The first passage ended with a description of the inevitable destiny of those who engage in futile dispute about God, making it clear that such people will have no escape from the burning of hell. By contrast, the sūrah also describes the bliss to be enjoyed by the believers. This new passage is closely linked to the end of the first, as it speaks about the unbelievers who turn people away from God’s path and from the Sacred Mosque in Makkah. The reference here is to those who opposed the message of Islam when it started in Makkah, and who sought to turn people away from it.

They also confronted the Prophet and his Muslim Companions seeking to debar their entry into the Sacred Mosque at the Ka`bah. It then speaks about the basis on which this mosque was founded when God assigned its building to Abraham (peace be upon him) and ordered him to call on all people to visit it for pilgrimage. Abraham’s instructions were very clear: that this mosque must be established on the clear basis of God’s oneness, so as to prevent any form of associating partners with God from being practised in or near it. It must be kept open to all people, whether they reside nearby or come from afar. None is to be denied entry, and none is to claim its ownership. The sūrah then outlines some of the rituals of pilgrimage and how they enhance people’s consciousness and constant remembrance of God. It also stresses the need to protect the Sacred Mosque against any aggression by those who try to turn people away from it or change the basis on which it is founded. Those who fulfil their duties of protecting the purity of the faith are promised victory.

The unbelievers who debar others from the path of God and the Sacred Mosque which We have set up for all people alike, both those who dwell there and those who come from abroad... Anyone who seeks to profane it by evildoing We shall cause to taste grievous suffering. (Verse 25)

Such was the Quraysh’s practice: they turned people away from the faith that God had established for mankind, providing a direct way to Him. They fought hard to prevent people from following the code He had chosen for human life. They also stopped Muslims from offering the pilgrimage and `umrah, as was the case in the sixth year of the Islamic calendar when the events that started with such prevention led to the signing of a peace agreement at al-Ĥudaybiyyah. God made this mosque an area of peace and safety for all people, where they have no fear of anyone. This applied to everyone living in Makkah, and to all those who travelled from distant areas to visit the mosque. Thus, the Ka`bah and the mosque around it form a House of God where all people are equal. None can claim any right of ownership or any distinction whatsoever: “The Sacred Mosque which We have set up for all people alike, both those who dwell there and those who come from abroad.” (Verse 25)

This law God established for His Sacred House preceded all attempts by human beings to establish a sanctuary where no arms are allowed, opponents are safe, bloodshed is ended and everyone enjoys peace and security. No one can claim any favour for observing these rules. They are a privilege equally extended to all people at all times.

Scholars have different views on the permissibility of ownership of houses in Makkah which are not used for personal living. Scholars who accept such ownership also differ on whether such houses may be let. Al-Shāfi`ī believes that such houses may be owned, inherited and let out. The basis of his view is the authentic report that `Umar ibn al-Khaţţāb bought from Şafwān ibn Umayyah a house for 4,000 dirhams to make it a prison. Isĥāq ibn Rāhawayh, on the other hand, says that such homes may neither be inherited nor let. He argues: “At the times when God’s Messenger, Abū Bakr and `Umar died, dwellings in Makkah were known only as sawā’ib [which means ‘left vacant’]: whoever needed a place could live in any of them, and whoever had what was surplus to his own needs gave it to others.” `Abdullāh ibn `Umar is quoted as saying: “It is not permissible to sell or let houses in Makkah.” Ibn Jurayj mentions that `Aţā’, an early scholar, “used to warn against letting homes in the Ĥaram area. He further told me that `Umar ibn al-Khaţţāb used to order the people of Makkah not to have front doors for their homes, so that pilgrims might feel free to stop anywhere. The first person to put up a door to his home was Şuhayl ibn `Amr.

`Umar sent to him for an explanation and he replied, saying: ‘Let me explain: I am engaged in trade and I only wanted to have two doors so that my camels would stay within them.’ `Umar accepted his explanation and allowed him these doors.” `Umar is further quoted as addressing the people of Makkah, saying: “Do not put up front doors to your homes. Let the travelling pilgrims stop wherever they wish.” Imām Aĥmad ibn Ĥanbal takes a middle line that satisfies all reported statements.

The sūrah now refers to the establishment of this Sacred Mosque which the idolaters had usurped. They worshipped idols there and prevented believers in God’s oneness, who had purged themselves from idolatry, from entering it. Yet it was built by Abraham (peace be upon him) on God’s own instructions. The sūrah also mentions the fundamental basis of God’s oneness which served as the basis of the foundation of the Sacred Mosque. It also adds the purpose of its building as a place to worship God alone, a place where the dedicated could walk around it, and stand before it in submission to God:

When We assigned to Abraham the site of the [Sacred] House, [We said]: Do not associate anything as partner with Me. Purify My House for those who will walk around it, and those who will stand before it, and those who will bow down and prostrate themselves in prayer. Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far- away quarter, so that they might experience much that shall be of benefit to them, and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them. Eat, then, of such [sacrificed cattle] and feed the unfortunate poor. Thereafter let them complete the rites prescribed for them, fulfil their vows, and again walk around the Ancient House.’ (Verses 26-29)

It was for celebrating the glory of God alone that this House was built. God showed its place to Abraham, and gave him clear instructions so that he raised it on proper foundations: “Do not associate anything as partner with Me.” It belongs to God alone, without partners of any sort. Abraham was also required to purify the House for those who come to it to perform the pilgrimage and for those who stand up in prayer there. “Purify My House for those who will walk around it, and those who will stand before it, and those who will bow down and prostrate themselves in prayer.” (Verse 26) It is for those who worship God alone that this House was built. It has nothing to do with others who associate partners with Him or address their worship to anyone other than Him.

When Abraham completed building the Ka`bah as instructed, he was ordered to declare the duty of pilgrimage as binding on all people, and to call on them to fulfil this duty. God also promised him that people would respond to his call, and that they would come from all corners of the globe, either on foot, or using every kind of fast mount that becomes thin as a result of a long journey: “Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far-away quarter.” (Verse 27)

God’s promise to Abraham continues to be fulfilled, even today, and it is certain to continue well into the future. People’s hearts aspire to visiting the Ka`bah, passionately longing to see and walk around it. A person of good means will use some form of transport, while a poor person will still come, even though he may have to cover a long distance on foot. Tens of thousands flock to it from far away corners of the earth, every year, in response to Abraham’s proclamation of this duty made thousands of years ago.

The sūrah then mentions some aspects and objectives of the pilgrimage: “so that they might experience much that shall be of benefit to them, and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them. Eat, then, of such [sacrificed cattle] and feed the unfortunate pool:

Thereafter let them complete the rites prescribed for them, fulfil their vows, and again walk around the Ancient House.” (Verses 28-29)

The benefits that pilgrims receive are manifold. The pilgrimage is a season of trade and worship, and a conference where people get to know each other and establish close cooperation. It is a religious duty in which objectives pertaining to this life converge with those that pertain to the life to come. Near and distant memories of true faith are also grouped together. Business people find pilgrimage to be a high season for their merchandise. Fruits of every type are brought to the sanctified city of Makkah from all corners. Pilgrims come from every country and area of the world bringing with them their best goods that have different seasons. Thus, in Makkah all these are found in the same season, making of the pilgrimage an all-embracing exhibition and an annual international market place.

It is at the same time a season of worship, when souls feel their purity as they sense that they are close to God in His Sacred House. People’s spirits roam around the House, recalling memories that are associated with it, and see near and distant images. The memory of Abraham as he abandons his small child, Ishmael, born to him in old age, yet whom he left alone with his mother. As he turned away to leave, he addressed a prayer to God, one which clearly reflected an issuing from an apprehensive heart: “Our Lord, I have settled some of my offspring in a valley without cultivation, by Your Sacred House, so that they may establish regular prayers. So, cause You people’s hearts to incline towards them, and provide them with fruits, so that they may give thanks.” ()

But the pilgrimage is also a conference at which all Muslims gather. In it they find the beginning of their community, going back ages in time to none other than their first father, Abraham (peace be upon him): “It is He who has chosen you, and has laid no hardship on you in [anything that pertains to] religion; the creed of your forefather Abraham.

It is He who has named you Muslims, in bygone times and in this [book].” (Verse 78) There at the pilgrimage, they find the force that brings them all together, their qiblah to which they all turn as they stand up in prayer. They also find the banner under which they unite, namely, the banner of faith under which all distinctions of race, colour or nationality are non-existent. They sense their power, of which they may often be oblivious; that is the power of their unity which is capable of sweeping everything before it, when they are united by faith alone.

The pilgrimage is a conference where Muslims have the opportunity to get to know one another, discuss their affairs, coordinate their plans, group their forces, exchange commodities, information, experiences and other benefits. They organize their single well-integrated Muslim world once every year, under God’s banner, close to His House, in the light of devotion to Him alone and the memories outlined, in the best place, time and atmosphere.

It is to this blessing that the verse refers: “so that they might experience much that shall be of benefit to them.” (Verse 28) This applies to every generation according to its prevailing circumstances, needs, experience, and requirements. This is part of what God wants the pilgrimage to be, ever since He made it a duty incumbent upon all Muslims, and ordered Abraham to proclaim this duty to mankind.

The sūrah refers to some of the rituals of the pilgrimage and their purpose: “They might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them.” (Verse 28) This is a reference to the animal sacrifice that pilgrims offer on the four days of `Īd. The Qur’ānic verse refers first to the practice of extolling God’s name at the time of the slaughter, highlighting the fact that the whole atmosphere is one of worship, and the purpose of the sacrifice is to get closer to God. Hence, the sūrah stresses the mentioning of God’s name at the point of sacrifice, as though such mention is the aim of the whole sacrificial ritual.

The sacrifice itself commemorates the sacrifice that was given as a ransom for Ishmael. Thus, it commemorates a sign given by God, and the act of obedience by His two noble servants, Abraham and Ishmael, in addition to the element of charity involved as most of its meat is given to the poor. The ‘heads of cattle’ mentioned in the Qur’ānic verse refer to camels, cows, sheep and goats that are normally sacrificed. “Eat, then, of such [sacrificed cattle] and feed the unfortunate poor.” (Verse 28)

The order to eat of one’s sacrifice is one of permissibility and recommendation, while the order to feed the poor is one of duty and obligation. Perhaps the order that one should eat of one’s own sacrifice is meant to show the poor that it is wholesome and of a quality that the person offering it does not disdain to eat from.

This is the story of how the Sacred House in Makkah was built and the basis on which it was founded. It was God who ordered His friend, Abraham (peace be upon him), to raise this House making belief in God’s oneness its solid foundation. He further ordered Abraham to purify it of all idolatry, and to proclaim to mankind the duty of offering the pilgrimage to the House, where they mention God’s name, not the names of false deities, over what they sacrifice of cattle He provides for them.

They are to eat of it and to feed the needy and the poor in praise of God’s name, not the name of anyone or anything else. This means that it is a sacred House where God’s sanctities are respected. Paramount among these are the belief in God’s oneness, the opening of the House to worshippers who walk around it, stand before it in prayer, and bow and prostrate themselves to God, in addition to the prevention of bloodshed, the honouring of covenants and treaties, and the maintenance of peace.

All this [is ordained by God]. Whoever honours God’s sanctities, it will be better for him with his Lord. All kinds of cattle have been made lawful to you, except for what is specified to you [as forbidden]. Shun, then, the loathsome evil of idolatrous belief and practices; and shun every word that is untrue. Be true to God, turning away from all that is false, associating no partners with Him. For he who associates partners with God is like one who is hurling down from the skies; whereupon he is snatched by the birds, or blown away by the wind to a far-off place. (Verses 30-31)

Honouring God’s sanctities instils a keen, watchful sense lest one should violate them. In God’s measure, this is better for us. It is better in the realm of conscience and feeling, and better in this life generally. A watchful conscience is one which wants to remain pure, untainted. A community where God’s sanctities are inviolable ensures a life of peace where people are secure, fearing no aggression or persecution, reassured of their comfort and safety.

The idolaters in Makkah used to consider as sacred certain animals, such as a slit- ear she-camel, a she-camel let loose for pasture, idol sacrifices for animal twin-births, and stallion-camel freed from work. They falsely attributed sanctity for such animals, while they violated God’s clear sanctities. Therefore, the sūrah makes clear at this juncture that all cattle are lawful to eat, except for those specified as forbidden, such as carrion, blood, the flesh of swine and any animal at the slaughter of which any name other than God’s is invoked: “All kinds of cattle have been made lawful to you, except for what is specified to you [as forbidden].” (Verse 30) This has been made clear so that none other than God’s sanctities are acknowledged, none enacts any legislation except God, and no one exercises judgement according to any law other than that of God.

While all cattle are made lawful, the sūrah gives an order to steer away from the abomination of venerating idols. The idolaters used to slaughter their animals before idols that personified evil. Associating partners with God is also an evil that contaminates people’s hearts and consciences in the same way as an impurity contaminates a garment or a place. Since the association of partners with God is an act of fabricating falsehood against Him, the sūrah warns against saying anything untrue: “Shun, then, the loathsome evil of idolatrous beliefs and practices; and shun every word that is untrue.” (Verse 30)

Having mentioned those who honour God’s sanctities and the need to preserve and protect such sanctities, the sūrah now speaks of honouring the symbols set up by God, which, in this instance, refers to the animals sacrificed as part of the pilgrimage rituals. This honour is manifested by choosing the best and most valuable animals for sacrifice:

This is [to be borne in mind]. Anyone who honours the symbols set up by God [shows evidence of] God-consciousness in people’s hearts. You have benefit in them for a term appointed; and in the end their place of sacrifice is near the Ancient House. (Verses 32-33)

A link is established here between the sacrifice offered by pilgrims and the way hearts are made conscious of God. The whole purpose of all pilgrimage rituals is to enhance believers’ God-fearing sense. All these rituals are symbols confirming submission to God, the Lord of the Ka`bah, the Sacred House, as also obeying Him in all situations. They may also involve reminders of old events, from the time of Abraham and later generations, but these are reminders of complete submission to God, obeying His rules and looking up to Him for guidance. Such is the mark of the Muslim community ever since its earliest days. Hence, these symbols are to be treated on an equal footing with prayer.

Animals marked for sacrifice on the day when pilgrims are due to release themselves from consecration may be used by their owners. The owner may ride such animals, if they are suitable for such purpose, or he may use their milk, until they reach the place of sacrifice, which is in the vicinity of the Ancient House. They are then sacrificed there, when the owners may partake of their meat, but they must give much of it to the poor.

At the Prophet’s time, Muslims used to choose the best animals for sacrifice, paying the best prices for them, as a gesture of honouring the symbols set up by God.

Their only motive was their God-fearing sense. `Abdullāh ibn `Umar reports that his father received a superb she-camel as a gift. He was offered 300 dinars for it, (which was a very high price). He reported this to the Prophet and asked whether he should sell it to buy instead several camels for sacrifice. The Prophet said: “No. Make this one your sacrifice.” We note here that `Umar did not wish to sell the camel in order to save part of its price. He simply wanted to buy instead several camels or cows and sacrifice them all, although he was aware that one camel or cow was sufficient to fulfil the sacrificial duty of seven pilgrims. The Prophet, however, advised him to sacrifice the precious animal itself, for the very reason that it was so precious. While the alternative suggested by `Umar could have provided much more meat to go round, the moral aspect was intended here, because it is a demonstration of honouring the symbols set up by God. This is what the Prophet wished to highlight as he ordered `Umar to sacrifice that particular she-camel.

The Qur’ān mentions that such a sacrifice ritual was known in many communities.

It is imperative that such worship rituals be conducted safely away from those who turn people from God’s path. No aggression against the freedom of belief and worship or the sanctity of mosques and places of worship can be tolerated. Believers should have the freedom to implement the divine code of living, based on faith, and aiming to achieve every benefit for man. Therefore, when the early Muslims settled in Madīnah after enduring persecution in Makkah for years, God permitted them to fight the idolaters so as to repel any aggression against themselves and their faith.

Given at a time when such aggression had reached its peak, the permission to fight also aimed to ensure freedom of belief and worship for themselves and for all other people. God promised the believers that they would achieve victory and establish their authority, provided that they fulfilled their duties, required by their faith, as detailed in the following verses:

God will certainly defend those who believe. For certain, God does not love anyone who betrays his trust and is bereft of gratitude. 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. These are the ones who have been driven from their homelands against all right for no other reason than their saying, ‘Our Lord is God!’ Were it not that God repels some people by means of others, monasteries, churches, synagogues and mosques – in all of which God’s name is abundantly extolled – would surely have been destroyed. God will most certainly succour him who succours God’s cause. God is certainly Most Powerful, Almighty. They are those who, if We firmly establish them on earth, attend regularly to their prayers, give in charity, enjoin the doing of what is right and forbid the doing of what is wrong. With God rests the final outcome of all events. (Verses 38-41)

Forces of evil are active in this world. The fight between goodness, divine guidance and forces of faith on the one hand and evil, falsehood and tyrannical forces on the other has raged since man’s creation. What is more is that evil and falsehood command great firepower. They have no hesitation in using their arsenal and weaponry to achieve their aims. With such power and false temptation, they strive hard to turn people away from the true faith. Hence, it is imperative that faith, goodness and truth should have enough power to repel aggression and to make all wicked schemes futile.

It has not been God’s will to leave unarmed the advocates of faith, truth and goodness so that they face the forces of evil and falsehood relying only on the power of their faith, or on the depth of goodness in their hearts. The material power of evil can be very strong, able to shake people and blind their eyes. Besides, people can only endure hardships and trials up to a certain point. God knows all this and the limits of people’s ability. Hence, He wanted the believers to endure the hardship only for a short period during which they would acquire the means to resist and to defend themselves. When they achieved this, they were given permission to fight aggression.

We need to reflect a little on these short statements that provide profound insight into human nature. The first thing to note is that the permission to fight back is granted by God to those against whom the idolaters had waged a wrongful aggression. This permission starts with a statement that God defends the believers and dislikes aggressors: “God will certainly defend those who believe. For certain, God does not love anyone who betrays his trust and is bereft of gratitude.” (Verse 38)

This is a guarantee given by God to the believers that He is the one to defend them, and whoever is defended by God will certainly come to no harm at the hands of his enemies. He will certainly be victorious. Why do they, then, need permission to fight? Why are they required to go to war, suffer casualties, endure hardship and make sacrifices of themselves, when the result is a forgone conclusion and God is able to ensure it without any effort on their part?

The answer is that God’s wisdom is absolutely perfect. We as human beings may discern certain aspects of it. Thus, on the basis of our experience and perception we may say that part of God’s wisdom may be that He does not want the advocates of His cause to be a group of idle and lazy people who sit relaxing, waiting for victory to be granted them without effort. They do not deserve victory merely because they attend to their prayers, recite the Qur’ān and appeal to God for help and support whenever they suffer hardship or aggression.

It is true that believers should always attend to their prayers, read the Qur’ān and turn to God for help in situations of ease and hardship alike. However, such worship, on its own, does not qualify them as advocates and defenders of God’s cause. This worship is merely part of the equipment they need in their fight against the forces of evil. It is their unfailing ammunition in their hard battle. They must face evil with weapons like the ones it uses against them, but they need to add the most effective weaponry of faith, a God-fearing sense, and a solid bond with God.

God has willed that His defence of the believers be through them, so that as they go through battle, they achieve maturity. Nothing brings about latent human resources better than danger. It is only when people realize that they are being attacked that they muster all their resources. Thus, every cell comes forward to play its role, joining ranks with all other cells, each doing its utmost to attain the highest level it can achieve in this life. A community entrusted with God’s cause needs to have all its cells ready, its resources brought to the fore, and all its forces mobilized so that it attains its full maturity and is able to discharge its great trust.

A speedy victory gratuitously given to people who make little effort will not tap such latent resources and abilities. There is simply no incentive for them to bring such resources into play. Furthermore, victory achieved easily is lost easily. To start with, it comes cheap, requiring no real sacrifice. Moreover, those who achieve it do not have the necessary training to maintain it. Since they did not have to mobilize their resources to win it, they are not mobilized to defend it.

Yet victory may be slow in coming to those who are driven out of their homes against all right and for no reason other than their declaration of their belief in God as the only Lord in the universe. If it is slow in coming, then there must be a reason for this.

Victory may be slow in coming because the Muslim community has not as yet attained full maturity. It may not have mobilized all its resources or tapped its potentials. Should victory be given to it then, it would not be able to protect it for long, and so would soon lose it. Victory may also be delayed until the community of believers has given its all, sacrificing every cherished thing, demonstrating that it holds nothing too dear.

It may happen that victory is not granted until the community of believers has tried all its efforts and realized that such efforts, on their own, cannot guarantee victory unless they are supported by God.

Victory is granted by God only when believers have done their best, placing all their trust in Him alone. Likewise, victory may be delayed so that the community of believers strengthens its bonds with God. It will suffer and render sacrifices, realizing that it cannot turn for support to anyone other than God. It is such a bond with God that guarantees that it will continue to follow the right path after victory.

This is a crucial objective. The Muslim community must never swerve from the path of truth and justice through which its victory is achieved.

Victory may also be slow in coming if the community of believers does not dedicate all its struggle and sacrifices to God alone. It may be fighting for something it wants to gain, or for national interests, or to demonstrate its bravery. But God wants its struggle to be purely for Him, untinged by any other feeling or objective.

The Prophet was once asked about a person fighting to support his community, one fighting out of bravery, and one fighting to be seen in battle: “Which of them is for God’s sake?” He replied: “Only he who fights so that God’s word becomes supreme fights for God’s cause.” [Related by al- Bukhārī and Muslim] Victory may be delayed because the evil the believers are fighting may still be mingled with a residue of goodness. God may determine that such a residue should be finally separated so that the evil becomes pure, without any trace of goodness, when it is finally defeated.

Furthermore, victory may be delayed because the falsehood that the believers fight is not seen in its true reality by all people. If it is defeated at such a juncture, it could still find support by those who continue to be deceived by it, unconvinced that it is absolutely false. In this situation, God may determine that falsehood remains until its reality is seen by all, so that no one feels sorry for it when it ultimately collapses.

Victory may also be slow in coming because the general environment is not yet ready to receive the truth and justice that the community of believers represents. If the believers are granted victory in such circumstances, they will have to face resistance by the environment they work in. Therefore, the struggle continues until such time as the whole area is ready to receive the truth triumphant.

When granted by God, victory brings about new duties and responsibilities:

God will most certainly succour him who succours God’s cause. God is certainly Most Powerful, Almighty. They are those who, if We firmly establish them on earth, attend regularly to their prayers, give in charity, enjoin the doing of what is right and forbid the doing of what is wrong. With God rests the final outcome of all events. (Verses 40- 41)

God’s true promise which will never fail is that He supports those who support Him. The question that arises here is who are these people that support God and thus deserve His support which means certain victory? Their qualities are outlined in this verse. They are those who, when given victory by God and are established in a position of authority, “attend regularly to their prayers.” They worship God alone, submitting themselves to Him willingly and strengthening their bonds with Him.

They “give in charity”, thus they meet the liability imposed on their property. By so doing, they demonstrate their ability to overcome greed and self interest, and they help their community to provide help to the poor and needy. They thus demonstrate a practical example of the Prophet’s description of the Muslim community: “In their mutual love, sympathy and compassion, the believers are like one body: when any organ is in complaint, the rest of the body shares its complaint with symptoms of sleeplessness and fever.” The third quality is that they “enjoin the doing of what is right.” They advocate every good thing and encourage people to practise it. By contrast, they also “forbid the doing of what is wrong.” They resist evil and corruption.

In this way, they demonstrate a very important characteristic of the Muslim community which does not tolerate any wrong if it can change it, and does not hesitate to do any right thing if it is within its ability.

These are the people who give succour to God, as they implement the way of life He has chosen for mankind. They rely on God alone, to the exclusion of any other power. It is such people that God promises victory, and His promise is most assured.

It will never fail.

Here we see again that the victory granted to the Muslim community relies on the fulfilment of its conditions and the discharge of certain responsibilities. All matters rest with God who determines what course events should take. He may change a defeat into victory or a victory into defeat when the foundation is not solid or responsibilities are ignored: “With God rests the final outcome of all events.” (Verse 41)

The victory granted by God is one that leads to the establishment of His code in human life. It is a code that ensures that truth, justice and freedom are fulfilled so that they can bring goodness into human life. No individual self-aggrandizement is allowed; no personal greed or desire tolerated. Such a victory has well-defined conditions, duties and a price. It is not granted as a personal favour to anyone. Nor does it continue when its objectives and duties are not fulfilled.