is the one which has the upper hand. Although the believers cannot tell, their enemy may be suffering even more than what they themselves are suffering. Their enemy may even be enduring more pain, although that enemy could not hope to receive support from God as they hope to do. It may be that if the believers only remain steadfast for a moment longer, their enemy will collapse and be vanquished. Why should the believers ever feel shaken when they are certain that they will have either one of the best two alternatives: victory or martyrdom? Their enemy, on the other hand, aims at nothing further than the life of this world. This explains why unbelievers are so keen to achieve material superiority in this life which is the ultimate they hope for, since they have no hope in the life to come.

Frequent remembrance of God at the time when an encounter with the enemy is imminent is a constant directive to believers. It is a consistent teaching that becomes well engraved in the hearts of believers. Indeed the Qur’ān shows it as a feature of the community of believers in their long history.

The Qur’ān tells us about the sorcerers Pharaoh gathered for a contest with Moses.

When they submitted to the faith after they had realized that it represented the truth, Pharaoh issued them with a highly frightening warning outlining the punishment which he would inflict on them, unless they abandoned their new faith. Their response was: “You want to take vengeance on us only because we have believed in the signs of our Lord when they were shown to us. Our Lord, grant us abundance of patience in adversity, and let us die as people who have surrendered themselves to You.” (7: 126) The Qur’ān also mentions the case of a small band of believers among the Children of Israel who were facing the might of Goliath and his army: “When they came face to face with Goliath and his troops, they prayed, ‘Our Lord, grant us patience, make firm our steps, and grant us victory over the unbelievers.’” (2: 250)

The believers had just seen the Quraysh leave their homes full of self-conceit, eager to be praised by others. They also witnessed the consequences of such an arrogant demonstration. The Quraysh mustered all their pride, power and prestige to defy God and His Messenger. By the end of the day the Quraysh returned home with their pride tarnished, their prestige shattered and their might totally destroyed. Here God reminds the community of believers of a recent situation that gave them much to think about: “Do not be like those who left their homes full of self-conceit, seeking to be seen and praised by others. They debar others from the path of God; but God has knowledge of all that they do.” (Verse 47)

All the arrogance, self-conceit, and praise-seeking were clear in what Abū Jahl, who commanded the Quraysh forces in the battle, said to Abū Sufyān’s messenger.

The latter was the leader of the trade caravan the Muslims sought to intercept in compensation for their property confiscated by the Quraysh. When he and his caravan managed to escape unharmed by his Muslim pursuers, he sent a message to Abū Jahl asking him to return with the Quraysh army, as there was no longer any reason for the Quraysh to fight the Muslims. Abū Jahl said: “No. By God we will not go back home until we have reached Badr. We will stay there for three days, slaughtering camels for food, feeding whoever comes to us, drinking wine and listening to music and singers. The Arabs will then hold us in awe for the rest of time.” When Abū Sufyān’s messenger told him of Abū Jahl’s answer, he said: “Pity to my people. This is the action of `Amr ibn Hishām (i.e. Abū Jahl). He does not wish to come back because he put himself at the helm and acted unjustly. Injustice brings shame and bad omen. If Muĥammad wins the fight, we will be humiliated.” Abū Sufyān was a man of foresight: Muĥammad (peace be upon him) scored a great victory and the unbelievers were badly humiliated as a result of their arrogance, injustice and debarring of other people from God’s path. The Battle of Badr was a very severe blow to them. “God has knowledge of all that they do.” Nothing escapes Him. Nor can their might stand up to His power. He overpowers them and knows all their actions.

The sūrah goes on to describe how Satan persuaded the unbelievers to go out for a fight that led to their defeat and humiliation: “Satan made their deeds seem fair to them, and said: ‘No one can overcome you today, and I will stand firm by you.’ But when the two hosts came within sight of each other, he turned on his heels and said: ‘I am done with you, for I can see what you cannot. I fear God, for God is severe in retribution.’“ (Verse 48)

We have several reports that refer to this verse and to what it relates. However, none of these is attributed to the Prophet himself, with the exception of one that is graded as poor in authenticity. This report attributes the following statement to the Prophet: “Iblīs is never seen to be more insignificant, humiliated or depressed as he normally is on the day of attendance at `Arafāt, as he witnesses God’s forgiveness, mercy and grace being bestowed on people; except for what he saw on the day of Badr.” People asked the Prophet: ‘What did he see on the day of Badr?’ He answered:

While Satan was working hard, trying to delude the unbelievers and encouraging them to go out in force to fight the believers then abandoning them at their time of need, the hypocrites and those who were sick at heart thought the worst of what fate the Muslims would be facing. They looked at the small band of believers facing up to a much superior force. Thinking only in material terms, they felt that the believers brought upon themselves a woeful doom, deluded by their faith, thinking that faith would bring them victory or at least give them protection: “The hypocrites and those in whose hearts there was disease said: ‘Their faith has deluded these people.’“ (Verse 49) Some scholars say about this group that they were Makkans who looked favourably upon Islam but who stopped short of accepting it. They went out with the Quraysh army, uncertain of their own attitude. When they realized how superior the forces of the unbelievers were they said this about the Muslims.

The hypocrites and those who are sick at heart are unable to understand the true causes of defeat or victory. They only look at appearances and have no means of understanding the true nature of anything that is not physically apparent. They cannot appreciate the power of faith and what effect trusting God and relying on Him bring about. They cannot see how believers cannot be overawed by forces that do not rely on a firm belief in God. Hence it is understandable that they should think the believers to be deluded by their faith, bringing themselves to ruin as they faced a far superior force.

Any situation may have the same physical appearance in the eyes of believers and those whose hearts are devoid of faith. What is different, however, is how they look at any situation and how they evaluate it. Unbelievers do not see anything beyond the physical appearance, while those who have faith see the reality that lies beyond it. They are able to see all the forces that have an influence on it and balance between them accurately. The fact that believers understand and from which they derive reassurance is that to which the conclusion of this verse alludes: “But he who puts his trust in God knows that God is Almighty, Wise.” (Verse 49) But this fact is withheld from those hearts that have no faith. Yet it is the one that tilts the balance and determines the outcome of the conflict between the two groups every time and everywhere.

On the day of Badr the hypocrites and those who were sick at heart said about the Muslim group, “their faith has deluded these people.” This is the same thing that such people say whenever they see the advocates of Islam confronting the mightier forces of tyranny, when their main equipment is basically this religion, their unshakeable faith in its truth, their burning desire to defend what God has made sacred and their reliance on God and trust in Him.

The hypocrites and those who are sick at heart stand idle, watching the advocates of Islam as they firmly stand up to the forces of falsehood, deriding their attitude that makes little of the dangers to which they expose themselves when they take on such mightier forces. At the same time, they are full of admiration for such people who are willing to take such great risks for their cause. They cannot understand why anyone should be willing to be exposed to such great dangers. They view everything in life, including faith and religion, as little more than a business deal. If they feel they can profit by it then they will take it up without question, but if it involves risk taking, then they do not want to have anything to do with it. They are unable to see matters from the point of view of a believer, and they cannot evaluate matters using the perspective of faith. From a believer’s point of view, the deal is a highly profitable one in all circumstances. It leads to one of the two best eventualities: victory which brings about the implementation of faith in practical life or martyrdom which ensures admittance into heaven. Besides, the balance of power is viewed differently by the believer. God Himself is involved, but the hypocrites and those who are sick at heart do not take God’s power into account.

At this juncture the sūrah portrays a scene of God’s direct intervention in the battle. We see the angels acting on God’s instructions and by His permission, reproaching the unbelievers and meting out punishment to them. They gather their souls in a very harsh manner and dole out to them the sort of treatment that befits their arrogance and conceit. Even in the most difficult of times they remind them of their evil deeds and tell them of their inevitable destiny. There is no injustice in what they are about to suffer. It is only what they deserve. When this scene is painted, the sūrah follows it by a statement making clear that punishing the unbelievers for their misdeeds is a constant law that God has set into operation: “Like Pharaoh’s people and those who lived before them.” (Verses 52 and 54) “This is because God would never alter the favours He bestows on a community unless they change what is in their hearts.” (Verse 53)

It is according to this law that He took Pharaoh and his people to task, and according to it He takes to task any person or community guilty of the same type of action: “If you could but see how the angels gather up the souls of the unbelievers. They strike them on their faces and their backs and [say]: ‘Taste the punishment of burning, in return for what your own hands have committed. Never does God do any injustice to His servants.’ Like Pharaoh’s people and those who lived before them, they denied God’s revelations; so God took them to task for their sins. God is mighty, severe in retribution. This is because God would never alter the favours He bestows on a community unless they change what is in their hearts. God hears all and knows all. Like Pharaoh’s people and those who lived before them, they disbelieved in their Lord’s revelations; so We destroyed them for their sins, as We caused Pharaoh’s people to drown. They were wrongdoers all.” (Verses 50-54)

The first two of these verses may be intended to refer to what the unbelievers were made to suffer at the Battle of Badr when the angels took part in the fighting carrying out God’s orders. He had issued to them an express order: “Strike, then, their necks and strike off their every fingertip. This is because they have defied God and His Messenger.

Whoever defies God and His Messenger [will find out that] God is severe in retribution.” (Verses 12-13) When we commented on this statement, we mentioned that we do not know how the angels strike the necks of human beings or how they strike off their fingertips. However, our ignorance of how this is done should not tempt us to try to give this statement any meaning other than its apparent one, which makes it clear that there was an order from God to the angels to strike. We know that the angels “do not disobey God in whatever He commands them, but always do whatever they are bidden to do.” (66: 6) In this case these two verses serve as a reminder of what the angels did on the day of Badr and an explanation of what they actually did to the unbelievers.

These two verses, however, may also be taken as a reference to a continuing situation that applies whenever the angels gather the souls of unbelievers. In this case the opening phrase, “if you could but see”, may be understood as an address to anyone with eyes to see. This type of address is used frequently to direct attention to certain matters that need to be contemplated.

God had bestowed His grace on them, giving them plenty of provisions, granting them power, and allowing their generations to follow one another. All this God grants to human beings to test them so that they may choose whether to be grateful to Him for His blessings or not. But they chose to be ungrateful, denying God and using His blessings to tyrannize. They felt that the power they were given was theirs by right and they denied God’s revelations. Hence they deserved their severe punishment in accordance with the law God had set in operation. Therefore, God altered the blessings with which He had favoured them, and destroyed them altogether: “This is because God would never alter the favours He bestows on a community unless they change what is in their hearts. God hears all and knows all. Like Pharaoh’s people and those who lived before them, they disbelieved in their Lord’s revelations; so We destroyed them for their sins, as We caused Pharaoh’s people to drown. They were wrongdoers all.” (Verses 53-54)

God destroyed them only after they had denied His revelations. He did not punish them with destruction prior to that, although they were unbelievers, because He is Compassionate, Merciful: “We would never inflict punishment on anyone until We have sent a Messenger.” (17: 15) Pharaoh’s people and those who had gone before them adopting the same attitude of denying God’s revelations and suffering the punishment of destruction are described here as “wrongdoers”. This is a very frequent usage in the Qur’ān, depicting the rejection of the faith or the association of partners with God as “wrongdoing”.

We need to reflect a little on the statement that this verse makes: “This is because God would never alter the favours He bestows on a community unless they change what is in their hearts.” (Verse 53) It confirms the essential aspect of fairness in God’s treatment of human beings. He does not deprive them of any favour He has granted them unless they change their intentions, attitudes, behaviour and general situation. By doing so, they deserve that God should alter what He has given them by way of testing them and withdrawing the favours and blessings He has bestowed on them.

They have shown no gratitude for such blessings and favours. On the other hand, God bestows a great honour on man when He makes His will applicable to man on the basis of man’s own actions. A change in the fate of human beings depends on a practical change in their own intentions, behaviour, practices and general situation.

All this they choose for themselves. Moreover, human beings are given a great responsibility, commensurate to the great honour God has granted them. They can ensure that the grace and favours God grants them remain permanently with them and that they are given an increase of this by knowing, appreciating and showing gratitude. On the other hand, they can ensure that all these are removed from them if they behave with arrogance, deny God’s favours, entertain evil intentions and adopt deviant practices.

This great fact is central to the Islamic concept of man, how God’s will applies to him as well as his relationship with the universe and what takes place in it. Here we see the position of honour granted by God to man and we appreciate the latitude man has been given in determining his own destiny and shaping the events that take place around him. He is indeed an actor who makes his contribution by God’s permission. Indeed the working of God’s will takes place through his deeds and actions. Thus man is freed from the humiliating state of passivity imposed on him by materialistic philosophies which regard him as a passive creature who has no influence on the major trends that continue their inevitable movement with total disregard to him and his actions. These include economy, history and evolution.