The previous passage ended with a verse that included the following statement:

“We have bestowed from on high upon you the book to make everything clear, and to provide guidance and grace, and to give good news to those who submit themselves to God.” (Verse 89) This new passage begins with a clarification giving some glimpses of what the Qur’ān contains of clear guidance, grace and the good news it brings. The passage also includes orders to maintain justice and to act with kindness, particularly to relatives, and to steer away from indecency, evil and transgression, and to remain true to one’s pledges and promises. It forbids going back on oaths once they have been made. All these are essential practices that we must maintain, as the Qur’ān impresses upon us.

The passage also states that those who violate pledges or swear solemn oaths to deceive others will endure tremendous suffering. It also brings good news for those who persevere in the face of adversity. These will certainly be rewarded in accordance with their best actions.

It outlines some of the good manners which must be maintained when reading the Qur’ān, such as seeking refuge with God against Satan, so that he does not come near the place where the Qur’ān is being read. It mentions some of the fabrications the pagans used to repeat about the Qur’ān. Some plainly accused the Prophet of inventing it, while others claimed that a foreigner taught it to the Prophet. The passage concludes by stating the punishment for those who disbelieve after having accepted the faith, and the position of those who are compelled to declare their rejection of the faith while their hearts are full of the certainty of its truth. It tells us about the reward of those who are subjected to oppression on account of their faith, and who strive and fight hard, always remaining patient in adversity. All this serves as clarification, guidance, mercy and good news, as the last verse of the previous passage mentions.

God enjoins justice, kindness [to all], and generosity to one’s kindred; and He forbids all that is shameful, all reprehensible conduct and aggression. He admonishes you so that you may take heed. (Verse 90)

This book, the Qur’ān, has been revealed in order to bring a nation into existence, and to regulate a community; to establish a different world and initiate a new social order. It represents a world message for the whole of mankind, which does not allow any special allegiance to tribe, nation or race. Faith is the only bond that unites a community and a nation. It puts forward the principles that ensure unity within the community, security and reassurance for individuals, groups, nations and states, as well as complete trust that governs all transactions, pledges and promises.

It requires that justice should be established and maintained, because justice ensures a solid and constant basis for all transactions and deals between individuals and communities; a basis subject to no prejudice, preference or favouritism; a basis influenced by no family relationship, wealth or strength; a basis that ensures equal treatment for all and subjects all to the same standards and laws.

Along with justice, the Qur’ān urges kindness, which relaxes the strictness of absolute justice. It lays the door open for anyone who wishes to win the heart of an opponent to forgo part of what is rightfully his. This means that the chance is available to all to go beyond strict justice, which is both a right and a duty, to show kindness in order to allow wounds to heal or to win favour.

Kindness has an even broader sense. Every good action is a kindness. The command enjoining kindness includes every type of action and transaction. It thus covers every aspect of life, including a person’s relationship with his Lord, family, community and with the rest of mankind.

Perhaps we should add here that some commentators on the Qur’ān say that ‘justice’ is the obligatory part, while ‘kindness’ is voluntary, but highly encouraged, particularly in so far as matters of worship are concerned. They say that this verse is part of the revelations received by the Prophet in Makkah, when the legal provisions had not as yet been outlined. But the way the verse is phrased uses both justice and kindness in their broadest sense. Moreover, from a purely ethical point of view, both are generally applicable principles, not mere legal provisions.

One aspect of kindness is ‘generosity to one’s kindred’, but it is specially highlighted here in order to emphasize its importance. From the Islamic point of view, this is not based on narrow family loyalty, but on the Islamic principle of common solidarity which moves from the smaller, local circle to the larger, social context. The principle is central to the implementation of the Islamic social system.

The verse proceeds to outline three prohibitions in contrast to the three orders with which it begins, stating that God “forbids all that is shameful, all reprehensible conduct and aggression.” (Verse 90) Under shameful conduct everything that goes beyond the limits of propriety is included, but the term is often used to denote dishonourable assault and indecency. Thus it combines both aggression and transgression. Hence it has become synonymous with shamefulness.

Fulfil your covenant with God whenever you make a pledge. Do not break your oaths after you have confirmed them, and have made God your surety. God certainly knows all that you do. (Verse 91)

Fulfilment of God’s covenant includes the pledge Muslims give to the Prophet (peace be upon him) when they accept the Islamic faith, as well as every pledge or promise that involves something permissible or encouraged. The fulfilment of promises and pledges ensures that trust is maintained in human transactions.

Without such trust human society, and humanity generally, cannot have a solid foundation. The verse makes sure that those who make a pledge or a covenant are ashamed to break their oaths after having confirmed them, making God the surety for their fulfilment, and appealing to Him as their witness. This is followed by an implicit warning: “God certainly knows all that you do.” (Verse 91)

Islam takes a very strict view on the question of fulfilling covenants, allowing no breach or violation under any circumstances. This is important because it constitutes the basis of trust in any community. Without strict fulfilment of covenants, the whole structure of the community collapses. The treatment of this point in the sūrah does not stop at merely stating an order to fulfil all covenants and pledges and a prohibition of their violation. It goes further than that, showing the violation of covenants in a very bad light. It also dismisses every excuse people make to justify their going back on covenants: “Be not like her who untwists the yarn which she has firmly spun, using your oaths as a means to deceive one another, simply because a particular group may be more powerful than another. By this, God puts you to the test. On the Day of Resurrection He will make clear to you all that on which you now differ.” (Verse 92)

A person who goes back on his pledges is shown like a stupid, imbecile woman who has no resolve. She spins her yarn and then breaks it leaving it in loose thread.

Every little detail given in the example suggests shame and ignominy. The whole picture is meant to give a completely repulsive impression. No honourable person would compromise himself to look so idiotic as the woman who spends her life doing what is of no use and no value whatsoever.

Some people tried to justify going back on the covenants they had made with the Prophet Muĥammad (peace be upon him) by saying that he and his companions were but a weak group, while the Quraysh enjoyed strength of numbers and position. The sūrah makes it clear that this is no justification for making their oaths a means of deception, showing themselves ready to go back on them whenever it suited them: “using your oaths as a means to deceive one another, simply because a particular community may be more powerful than another.” This is a clear order not to contemplate breaking pledges in order to gain favour with a community that may appear to be more powerful.

The Qur’ānic statement includes cases when a breach of a covenant is justified on the basis of what we call today, ‘national interests’. A certain country may abrogate a treaty it has signed with another, or with a group of countries, only because a stronger nation or group of nations happen to be on the other side. ‘National interest’ is used to justify such violation of binding covenants and treaties. Islam does not approve of such justification. It makes its firm stand that covenants must be honoured; and oaths must never be made in deception. At the same time Islam does not approve of any pledge, treaty or covenant that is not based on righteousness and God-consciousness. Islam is very clear on this. No pledge or cooperation in injustice, transgression, disobedience to God, usurpation of other people’s rights or exploitation of other communities and countries is admissible in Islam. Such is the foundation on which the Muslim community and the Islamic state were built. Hence, security, trust as also sound and healthy relationships on individual and international levels were enjoyed by the whole world at the time when Islam assumed the leadership.

The sūrah places even greater emphasis on the fulfilment of pledges and the prohibition of resorting to oaths in order to deceive others, lulling them into a false sense of security in order to make transitory gain. It warns that the only result of such deception is to weaken the basis of social life and undermine bonds, commitments and beliefs. It warns against God’s severe punishment in the hereafter.

At the same time, it holds the promise of a much better reward which more than compensates for any trivial gain they may have had to sacrifice in honouring their pledges. It reminds them that what they have in this life is transitory, certain to come to an end, while that which God holds is inexhaustible, everlasting.

Do not use your oaths as a means to deceive one another, lest your foot should slip after it has been firm, and lest you should be made to suffer the evil [consequences] of your having debarred others from the path of God, with tremendous suffering awaiting you. Do not barter away your covenant with God for a trifling price. Surely, that which is with God is far better for you, if you but knew it. Whatever you have is certain to come to an end, but that which is with God is everlasting. We will certainly grant those who are patient in adversity their reward according to the best that they ever did. (Verses 94-96)

When oaths are sworn only to deceive other people, the result is the weakening of faith in one’s own conscience and giving to others a distorted image of it. Someone who swears in order to deceive others cannot have firm belief, and cannot walk firmly along its path. At the same time, he presents a bad image of his professed faith to those who trust him only to find themselves deceived. In this way, he sets a very bad example of believers, in effect turning others away from God’s faith.

In fact whole communities accepted the faith of Islam when they realized how faithful to their trust the Muslims were. The unhesitating fulfilment by the Muslims of their promises, their true oaths and clean, straightforward dealings motivated other communities to learn more about Islam and believe in it. Thus the resulting gain was far greater than the temporary loss that appeared to be incurred by fulfilment of pledges.

The Qur’ān and the Sunnah of the Prophet have left a very strong impression on Muslims in relation to their promises and treaties. This has remained the distinctive characteristic of their dealings with others both at individual and international levels.

It is reported that a truce was made between Mu`āwiyah, the fifth Caliph, and the Byzantine Emperor. When the truce was approaching its end, Mu`āwiyah marched towards Byzantium. He was very close to the border when the truce expired, and he began military activity. `Umar ibn `Utbah, a Companion of the Prophet in his army said to him: “Mu`āwiyah! God be glorified. Honour your pledges and never violate them. I have heard God’s Messenger [peace be upon him] saying: ‘Whoever has a treaty with other people must not break his commitment until the term has lapsed.’ Mu`āwiyah ordered his army to retreat and marched home.” Examples in history of Muslims honouring treaties, even though their immediate interests would have been better served by abrogating them, are numerous.

The next verse lays down a general rule about action and reward: “Whoever does righteous deeds, whether man or woman, and is a believer, We shall most certainly give a good life. And We shall indeed reward these according to the best that they ever did.” (Verse 97) The first item in this rule is that the two sexes, male and female, are equal with regard to their actions and the reward they receive for them. They enjoy the same relationship with God and the same standing in His regard. Hence, He rewards them equally, applying one measure to both of them. Although the term, ‘whoever’, with which the verse opens, includes both men and women, the Qur’ānic statement emphasizes this by stating it very clearly: “Whoever does righteous deeds, whether man or woman.” This equality is stressed emphatically in the same sūrah that gives us an image of how Arab jāhiliyyah society looked upon women.

It tells us how society looked down upon women, and the extent of the depression a father felt when he was given the news of the birth of a girl, leading him to hide away from his friends and acquaintances, because of the shame he felt.

Another aspect of this general rule is that good action must have a strong foundation, which must be faith. Without it, good action cannot be cemented into a well built structure. It remains haphazard, and it soon becomes like ashes blown in every direction by a strong wind. Faith provides the axis around which all bonds turn. It gives good action a motive and an aim. Thus it gives goodness a strong foundation so that it is not swayed by fleeting desires.

The rule also establishes that when good action is coupled with faith, it is rewarded by a goodly life in this world. It need not be a life of affluence and riches. It may be a goodly life with or without plenty of money. There are many things in life, other than money, which provide a goodly feeling and happiness. A strong bond with God and a feeling of trust in Him and His abounding grace make life happy indeed. Life may also be blessed with good health, a peaceful and blessed living, love and compassion. It may have the rejoice generated by good action and its effects on oneself and society. Money is only one aspect, and little of it is sufficient when one looks up to what is more blessed and longer lasting.

This general rule also makes clear that a goodly life in this world will not reduce in any way one’s good reward in the life to come. Indeed the reward is based on the best actions believers do in this world. This implies, as we have stated earlier, that God will forgive them their sins. This is indeed the best reward to which human beings may aspire.

The sūrah then speaks about the Qur’ān and the values to be observed when reciting it. It also mentions some of the false assertions the unbelievers used to make about it. “Whenever you read the Qur’ān, seek refuge with God from Satan, the accursed. He certainly has no power over those who believe and place their trust in their Lord. He has power only over those who are willing to follow him, and thus ascribe to him a share in God’s divinity.” (Verses 98-100) Seeking God’s refuge against Satan prepares the atmosphere such that it is more congenial for the recitation of God’s book. It gives a sense of purity that strengthens the reader’s bond with God, so that he is free from any other preoccupation, that is with any aspect of the world of evil that Satan represents.

This is all generated by seeking refuge with God from Satan and his schemes. Yet it is made clear that Satan “has no power over those who believe and place their trust in their Lord.” (Verse 99) Those who appeal to God alone and purge their hearts of any loyalty to any other bond are free of Satan’s power. Much as he may whisper to them, their bond with God protects them from toeing his line. They may slip and commit errors, but they do not submit to Satan. They will always purge their hearts of Satan’s influence and turn to God in repentance. “He has power only over those who are willing to follow him, and thus ascribe to him a share in God’s divinity.” (Verse 1 00) It is such people who make Satan their patron, who allow their desires to dictate their actions under Satan’s influence that are subject to his power. Indeed some of them make Satan their Lord. Indeed some have even worshipped Satan, or a similar deity of evil. However, following Satan’s footsteps is a kind of associating him as a partner with God.

The sūrah also mentions some of the falsehoods the unbelievers circulated about the Qur’ān:

When We replace one verse by another — and God knows best what He reveals — they say: ‘You are but a fabricator.’ Indeed most of them have no knowledge. Say: ‘The Holy Spirit has brought it down from your Lord in truth, so as to strengthen the believers, and to provide guidance and good news to those who surrender themselves to God.’ We know full well that they say: It is but a man that teaches him [all] this.’ But the man to whom they so maliciously allude speaks a foreign tongue, while this is Arabic speech, pure and clear. Those who do not believe in God’s revelations shall not be granted guidance by God. Grievous suffering awaits them. It is only those who do not believe in God’s revelations that invent falsehood. It is they indeed who are liars.

(Verses 101-105)

The unbelievers do not understand the role of God’s book and the fact that it has been revealed to establish a global human society and create a community to lead it along its way. They do not realize that it is the final message to come from on high to mankind. They are oblivious of the essential truth that God, who has created man, knows best which concepts, principles and legislation are best suited for humanity.

When He abrogates a verse that has completed its purpose, He puts another in its place which is more suitable for the stage the new community has reached, and better suited for the long future, the duration of which is known only to Him. This is certainly His prerogative. The verses of this book may be likened to a medicine which is given in small doses to a patient until he is cured. Then he is advised to resume a normal diet which helps to protect his health.

But the unbelievers understand nothing of all this. Hence it is not surprising that they did not appreciate the purpose behind the abrogation of one verse by another and accused the Prophet of being a fabricator when he was indeed the most honest and truthful person they had ever known. Hence the verse comments: “Indeed most of them have no knowledge.” (Verse 101)

The sūrah then states the truth of the revelation of the Qur’ān: “Say: The Holy Spirit has brought it down from your Lord in truth.” (Verse 102) It could not be a fabrication when it was brought down by the Holy Spirit, the Angel Gabriel (peace be upon him). He has brought it ‘from your Lord’, not from you, and this is done in truth’, which means that no falsehood can ever be attached to it. The purpose of its revelation is ‘to strengthen the believers,’ who maintain the bond between God and their hearts. These realize that it has come from God to spell out the truth and make it clear for all mankind. It has another purpose as well, which is ‘to provide guidance and good news to those who surrender themselves to God.’ (Verse 102) They are strengthened by the fact that they are guided along the right path, as also given the happy news of achieving victory and establishing their power.

We know full well that they say: ‘It is but a man that teaches him [all] this.’ But the man to whom they so maliciously allude speaks a foreign tongue, while this is Arabic speech, pure and clear. (Verse 103)

The sūrah outlines here the rulings concerning anyone who disavows faith after having accepted it:

As for anyone who denies God after having accepted the faith — and this certainly does not apply to one who does it under duress, while his heart remains true to his faith, but applies to him who willingly opens his heart to unbelief— upon all such falls God’s wrath, and theirs will be a tremendous suffering. This is because they love the life of this world better than the lift to come. God does not bestow His guidance on those who reject the truth. Such are those whose hearts and ears and eyes are sealed by God; such are the heedless. Without doubt, in the lift to come they will be the losers.

(Verses 106-109)

The early Muslims in Makkah were subjected to such brutal oppression as could only be endured by those who had made up their minds to sacrifice their lives in pursuit of a higher destiny in the life to come. Such people endure all the atrocities the unbelievers perpetrate against them, rather than revert to pagan faith.

The sūrah paints in ghastly colours the crime of the person who reverts to unbelief after having known the true faith, declared his acceptance of it and experienced its blessings. Such a person only reverts to unbelief because he prefers the comforts and pleasures of this world to the happiness of the life to come. Hence such people are threatened with God’s wrath and tremendous suffering, in addition to being deprived of God’s guidance. They are described as heedless, as having sealed their hearts, ears and eyes, and as being certain losers in the life to come. The important point here is that faith must never be subject to bargaining or to a balance of profit and loss. When a person’s heart and mind submit to faith, they do not admit any worldly influence. This world has its values and considerations, while faith has its own. The two sets cannot overlap or have anything in common. Faith must not be treated in a trifling way. It is not a bargain that you make one day and reverse the next. It is far more precious. Hence the crime is painted in such ghastly colours and the punishment is seen to be extremely stern.

The only exception from such condemnation is the one who professes, under utter duress, to have rejected the faith only to save himself from certain death, while his heart remains full of faith, certain that it is the truth. It is reported that this ruling was revealed in connection with `Ammār ibn Yāsir. Al-Ţabarī reports on the authority of Muĥammad, `Ammār’s son, that “the unbelievers in Makkah tortured his father, `Ammār ibn Yāsir, continuously until he gave in to some of their demands. He then reported this to the Prophet who asked him: ‘How do you feel deep at heart?’ He said: ‘My heart is full of faith, entertaining no doubt whatsoever.’ The Prophet said to him: ‘If they try again, do likewise.’ This was a concession, and it applies to anyone in similar circumstances.’ 1

Yet many believers refused to satisfy their torturers, preferring to die rather than give in, even only verbally, to their demands. This was the stance taken by `Ammār’s own parents. His mother, Sumayyah, was so resolute in her resistance that she was stabbed with a spear in her vagina and died a martyr. His father also was tortured to death without giving in. Similarly did Bilāl, who was singled out for a special treatment. The unbelievers laid him down on the burning sands in the summer heat of Arabia and put on his chest a large rock and dragged him along, ordering him to reject his faith, but he refused and declared: “He is only One God.” He then said to them: “Had I known anything that would give you more displeasure, I would have said it.” Another example is that of Ĥabīb ibn Zayd al-Anşārī, when Musaylamah, the liar who claimed to be a messenger of God asked him: “Do you believe that Muĥammad is God’s Messenger?” Ĥabīb said: “Yes, indeed.” Musaylamah asked him: “Do you believe that I, too, am God’s messenger?” Ĥabīb said: “I hear nothing.” Musaylamah then ordered that Ĥabīb be dismembered. He kept asking him and he kept giving the same replies until he died under such torture.