With this passage we begin discussion of the great issue treated in the remainder of this sūrah. The groundwork for this discussion has been prepared throughout the sūrah, including the discussion of major faith concepts. Further preparation is given in the first two verses of this passage which speak of the continuing battle launched against every prophet by the evil ones among human beings and the jinn, and how this battle is resolved. The preparation may also be seen in earlier references to the rules that govern divine guidance and how people react to it. Now the sūrah dwells on the issue of what is lawful or forbidden of slaughtered animals, and whether God’s name is invoked at the time of their slaughter or not. This theme reiterates the basic Islamic concept acknowledging God’s absolute authority over everything in the universe, and His unquestionable sovereignty and right to legislate. Human beings are denied any share of this authority and sovereignty. Within the framework of this concept, every violation, large or small, acquires the same degree of importance. A ruling may relate to a very simple issue such as the definition of which slaughtered animals to eat from, or it may be very serious, relating to the state, the system of government and social relations. Within the light of the basic principle, both equally concern the recognition or rejection of God’s absolute authority and His Lordship over the universe.

The Qur’ān emphasizes this principle on every occasion. It is reiterated when any new legislation is outlined. This is because this principle is central to faith and submission to God. Once this principle is settled, what remains is its implementation in matters of detail.

We will see in this passage, and in the rest of the sūrah, that this principle is repeated in various ways, as the sūrah refers to some of the laws and traditions of pre-Islamic society. The relationship between these laws and traditions on the one hand and a rejection of Islam on the other is made clear by virtue of the fact that their enactment and practice is possible only when Godhead is attributed to an entity other than God Almighty. Hence, the Qur’ān launches a sustained attack on them, using different ways and methods, but always linking its campaign to the basic issue of faith and submission to God alone.

The first two verses complement the passage discussed in the previous chapter.

They also serve as a prelude to the important issues that relate to authority, law and sovereignty which take up the remaining part of this sūrah.

Thus We have set up against every prophet enemies: the evil ones among human beings and the jinn, who inspire each other with varnished and deluding falsehood.

Had your Lord willed otherwise, they would not have done it. Therefore, leave them to their own inventions, so that the hearts of those who do not believe in the life to come may be inclined to what they say and, being pleased with it, persist in their erring ways. (Verses 112-13)

The first word here reminds us that God has ruled that those unbelievers who demand miracles in order to believe and who turn away from the pointers to faith which are present everywhere around them do not actually ever come to accept the faith, even though they may be shown every miracle they can possibly imagine. By God’s same free-will, He has assigned to every prophet enemies who are the evil ones among human beings and the jinn. Those evil ones inspire each other with varnished falsehoods, half-truths and delusive whispers in order to resist God’s guidance and combat His messengers. It is God’s will also that those who do not believe in the hereafter shall listen attentively to such deceptive falsehood and half- truths and be pleased with what they hear. This enables them to continue with their opposition to God’s messengers and the truth they preach, endeavouring to spread corruption on earth.

All this occurs as God has determined and according to His freewill. Had he willed otherwise, they would not have done so. His will is accomplished in the manner which pleases Him, leading to different results. In a nutshell, nothing of what happens in the universe comes about as mere coincidence, or through human power or authority. When we realize that everything that takes place on earth actually happens according to God’s will, including the unabating fight between truth and falsehood, God’s messengers and evil forces, then we should try to understand God’s purpose in so letting it take place: “Thus We have set up against every prophet enemies: the evil ones among human beings and the jinn, who inspire each other with varnished and deluding falsehood.” (Verse 112)

It was God’s will and planning that every prophet faced enemies, and that those enemies were the evil ones among the human race and jinn. The Arabic term used here for `the evil ones’ is ‘satans’. From a linguistic point of view, to be a satan is to rebel, to follow every error and to give oneself up completely to evil. This can be true of human beings as well as the jinn. If such rebellion and dedication to evil by anyone from the jinn makes him a satan, the same title is given to any human being who does likewise. Indeed, this description can be applied to an uncontrollable animal that causes endless harm. It is said in Arabic: “The black dog is a Satan.” Those satans, be they human or jinn, whom God has made enemies to every prophet, deceive one another by falsehood that is given a bright and unreal glitter.

What conclusions can we draw from the statements made in this verse? The first is that those who are hostile to every prophet and who try to cause harm to those who follow the prophets are evil whether they belong to the human race or to the jinn.

They all work for the same end. Some of them may deceive others, but they all rebel against God’s guidance, follow evil ways and maintain their hostility towards the believers.

Second, these devils cannot do any of this through any inherent ability of their own. They are subject to God’s will. He uses them to test those who believe in Him for a definite purpose of His own. He puts the believers to such a test so that they may show how determined they are to defend the truth entrusted to them. He also wants their hearts to be purged of anything that is unacceptable to Him. When they come through the test with their heads raised high, He stops their enemies from harming them any further. These enemies, who are indeed God’s own enemies, find themselves powerless, humiliated, shouldering their heavy burdens and lacking the support of others.

Third, it is God’s wisdom that has allowed these evil ones to give themselves up totally to evil. God tests them within the limits of the ability and choice He has allowed them, and He leaves them, for a while at least, with some ability to harm the believers. By the same process, He tests believers so that they show their perseverance and dedication to the cause of the truth they serve. When falsehood seems to have complete power over them, are they able to show that they have completely dedicated themselves to God and that they are willing to sacrifice their all for His cause? Those who persevere in times of both hardship and ease can thus distinguish themselves. All this is part of God’s purpose. Otherwise, He is always able to prevent anything from happening.

Lastly, those devils, be they human or jinn, and the scheming and harm they cause are not to be given any great importance. They have no independent power of their own. Indeed, they cannot exceed the limits God has allowed them. When a believer realizes that it is his Lord who has all the power and who determines everything according to a definite measure, he should look down upon the devils who set themselves up in hostility to Him whatever power and authority they claim to command. Hence, the divine instruction to God’s Messenger (peace be upon him):

“Therefore, leave them to their own inventions.” (Verse 112) Let them do whatever they want, because I, the Lord of the universe, am able to smite them whenever I wish.

Their retribution is kept in store for them.

There is another purpose for this enmity, which differs from testing both the believers and the evil ones. This is stated clearly in the second verse in this passage:

“So that the hearts of those who do not believe in the life to come may be inclined to what they say and, being pleased with it, persist in their erring ways.” (Verse 113) This means that those who do not believe in the hereafter will listen to such glittering and deluding falsehood. Such people attach all importance to the life of this world. As they see the devils standing up to every prophet, inflicting harm and hardship on their followers and deluding one another with sweet words and deceptive action, they are ready to follow these devils wherever they lead them. They admire their power, unreal as it is, and they are impressed by their deception. They thus commit sin and error, and indulge in disobedience and corruption.

The passage then emphasizes once more that the authority to legislate in all matters that relate to human life belongs to God alone. This is preliminary to stating that it is God who determines which slaughtered animals are lawful to eat and which are forbidden. Those who associate partners with God often exercise this authority in blatant aggression against God and His sovereignty. We note that a long prelude is included here before the issue is clearly tackled: “Am Ito seek for judge anyone other than God, when it is He who has revealed the Book to you, clearly spelling out the truth.

Those to whom We previously gave revelations know that it is the truth revealed by your Lord. So, do not be among the doubters. Perfected are the words of your Lord in truth and justice. No one can change His words. He hears all and knows all. If you were to pay heed to the greater part of those on earth, they would lead you away from God’s path. They follow nothing but conjecture and they do nothing but guess. Your Lord surely knows best who strays from His path, and best knows He those who are right guided.” (Verses 114-17)

These four verses serve as a long preamble, introducing the main subject and closely relating it to the central issue of acceptance or denial of the faith: “Eat, then, of that over which God’s name has been pronounced, if you truly believe in His revelations. And why should you not eat of that over which God’s name has been pronounced when He has clearly spelled out to you what He has forbidden you (to eat) unless you are driven to do so by sheer necessity?” (Verses 118-19)

Before the discussion of the question of permissibility and prohibition is completed, the sūrah gives a number of instructions with strong overtones of authority and warning: “Many people lead others astray by their errant views and lack of knowledge. Your Lord is fully aware of those who transgress. Abstain from all sin, be it open or secret. Those who commit sins will be requited for what they have committed:” (Verses 119-20)

The question of permissibility and prohibition is then resumed and linked directly to the question of submission to God alone, as opposed to associating partners with Him: “Hence, do not eat of that over which God’s name has not been pronounced; for that is sinful. The evil ones do whisper to their friends to argue with you. Should you pay heed to them, you will end up associating partners with God.” (Verse 121)

This is followed by further discussion on the nature of faith and disbelief, which too serves as a comment on the question of permissibility and prohibition. Such emphasis and re-emphasis as well as the links between matters of detail and major issues serves to outline how Islam views the basic issue of legislation for matters of ordinary day-to-day life.

“Am I to seek for judge anyone other than God, when it is He who has revealed the Book to you, clearly spelling out the truth. Those to whom We previously gave revelations know that it is the truth revealed by your Lord. So, do not be among the doubters.” (Verse 114) This verse comes in the form of a question asked by God’s Messenger, denouncing the very idea of seeking anyone other than God for judgement in any matter whatsoever.

Having stated that the truth is simply what is contained in the Book revealed by God, the sūrah states that what human beings legislate is the result of following conjecture which is devoid of all certainty. To follow it leads to one clear outcome:

error. It also explains that human beings cannot be certain of the truth and cannot follow it unless they receive it from its only source. The sūrah also warns God’s Messenger (peace be upon him) against obeying people in what they say or advocate, no matter how great their number may be. Ignorance remains the same even though it gathers a very large following: “If you were to pay heed to the greater part of those on earth, they would lead you away from God’s path. They follow nothing but conjecture and they do nothing but guess.” (Verse 116)

At the time when the Qur’ān was revealed, most people on earth belonged to the world of jāhiliyyah, as is certainly the case today. They did not refer to God for judgement in all their affairs. Nor did they make the divine law contained in His revealed Book the law which they implemented. Nor did they derive their concepts, ideas, thoughts and code of living from God’s guidance. Hence, they followed the way of ignorance, as they certainly do today. They could not formulate any opinion or advocate any ruling based on the truth, and they could not lead anyone who followed them except into error. Just as people do today, they abandoned certitude in order to follow conjecture and guesswork. Hence, God warns His Messenger and his followers against obeying them so that they do not stray from His path. This warning has a general import, although it is given in connection with the prohibition of certain types of slaughtered animals and permitting others, as is later explained.

The Qur’ān then states that it is God alone who decides which of His servants follow right guidance and which go astray. It is God alone who knows what is in people’s inmost hearts, and it is He who determines what constitutes proper guidance and what takes people away from it: “Your Lord surely knows best who strays from His path, and best knows He those who are right-guided.” (Verse 117)

It is necessary, then, to have a proper rule to evaluate people’s beliefs, concepts, values, standards, activities and actions. This rule will determine what is true and what is false, so that nothing of it is judged according to people’s changing desires or ill-founded criteria. It is also necessary that a sovereign authority establishes standards to evaluate all these matters so that people may refer to it for verdicts.

Here God declares that He alone has that authority as well as the authority to judge people as to whether they follow guidance or error. It is not `human society’ that is empowered to issue such verdicts according to its changeable values. Society changes its forms and material foundations, and such changes are bound to lead to an amendment of its values and verdicts. Human beings have held different values and moral standards depending on whether society is based on agricultural, industrial, capitalist, socialist or communist lines. The criteria to judge people and their actions differ in accordance with the different bases adopted by these societies.

This is followed by a strict order not to eat from any slaughtered animal over which God’s name has not been pronounced at the time of slaughter. The Arabs in pre-Islamic days used to pronounce the names of some of their idols when they slaughtered animals for eating, or when they slaughtered them for gambling or drawing lots. This prohibition covers the eating of carrion, which refers to animals that die naturally. The unbelievers used to argue with the Muslims about this prohibition, claiming that such animals had been killed by God. Thus, they wondered that the Muslims would eat of what they themselves slaughtered but would not eat of what God had slaughtered. This is just one of the infinitely stupid arguments that people of ignorance may advance, prompted by the evil ones among them and the jinn. Hence, the command given in this verse is coupled with a warning: “Hence, do not eat of that over which God’s name has not been pronounced; for that is sinful. The evil ones do whisper to their friends to argue with you. Should you pay heed to them, you will end up associating partners with God.” (Verse 121)

This statement requires some reflection, for it is decisive in its reference to the authority every Muslim should obey. It clearly demonstrates that even in matters of detail, obedience by a Muslim to anyone who orders him to do something which is at variance with God’s law and which does not recognize God’s sovereignty and authority to legislate takes that Muslim out of Islam and leads him to associate partners with God.

In discussing the statement, “should you pay heed to them, you will end up associating partners with God” Ibn Kathīr says: This means that when you have abandoned God’s law, disregarded His commandments and preferred someone else’s law, then you are guilty of associating partners with Him. This is comparable to God’s description of the followers of earlier religions: “They have taken their rabbis and their monks for their lords beside God.” (9: 31) In his interpretation of this verse, al-Tirmidhī reports that `Adī ibn Ĥātim said to the Prophet: “Messenger of God, they did not worship them.” The Prophet said: “Yes, indeed. They (meaning the rabbis and monks) made lawful to them what God has made unlawful, and they have forbidden them what God has made lawful, and they (meaning the followers of those religions) followed them.

That is indeed their worship of them.” Similarly, Ibn Kathīr quotes al-Suddī in his commentary on the Qur’ānic statement, They have taken their rabbis and monks for lords beside God.’ Al-Suddī says:

“They have taken the views of human beings, abandoning God’s Book and His law.

Hence, God follows this with the statement, `they have been ordered only to worship the one God’, (9: 31) referring to the One who has the authority to forbid and make lawful and who must be obeyed whatever He legislates.” 40

Both distinguished scholars, al-Suddī and Ibn Kathīr, state with total clarity, that whoever obeys any man-made law which is at variance with God’s law, even in a matter of detail, associates partners with God. If he is a Muslim yet continues to do so, he actually leaves the fold of Islam altogether, even though he declares verbally that he believes in God’s oneness. This is because he receives his laws from an authority other than God’s. When we look everywhere on earth today, we find ignorance and the association of partners with God among all peoples, with the exception of those God has guided to His path. These are the ones who refuse to accept the claims of all deities to any of the attributes of Godhead. They reject all such laws and legislation, except when they are compelled to accept them by force.

Next we have a full treatment of the nature of both faith and disbelief. The following verses speak of God’s will that manifests itself in every community, even where the most hardened of criminals scheme and give themselves airs. Their arrogance prevents them from accepting the faith. This concludes with a splendid image portraying the faith that opens people’s hearts and minds, contrasting it with the oppressive situation of disbelief, which weighs heavily on people’s minds. The whole passage relates to the question of prohibition and permissibility concerning slaughtered animals, in the same way as a basic rule is related to a detailed application.

Is he who was dead and whom We have raised to life, and for whom We set up a light to see his way among men, to be compared to one who is in deep darkness out of which he cannot emerge? Thus do their deeds seem goodly to the unbelievers. And thus in every city have We placed arch-criminals so that they weave their schemes there. But it is only against themselves that they scheme, though they do not perceive it. When a sign comes to them, they say: “We shall not believe unless we are given the same as God’s messengers were given.” But God knows best whom to entrust with His message. Humiliation before God and severe suffering will befall those guilty of evildoing for all their scheming. Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers. (Verses 122-5)

These verses delineate the nature of faith and divine guidance in a factual statement describing a true fact. The apparent allegory magnifies this in an inspiring way, but the statement itself expresses a practical fact. Indeed, the nature of that fact requires the use of such splendid images. We are speaking here of a spiritual and intellectual fact, one which can only be appreciated when experienced. Its description brings this whole experience into full relief, particularly to those who have actually gone through it.

It is true that faith revives people’s hearts after they have been dead and gives them light to bring them out of darkness. Their new life enables them to appreciate and evaluate all things in a new light and according to a new measure they did not previously know. The light they are given makes everything appear new. It is as if it has never been seen by those hearts that now bask in the light of faith.

This experience cannot be described in words, because it is known only to those who have actually gone through it. The Qur’ānic statement is the strongest that can express for us the nature of this experience, because it depicts it in its true colours.

Rejection of the divine faith is indeed a break with the true life which is ever present, eternal. It is a self-imposed isolation from the effective power that influences the whole of existence, and a breakdown of all natural systems of reception and response. Hence, it is an effective death. Faith, on the other hand, is a real bond of communication and response. As such, it is life.

By the same token and for the same reasons, God has placed in every land criminals who enjoy a position of power so that they can scheme and plot. Their scheming allows the test to be completed, and God’s will to take effect. Everyone is thus able to follow the path made easy and reap his reward at the end of the day:

“And thus in every city have We placed arch-criminals so that they weave their schemes there. But it is only against themselves that they scheme, though they do not perceive it.” (Verse 123)

It is an aspect of the law God has set in operation that in every main or capital city, a group of those who have power and are hardened in sin take a very hostile attitude towards divine faith. This is due to the fact that divine faith begins by depriving such people of the power which enables them to establish their authority over others, making them subservient and for whom they claim they have the power to legislate.

It re-establishes God’s authority as He is indeed the Lord, King and God of mankind.

It is part of the laws of human nature that God sends His messengers with the truth which deprives those who claim Godhead of every aspect of lordship and authority over mankind. Hence, such people declare their opposition to the divine faith and to God’s messengers. They weave their schemes and try to inspire one another with deceptive falsehoods, cooperating with the evil ones among the jinn to try to win their battle against the truth and divine guidance. Thus they work hard spreading falsehood and error, deceiving people with their scheming.

The fight is inevitable because it is caused by the inherent and complete opposition between the basic principle of faith, which declares that all sovereignty belongs to God, and the ambitions of those criminals occupying positions of power.

Every prophet will inevitably fight this battle because he cannot avoid it. Similarly, those who believe in a prophet will inevitably be engaged in this battle to the end.

God reassures the believers that no matter how great and powerful the scheming of these criminals may appear to be, it will inevitably turn against them in the end. The believers are not alone in this battle, because God is their patron. That is sufficient for them, because it is He who makes the scheming of the criminals turn against them:

“But it is only against themselves that they scheme, though they do not perceive it.” (Verse 123) Let the believers then be reassured.

The sūrah then reveals the arrogant nature of those who are hostile towards God’s messengers and His religion. It is their arrogance which prevents them from surrendering themselves to God because that would place them on the same level as the rest of God’s servants. They want a place of distinction to preserve their positions among their followers. They feel that it is beneath them to believe in the Prophet after having enjoyed a position of lordship over others. Hence, they come out with their singularly stupid declaration: “When a sign comes to them, they say: ‘We shall not believe unless we are given the same as God’s messengers were given.’“ (Verse 124)

The whole passage concludes with a description of the state that ensues when divine guidance is followed, when the faith is accepted and the effect it has on people’s hearts. “Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers.” (Verse 125)

God has set in operation a law that ensures guidance for everyone who wishes to be guided and who takes the necessary action to achieve that guidance. All this remains within the limits of choice given to human beings by way of a test. Within this law, when God wishes to guide a person, “He makes his bosom open wide with willingness towards self- surrender (to God).” (Verse 125) He thus receives the concept of surrendering himself to God with willingness and reassurance. Again, in accordance with God’s law that He leaves anyone who turns his back on guidance and closes his mind to it to his own devices, it is said of God that: “He causes his bosom to be tight and constricted.” (Verse 125) His mind is shut and he finds difficulty in accepting God’s guidance. He is just like one who “is climbing up into the skies.” (Verse 125) This is a mental state described in terms of a physical condition which combines difficult breathing, stress and the exhaustion which accompanies climbing up stage after stage into the skies. The very word chosen here to denote `climbing up’ imparts a sense of difficulty and strenuous physical effort. Thus, the whole scene is in perfect harmony both with the physical condition and the verbal expression describing it.

The scene is concluded with a fitting comment: “Thus does God lay the scourge on the unbelievers.” (Verse 125) Just as it is God’s will to cause the bosom of a person who wishes to be guided to open wide with willingness to surrender himself to God, and causes the one who chooses to go astray to find things hard and difficult, so does God lay a scourge on those who do not believe. The Arabic term which is rendered here as `scourge’ has a variety of meanings. It denotes `suffering, blight, ignominy, etc.’ Together, its nuances give us a picture of a person who is completely incapable of rescuing himself. He continues to endure most severe suffering without any hope of salvation.

We need to say something further about this verse: “Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers.” (Verse 125)

This verse and similar ones in the Qur’ān refer to the essential relationship between God’s will and people’s choices, and what befalls them of either being guided or going astray and the consequent reward or punishment they receive. To fully appreciate the facts such verses describe requires a level of human understanding different from that of intellectual logic. All the controversy that has taken place around this issue over the years, in the history of Islamic thought, particularly between the Mu`tazilah, the Murji’ah and the mainstream Sunnīs, and in the history of divinity and philosophy, and all that has been written about it have a distinct intellectual drift.