From the battlefield of words and ideas and concepts the sūrah turns now to that of armed combat: the Battle of Uĥud.

Uĥud was not, however, solely an armed confrontation; it was rather a struggle within the Muslim conscience. Its scope encompassed the whole gamut of human behaviour, feelings, emotions, aspirations, instincts and limitations. The Qur’ān was there to coach the human soul in the most caring and gentle way, and in a manner that is more comprehensive and effective than any forceful confrontation.

First came the victory, and then the setback. The sweeter and greater triumph, however, was still to come. It was the triumph of enlightenment and of a clarity of understanding the facts as the Qur’ān lays them down. A triumph of having those facts established as convictions. Muslim hearts were put to the test and purified, their ranks were set apart and the whole community proceeded with clearer concepts, more definite values, and stronger feelings than before. Furthermore, the hypocrites were largely set apart. In what ensued, the characteristics of hypocrisy and sincerity, as manifested in feelings, words, behaviour and actions, became much clearer, as did the obligations of faith and the responsibilities attendant on it. The battle clearly defined the preparations required of the Muslims in knowledge, devotion, organisation, compliance and total dependence on God Almighty, every step of the way. Everything was and is up to Him alone, in times of victory as in times of defeat, in life as in death.

The unexpected defeat suffered by the Muslim community in battle, however, was immeasurably less crucial than the Qur’ānic guidelines and recommendations that followed it. The Muslims, at that time, were in desperate need of such guidance; they needed it a thousand times more than they needed a military victory or the spoils of war. The benefits of that result were even more important and enduring for later Muslim generations. In short, there was a supreme Divine purpose behind the defeat suffered by the Muslims. As far as we can ascertain from its outward natural causes, what happened conforms to the normal pattern of things. The Muslims had, in essence, the great privilege of learning from their experience, of gaining more enlightenment and maturity, and of cleansing their ranks and reorganising and coordinating their plans. The whole experience has proved immensely valuable for later Muslim generations as well.

As soon as the battle on the ground was over, the Qur’ān moved to a wider arena, the human soul and the whole life of the Muslim community. It goes on to mould the community according to God’s will, knowledge and purpose. What God designed for the Muslim community was achieved and it was all for their good, despite the hardships, the travails and the trials and tribulations they experienced.

When discussing the aftermath of the Battle of Uĥud, the Qur’ān combines in a remarkable way its review of the events, portrayal of the scenes of conflict, with its pointed commentary and specific directives. These emanate from the events themselves, and they advance specific exhortations and prescriptions for purifying souls, clarifying concepts and freeing hearts and minds from the negative and dark effects of desire, greed, hatred, guilt, negligence, and coveted aspirations.

The first man to come forward from the Quraysh was Abū. `Āmir, known as “the Monk”, but whom the Prophet nick-named “the Transgressor”. He was a leader of the Aws tribe before Islam but he refused to accept Islam and declared open hostility towards the Prophet. He had left Madinah to join the Quraysh in Makkah with the aim of rallying them against the Muslims. He enticed the Makkans to go to war against the Muslims, promising them the support of his tribe, the Aws, whom he said would follow him as soon as they saw him. He was the first man to step into the fighting arena, introduced himself and called over to his people among the Prophet’s army to come over to his side. He was rejected and cursed. Declaring that “some evil” had befallen his people, he went on to fight the Muslims with fanatical zeal.

Abū Dujānah, Ţalĥah ibn `Ubayd Allah, Ĥamzah ibn `Abd al-Muţţalib, `Alī ibn Abī Ţālib, al-Nađīr ibn Anas, Sa`d ibn al-Rabī`, to mention but a few, showed tremendous courage when the combat started.

In the early part of the day, the Muslims prevailed and 70 of the most valiant of the Quraysh fell. The bulk of the Arab troops were scattered and ran back to where the women were camped. The women lifted their dresses and themselves took flight.

As the Muslim archers saw the non-believers withdrawing, they abandoned their assigned positions which the Prophet had ordered them never to leave. They were shouting: “The booty. The booty.” Their commander ordered them back, recalling the Prophet’s instructions, but they took no notice. They went after the loot leaving the Uĥud positions undefended.

At that precise point, Khālid ibn al-Walīd led the Makkan cavalry in a pincer movement to occupy the Mount abandoned by the archers, so as to attack the Muslims from the rear. When the fleeing Quraysh men saw Khālid and his troops occupying the high ground, they rallied to join them.

The tables were turned. The Muslims went on the defensive and chaos broke out all over the battlefield. The surprise attack from the Quraysh had thrown the Muslims into disarray; they lost control and panicked. Many Muslims were killed in what ensued and the Makkans were even able to get very close to the Prophet himself who was being defended by a handful of followers. Although they fought back bravely, all were killed. As for the Prophet, he sustained a wound to his face, and a broken lower incisor. His helmet was shattered. A volley of stones was hurled at him by the Makkans, causing him to fall on his side into a camouflaged ditch which Abū `Āmir “the Transgressor” had dug to entrap the Muslims. Two metal rings from his visor pierced his cheek.

Amid this confusion, someone shouted: “Muĥammad has been killed.” Whatever morale the Muslims had left was shattered and they were put to flight. Overcome with despair and exhaustion, they were routed and soundly defeated.

As people moved back, some stayed behind, among them Anas ibn al-Nađr. He saw `Umar ibn al-Khaţţāb, among other Muslims from both Makkah and Madinah, looking dejected and despondent. He enquired why they were sitting there. When they replied that it was because Muĥammad had been killed, he said: “What is your life worth after him, then? Get up and die for what he died for.” He turned towards the enemy camp and as he passed by Sa`d ibn Mu`ādh, he said: “Sa`d, how wonderful is the scent of Paradise. I can smell it behind Mount Uĥud.” He fought until he was killed, with some seventy wounds to his body. Only his sister was able to identify him, only by a mark on his finger.

This summary by no means covers all aspects of the battle or details all the significant events of that day. As a complement, therefore, let us review some of the more remarkable incidents of that memorable episode.

At the climax of the fighting, following the Muslim archers’ desertion of their positions, the encirclement by the idolaters, the cry that “Muĥammad had been killed”, and the outbreak of mayhem among the Muslims, `Amr ibn Qamī’ah was one of the unbelievers who managed to get close to the Prophet. In that bewildering state of confusion, a lady called Nusaibah bint Ka`b al-Māziniyyah, also known as Umm `Imārah, was staunchly covering the Prophet. She hit `Amr ibn Qamī’ah several times with her sword, but he was well-protected by his two shields. In return, he hit Nusaibah on her shoulder with his sword, seriously wounding her.

Abū. Dujānah was also shielding the Prophet. Despite the volley of arrows that were hitting his back, he never wavered, all the while leaning over the Prophet.

At one point ’Ţalĥah ibn ‘Ubaid Allah rushed towards the Prophet and was the only one defending him. He took that position until he fell. Ibn Ĥibbān reports that `Ā’ishah, the Prophet’s wife, related that her father, Abū Bakr said: “When the Prophet was left on his own at Uĥud, I was the first to go to him. I found a man defending him and said, ‘Let it be Ţalĥah; let it be Ţalĥah. ‘Soon Abū `Ubaydah ibn al-Jarrāĥ came flying like a bird towards me and we both rushed towards the Prophet to find Ţalĥah having fallen wounded. The Prophet asked us to take care of him. The Prophet was hit by an arrow and two rings of his visor had found their way into his cheek. I went to pull one of them out when Abū `Ubaydah pleaded with me to let him pull it out. He grabbed the ring with his teeth and began to ease it out, taking care not to hurt the Prophet. He was able to pull it out, but his own front tooth came out. Then I went to pull the other ring out of the Prophet’s cheek, but Abū `Ubaydah again pleaded with me to allow him to do it. He pulled it out carefully with his teeth and another of his front teeth fell out. The Prophet all the while urged us to go and help “Ţalĥah who had been hit in more than ten places.” `Alī ibn Abī Ţālib was cleaning the Prophet’s wound with water and Fāţimah, his wife and one of the Prophet’s daughters, was helping him. When she saw the blood oozing out of the wound, she burnt straw and put it on the wound to ensure that the bleeding stopped.

Mālik, father of Abū Sa`īd al-Khudrī, was sucking the blood out of the Prophet’s wound to clean it. The Prophet urged him to spit it out, but he refused. The Prophet used to point to Mālik and say: “Whoever wants to look at a man from Paradise, let him look at this man.” Muslim reports that, at Uĥud, the Prophet was left alone with seven of his Companions from the Anşār and two from the Quraysh. When his attackers increased their pressure on him, he called: “Who would defend me and go to Paradise?” One by one, the Anşārī men came forward, fought the unbelievers but were themselves killed. Looking at them, the Prophet said: “We have not been fair to our Companions.” Then Ţalĥah fought hard to drive the enemy away from the Prophet, and Abū Dujānah shielded him as we have already mentioned. The Prophet was so exhausted that he was not even able to climb a rock on the mountain until Ţalĥah squatted to allow him to step over his back. When it was time for Prayer, he led the Muslims in Prayer sitting down.

These are some glimpses from the battlefield of a confrontation that oscillated between victory and defeat, separated only by a passing disobedience or a fleeting neglect of duty. Uĥud witnessed the highest of the high and the lowest of the low, and saw unique examples of bravery and courage as well as of hypocrisy and defeatism.

The overall picture reflects a lack of cohesion and inconsistency among the Muslims and a state of confusion and haziness in some of their minds. As was God’s will, the situation led to a bitter outcome and heavy sacrifices for the Muslims. The most serious of these was the wounding of the Prophet himself, which must have been extremely painful and distressing for his companions. Thus they paid a heavy price, but they learnt a most profound lesson. God wanted to test their hearts and cleanse their ranks. He also wished to prepare their community for the greater mission of leading humankind and establishing His order on earth in its most perfect but realistic form.

Let us now see how the Qur’ān, in its unique style, tackled the situation. The Qur’ānic text does not relate the events of battle in sequence, but traces what goes on inside the hearts and minds of the participants. Events and incidents are used as material for clarification and guidance.

The aim is not to give a chronological account of what took place, but rather to identify and discern lessons, morals and values that lie beyond the events for the purpose of education and enlightenment. The Qur’ān perceives the emotions and apprehensions that outline the prevailing mood and it introduces the basic Divine laws and principles that relate to it. The events, therefore, become a basis or pivotal points for a wealth of feelings, features, conclusions and inferences around which the whole discourse revolves. The Qur’ān explores the intricacies of the human conscience and human life. This pattern is repeated again and again, eventually providing a full account of events. The narration, in fact, is no more than a vehicle, or a means, to focus the arguments and to understand clearly the effect of those events upon the human conscience. In this way, one finds no difficulty in appreciating what happened, nor experiences any confusion as to its causes or objectives.

It is also clear that the Qur’ānic discussion of the events of the day is much more comprehensive and effective than any simple account of what took place. The discussion has a formidable impact on our hearts and minds, and it is more satisfying to our human needs of learning and understanding and our sense of curiosity. It is also more valuable for the Muslim community, when it comes to facing similar situations, because it presents facts, principles and values that endure beyond the transient events themselves. It carries solid benefits that transcend considerations of time and space.

This eternal wealth of ideals and standards the Qur’ān offers to every heart that is open to faith, anywhere and at all times. Let us now look at the Qur’ānic text in more detail.

Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all. Two of your groups were about to lose heart, but God was their protector. In God shall the believers trust. (Verses 121-2)

This is the opening scene, recalled in all its reality and vigour whilst still fresh and clear in the minds of those being so addressed. The sūrah, however, brings into focus other factors that were not visible at the time. First, God’s presence and knowledge of all that was going on. The Qur’ān always impresses this fact upon the Muslims so as to reinforce in their hearts a clearer and deeper faith and understanding. It is the major and most fundamental facet of the Islamic system and no one can claim a full understanding of this religion without it being firmly established in both their conscience and their mind.

“Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all.” (Verse 121) This is a reference to the Prophet setting out from `Ā’ishah’s home, having donned his battle dress, consulted with his Companions and all of them having arrived at the consensus that the Muslims should go and meet the enemy outside Madinah. The Prophet went on to organise the Muslim troops, including the archers, assigning them duties and positions around the battlefield. But the sūrah also introduces a new fact: “God hears all and knows all.” What a momentous event. God Almighty was witnessing the proceedings. How awesome! God was witnessing the consultation and was aware of what was going on inside the hearts and minds of all those present.

The other dimension, however, is that some Muslim hearts vacillated. This was a result of the treachery perpetrated by the leader of the hypocrites, `Abdullāh ibn Ubayy ibn Salūl. Enraged by the Prophet’s acceptance of the views of his Companions, in preference to his own view, `Abdullāh ibn Ubayy broke away with one-third of the Muslim fighting force, refusing to join the expedition. Having said, as the sūrah puts it: “If we know for sure that there will be fighting we will come with you,” (Verse 167) `Abdullāh ibn Ubayy had demonstrated that his heart did not fully accept Islam and that his self-importance was in control of him. Islam demands total dedication and does not tolerate sharing a man’s heart with other beliefs.

Two of your groups were about to lose heart, but God was their protector. In God shall the believers trust.” (Verse 122) According to authentic reports, the two groups were the tribes of Ĥārithah and Salamah, who were influenced by `Abdullāh ibn Ubayy’s stance. They wavered, struggled with doubt, but, as the sūrah affirms, God came to their rescue and gave them heart to stay and fight.

`Umar ibn al-Khatţāb reported that he heard Jābir ibn `Abdullāh say that this verse referred to his people, adding: “But I am not disconcerted about that because God says, ‘God was their protector.”’ (Related by Al-Bukhārī and Muslim.)

God reveals here some of people’s inner thoughts and feelings, which only they and He know. It is He who steers them away from those negative feelings and gives them the courage to go ahead and fight. The Qur’ān recalls the scene, revives the emotions, and reassures the Muslims that God heard and knew all that had taken place, that He was with them all the way. It demonstrates to them that God is looking after them and helping them in their moments of weakness, so that they learn from where to seek help and support the next time they face a similar situation.

The sūrah takes up the discussion of the battle in which, though they were close to victory, the Muslims did not prevail. It begins with a reference to the hypocrite `Abdullāh ibn Ubayy and his followers, who put their own selfish interests ahead of the interests of the faith. It alludes to the two Muslim groups who almost lost heart and withdrew, and concludes with the archers’ desertion of their positions, driven by greed in pursuit of booty. The exemplary conduct of some Muslims on the battlefield did not spare the Muslim camp the final and dismal outcome. This was the result of flaws in their ranks and confusion in their thinking.

Before the sūrah goes on to analyse and review the events of Uĥud, however, the Muslims are reminded of their victory at the Battle of Badr. This provides them with the opportunity to compare the two situations and to reflect on the root causes and results of both victory and defeat, as also on their own weaknesses and strengths.

They have to realise that victory and defeat are the result of Divine providence, brought about for a specific, predetermined purpose. They have to believe that, after all, everything is in God’s hands in all circumstances. The sūrah says in this respect:

God gave you victory at Badr when you were utterly weak. Therefore fear God, that you may have cause to be grateful. You said to the believers: “Is it not enough for you [to know] that your Lord should send down three thousand angels to support you?

Indeed, He will, if you are patient in adversity and fear God, and if they [the non- believers] suddenly attack you, your Lord will supply you with five thousand angels swooping down. “God made this only as a happy news for you, so that your hearts might take comfort from it. Victory comes only from God, the Mighty, the Wise. It is in order to destroy some of the non-believers, and so abase others that they lose and withdraw. You have no say in the matter. [It is for Him] to accept their repentance or punish them. They are wrongdoers. To Him belongs all that is in the heavens and the earth; He forgives whom He wills and punishes whom He wills. God is Forgiving and Merciful. (Verses 123-9)

The victory the Muslims scored at Badr had a hint of miracle about it. There were certainly no conventional reasons behind it, especially when one considers that the two sides were not equally balanced. There were around one thousand men on the side of the idolaters assembled to rescue Abū. Sufyān and his caravan. They were well equipped and strongly motivated by the wish to save their wealth and defend their pride. The Muslims, on the other hand, numbered little over three hundred men who had left Madinah in pursuit of the caravan and with no intention or preparation for fighting. Furthermore, they were very poorly equipped. Back in Madinah, there were still many who had not converted to Islam, some powerful “hypocrites”, and Jews awaiting the right moment to strike at the Muslims. The Muslims themselves represented a small island in a vast sea of hostility throughout Arabia. Most of them were new immigrants from Makkah, people who had hardly had time to settle down in their new environment.

Before the sūrah moves on to refer specifically to the Battle of Uĥud, we have a short passage of seven verses which speak about usury and its transactions, obeying God and His Messenger, spending money in God’s cause at times of prosperity and adversity, the Islamic co-operative system as opposed to the evil usurious system, controlling one’s anger, forgiving other people’s mistakes, praying to God for forgiveness and turning to Him in repentance when a mistake is committed.

These directives are given immediately before the discussion of the military confrontation by way of implicit reference to a basic characteristic of the Islamic faith.

Islam is a single and comprehensive system which caters for every aspect of human life and makes every human activity revolve around one essential value, namely, submission to God as represented by worshipping Him alone and dedicating everything in human life to Him. In every sphere of human life, we must first make sure of what God bids us and willingly do His bidding. The fact that these instructions are so grouped together in the sūrah is a clear reference to the fact that all aspects of human activity are mutually interdependent, and their interdependence has a considerable effect on the total sum of human activity.

The Islamic system deals with man as a whole entity. It organises the whole life of the Muslim community in a totally comprehensive way which it considers preferable to anything piecemeal. It is in this light that we should view this combination of preparation for a military engagement on the one hand, and the purification of souls and hearts, controlling desires and spreading love and friendliness within the community, on the other. All these aspects have mutual effects on one another. When we discuss them in detail, taking each directive individually we are bound to recognise their essential role in the life of the Muslim community and their bearing on the power and the potentials of that community on the battlefield as in all spheres of life.

Believers, do not gorge yourselves on usury, doubling (your money] again and again.

Have fear of God, so that you may prosper. Guard yourselves against the Fire which has been prepared for the unbelievers; and obey God and the messenger, that you may be graced with mercy. (Verses 130-2)

We have discussed the subject of usury in detail in our commentary on verses 275- 81 of sūrah 2, entitled al-Baqarah, or The Cow. Here we will only briefly comment on the subject of multiplication of the principal sum of a loan. Some people in our modern times want to manipulate this verse in order to make lawful what God has forbidden. They say that the prohibition is limited only to excessive usury which leads to the multiplication of the principal amount of money time after time. They further claim that rates of interest of 4, 5, 7 or 9 per cent and similar rates do not lead to any such multiplication. Hence, they argue, they are not included in the prohibition of usury.

Let us begin by stating clearly that the reference to multiples is simply a description of something that was happening in life. It is not a condition for the prohibition to operate. The Qur’ānic statement in sūrah 2, The Cow, makes a clear prohibition of all usury. It addresses the believers and bids them “give up what remains outstanding of usury.” (2: 278) It applies to all that exceeds the principal amount, without qualification.

Now that we have established this principle, we have a word to say about its description. It is in fact not a description of the usurious transactions which took place in the Arabian peninsula at a particular point in history. It is a description of the horrid system of usury per se, regardless of the rate of interest. When a financial system is based on usury it makes the financial cycle revolve around it. We have to remember that usurious transactions are neither single, isolated transactions nor simple ones. They are both repetitive and compounded. When we add the element of time to these two aspects we find that they inevitably lead to the multiplication of the principal amount time after time.

By its very nature, the usury system leads to such multiplication. The description here is not, therefore, limited to transactions known in Arabia at the time of the revelation of this verse. It is characteristic of this system at all times.

This system inevitably leads to the corruption of the moral and psychological life of society inasmuch as it corrupts its financial and political life. It has, therefore, a definite and clear influence on the community and all its members.

As Islam began to mould the Muslim community, it was keen to ensure a pure psychological and moral life for it, as well as a sound and healthy financial and political basis. The effect of these elements on the battles fought by the Muslim community is well known. Hence, the inclusion of the prohibition of usury within the Qur’ānic commentary on the Battle of Uĥud is readily understood in the context of this complete system. This prohibition is also coupled with an order to fear God in the hope of achieving prosperity, and to guard against hell, the fire prepared for the unbelievers. This is again a most fitting comment. No one who fears God and fears the fire prepared for the unbelievers will gorge himself on usury. No one who believes in God and removes himself from the ranks of unbelievers will ever think of making profit through usury. To believe in God is not simply a word we utter; it is a conscientious following of a system which God has devised in order to be a practical translation of our faith. Believing in God is simply the introduction for this implementation and for shaping the life of the community according to Islamic directives and commands.

A Reward Worth Competing For Hasten, all of you, to the achievement of your Lord’s forgiveness, and a paradise as vast as the heavens and the earth, prepared for the God-fearing, who spend [in His way] in time of plenty and in time of hardship, and restrain their anger, and forgive their fellow men. God loves the benevolent. (Verses 133-4)

The prohibition of usury is stated more comprehensively and in greater detail in the preceding sūrah al-Baqarah, or The Cow. In our discussion of those verses in Volume I, we noted that when the sūrah states the prohibition of usury, it also speaks highly of voluntary charity since the two represent opposite approaches to social relations within the economic system.

They are the most prominent characteristics of two diametrically opposed systems: the one based on usury the other on the cooperative system. Here again we find that the prohibition of usury is followed by an emphasis on the virtue of voluntary spending at times of prosperity and hardship alike.

These verses make a definitive prohibition of all usury, warn the believers against the Fire which is prepared for the unbelievers and call on them to always fear God in the hope of being granted His mercy and of achieving prosperity. This is immediately followed with an order to hasten to the achievement of God’s forgiveness and admission into paradise, which is described as being as vast as the heavens and the earth. We are told that this paradise has been prepared for the God fearing. “ The first quality given here of this class of people is that they “spend [in His way] in time of plenty and in time of hardship.” They are, then, a class of people which is totally different from those who gorge themselves on usury and multiply their money by no effort of their own. Their other qualities are also defined: “Hasten, all of you, to the achievement of your Lord’s forgiveness, and a paradise as vast as the heavens and the earth, prepared for the God fearing, who spend [in His way] in time of plenty and in time of hardship, and restrain their anger, and forgive their fellow men. God loves the benevolent.

Those who, when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins — for who but God can forgive sins?” (Verses 133-5)

The style adopted here describes the fulfilment of these duties in a physical movement representing a race towards a certain goal and for a set prize. The prize is forgiveness by God and admission to heaven. It is there to be won, and the believers are invited to make their race and vie with one another in order to win. The prize is set for those who fear God. These have certain qualities which are outlined in the next two verses: they spend their money at all times for the sole reason of earning God’s pleasure. They are, then, consistent in their attitude. They follow the way which pleases God, unchanged either by prosperity or adversity. When money comes to them in plenty, they are not preoccupied with luxurious living. When they suffer hardship and adversity, their sorrow does not become their major preoccupation. They are conscious of their duty at all times and in all situations.

Those who, when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins — for who but God can forgive sins? — and do not knowingly persist in doing the wrong they may have done. These shall have the reward of forgiveness by their Lord, and gardens underneath which rivers flow, where they shall abide. Excellent is the reward for those who labour [well]. (Verses 135-6)

Another quality of the God-fearing is highlighted here. They are those who seek forgiveness whenever they slip into sin and make sure of not knowingly disobeying God’s orders. How compassionate this religion is. Before He calls on people to be compassionate to one another, God, limitless is He in His glory, shows them one aspect of His own compassion of which they themselves are the recipients, so that they may learn.

In Islamic terminology, the God-fearing are among the elite of believers. God’s compassion and mercy, however, include among them those who remember God after committing a gross indecency or who wrong themselves and pray to Him for forgiveness of their sins. The term “gross indecency” includes the most ghastly of all sins. This religion of ours, however, is so tolerant that it neither considers those who sink to its depth as outcasts, nor deprives them of God’s mercy. They are not even given the bottom rank among the believers. Rather, they are elevated to the rank of the elite, the God-fearing, on one condition only. That condition is that they should remember God and pray to Him to forgive their sins, that they should not persist with their wrongdoing, knowing that it is sinful, and that they should not unashamedly boast about the sins they have committed. In other words, they should remain within the framework of servitude to God and ultimate submission to Him.

By doing so, they remain entitled to His forgiveness, mercy and bounty.

Islam recognises man’s weakness. Man may always succumb to his physical desires which may bring him down to the depths of gross indecency. His lust, ambitions or temptations may cause him to lose-- control and drive him to disobedience of God. Recognising this weakness in man, Islam does not adopt harsh punishments, rejecting a sinner altogether and depriving him of God’s mercy when he wrongs himself by committing a gross indecency. In the Islamic view there is something important to add to his credit which is the fact that the light of faith has not been put out altogether in his soul. His heart is not totally hardened, his relationship with God is still alive and he knows that he is merely a servant who slips and makes mistakes, and that he has a Lord who forgives. This weak, sinful creature, then, remains essentially good. He clings to his bond with God and lie does not sever it. He may, then, slip as many times as his weakness imposes on him. Eventually, he will get there, as long as he holds to his bond with God and keeps the light of faith within him. He must always remember God, pray to Him for forgiveness and acknowledge his submission to Him and refrain from boasting about his sins.