In this passage, verses 93 to 120, we witness the culmination of the debate with the people of earlier revelations. Although the concepts outlined here do not form part of the debate with the Najrān Christian delegation, they share a common theme and, thereby, complement and resonate with that debate. The passage addresses the Jews in particular, countering their intrigues and scheming against the Muslims of Madinah, and leads to a complete and total break between the two camps. Further on, it directs its attention fully to the Muslim community, pointing out their true identity, their way of life and their obligations, in a similar manner adopted by the Qur’ān in the previous sūrah, al-Baqarah, or The Cow. (Volume 1, pp. 99 ff)

This section opens by the affirmation that the Israelites were permitted to eat all types of food with the exception of what Israel (Jacob) had chosen to forbid himself and his people from eating before the Torah was revealed to Moses. This statement appears to come in reply to objections raised by the Israelites against the Qur’ān for making permissible certain foods that have been forbidden to them. The reality is, of course, that these were forbidden only to the Israelites as punishment for their transgressions.

It responds to their objection to the change of the direction faced by Muslims during prayer, the qiblah — a subject fully covered in sūrah al-Baqarah — pointing out that the Ka`bah is the House built by Abraham as the first place of worship ever established for mankind on earth. Since they claim to be descendants of Abraham, their attitude seems all the more objectionable! It goes on to condemn the people of earlier revelations for their denial of God’s revelations, for turning people away from God’s path, their refusal to comply with His commands, and for their propensity to deviation as a dominant feature of life when they are well aware of the truth.

It turns to address the people of earlier revelations as a whole, as it warns the Muslims not to comply with their false beliefs. That was all the more urgent as the Qur’ān was being revealed to them and God’s Messenger, Muĥammad, was teaching them and calling upon them to fear God and hold fast to Islam until they die and meet their Lord. It reminds them of God’s grace which had kept their hearts close together and united them under the singular banner of Islam when they were besieged with schisms and strife. Islam took them back from the brink and prepared them to be the nation that would uphold all that is good and prevent all that is indecent and harmful, as part of their obligation to establish God’s order on earth.

They are warned not to succumb to the machinations of the people of earlier revelations or to allow themselves to be divided as those people were. That would only bring them frustration and destruction both in this life and in the life to come.

Some reports indicate that this warning refers to certain hostilities instigated by the Jews between the two Arab tribes of Madinah, the Aws and the Khazraj.

Say: “God speaks the truth. Follow, then, the creed of Abraham, who turned away from all that is false and was not one of those who associate partners with God. “The first House [of worship] ever set up for mankind was indeed the one at Bakkah: rich in blessing, and a source of guidance to all the worlds, full of clear messages. (Verses 95- 6)

This verse explains that to face the Ka`bah is the proper choice. The Ka`bah is the first House ever set up for the exclusive purpose of worship. God commanded Abraham to build it and to consecrate it for worshippers who either walk round it, spend periods of time worshipping in it and who bow and prostrate themselves there in total submission to God. God has blessed this House and made it like a beacon for mankind where they find guidance showing them the true faith acceptable to God, which is indeed the creed of Abraham himself. There are indeed clear signs in the Ka`bah which show that it is the place where Abraham stood in his worship. Some scholars suggest that the Arabic term, Maqām Ibrāhīm, which is used in this verse and rendered in our translation as “the spot where Abraham stood”, refers to the ancient stone on which Abraham stood when he built the Ka`bah. It used to be stuck to the wall of the Ka`bah, but the second Caliph, `Umar, moved it back so that people doing the ţawāf (i.e. walking round the Ka`bah) did not disturb those who prayed behind it. We are commanded by God to make that spot a place where we pray: “Establish the spot where Abraham stood as a place of worship.” (Al-Baqarah 2: 125)

One of the virtues of this House is highlighted here, namely, the sense of security it imparts to anyone who goes there. It is a refuge for anyone who is overtaken by fear, where he can find peace and security. In this particular aspect, this place is absolutely unique. It shares this quality with no other place on earth. It has remained so ever since it was built by Abraham and his son Ishmael. Even in the dark ages of Ignorance in Arabia, when the Arabs deviated far away from Abraham’s faith and no longer believed in the oneness of God, the sanctity of this House continued to be observed. Al-Ĥasan al-Başrī and other renowned scholars explain that in that period of Ignorance, a man might commit a murder and go into the sanctuary of the House, having put a piece of wool around his neck. He might be met there by the son of the man he murdered but he would not be disturbed there until he had left the House.

This is part of the honour and blessings God has given to this House of His, even when people around it lived in total ignorance. He reminds the Arabs of this great favour He has done them: ‘Are they not aware that We have set up a secure sanctuary while people are snatched away all around them?” (Al-`Ankabūt 29: 67) Its sanctity is even extended to animals. Hunting is forbidden in its vicinity and no animals are scared out of their abodes in order to be captured. It is also forbidden to cut down the trees in its vicinity. An authentic ĥadīth, related by Al-Bukhārī and Muslim on the authority of Ibn `Abbās, mentions that the Prophet (peace be upon him), said on the day when Makkah was liberated by the Muslims: “God has made this city a sacred one ever since the day He created the heavens and the earth. It remains, therefore, inviolable by virtue of the sanctity imparted to it by God till the Day of Resurrection.

Having provided this clarification, the sūrah instructs the Prophet to address the people of earlier revelations denouncing their attitude towards the truth of the Islamic message. They know this truth full well, yet they try to turn people away from it. They disbelieve in God’s revelations although they bear witness to them and they are certain that these revelations are true: “Say: ’People of earlier revelations, why do you disbelieve in God’s revelations, when God Himself is witness to all that you do?’ Say:

’People of earlier revelations, why do you try to turn those who have come to believe away from the path of God, seeking to make it appear crooked, when you yourselves bear witness [to its being straight’? God is not unaware of what you do.’” (Verses 98-9)

Similar denunciations are made in this sūrah as in many others. It is a highly effective denunciation because it does not mince words about the matter in question.

The attitude of the people of earlier revelations is truthfully described, and they are shown in their true colours, even though they try to appear as people who have faith when they are in reality unbelievers. They disbelieve in the Qur’ān, which is revealed by God. Anyone who disbelieves in any part of God’s book disbelieves in the whole of that book. Were they true believers in the part of God’s book which has been revealed to them, they would have believed in every messenger sent by God after their own messenger. The essence of Divine faith is the same. Anyone who knows it knows for certain that whatever is preached by subsequent messengers is also true.

He is bound to accept the prophets’ call to surrender himself to God in the way they teach. This fact should shake those people and make them fear the consequences of insisting on their erring ways.

Those in the Muslim community who are deceived by the fact that those people adhere to a Divine book can no longer be so deceived. As they listen to God’s words declaring the truth about those people, branding them as total unbelievers, all their doubts are bound to disappear. God issues them with warnings which strike fear in their hearts: “God Himself is witness to all that you do ... God is not unaware of what you do.” It is a fearful warning because it makes man feel that God watches him and sees exactly what he does, which is, in reality, nothing but disbelief, deception and corruption. Moreover, God makes it clear that they are aware of the truth which they deny and away from which they try to turn people: “... You yourselves bear witness [to its being straight’.” It is absolutely clear, then, that they were aware of the truth which they rejected. They knowingly tried to turn people away from what they realised to be a straight path. What wickedness! Anyone who adopts such a practice is not worthy of trust, but rather of contempt and denunciation.

We need to reflect on God’s description of those people in the following terms: “...

Why do you try to turn those who have come to believe away from the path of God, seeking to make it appear crooked?” (Verse 99) This is a statement of great significance. God’s path is straight, and every other way is crooked. When people are turned away from God’s path and believers are forcibly barred from following God’s constitution, nothing remains straight. Our standards become faulty and nothing remains on earth except crookedness which can never be set straight.

Believers! If you pay heed to some of those who have been given revelations, they will cause you to renounce the truth after you have accepted the faith. But how can you sink into disbelief when God’s revelations are being recited to you and His messenger is in your midst? He who holds fast to God has already been guided along a straight path. (Verses 100-1)

Having answered all the arguments advanced by Christians and Jews against the message of Islam, the sūrah now makes this direct address to the Muslim community, which begins with a stern warning against paying heed to false claims made by followers of other religions, and outlines the essential characteristics of the Muslim community, its methods, beliefs and way of life.

The Muslim community implements a Divine system which makes it unique among all nations of the world. It owes its very existence to this system which, in turn, assigns to it a role which cannot be played by any other community. It has to establish this Divine system in practice so that it appears to all eyes as real and practical. Statements and clauses are thus translated into actions. They define moral standards, generate certain feelings and establish certain relations.

The Muslim community, however, cannot go along its proper way, realise the purpose of its existence and make the theory a reality unless it receives its instruction from God alone. Only through this can the Muslim community assume the leadership of mankind. This precludes them any possibility of following or paying heed to any human being. The choice before the Muslim community is either to follow this course dictated by its faith, or to sink into utter disbelief.

The Qur’ān emphasises this fact on several occasions. It tries to mould the feelings, thoughts and morality of the Muslim community on the basis of this principle at every possible opportunity. On this particular occasion, by answering the arguments of the people of earlier revelations and forestalling their schemes against the Muslim community in Madinah, this principle is re-emphasised. The fact that it is stated again here, within the context of a particular set of circumstances, does not detract from its permanent validity. It applies to all generations of the Muslim community because it is the basis of its very existence.

If the Muslim community is brought into existence in order to assume the leadership of mankind, how is it possible for that community to receive instructions from the very ignorance which it aims to eradicate? If the Muslim community is to abandon its role of leadership, what purpose has its existence? Its leadership is to provide correct concepts and beliefs for human life, generating perfect moral standards and a perfect social set-up. In such a healthy situation, the human intellect makes its constructive contribution as it tries to learn the secrets of the universe and manipulate its potentials. The leadership which permits and controls all that potential, using it for the benefit of mankind, not to threaten human life with destruction, nor to devote it to satisfy carnal desires, belongs to faith only. It is given to the Muslim community which seeks God’s guidance and does not allow itself to be dictated to by anyone of God’s servants.

The Prophet used to adopt a very strict attitude with his Companions in matters of faith and with regard to their way of life. At the same time, he allowed them to use their discretion in practical matters which rely on experience and knowledge.

Examples of these include military strategy, agriculture and all purely scientific matters which belong to a domain that has no bearing on faith, social system or the relationships which regulate man’s life. The way of life adopted by an individual or a certain society has nothing to do with pure or applied science.

The religion of Islam, which has been revealed to conduct human life according to a certain Divine method, makes its directive clear to man to seek knowledge and to benefit by every material discovery or scientific advance, provided that this is made within the context of implementing Islam’s own method of life.

Imām Ahmad relates, on the authority of `Abdullāh ibn Thābit, that `Umar came to the Prophet one day and said: “Messenger of God! I have asked a Jewish friend of mine from the tribe of Quraiżah to write me the basic teachings of the Torah. Shall I read them to you? The Prophet’s face changed colour when `Umar said that.” `Abdullāh ibn Thābit turned to `Umar and said: “Do you not see the expression on God’s messenger’s face?” `Umar said immediately: “I believe in God as my only Lord, accept Islam as my faith and Muĥammad as God’s messenger.” The Prophet’s face regained its normal colour and he said: “By Him who holds my soul in His hand, if Moses comes back to you tomorrow and you follow him and leave me you will go astray. You are my share of nations and I am your share of Prophets.” A ĥadīth reported by Jābir quotes the Prophet as saying: “Do not ask the people of the earlier revelations about anything, for they will not guide you aright when they have gone astray. You will have one of the two alternatives: either you will accept a falsehood, or you will reject a truth. Had Moses been living among you, the only course lawful to him would be to follow me.” The Prophet is also quoted as saying:

“Had Moses and Jesus been alive, they would have had to follow me.” This is the position of the people of earlier revelations. The Prophet makes our position abundantly clear when it comes to following their guidance in matters of faith, ideological concepts, law or way of life. However, Islam imposes no restriction whatsoever on its followers when it comes to benefiting by the advances of any group of people in any branch of science. We have only to relate these advances to our own approach to everything in the universe, knowing that God has enabled man to make use of everything on earth so as to achieve a higher and more secure standard of living. We should also be grateful to God for enabling us to make such discoveries and for facilitating our use of the resources and potentials He has placed in the universe. We express our gratitude to Him by worshipping Him alone and by making the right use of our advances.

When it comes to asking the followers of other religions about concepts of faith, the purpose of human life, its method, laws and regulations, its moral values and codes, we find the Prophet’s face changing colour at the slightest indication of such.

God warns the Muslim community that it cannot hope to implement the Islamic way of life or fulfil the great trust God has placed in it, unless it acquires the two basic qualities of faith and brotherhood. It must have a faith which keeps the fear of God ever present in its mind. It must also make brotherhood in Islam a reality. Only through this brotherhood can the Muslim community acquire its strength and be able to play its most important role in human life and history, namely, the role of enjoining what is right and forbidding what is wrong. In other words, it promotes every good thing in human life and purges it from every evil.

Believers! Fear God as you rightly should, and do not allow death to overtake you before you have surrendered yourselves truly to Him. Hold fast, all of you together, to the bond with God and do not be disunited. And remember the blessings God has bestowed on you: how, when you were enemies (to one another] He united your hearts and, by His grace, you have become brothers; and how, when you were on the brink of an abyss of fire, He saved you from it. Thus God makes clear His revelations to you, so that you may be rightly guided. (Verses 102-3)

Faith and brotherhood are the two pillars upon which the structure of the Muslim community is built. If either of them collapses, the very existence of the Muslim community is undermined, and its great role comes to nothing. The first pillar is that of having faith and fear of God. It is only through such fear that man can fulfil his duties towards God because it makes him always alert. He does not lose sight of his duty for a moment of day or night.

“Believers! Fear God as you rightly should.” This command is given in general terms so as to heighten its effect. It thus makes the believer keen to achieve this goal of fearing God as He should rightly be feared, according to man’s understanding and ability. This is a road which attracts man more and more as he walks further and further. The nearer he draws to God through fearing Him, the higher the goal he sets for himself. He will continuously strive to achieve a greater position, so as to make his heart always alert, never asleep.

“Do not allow death to overtake you before you have surrendered yourselves truly to Him.” The timing of death is beyond the reach of our knowledge. No man can be certain when death will overtake him. Hence, if anyone wants to die a Muslim, in the full sense of the word, he must surrender himself to God, right here and now. He must also abide by the requirements of this surrender at all times. The fact that Islam is mentioned after the command to have fear of God points to its wider implications:

total surrender and submission to God, complete obedience and implementation of His method, and making His book the final arbiter in all affairs. This is the meaning which pervades the whole sūrah.

This is the first pillar upon which the structure of the Muslim community is built.

Without it, no human grouping can be described as Islamic. No Divine method of life can come into operation in any community without it. In its absence, there are only ignorant methods and ignorant leadership.

The task of the Muslim community is to implement the Divine method in human society, and to help truth to triumph over falsehood, goodness over evil. This task is stated in the following verse: “Let there become of you a nation that invites to all that is good, enjoin the doing of what is right and forbid what is wrong. Such are they who shall prosper.” (Verse 104)

It is imperative for this community to come into existence so as to invite all to that which is good, and to enjoin what is right and forbid what is wrong. The Qur’ānic statement imparts that this must be done through a real authority which can invite, enjoin and forbid. Anyone may be able to invite to what is good, but no one can enjoin and forbid unless he is equipped with real authority.

This is the proper Islamic view of the matter. It is essential that there should be an authority to undertake the task of advocating what is good and removing what is evil. The units which constitute this authority must combine together, hold fast to their bond with God, and translate their brotherhood into a reality. The prerequisites enabling this authority to implement the Divine method in life are faith and brotherhood. The Divine method cannot be put into practice without “inviting” others to every good so that people realise the true nature of this Divine method. It also requires an active authority to “enjoin” what is right and “forbid” what is wrong. Such an authority must be obeyed. God says: “We have sent every messenger in order to be obeyed with God’s leave.” (Al-Nisā’ 4:64) Hence, God’s method is not merely preaching and verbal explanation. This is only one part of it. The other part is an active and sustained effort to promote every right thing in human life and to reduce to a minimum every wrong. In this way, the traditions of the good Muslim community will be protected against the whims of anyone who has the power to impose his own interests on the community. It also protects these traditions against all abuse or subservience to personal desire or interest.

The task of enjoining what is right and forbidding what is wrong is not an easy one, especially when we consider that it inevitably conflicts with people’s desires, interests and pride. There are in this world of ours tyrants who impose their authority by force, people who are interested only in carnal desires and who do not wish to be elevated to a nobler standard. There are also the lazy who hate to be asked to be serious, the unfair who hate justice, the deviant who do not for a moment contemplate a straightforward attitude, as well as those who think wrong of every right thing and consider every wrong thing to be right. No nation, let alone humanity as a whole, can prosper unless goodness prevails, right is upheld and wrong is thrown out. Hence, the need for an authority to promote goodness and right and to combat evil. What is more, this authority must be obeyed.

This leads us back to the point where we started: a community must be built on the two essential qualities of faith and brotherhood. It is only such a community that can undertake this difficult task, equipped with the power of faith and the seriousness it derives from fearing God as well as the strength of love and brotherhood. It is only through the fulfilment of this role that this community can prosper. Hence, God describes those who fulfil it as prosperous: “Such are they who shall prosper.” (Verse 104)

A fresh warning to the Muslim community against falling out with one another is added here. The example of those people of earlier revelations who were entrusted with the implementation of God’s method but who allowed division and conflict to creep into their ranks is given. Therefore, God deprived them of the leadership position and instead assigned that role to the Muslim community, which fosters its bond of brotherhood. Moreover, those who are not true to their task will be sternly punished on the day when faces will either shine or be blackened: “Do not follow the example of those who became divided and fell into conflict with one another after clear proof had come to them. For these there will be grievous suffering, on the day when some faces will shine with happiness and some faces will be blackened. Those whose faces are blackened [shall be told]: Did you disbelieve after having embraced the faith? Taste, then, this suffering for having sunk into disbelief’ Those with shining faces shall be in God’s grace; they abide there for even” (Verses 105-7)

A vivid scene, full of life, is drawn here in the inimitable style of the Qur’ān. The scene is one of horror, but the horror is not described in words or adjectives. It is represented in living human beings, in their faces and looks. We see bright, shining faces, full of joy and happiness, and others gloomy, dusty and blackened. Yet those people are still not left alone to suffer their fate. They have to put up with scourging comments: “‘Did you disbelieve after having embraced the faith? Taste, then, this suffering for having sunk into disbelief.’” The happy fortunes of the other group is also vividly described: “Those with shining faces shall be in God’s grace; they abide there for ever.” This description adds life, movement and dialogue to the scene, again in the Qur’ān’s inimitable style.

The scene helps the Muslim community fully appreciate the Qur’ānic warning against division and conflict. The grace God has bestowed on it through faith and unity is also fully appreciated. The Muslim community sees with its own eyes the end of those people of earlier revelations whom it has been warned not to obey. If it follows them, it will share their doom and suffering on the day when faces will either shine or be blackened.

When the destiny of each of the two groups has been clearly stated, a comment is added which is in harmony with the broad lines of the sūrah. It reasserts the truth of the Prophet’s message and revelation, the fact that reckoning and reward on the Day of Judgement are to be taken seriously, the fact that Divine justice in this world and in the hereafter is absolute, and the fact that all that is in heaven and on earth belong to God and to Him they shall all return: “These are revelations of God. We recite them to you in truth. God wills no injustice to His creatures. To God belongs all that is in the heavens and all that is on earth; to Him shall all things return.” (Verses 108-9)

All these facts, all these scenes and destinies so described are revelations given by God to His servants. They are recited to His messenger in truth. They embody the truth in the principles and values they establish. They tell only the truth about the destinies of other nations. They are revealed in truth by the One Who is able to reveal them and Who alone has the right to determine values, rewards and destinies. God does not inflict any injustice on anyone of His creatures. He is the fairest of all arbiters. He controls the heavens and the earth, and to Him belong all that is in heaven and on earth, and to Him shall they all return. By making reward fit with action God only wants to establish right, administer justice and ensure that all matters are conducted seriously as befits His majesty. Absurd is the claim of the people of earlier revelations that they will only be scourged by the fire for only a few days.

You are the best community that has ever been raised for mankind; you enjoin the doing of what is right and forbid what is wrong, and you believe in God. Had the people of earlier revelations believed, it would have been for their own good. Few of them are believers, while most of them are evildoers. (Verse 110)

This verse describes the Muslim nation so that it becomes aware of its position, value and true nature. The first part of the verse imposes a very heavy duty on the Muslim community, while at the same time honouring and elevating it to a position which cannot be given to any other community: “You are the best community that has ever been raised for mankind; you enjoin the doing of what is right and forbid what is wrong, and you believe in God.” We note first that the reference to the Muslim community as one which “has been raised” is made in the passive voice. This suggests that a highly skilful hand has neatly moulded this community and brought it forth from behind the eternal curtain which covers things known only to God. The expression adopted here indicates a subtle and gentle movement which brings forth onto the stage of existence a whole nation which has a unique role to play and a special position to occupy.

“You are the best community that has ever been raised for mankind.” The Muslim nation should understand this in order to know its position and its true nature. It should know that it has been raised specially for the purpose of assuming the leadership of mankind, since it is the best nation. God wants the leadership in this planet of ours to be assumed by the forces of goodness, not the forces of evil. It follows that it should never be in the recipient position, taking what other nations have to offer. It must be the one to offer to others whatever it has of sound ideology, philosophy, morality and knowledge, and of course its perfect system. This is the duty of the Muslim nation, imposed on it by its unique position and the purpose of its very existence. It is a duty on the Muslim nation to assume the leadership of mankind at all times. By assuming it, it also takes upon itself certain responsibilities. Leadership cannot be given to any nation which claims it, unless it proves that it is the worthy leader. By its ideology and social system, the Muslim community is worthy of this position.

What remains for it is to prove that in scientific advancement and in the fulfilment of man’s task of building the earth, it is also an able leader. It is clear then that the system which brings this nation into existence demands much from it and gives it the incentive to excel in every field, if only it would follow this system and appreciate its requirements and duties.

The first requirement is that the Muslim nation should work hard at protecting human life from evil. It must have the power to enable it to enjoin the doing of all that is right and forbid the doing of all that is wrong. It is, after all, the best nation ever raised for mankind. This position is not given to the Muslim community as the result of any favouritism, coincidence or random selection. Far be it from God to do that. Positions and duties are not given by God to different nations on the basis of any favouritism, as the people of earlier revelations were wont to believe, describing themselves as “God’s children and beloved people.” () The criterion which makes a certain community worthy of the position of leadership is its active work for the preservation of human life from evil and the promotion of what is right, in addition to its implementation of the faith which defines what is right and what is wrong: “You enjoin the doing of what is right and forbid what is wrong.” (Verse 110)

They cannot harm you beyond causing you some trifling hurt; and if they fight against you, they will turn their backs upon you in flight. Then they will receive no help. Ignominy shall be pitched over them wherever they may be, save when they have a bond with God and a bond with men. They have incurred the wrath of God and humiliation shall overshadow them. That is because they persisted in denying God’s revelations and killing the Prophets against all right. That is because they persisted in their disobedience and transgression. (Verses 111-12)

Its unique qualities make the Muslim community the best nation ever to be raised for mankind. Having outlined these qualities of enjoining what is right and forbidding what is wrong and believing in God, the verse goes on to explain that to have faith is better for people: “Had the people of earlier revelations believed, it would have been for their own good. Few of them are believers, while most of them are evildoers.” (Verse 110)

This serves as an encouragement to the people of earlier revelations to accept the faith of Islam, because such acceptance works for their own good in this life and in the life to come. By accepting the faith they overcome their division over ideological concepts, which has robbed them of any chance to establish their own distinctive character. Their concepts cannot serve as the basis for a social system. Hence, their social systems have no firm foundation. This is indeed true of any social system which is not based on an ideology that provides an overall view of existence, of the purpose of human existence, as well as man’s position in the universe. To believe in God works for their own good in the life to come, since it is the only means to spare them the fate of the unbelievers.

The same verse describes their attitude, giving the good ones among them due credit: “Few of them are believers, while most of them are evildoers.“ A number of the people of earlier revelations accepted Islam at the time of the Prophet and became good Muslims. Among them were `Abdullāh ibn Sallām, Asad ibn `Ubayd, Tha`labah ibn Shu`bah and Ka`b ibn Mālik. This verse makes a general reference to them whilst a more detailed reference is given later. Most of them, however, chose the evil way of not fulfilling the covenant God made with all prophets, which stated that every one of them would believe in and support the prophet God sent after him.

They also chose evil when they refused to submit to His will that the last of His messengers would not be from among the Israelites. They rejected this messenger and declined to submit to God’s law embodied in His last message, which He has made applicable to all mankind.

Since some of the Muslims at that time retained various links with the Jews in Madinah, and since the Jews still possessed military and economic power which some Muslims felt to be considerable, the Qur’ān deliberately sets out to belittle those evildoers. The Qur’ān shows their true weakness which results from their disbelief, their repeated crimes and disobedience, their division, and the consequent ignominy and humiliation imposed on them by God. It also states God’s guarantee to the believers that they will be victorious over these enemies, provided that they themselves hold fast to their faith and believe in God.

They are not all alike. Of the people of earlier revelations there are some upright people who recite the revelations of God in the depth of the night, and prostrate themselves in worship. They believe in God and the Last Day and enjoin the doing of what is right and forbid what is wrong and vie with one another in doing good works. These belong to the righteous. Whatever good they do, they shall never be denied its reward. God knows those who fear Him. As for the unbelievers, neither their riches nor their children will avail them in any way against God. It is they who are destined for the fire, where they will abide. Whatever they spend in this present life is like a biting, icy wind which smites the tilth of people who have wronged themselves, laying it to waste.

It is not ‘God Who does them wrong; they wrong themselves. (Verses 113-17)

Here the sūrah reassures the good minority among the people of earlier revelations who take faith seriously. They are again singled out for praise. The passage begins with a statement that the people of earlier revelations are not all alike. Some of them are true believers. Their attitude to faith and to God is described as that of true believers. This merits them the same reward which God gives to His righteous servants.

It is a bright picture of the true believers among the people who received Divine revelations in the past. Their faith is genuine, profound, and complete. They have made their stand clear. They have joined the ranks of those who surrender themselves to God and defend this faith with all the power they possess. They believe in God and the Last Day. Moreover, they fulfil the duties required of them by their faith and give practical effect to the characteristics of the community which they have joined, the best community ever raised for mankind. They desire every good thing. They enjoin the doing of what is right and forbid what is wrong. They have set themselves a goal and they compete with one another for its achievement. That goal is to do good works. Hence, they merit this testimony that is given from on high stating that they belong to the righteous. They also have the promise, which never fails, that they will not be denied their reward. The verse adds that God, Who is aware of all things and all people, knows that they belong to that special group of people who genuinely fear Him.

This picture is raised in front of the eyes of those who wish to have a similar testimony and a similar promise. They have only to follow the same line and adopt the same attitude. They will then find its light spreading over the limitless horizon of their lives.

On the other side stand the unbelievers who will not benefit by their possessions or by their children. Nothing they may spend in this life for what they may consider to be a good cause will be of any avail to them. No reward is given them for it in the hereafter because it has not originated from the straight, constant line of goodness.

Every good thing must have its foundation in belief in God which combines a clear concept, a well-defined goal, and a straight uninterrupted line. If it does not, it is reduced to a passing whim or an impulsive desire. It has no clear basis and it is not related to an overall way of life.

Believers, do not take for your intimate friends men other than your own folk. They will spare no effort to corrupt you. They love to see you in distress. Their hatred has already become apparent by [what they say with] their mouths, but what their hearts conceal is even much worse. We have made revelations plain to you, if you will only use your reason. See for yourselves how it is you who love them and they do not love you. You believe in all revelations. When they meet you they say: “We, too, are believers.” But when they find themselves alone, they bite their fingertips with rage against you. Say: ‘Perish in your rage. God is fully aware of what is in the hearts [of people].” When good fortune comes your way, it grieves them; and if evil befalls you, they rejoice. If you persevere and fear God, their machinations cannot harm you in any way. God encompasses all that they do. (Verses 118-20)

The picture so drawn in these three verses vividly delineates, with full details, people’s innermost thoughts. It records inner feelings and apparent reactions. It captures every little movement. It is a picture of a certain type of person who can be seen in every age, in every society, professing friendship with the Muslims when the Muslims are strong and victorious. Their claims, however, are belied by their every thought, every feeling and every organ. Muslims may be deceived by them, placing their trust in them when they wish nothing but trouble and confusion for the Muslims and spare no effort to inflict hardships on them. They most determinedly seek to undermine the Muslims, whenever they have a chance to do so, at any moment of day or night.

This remarkable picture drawn by the Qur’ān applies, in the first place, to those followers of earlier religions who lived close to the Muslim community in Madinah.

It depicts their strong hatred of Islam and the Muslims, as well as their treachery and evil schemes against the new Muslim community. Nonetheless, some Muslims continued to think well of these enemies of God. Such Muslims were very friendly towards them and even passed them information which should have been treated as secret, belonging only to the Muslim community. They developed close friendships and intimacy with them, which meant that they grossly underestimated the consequences of their friendly gestures. The Qur’ān, therefore, issues this warning so as to open the eyes of the Muslim community to the reality of the matter and to make it aware of the machinations of its natural enemies. This warning is not limited to any particular period of history. It applies at all times. It deals with a situation which may exist at any time, as it does indeed in our present time.

The Muslims though remain heedless of their Lord’s directive not to develop any intimate friendship with anyone other than their own people. All other people are inferior to the Muslims in their way of life, methods and nature. God tells the Muslims not to make any such people their advisors and confidants. Yet the Muslims do not heed this directive. They continue to refer to such people in every matter and situation and look up to them for guidance in every system, method and philosophy.