Most probably, the verses in this passage were revealed early in the Madinah period, possibly after the Battle of Uĥud (626 AD) and before the Battle of the Moat (627 AD). The picture of the Muslim community that emerges from these verses gives that impression. It suggests the existence of a multiplicity of groups within the Muslim community; groups that were yet to mature, or unwilling to embrace the faith of Islam, and who resorted to duplicity and hypocrisy. It implies that the Muslim community was still in need of an extensive effort of education and induction into Islam. A community that required additional motivation and encouragement in order to take on the enormous task placed on its shoulders and meet its requirements, with respect to the concepts of the faith on the one hand and the confrontation with hostile forces on the other.

This in no way detracts from the fact that there were in that community many individuals whose faith, knowledge and understanding had scaled unparalleled heights of excellence and distinction. We are referring here to the Muslim community as a whole. In its condition at the time, it was a melting pot of different, non- homogeneous elements and, as these verses appear to indicate, in need of greater integration and harmonisation.

A closer look at the main features of these instructions takes us into the often- forgotten environment of the Muslim community in its human mode. Once we see this, we can perceive that community’s strengths and weaknesses. We can see how the Qur’ān conducts the battle against human weakness and fights the effects of religious ignorance and other hostile forces on society, all at the same time. We can observe the Qur’ānic process of education as it transforms receptive individuals in the real world. Furthermore, we witness part of the continuous effort it dedicated to this purpose until it was able to pick up that group of human beings, with varying calibre and qualities, from the depths of ignorance to such heights of excellence, integration and homogeneity, all within the limits of human nature. All this was witnessed during the latter part of the Prophet Muĥammad’s life.

This treatment is extremely valuable, for it helps us to understand the workings of human nature, its propensity to weakness and its predisposition for strength, as seen in the model Muslim community which was educated and raised by the Prophet himself according to the teachings and guidelines of the Qur’ān. It also helps us understand the Qur’ānic approach to education and teaching. We can see how the Qur’ān, gently and caringly, guides people in the real world, and how it arranges and brings into line the ranks of a society made up, as it was, of various qualities and aptitudes.

We can also benefit from this treatment by comparing our condition, and the conditions of other human societies, to the human realities of that select group of people. Our awareness of their weaknesses gives us hope against despairing or abandoning our own endeavours to reform and develop. This social model, with all its merits and virtues, should not live as a mere fleeting vision in our thoughts or as an example that is impossible for us to emulate in our efforts to rise from the depths of ignorance and regression to the heights of enlightenment and progress. Instead, it represents, for us today, a valuable repertoire and benefit. One which we gain from living under the shade of the Qur’ān.

Believers, be fully prepared against danger, and go to war either in small groups or all together. There are indeed among you such as would lag behind, and then, if a calamity befalls you, say, “God has bestowed His favours upon me in that I was not present with them!” But if good fortune comes to you from God, he is sure to say — just as if there had never been any question of love between you and him — “Oh, would that I had been with them; I would surely have had a [share in a] mighty triumph.” (Verses 71-73)

This piece of advice is given to the believers by the “high command”, God Almighty, who sets out the plan and points the way for believers to go. One is always amazed at how often the Qur’ān actually outlines for the Muslims, albeit in a general form, the blueprint, or order of battle, for the task they are about to undertake. Elsewhere, we find the Qur’ān offering the Muslims a general plan, saying: “Believers, fight those unbelievers who are near to you and let them find you adamant.” (9: 123) Here it gives advice on the “tactics” to be employed: “...Be fully prepared against danger, and go to war either in small groups or all together... “ In Sūrah 10, The Spoils of War, there are many instances of this kind (verses 57 ff.).

Thus, the Qur’ān not only teaches the Muslims the rules of worship and religious rites, or moral and ethical principles, as the pathetic view of religion suggests, but it also deals with their life as a whole, covering all the developments and ramifications of life in the real world. On this basis, Islam rightfully demands full hegemony over human life. It accepts from Muslims, individuals as well as societies, nothing less than total submission and compliance with its way of life and teachings. It specifically rejects the idea that Muslims should, individually or collectively, seek several sources for organising their life: one for their personal life — religious, ethical and moral aspects as well as rituals of worship — based on God’s revelations, and another for economic, social, political and international matters taken from different sources or based purely on human thought. The duty of such thought is nothing more than to derive and deduce from the Qur’ān detailed rules and principles applicable to life’s practical and ever-changing situations and developments, as outlined in the last passage of this sūrah. Otherwise, all claims of true belief in Islam are meaningless. Those who adopt such double standards have not fully absorbed the faith and spirit of Islam or appreciated its fundamental principles. The first among these is the belief that “there is no deity except God”. This is the basis that lays down the principles that God is the only and the ultimate ruling and legislating authority in the world.

Here, one sees the Qur’ān outlining part of the battle plan for the Muslims, appropriate for the prevailing situation when they were surrounded not only by countless external threats but also by the hypocrites and their Jewish allies inside Madinah. It first cautions them: “Believers, be fully prepared against danger.” You should be on the alert, watch all your enemies, especially those within your ranks who discourage you. These will presently be identified.

There are indeed among you such as would lag behind, and then, if a calamity befalls you, say, “God has bestowed His favours upon me in that I was not present with them!” But if good fortune comes to you from God, he is sure to say — just as if there had never been any question of love between you and him — “Oh, would that I had been with them; I would surely have had a [share in a] mighty triumph.” (Verses 72- 73)

The Muslims are advised to mobilise themselves into either small parties or as a fully-fledged fighting force, and not to allow any of their numbers to dither or lag behind, as often happened in practice. They must be vigilant, not only with respect to their external enemy, but also towards those among them who stayed behind and who discouraged others from joining this jihād.

The Arabic term chosen here to denote the laggards’ position is particularly potent and appropriate. It is a word that gives the impression of slowness, as if one stumbles when it is pronounced. Its sound gives a strong hint of the meaning it conveys. That, itself, is characteristic of the Qur’ān’s powerful and stylistic prose.

The emphatic structure of the sentence also suggests that these foot draggers, and they were only a handful, were persistent and ardent in their pursuit. This indicates the serious effect their actions had had on the community. Hence, the Qur’ān focuses its attention on them and their intentions outlining, in its own uniquely graphic style, their abhorrent characteristics. Their character, intentions, and all their exploits and claims are exposed for all to see, as if being scrutinised under a microscope, revealing their secrets, aims and motives.

They are shown then, during the Prophet’s time, as they are shown today to be hypocritical, weak, two-faced and small-minded. They perceive nothing other than their own immediate self-interests, nor do they ever look farther than their own limited and personal interests. They wish that life should revolve around a single focal point: themselves, which they never overlook.

They dither and prevaricate, but never speak in the open, trying, as it were, to play a balancing game. Their concept of gain and loss has more in common with that of the hypocrites and the small-minded.

They stay behind so that when Muslim fighters suffer a setback, which sometimes occurs, they rejoice and consider the fact that they were able to run away from the battlefield and dodge the test of faith. This is, then, their valuable prize. “If calamity befalls you, [he would] say, `God has bestowed His favours upon me in that I was not present with them!’“ (Verse 72)

As they assess their position, they consider their evading the battle to be a blessing, and they feel no shame in attributing their decision to God whose commands they have neglected. Evading the obligation to fight, in such circumstances, can never be by the grace of God. This is never gained by disobeying Him, even if the eventual outcome is positive.

It can only be considered a prize by those who do not deal directly with God and who do not appreciate why God has created them. Such people do not translate their submission to God into practical obedience or into striving to serve His cause and to establish His order in human life. It is a prize in the eyes of those who do not aspire to higher levels than what is known to them on this earth; those who do not appreciate that sacrifice and striving for the establishment of God’s order is a privilege and an honour God bestows upon a select few. He, thus, elevates them in this life and liberates them from the shackles of their own weaknesses and the limitations of their world. He raises their sights to a higher life in which they are in, not under, control. Thus, God Almighty helps them to qualify for an abode closer to Him, one which is preserved for martyrs.

The sūrah moves on, trying to shake these laggards and stimulate in them an ambition to gain the better and longer lasting rewards of the hereafter. It spurs them on to trade-in this life for the life to come, promising them God’s grace and blessings in both worlds and a final outcome of either victory or martyrdom. “Let them fight in God’s cause — all who are willing to barter the life of this world for the life to come. To him who fights in God’s cause, whether he be slain or be victorious, We shall grant a rich reward.” (Verse 74)

Islam recognises no legitimate fighting other than what is taken in support of God’s cause. It does not accept fighting merely for material gain, dominance or glory, whether personal or national. Islam does not advocate fighting for the occupation of land or the domination of other communities. It does not approve of fighting which aims at the acquisition or control of industrial raw materials, or consumer markets or for capital and investment.

Islam does not promote fighting for the glory of a particular individual, dynasty, class, state, nation or race. The only fighting it approves of is that undertaken for God’s cause, to establish His order and way of life in the world, and to ensure that humanity gains from its benefits, blessings and universal justice. Beyond that, everyone is free to choose one’s beliefs, according to one’s convictions, under the universal, humane and Divine system Islam advocates.

When a Muslim, fighting for such a purpose, is killed, he is a martyr and will be rewarded accordingly by God. If he fought for any other objective, he would not be considered a “martyr” and no reward will be stored for him with God. His reward, instead, will come from whatever other benefactor he chose to fight for. To call such people “martyrs” is false and constitutes an affront to God Almighty.

The verse is very specific that those seeking the hereafter in preference to material and immediate reward, should fight in the cause of God, and only then will they receive God’s grace, whether they are killed or achieve victory. “To him who fights in God’s cause, whether he be slain or be victorious, We shall grant a rich reward.” Thus, the Qur’ān uplifts the souls and characters of Muslims and fills them with hope in God’s grace, whatever the outcome. It alleviates fear of death and temptation for booty, because life and booty mean nothing in comparison with God’s grace. It seeks to dissuade Muslims from going for the losing transaction of trading-in the rewards of the life to come for those of the present life. Such a deal incurs inevitable loss, regardless of their victory or defeat on the battlefield. No comparison can be made between these two types of reward.

Having portrayed the position of wavering Muslims, the sūrah goes on to address the whole Muslim community. It appeals to Muslims who are presumably sensitive to the cause of weaker men, women and children who suffered at the hands of the Makkan unbelievers. Had such weaker elements been able to migrate to Madinah, the land of Islam, they would have enjoyed protection and safety. These victims were seeking salvation and praying to God to rescue them from the clutches of oppression and aggression. The sūrah emphasises the nobility, honour and dignity of the purpose for which Muslims are called upon to fight without hesitation or vacillation.

“And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, ‘Our Lord! Deliver us from this land whose people are oppressors, and send forth to us, out of Your grace, a protector, and send us one that will help us.’” (Verse 75)

The sūrah enquires: How can believers hesitate to fight for God’s cause and rescue helpless men, women and children whose poignant conditions stir believer’s enthusiasm, dignity and emotion? These were hapless people, suffering the worst type of persecution because of their beliefs and religious convictions. Religious persecution is far more terrible than making away with material or personal possessions, because it strikes at the essence of human life to which all material considerations are secondary.

The image of vulnerable and heart-broken women and children is heart-rending, and so is that of the defenceless elderly who are unable to defend their beliefs. These images alone are powerful enough to spur believers into action, and so the Qur’ān, profoundly and effectively, denounces the inclination to ignore such calls for help.

It is appropriate here to comment on the concept of homeland and nationality in Islam. The land “whose people are oppressors” which, in this context, would be considered hostile and from which Muslims are obliged to rescue their oppressed fellow-Muslims, was Makkah, the land of the Muhājirīn (those who had immigrated to Madinah). The urgency of the call to go and fight the unbelievers is addressed to these Makkan immigrants who had settled in Madinah.

The fact that Makkah was their original homeland did not make any difference, since it was not ruled by the laws of Islam and since the Muslims therein were being persecuted for their beliefs and religious convictions. On the contrary, it had become a “land of hostility” which they should not defend but should, in fact, attack in order to rescue their fellow-Muslims. Muslims fight to defend the faith. The homeland they fight for is where the laws of Islam are upheld, and the land they protect is the “land of Islam” which adopts Islam as its way of life. All other concepts of nationality or citizenship are alien to Islam and emanate from ignorant, non-Islamic beliefs.

Then follows another psychological touch to inspire enthusiasm and vigour, and to define the values and objectives for which each side is fighting. “Those who believe fight in the cause of God, and those who reject the faith fight in the cause of evil. Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan.” (Verse 76)

In one stroke, people are set apart, lines are drawn and objectives are clearly identified, as mankind are divided into two distinct and separate camps. “Those who believe fight in the cause of God...” and “... those who reject the faith fight in the cause of evil.” (Verse 76)

Believers fight in order to uphold God’s order and establish His laws and justice “among people” in the name of God Almighty, rather than under any other banner.

They acknowledge and attest that God alone is the Lord and, therefore, He is the Ruler.

Unbelievers, however, fight in the cause of evil, advocating various ideologies and legal systems, other than that of God Almighty. They uphold various values and standards that are different from those laid down by God. In this contest, the believers stand supported and protected by God. The unbelievers, with their various beliefs, ideologies, values, and methods, rely on Satan’s protection and support.

Collectively, they are his followers and supporters.

God instructs the believers to confront Satan’s supporters and not be afraid of their power or cunning: “Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan.” (Verse 76)

Thus, Muslims stand on solid ground with their backs well protected. They are confident that they are fighting God’s battle, from which they expect no personal, national, racial or ethnic gain or favour. It is a fight that is purely dedicated to God and His way of life. They are also convinced that they are facing enemies who are in the wrong and who are fighting to replace truth with falsehood. Enemies who are seeking to impose non-Islamic laws and systems — and all human systems are non- Islamic — instead of those of God Almighty. They advocate human injustice — and all human dominance is unjust — in place of God’s justice which they are instructed to establish in society.

Muslims go into battle with the confidence that God is supporting them and that their enemies are feeble because they are supported by Satan, and Satan’s powers are weak. Thus, the outcome of the battle becomes clear in the believer’s mind. Its conclusion is settled before it even starts. If, subsequently, a believer is martyred, he is happy with the outcome, or if he triumphs and lives to see victory with his own eyes, he is likewise assured of a great reward.

Such understanding of the reality of the situation, in both cases of victory or defeat, has been the source of many miraculous experiences on the battlefield both by the first Muslim generation and throughout Islam’s history. There is no need to cite any specific incidents here, for they are noted and well documented elsewhere.

The sūrah continues to express surprise at the actions of some Muslims. There were people, said to be over-zealous Makkans, who, while facing persecution in Makkah, asked to be allowed to fight the unbelievers. For reasons known only to God Almighty, some of which we will discuss shortly, they had not been permitted to take up arms against their tormentors. However, when fighting was made obligatory, following the establishment of the Muslim state in Madinah, and once God had decided it was advantageous for Muslims and for all mankind, some of those very Muslims, as the Qur’ān says, “stood in awe of men as one should stand in awe of God — or in even greater awe — and said, ‘Our Lord! Why have you ordered us to fight?

If only You had granted us a delay for a little while!’“ (Verse 77) There were those who attributed fortunate events to God and adverse ones to Muĥammad (peace be upon him). Others expressed obedience to the Prophet in his presence but agreed among themselves to something different once they left his company, and yet others who spread whatever rumours they heard regarding war and peace.

The Qur’ān vividly portrays the state of mind of all these groups. It corrects for them, as well as for others after them, the errors of their understanding of the realities of life and death, fate and destiny, good and evil, benefit and harm, gain and loss, standards and values. It elaborates all these basic facts in a clear and effective manner.

Are you not aware of those who have been told, “Hold back your hands [from fighting’, and attend regularly to prayer, and pay your zakāt [i.e. the purifying dues]’“? When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God — or in even greater awe — and said, “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!” Say, ‘Brief is the enjoyment of this world, whereas the life to come is the best for all who are God- fearing. None of you shall be wronged by as much as a hair’s breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high. “Yet, when a good thing happens to them, some [people] say, “This is from God,” whereas when evil befalls them, they say, “This is from you!” Say, “All is from God.” What is amiss with these people that they are in no wise near to grasping the truth of what they are told? Whatever good happens to you is from God; and whatever evil befalls you is from yourself We have sent you as a Messenger to all mankind. Enough is God for a witness. He who obeys the Messenger obeys God thereby. As for those who turn away — We have not sent you to be their keeper. And they say, “We do obey you,” but when they leave you, some of them devise, in secret, something different from what you advocate. All the while God records what they thus devise in secret. Leave them, then, alone, and place your trust in God. Sufficient is God for a guardian. Will they not, then, try to understand the Qur’ān? Had it issued from any but God, they would surely have found in it many an inner contradiction! If any matter pertaining to peace or war comes to their knowledge, they make it known to all and sundry; whereas, if they would only refer it to the Messenger and to those from among them entrusted with authority, those of them who are engaged in obtaining intelligence would know it. Were it not for God’s bounty to you, and His grace, all but a few of you would certainly have followed Satan. (Verses 77-83)

Are you not aware of those who have been told, “Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakāt [i.e. the purifying dues]”? When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God— or in even greater awe — and said, “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!” Say, “Brief is the enjoyment of this world, whereas the life to come is the best for all who are God- fearing. None of you shall be wronged by as much as a hair’s breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high.” (Verses 77-78)

God Almighty expresses surprise at those Muslims who, while still in Makkah facing persecution and abuse and were restrained from fighting, for reasons known to God Almighty, were enthusiastically vying for confrontation. Yet when the appropriate time, appointed by God, and the right circumstances arrived, and fighting was duly prescribed, some of them were so alarmed and terrified to the point of fearing the enemy they were ordered to fight. Heart-broken, shocked and terrified, all they could say was: “Our Lord! Why have You ordered us to fight?...” A strange question to come from a believer, but an indication of the confusion regarding the obligations required by Islam and regarding its role in life. The enquiry is followed by a pathetic and plaintive wish: “If only You had granted us a delay for a little while!” They would rather have had more time before taking up such a heavy and terrifying burden.

The most zealous and reckless of people can also be the most frightened and most easily overpowered when the situation becomes critical. This may, in fact, be the rule rather than the exception, because over-enthusiasm, recklessness and fanatic fervour are often motivated by a lack of judgement of the task ahead, rather than courage, patience or determination. Inspired by impetuosity and a lack of stamina some people are forced to move and seek action and victory in any way and by any means, regardless of the cost. However, once such people come face to face with the task in hand, it looks greater than they had anticipated and more demanding than they had thought. Thus, they become the first to lose heart, to panic and crumple. It is only those who are persevering and restrained, who patiently prepare for battle and who fully appreciate the weight of the task ahead, that endure, remain steadfast and prepare properly for the mission. Reckless zealots may take such people to be weak and sneer at their deliberation and consideration. The battle, however, will decide which of the two groups is the stronger and the more far-sighted.

Most probably, the sūrah is referring to that group of Muslims whose dignity did not allow them to tolerate harassment and humiliation in Makkah and who, thus, requested that the Prophet grant them permission to fight. The Prophet, in such matters, was complying with God’s instructions of restraint, patience, careful preparation and education, awaiting the right moment. But once they were safely settled in Madinah and securely living out of harm’s way, they no longer saw any justification or, at least, no great urgency to fight the enemy.

It would be presumptuous to state what the exact reasons behind God’s enforced order to the Muslims to restrain themselves and not resort to armed conflict might have been. If we were to offer certain reasons and say that these were real ones, there being no other purpose, then we would be placing ourselves in an untenable position in relation to God. Analysis or conjecture may help reveal the real reasons or it may not, but believers must refrain from such guesswork regarding any instructions or rulings the reasons or justifications for which have not been expressly given. God knows they are for the good of mankind. No matter how much speculation the human mind may make regarding the reasons behind certain Divine rulings or the way in which they ought to be implemented or exercised, it all remains speculative.

No matter how confident, incisive or knowledgeable one is, one can never state with certainty what the Divine reason or wisdom might be. This deference to God Almighty is imperative. It is an essential element in differentiating between the reality and the nature of knowledge that is God-given and that which is the result of human analysis or understanding.

It is from this perspective of reverence that one considers the reasons and the wisdom behind the fact that jihād had to wait until the Muslims were settled in Madinah before it was made obligatory. The views advanced here are mere suggestions. The full and real reasons are known only to God who has chosen not to give us a clear statement in this respect.

The following are some personal views which may be right or wrong, open to discussion and revision, and are intended only as reflections on God’s rulings as provided and assisted by events and developments.

i. One reason could be that the Makkan period was one of training, educating and preparing a particular group of people under certain conditions. One of the aims of such a programme is to discipline the Arab mind to persevere and endure personal and collective hardship as a means to transcend personal egos.

One’s own self and immediate community should no longer be the focus and prime movers in one’s life. People needed to be taught restraint and self-control and how not to react with immediate rage and anger, as was their nature. They needed to learn to behave as members of an organised society with a central leadership to be consulted and obeyed in all matters, regardless of how different that was from their customs and traditions. This was the cornerstone in remodelling the Arab character to establish a civilised, orderly, non-tribal Muslim society that recognises a governing leadership.

ii. Another possible reason is that peaceful action was more effective in that particular Arab society of the Quraysh, which attached much importance to self- image and honour. The use of force in such a situation could only harden attitudes and result in fresh bloody grudges, reminiscent of the famous inter- Arab feuds of Dāĥis and al-Ghabrā’, and of al-Basūs which raged for many years, wiping out complete tribes. Such a new conflict would always be associated in the Arab memory with Islam as the cause of vengeance and bloodshed rather than Islam as a universal Divine mission. The basic essence of Islam would, in that case, be forever obscured and obliterated.

When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God or in even greater awe — and said, “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!” (Verse 77)

The mere existence of this group created disruption and discord within the Muslim community as some became fearful and dismayed at the prospect of having to fight their enemy, while others remained calm and confident. The latter received the imposition, of jihād duty with poise, serenity, determination and even enthusiasm. Their enthusiasm was well placed because it was necessary for the proper execution of their obligation. It was not mere recklessness that evaporated immediately on coming face to face with danger.

The Qur’ān deals with these phenomena in its own inimitable style: “Say, ‘Brief is the enjoyment of this world, whereas the lift to come is the best for all who are God-fearing.

None of you small be wronged by as much as a hair’s breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high.’“ (Verses 77-78)

They fear death and love life, pathetically pressing their desire that God should give them more time and allow them more of this world’s enjoyments. Hence, the Qur’ān goes to the root of the problem, revealing the true understanding of life and death: “Say, ‘Brief is the enjoyment of this world....” All worldly enjoyments, and the world as a whole, are ephemeral, let alone a period of days, weeks, months or years. What good is there, in granting a short while longer in life if all the pleasures of human life throughout the world and throughout all ages are worthless? What can these people hope to achieve in such a short time when, in reality all life in this world is short?

“Whereas the life to come is the best for all who are God-fearing.” (Verse 77) This life is not the be-all and end-all. It is merely a stage of existence beyond which there is a life hereafter full of boundless and endless delights that are “best for all who are God- fearing” The reference here to consciousness and fear of God is quite appropriate because it is God, not men, who should be respected and feared. Those whose hearts are filled with fear of God shall have no fear of anyone else; no one can harm them if God wishes them no harm.

“None of you shall be wronged by as much as a hair’s breadth.” (Verse 77) There shall be no injustice, prejudice or unfair treatment. Whatever is lost in this life shall be generously compensated for in the final account in the life to come with full justice and appreciation.

Nevertheless, some people wish for longer life, even though they believe in the life to come and look forward to its precious rewards. This is more so during the early days of one’s commitment to Islam, as was the case for those Muslims.

At this point, a final touch gives the true understanding of the nature of life, death, destiny and fate, and relates all this to the obligation to fight. “Wherever you may be death will overtake you, even though you be in towers built up strong and high.” Death is inevitable, and certain to come at its appointed moment. It is not affected by war or peace, or the security of one’s position, nor is its timing affected by whether Muslims are ordered to fight or not. The two events are separate and unrelated. Death is only dependent on its appointed time as determined by God Almighty. Any wish to defer jihād, as also fear of other people have no significance in this regard. With this, the Qur’ān takes care of all the suspicions that may linger on in our minds regarding this matter, and removes all the fear that results from misunderstanding this basic concept.

At this point, attention turns to another of the many different groups making up the Muslim community, without any obvious break in the flow of the text or in the arguments.

Yet, when a good thing happens to them, some [people] say, “This is from God,” whereas when evil befalls them, they say, “This is from you!” Say, All is from God.

“What is amiss with these people that they are in no wise near to grasping the truth of what they are told? Whatever good happens to you is from God; and whatever evil befalls you is from yourself. We have sent you as a Messenger to all mankind. Enough is God for a witness. He who obeys the Messenger obeys God thereby. As for those who turn away — We have not sent you to be their keeper. (Verses 78-80)

The attitude of these people can be understood in a number of different ways:

1. They considered the Prophet himself an evil portent who brought them hardship and misfortune. Whenever they suffered a drought or a bad harvest or were defeated in battle, they would attribute the causes to the Prophet. But they attributed good fortunes to God.

2. They deliberately set out to vilify the Prophet in order to criticise his leadership and undermine, in particular, his instructions to the Muslims to go and fight. Instead of admitting to their weakness and lack of courage, they took a perverse approach by pretending to credit God with their fortunes and blaming their difficulties and setbacks on the Prophet and his instructions.

Needless to say, all the fortune and the hardship they mean are of the immediate, short-term type.

3. They entertained a real misconception of what happens to them and to other people in this life, and how this relates to the will of God. This makes for a further lack of understanding of the nature and status of the Prophet’s commands and the nature of his relationship with God.

The third explanation, if correct, may apply to that group of Makkan immigrants whose misunderstanding of the reality of death and fate had led them to fear other people as much as they feared God, or even more. It prompted them to cry out: “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!” (Verse 77) Nevertheless, it may be more accurate to say that the reference here is to another group which satisfies all three criteria.

The issue being discussed here represents part of a larger one, referred to in the history of polemics and philosophy worldwide under the heading: “Fate and Predestination” or “Predetermination and Free Will”. It is mentioned in the context of correcting certain misconceptions, in a straightforward, unambiguous and clear way. Let us look at it as presented in the Qur’ān.

Yet, when a good thing happens to them, some [people] say, “This is from God,” whereas when evil befalls them, they say, “This is from you!” Say, “All is from God.” What is amiss with these people that they are in no wise near to grasping the truth of what they are told? (Verse 78)

The sūrah goes on to explain the nature of the Prophet’s mission and its limitations. It also accounts for his actions and attitude towards people, and their’s to him. Ultimately, it refers the whole matter to God Almighty. It says: “We have sent you as a Messenger to all mankind. Enough is God for a witness. (Verse 79) He who obeys the Messenger obeys God thereby. As for those who turn away —We have not sent you to be their keeper.” (Verse 80)

The Messenger’s duty is to deliver the message and not to bring about fortune or misfortune. That is a matter for God to decide and He is witness, and a sufficient witness at that, to the fact that He sent the Messenger to carry out that mission.

Those who obey the Messenger obey God; there is no distinction, in this context, between God and His Messenger or between what God says and what the Messenger says. Those who reject the Messenger and walk away from him will be referred to God for punishment. The Messenger is not commissioned to compel people to believe or accept the faith, or to prevent them from committing errors or disobedience. To do so is not part of his brief nor is it within his power.

Thus, the Qur’ān corrects the Muslims’ concept, affirming that everything happens by God’s will and predestination. All good and evil, viewed by whatever means, originate with God, because nothing happens, occurs or is created by anyone else but God. All the good that comes people’s way originates with God because it is a consequence of His order and guidance, and the evil that befalls them is due to their own departure from God’s guidance.

The Messenger’s sole status is that of Messenger. He neither creates nor initiates things and events. He does not vie with God for a share of Godhead, His sovereignty or His essential attribute of creating and causing things and events. He delivers what God reveals to Him, which makes obeying him tantamount to obeying God. In reality, there is no way of obeying God other than by obeying His Messenger who has delivered his message fully and clearly. He is not obliged to cause infidels to follow God’s guidance or to protect them against deviation.

Thus, facts are stated simply, clearly and unequivocally to articulate the concepts and reassure the mind. This process of teaching and enlightening the Muslim community was part of the necessary preparation for the great role it was required to play.

The sūrah goes on to portray, in brief statements, the state of another group of Muslims, or it may be a group of hypocrites, highlighting with such repugnance new aspects of their behaviour. This is also given as part of the process of educating and guiding the rest of the Muslims.

And they say, “We do obey you,” but when they leave you, some of them devise, in secret, something different from what you advocate. All the while God records what they thus devise in secret. Leave them, then, alone, and place your trust in God.

Sufficient is God for a guardian. Will they not, then, try to understand the Qur’ān?

Had it issued from any but God, they would surely have found in it many an inner contradiction! (Verses 81-82)

These people would sit with God’s Messenger, listen to him as he recited the Qur’ān and respond in his presence by saying: “We do obey you.” They would say this without any hesitation, qualification or objection. But no sooner had they left the Messenger than some of them would change their position, conspire to act differently and seek to extricate themselves from all obligations.

It is also possible that the Qur’ān is describing the state of the Muslim community as a whole, with the exception of a particular group that follows a different line. This would mean that the Muslims, as a whole, would respond to the Messenger by affirming their obedience but a certain group would change their stance immediately upon leaving his company. The picture is one of evident dislocation within Muslim ranks. Those people actually joined the Muslim ranks, and their behaviour was bound to harm the whole Muslim community at a time when it was fighting hard on several fronts.

God reassures the Prophet and his sincere followers that He is monitoring the treacherous elements. This certainly boosts the Muslims’ confidence and puts their minds at rest that no harm shall reach them. The assertion is also a threat to the schemers that they will not succeed nor will they escape punishment. “God records what they thus devise in secret.” (Verse 81)

God’s advice to the Prophet in dealing with the hypocrites was to take them at face value, rather than judge them by their intentions, and to ignore and overlook their behaviour. Eventually, the approach wore them out, debilitated their effect and dissipated their influence. The plan, therefore, was to: “Leave them, then, alone....” (Verse 81) But also to lean on God and trust Him: “... and place your trust in God.

Sufficient is God for a guardian.” (Verse 81) Indeed, God is sufficient for a guardian and protector. Whoever is under His guardianship is fully protected and shielded against any scheming or conspiracy.

It seems as though the renegades doubted the source of the Prophet’s instructions, and believed that he was the Qur’ān’s author. Once such suspicion is entertained even for one moment, the instructions lose their authority altogether. The credibility of the Messenger depends completely on the firm and total belief that God is the origin of what he delivers, and that he does not act out of personal whim or desire.

The harmony and consistency of the Qur’ān are clear methods of expression and literary style. In human expression and language one comes across various levels of excellence, power, lucidity and brilliance, as well as constant fluctuation in mood.

This is clearly apparent when we examine the works of any literary personality, thinker, artist, politician or military commander, etc. Variation and inconsistency are inherent features of human expression and behaviour.

The opposite is true of the Qur’ānic literary style. It is harmonious and consistent.

The surpassing excellence of the language of the Qur’ān maintains the same scope and level of perfection throughout without any of the fluctuations or alterations known in human language. The Qur’ān carries the stamp of its origin, reflects the fact that it comes from God and points to the Creator who is not affected by changes and conditions.

Perfect consistency and harmony are also manifested in the message of the Qur’ān and the system it outlines. It is a message of education and enlightenment for human souls and societies. It is a system of organisation and discipline for individual and collective human activity in all walks of life throughout history. It is a message for the guidance of human understanding itself and for the harnessing of all human faculties for the enhancement of that understanding. It is a system for co-ordinating and harmonising human beings of all societies, generations and phases and the world in which they exist; between man’s life here and in the hereafter. It also regulates the countless ramifications and consequences of that relationship in the life of every individual and the life of mankind as a whole.

The difference between Divine and human proficiency is evident enough with respect to linguistic and artistic expression; it is even more evident in relation to thought, regulation and law-making. Human theories and doctrines remain typically human, influenced by partial vision and transient conditions as well as a lack of understanding of the inherent contradictions that may exist. This is bound to lead, sooner or later, to conflict within the various elements of any theory or doctrine. It could also cause damage to certain aspects of the human personality which had been ignored. Numerous deficiencies and paradoxes emerge as a result of limited human understanding and ignorance of what the future holds, in addition to man’s inadequate comprehension of the present. The Qur’ānic approach is totally different, being comprehensive and perfect, with firm, solid and universal foundations and criteria that allow perpetual motion and progress.

Examination of these aspects may not be available to everyone or to every generation, and it is certain that people will appreciate them at varying levels of understanding, each generation making its contribution in one or more fields of knowledge or experience. However, beyond all these human differences, a universally agreed repertoire of understanding and knowledge accumulates. The essence of such knowledge accumulation is that the language of the Qur’ān is not the product of any human being. Human literary excellence is one thing and the Qur’ān is a totally different thing. It is a perfectly made piece of consistent, coherent and homogeneous composition, even though people may differ greatly in their understanding of the extent of such harmony.

It may be useful at this point to reflect very briefly on the role of human comprehension with respect to this particular point, and with respect to religion as a whole. The honour God has granted to human beings in this context ought not to tempt man to become arrogant or exceed safe boundaries. If he does, then he will go too far astray.

These Qur’ānic exhortations, and their scope, are so often misunderstood. Some Muslim intellectuals, past and present, go so far as to grant the human mind the privilege of the final word in the interpretation of religious rules and principles, elevating man’s judgement to that of God Almighty, or giving man an overriding authority over God’s legislation.

The truth is rather different. The human intellect is a great faculty, so highly respected by God Almighty that He made it the means by which man recognises Islam as being a God-given religion. Certain phenomena arc easy to comprehend and they are, by themselves, sufficient evidence that Islam originates with God Almighty.

Once man understands this profound truth, the same rationale leads him to accept Islam in its totality, regardless of whether or not he is able to identify or recognise the hidden purpose of its individual rules. Since it originates from God, it has a definite purpose. Furthermore, the human mind does not stand rival to God. It is certainly not qualified to judge God’s wisdom, because its capacity for comprehension remains limited. It cannot look at any question from all angles, neither for a single moment nor for the rest of time.

On the other hand, God’s legislation proceeds from an all- encompassing view and no judgement on it, or on any of its established rulings, should be entrusted to the human intellect. The most that the human mind can aspire to achieve is to comprehend the Divine message and how it applies to different situations. It cannot determine its purpose and the wisdom behind it. That a Divine rule serves the interests of the community is an undoubted fact, because it emanates from God. It is when no revealed text is available, with respect to new issues, that the human mind may exercise judgement. We have already pointed out that reference must initially he made to God and His Messenger. In addition to trying to understand the text, this is the other area for the application of human powers of deduction and reasoning, or ijtihād. The human intellect is not to be used to determine the purpose of Divine statements and rulings but its greatest arena, which is a vast arena indeed, is the understanding of the laws of nature and life and the pursuit of excellence in the material world.

We must give the human intellect the credit and reverence God has granted it, within its sphere of excellence, and not more than that. When we exaggerate its importance, we are liable to lose direction and proceed without guidance.

The sūrah now portrays another group, or perhaps it only describes another practice by a particular group of Muslims. “If any matter pertaining to peace or war comes to their knowledge, they make it known to all and sundry; whereas, if they would only refer it to the Messenger and to those from among them entrusted with authority, those of them who are engaged in obtaining intelligence would know it. Were it not for God’s bounty to you, and His grace, all but a few of you would certainly have followed Satan.” (Verse 83)

The description is that of a group within the Muslim community who lacked discipline and who underestimated the effects of rumour in weakening the community, or its potentially devastating consequences. This group were not in tune with what was happening and did not appreciate the seriousness of the situation.

They did not understand how a casual word or a slip of the tongue could lead to unimaginable and unavoidable repercussions for individuals and the whole society.

Perhaps because they did not feel complete loyalty to the Muslim community and were, therefore, not concerned about the effects on it of the spread of malicious rumours at times of both war and peace.

The danger can be devastating in both cases. The dissemination of news of peace in a community ready and preparing for war will spread a degree of relaxation, despite orders to be on the alert, because vigilance due to a threat is stronger than that due to obeying orders. Such moderation of watchfulness can be fatal. Similarly, spreading fear of war in a peaceful self-assured community can disrupt and unsettle it, forcing it to take measures that might be unnecessary and could also be fatal.

These are the features of a community that has not fully completed its organisation, or has not demonstrated full loyalty to its leadership, or both. Indeed both qualities were evident in the Muslim community at the time, consisting as it did of groups of various levels of conviction, understanding, and allegiance. It is this disharmony that the Qur’ān deals with here.

The Qur’ān identifies for the Muslim community the correct path to follow: “If they would only refer it to the Messenger and to those from among them entrusted with authority, those of them who are engaged in obtaining intelligence would know it.” (Verse 83) Had those Muslims referred the disruptive rumours to the Messenger, when he was still among them, or to those in authority, the competent and qualified among them would have deduced the facts and determined whether its circulation would benefit the Muslim community or be detrimental to its interests.

Decent and disciplined Muslim soldiers, working under a faithful and trusted leadership, are obliged to report any news or intelligence to their competent superiors rather than pass them around among colleagues or other unconcerned parties. A true Muslim leadership is one that is capable of arriving at the truth in all matters, and of assessing the benefit of making certain information public, even if it is verified, or withholding it.

At this point, having relentlessly exposed the faults existing within the Muslim community that are liable to affect its ability to fight and conduct its affairs, the sūrah reaches a crescendo in urging the Muslims to fight. While addressing God’s Messenger with the order to fight, there is a personal recommendation not to be dissuaded by any dithering, hesitation, disruption or obstacles on the way, even if he had to fight alone, as he would only be accountable for his own actions and obligations. At the same time, it urges the Muslims to fight, giving them reassurance and a prospect of victory as God, who is stronger and swifter in punishment, will take charge of the battle. “Fight, then, in God’s cause, since you are responsible only for your own self and encourage the believers. God may well curb the might of the unbelievers; for God is the strongest in might, and in the ability to deter” (Verse 84)

This verse, together with the preceding ones, reveal many characteristics of the Muslim community at the time of revelation, as well as numerous features of human beings at all times.

I. It exposes the inconsistency within the Muslim community and the deep effect on it of dithering, disruption and demoralisation; so much so that the Prophet (peace be upon him) is urged to take up arms and fight alone if necessary, fulfilling his personal obligations and continuing to motivate the believers to join him in the jihād whether they responded or not. Although it was unlikely that they would all refuse to join, putting it in this way indicates how critical it is to emphasise these instructions and to incite the Muslims to respond. Beyond that, the statement also asserts the fundamental Islamic truth that every soul is accountable only for its own deeds.

II. It highlights the fears and hardships associated with fighting the non- Muslims at that time. Indeed, the utmost prospect of hope given to the Muslims is God’s guarantee to deter the enemy and keep them at bay, the Muslim forces being a mere manifestation of His power. The passage clearly suggests that the non-Muslims were a formidable force and that fear was prevalent among the Muslims. This would be a reference to the intervening period between the Battles of Uĥud and the Moat, being the most critical period for the Muslims of Madinah. At that time the Muslim community had to contend with the hypocrites, the intrigues of the Jews and the zeal of the idolaters to fight them. Furthermore, the Muslims had yet to perfect their understanding of the basic principles and concepts of Islam.

III. It also brings to light man’s urgent need for strong and close links with God Almighty, his need for His reassurance and support, and confidence in His power and authority. At times of great danger other powers are of no avail.

These are facts the Divine approach deploys because, being man’s creator, God knows best how to educate, mobilise and encourage human nature, and He knows well how human beings respond.

In the context of God’s Messenger’s exhortation to the believers to fight, towards the end of the passage, and the reference to those who discourage and dampen the spirit to fight, at its beginning, the sūrah states a general rule regarding intercession.

The statement implies instruction, advice and co-operation. “Whoever rallies to a good cause shall have a share in its [benefit], and whoever rallies to an evil cause shall have a share in its [burden]. God watches over everything.” (Verse 85)

Whoever participates in mobilising and encouraging and supporting others to fight for the cause of God will receive his due share of the reward for the fighting and its consequences. But those who promote demoralisation and discouragement will bear responsibility for the outcome of their exhortations. The Arabic term kill chosen in this context suggests liability for the consequences as well as the actions themselves.

This is a universal principle, which applies to intercession for good or for evil. The Qur’ān often establishes a general principle through the discussion of a particular issue or event, linking the two together and referring the whole question to God Almighty. He is the source of everything and the source of all power, as the Arabic word used in commenting on the verse indicates: “God watches over everything.” (Verse 85)

The sūrah then gives instructions that a greeting should be answered with a similar or better one. Public courtesy, when practised with politeness and civility, is a means for a smooth and harmonious social life. This closely relates, in social behaviour, to the principle of intercession referred to earlier: “When a greeting is offered you, answer it with an even better greeting, or [at least] with its like. God keeps count of all things.” (Verse 86)

Islam introduced a special form of greeting which distinguishes Muslim societies and gives a distinct flavour to its daily routine behaviour. It makes Muslims stand out among all other human societies.

Islam has chosen the following forms of greeting: “assalāmu `alaikum” (peace be on you) or “assalāmu `alaikum wa rahmatullāh” (peace and God’s mercy be on you) or “assalāmu `alaikum wa rahmatullāh wa barakātuh” (peace and God’s mercy and blessings be on you). The more gracious reply would be to repeat the same phrase with the addition of the supplementary words to the first and second forms, the third one being a complete greeting, as follows: “wa `alaikum assalāmu wa rahmatullāh” (and peace and God’s mercy be on you too) or “wa `alaikum assalāmu wa rahmatullāhi wa barakātuh” (and peace and God’s mercy and blessings be on you too). According to the reported practice of the Prophet, the third form is answered by repeating the same phrase in full.

Let us look more closely at the subtle touches implicit in this verse. There is, firstly, the distinct identity which Islam emphatically seeks to confer on Muslim society to preserve its unique features and traditions, just as it has its own individual laws and systems. These aspects were discussed in detail when dealing with the change of the qiblah, or direction of prayer. (See Volume I, pp. 112 to 121)