All that is in the heavens and in the earth extols God's limitless glory:

for He alone is the almighty, truly wise. (Verse 1)

The whole universe participates in this glorification of God Almighty whose might is combined with His infinite wisdom. This glorification begins this surah, which declares to Muslims that their religion is the last and final version of the divine faith. They are placed in a position of trustees of this faith based on God’s oneness, denouncing all deviation perpetrated by unbelievers and idolaters. Muslims are also called upon to strive in support of this faith, which God has willed to prevail over all other religions, hateful as this may be to unbelievers. This opening, thus, implies that the trust given to Muslims belongs to the entire universe; the faith they strive for is the faith of all creatures in the heavens and the earth. Hence, this religions prevalence is a universal phenomenon, one that is in line with the whole universe as it turns to God Almighty.

A group of believers are strongly reproached for something they did that was particularly hateful to God. This was inappropriate behaviour for believers:

Believers! Why do you say what you do not do? Most loathsome is it in the sight of God that you say what you do not do! God loves indeed those who fight in His cause in solid ranks, as though they were a firm and compact building, (verses 2—4)

Ibn ‘Abbas reports that prior to making Jihad obligatory, some believers used to say: “We wish that God would tell us what action is most loved by Him, so that we could do it.” God instructed His Messenger to say that what God loves most is a belief in Him that allows no room for doubt, and striving against deviant people who reject the faith. However, when Jihad was made obligatory, a number of believers found it difficult, and they disliked it distasteful. Hence the revelation of the verses saying: “Believers! Why do you say what you do not do? Most loathsome is it in the sight of God that you say what you do not do!” (Verse 2—3) Al-Tabari also confirmed this in his commentary on the surah.

On the other hand, Ibn Kathlr says in his commentary that the majority of scholars agree that these verses were revealed when some Muslims turned away from Jihad when it was declared a duty. He adds that this is the same as other verses in the Quran: “Are you not aware of those who have been told, ‘Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakat [i.e. the purijying 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, 'Briefis 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 hairs breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high. *n (4: 77-78)

We have said on several occasions that as it was being revealed, the Qur’an was carrying on with a process of nation building. Its aim was to build a community that carried the trust of the divine message, implemented its approach and established its system in human life. It was necessary for this purpose that the Qur’an should undertake the reform of its individuals, establish its bonds as a community, and build it as a living nation in practice. All of this was to be accomplished at the same time. A Muslim is not a Muslim unless he functions within a community. It is inconceivable for Islam to be put into practice unless it functions in a community with well-defined bonds, a system and goal. Its ultimate goal applies to the community as a whole, but it also applies at the same time to each individual. This goal consists of establishing the divine system in people’s consciences and practices on earth. To achieve the latter, Islam must live in an actual community that implements it fully.

Islam places much emphasis on the individual’s conscience and responsibility, but it is certainly not a religion of individuals who dedicate themselves to worship in their respective little corners. This does not establish Islam within the individual’s own conscience, let alone in his whole life. Islam was not revealed in such isolation. Rather, it was revealed to establish its criteria and standards in human life. It aims to put its mark on every individual and collective activity in every direction.

Mankind do not live as individuals, but as groups, communities and nations. And Islam wants to provide people with its controls as they conduct their lives. Hence, it is so structured as to cater for people as they live. Its morality, manners, rules and systems are all formulated on this basis. When Islam directs its attention to the conscience of the individual, it moulds this conscience on the basis that the individual lives in a community. Both the individual and the community turn to God and seek His pleasure. Therefore, a Muslim works within his community to fulfil the religious trust on earth and to establish the Islamic system in life.

Right from the very first day of the Islamic message, a Muslim community was established under the leadership of the Prophet (peace be upon him). Its individuals had their commitments towards their community, which also had its special entity distinguishing it from all other communities. It had its values that related to the human conscience but which looked at the same time to the life and welfare of the community. All this took place before the Islamic state was established in Madinah. Indeed, the formation of this community was the means by which the Islamic state was later established.

When we look at these three verses we find that the morality of the individual is intertwined with the needs of the community, under the authority of religious faith. By its very nature, this faith can function fully in human life only in the form of a system that is properly served and protected.

The first two of the three verses under discussion refer to Gods punishment and a strong censure if believers say something that is belied by their deeds. Thus, these two verses delineate the hugely important qualities of truthfulness and consistency in a Muslims personality.

Let us now consider the issue of Jihad which these verses addressed at the time of their revelation. We find here several points that need to be appreciated.

We see firstly that human beings may experience moments of weakness and this is when they need God’s help to combat such shortcomings.

They need repeated reminders and regular education. These verses refer to a group of Muslims who, according to some reports, belonged to the Muhajirin, the early Muslims who migrated with the Prophet from Makkah to Madinah. Whilst in Makkah, they wished, in all enthusiasm, that God would allow them to fight, but they were told to hold back and attend to their worship duties instead. However, when later in Madinah they were told to fight, at the time that was considered appropriate, they held a different attitude: "Are you not aware of those who have been told, 'Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakat [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!”' (4: 77) Other reports suggest that they were a group of the Madinan Muslims who asked about the action God loves most so that they could perform it. However, when they were ordered to fight for God’s cause, they disliked this.

As we reflect on this, we realize that regular and repeated encouragement, directives and strengthening are all necessary for the human soul as it faces difficult tasks and responsibilities. Only with such repeated encouragement can the human soul maintain its path and overcome its weaknesses, setting its sight on higher objectives. Moreover, we realize that we must not ask to be given great goals when we face neither pressure nor difficulty. This because we may not be able to fulfil what we ask God to assign to us. Here, we see some early Muslims weakening to the extent that they say one thing and do another. Hence they faced this strong reproach from God.

Secondly, we need to reflect on the phraseology of the verse that speaks of God’s love for those who fight for His cause in closed ranks, as though they were a firm and compact building. This represents profound encouragement to fight for God’s cause. This statement was first made to deal with a case of reluctance and turning away from fighting, but this immediate cause does not change the fact that the encouragement is meant for all times and all peoples. Hence, there is a definite and constant purpose behind it.

Islam neither likes nor encourages fighting, but it makes it a duty on Muslims because life necessitates it, and because the purpose behind it is very important. Islam presents the final version of the divine system to humanity. Although this system meets all the needs of an upright human nature, it requires that people exert themselves to rise to its standard and maintain it. On the other hand, there are numerous forces on earth that dislike this system and try to undermine it, because it deprives those forces of many privileges that are based on values Islam considers false and which it aims to eradicate from human life. These evil forces try to exploit peoples weaknesses and their slackening after they have attained the high standard to which Islam elevates them.

The surah moves on to speak about the history of this divine system and the stages it went through with the messages revealed before Islam:

Now when Moses spoke to his people, he said: My people! Why do you cause me grief, when you know that I am a messenger God has sent to you?' So, when they swerved from the right way, God let their hearts swerve from the truth. God does not bestow His guidance upon evildoers. And also Jesus, the son of Mary, said: ‘Children of Israel! I am God's messenger to you, [sent] to confirm the Torah revealed before me, and to give news of a Messenger that will come after me, whose name shall be Ahmad.' (Verses 5-6)

Moses was the one who saved the Children of Israel from Pharaoh and his tyranny. He was God’s messenger to them, their leader and teacher. Yet the grief that they caused him was of the extended type, taking many colours and forms. His struggle to put them on the right course was hard, tiring and trying. In the accounts the Qur’an gives of Moses and his people we read about the different aspects of the grief they caused him and how hard he had to struggle to reform their belief system.

For example, they discouraged Moses’ efforts to persuade Pharaoh to let them go free. So whilst he exposed himself to Pharaoh’s wrath, they were safe having accepted their lot and humiliation. They even blamed Moses for worsening their plight: “ We have been oppressed before you came to us, and since you have come to us." (7: 129) The suggestion being that they did not see much good coming their way as a result of his message, or that they blamed him for this latest round of oppression.

No sooner did Moses, guided by God, deliver them from Pharaoh’s humiliation - He caused Pharaoh and his people to drown before their very eyes - than they inclined themselves to a type of worship akin to Pharaoh’s people: We led the Children of Israel across the sea; and thereupon they came upon people who were dedicated to the worship of some idols of theirs. Said the Children of Israel: “Moses, set up a god for us like the gods they have." (7: 138) Again, Moses had not been gone long for the appointment with his Lord to receive the tablets when the Samiri led them astray as he “produced for them the effigy of a calf, which made a lowing sound. 'This, ’ they said, 'is your deity and the deity of Moses; but he has forgotten.'" (20: 88)

They were also dissatisfied with their desert food, which was manna and quails. Thus they complained to their prophet: “Moses! We can no longer put up with one kind of food. Pray to your Lord, then, to bring forth for us some of what the earth produces of green herbs, cucumber, garlic, lentils and onions." (2: 61) Mention should also be made here of the cow they were required to slaughter, yet they continued to demand explanations, seeking excuses and behaving impolitely to their prophet and to their Lord. Time after time they said to Moses: “Pray on our behalf to your Lord to make plain to us what kind of cow she should be. ” (2: 68) “Pray on our behalf to your Lord to make clear to us of what colour she should be.” (2: 69) “Pray on our behalf to your Lord to make plain to us of what exact type she should be, for to us cows are much alike.” (2: 70) When finally they ran out of excuses, “ They sacrificed her, although they had almost left it undone.” (2: 71)

It seems that the verses that follow are mostly concerned with the way the Jews and the Christians received the Prophet mentioned in their scriptures. They are denounced for the reception they gave Muhammad and for their designs to undermine the new and final message God willed to prevail over all other religions:

But when he came to them with all evidence of the truth, they said:

'This is plain sorcery. 'Who could be more wicked than one who invents a falsehood about God, when he is only being called upon to submit to Him? God does not bestow His guidance upon the wrongdoers.

They aim to extinguish God's light with their mouths, but God will spread His light in all its fullness, however hateful this may be to the unbelievers. (Verses 6-8)

The Jews’ attitude to this new faith was a combination of hostility, evil scheming and misrepresentation. They waged a determined fight against Islam, using all means and resources, and this has continued to the present day. They levelled charges against it: “when he came to them with all evidence of the truth, they said: This is plain sorcery.” (Verse 6) This echoes the allegations of idolaters who had no scriptures and had no advance news of the new faith. The Jews also sought to create discord within the Muslim community. In particular, they tried to create division between the Muhajirin and the Ansar in Madlnah, and between the two tribes of the Aws and the Khazraj. They conspired with the hypocrites at times and with the idolaters at others. They also joined with the idolaters’ attack on Madlnah, as happened in the Battle of the Moat. Their designs against the new faith also included spreading false rumours, as happened in what is known as the story of falsehood in which the main culprit was ‘Abdullah ibn Ubayy ibn Salul. Later, they used the same tactics in the events masterminded by ‘Abdullah ibn Saba’, which led to the assassination of ‘Uthman, the third Caliph.

Thereafter, they tried further to undermine Islam with the fabrications and false stories they managed to infiltrate into hadith, the reports of the history of the Prophet and the books of commentary on the Qur’an.

All this after they found themselves totally incapable of implanting any falsehood into the Qur’an itself.

This war has continued unabated until the present day. Zionism and Christian imperialism have continued to scheme against Islam, launching or supporting aggression against Islam in every generation.

They launched the Crusades against the Muslim east, and they fought against the Muslims in Andalus in the west. They also fought against Islam in its central area launching one attack after another against the last Caliphate, i.e. the Ottoman Caliphate, which they called ‘the sick man of Europe’, until they managed to destroy it and divide its provinces. They needed to create false heroes in the land of Islam to carry out their schemes against it. When they needed to destroy the Caliphate as the last symbol of Islamic rule, they created in Turkey a national ‘hero’ and groomed his image. Thus, the Allied forces, which were in control of the Ottoman capital, retreated before his army in order to make him a great hero. In this way was he able to abolish the Caliphate regime and the Arabic language, and to separate Turkey from the rest of the Muslim world making of it a secular state. The Jews and Christians continue to create such false heroes whenever they feel the need to smash an Islamic movement in any Muslim country and replace Islamic ties with other bonds.

When the history of faith has thus been outlined and the inevitable triumph the final version of the divine faith has been promised, the Qur’an addresses the believers - those living at the time and those of later generations - offering them the bargain of their lives. This is a transaction in which the merchandise is faith and the means to achieve it is Jihad:

Believers! Shall I point out to you a bargain that will save you from grievous suffering! You are to believe in God and His Messenger, and to strive hard in God's cause with your possessions and your lives. This is for your own good, if you but knew it. He will forgive you your sins, and [in the life to come] will admit you into gardens through which running waters flow, and into goodly mansions in the gardens of Eden.

That is the supreme triumph! And [He will grant you] yet another thing that you dearly love: help from God and a victory soon to come.

Give you the good news to the believers, (verses 10-13)

The style employed here uses a variety of forms, such as splitting sentences and reconnecting them, putting forward a question and providing the answer, inversion and transposition all aiming to drive a certain message home. The address starts in the name of faith, “Believers!” It is followed by an inspiring question. It is God who puts the question and holds their expectation of an answer: “Shall I point out to you a bargain that will save you from grievous suffering?” Who would not wish to know what this bargain is and what its terms are! Yet here the verse ends, providing a break between two sentences to add to the expectation. The answer is given when interest in it has been heightened: “You are to believe in God and His Messenger” Since they were truly believers in God and His Messenger, they are happy that this part of the answer is already met by them. “And to strive hard in God's cause with your possessions and your lives.” This is the main theme of the surah, and it is given here in this particular fashion to reiterate a message that has already been clarified. God knows that human beings need such repetition and variety of modes and styles in order to rise to the occasion. Realizing this, they will exert their maximum efforts to establish and preserve the divine system.

The surah goes further, presenting the bargain in an even more attractive way: “ This is for your own good, if you but knew it” Knowledge of the truth will encourage the person who knows it to try to obtain this beneficial matter. But the thing that is referred to as being good for us is given in more detail in the next verse. This again heightens the effect even further; providing the details after a general statement drives the point home and makes it even more desirable. “He will forgive you your sins” On its own, this is more than enough. Who would need any further reward when he is assured of Gods forgiveness? Who would begrudge anything if he is certain to obtain Gods forgiveness? But Gods grace has no limit, for the reward also includes something for the life to come. God “will admit you into gardens through which running waters flow, and into goodly mansions in the gardens of Eden” This is the most profitable bargain of all, because all that is needed for this deal to be concluded is that a believer should fight for Gods cause during his short life on earth. Even if this means him losing his life in this fight, he will be compensated for it with heaven and these goodly mansions where he lives in permanent bliss. “That is the supreme triumph!” The account of this transaction appears to conclude here. It is indeed a highly profitable bargain which the believer makes, bartering the life of this world for that of the hereafter. A person who receives a profit ten times his capital will be the envy of everyone in the marketplace. What about one who puts up a few days of life on earth and its limited and narrow comforts to earn an eternal life with God in pure happiness and enjoyment that knows no end?

God, however, knows that people may slacken, and that enthusiasm may dampen, efforts may wane and love of safety may lead people to accept the status quo, even though its level is too low. Hence, the Qur’an administers this treatment, providing motivation and images to enhance feelings and enthusiasm, making use of every occasion and possible means to appeal to human hearts and souls. It does not rely merely on faith or on one mode of address in the name of this faith.

Hence, the surah ends with a new and distinctive address, and one that carries new appeal:

Believers! Be helpers [in the cause] of God; just as Jesus, the son of Mary, said to the disciples: 'Who will be my helpers in God's cause?' The disciples said: 'We shall be [your] helpers in God's cause. 'And so some of the Children of Israel came to believe whereas others denied the truth. But We have given those who believed strength over their enemy and they were the ones to prevail. (Verse 14)

The disciples were Jesus Christ’s pupils. It is said that they were 12

men who were close to him and who dedicated themselves to learning from him. They continued to spread his message and commandments after his term was over. This verse does not give us a detailed story: it simply outlines an attitude. Hence, we look at it in the context it is given and for the purpose it serves.

“ Believers! Be helpers [in the cause] of God.” (Verse 14) Place yourselves in this noble position to which He elevates you. Is there a position that is higher and more noble than that of being a supporter of God and His cause? This bargain bestows an honour that is greater than heaven and its happiness: be helpers of God, “just as Jesus, the son of Mary, said to the disciples: 'Who will be my helpers in God's cause?'The disciples said:

'We shall be [your] helpers in God's cause.'" (Verse 14) They were chosen for this task and earned this honour. Jesus came to give the news of the last Prophet and the last religion. It is only fitting that Muhammads followers should be chosen for this permanent task, just as Christs disciples were chosen for it during their period of time. This is clearly apparent in the way the dialogue is presented in this verse.

But what was the result then? “Some of the Children of Israel came to believe whereas others denied the truth. But We have given those who believed strength over their enemy and they were the ones to prevail." (Verse 14) This statement may be interpreted in one of two ways: either the believers in Christs message are all Christians, whether they remained faithful to its original form or they are those whose faith was subject to distortion. God supported them over the Jews who did not believe in Him at all, as known from history. Or the believers were only those who continued to believe in Gods oneness in defiance of those who gave Jesus divine status, those who believed in the Trinity, or those who deviated in some other way. The believers prevailed in argument, giving irrefutable evidence. Alternatively, we may understand the verse as meaning that those who continued to believe in Gods oneness were supported by the last religion that endorsed their beliefs. God has made the final victory assured to this religion, as happened in history. This last sense is perhaps the most probable.