This opening passage was revealed later than the rest of the sūrah. We have explained in earlier volumes that the final ordering of the verses in each sūrah followed instructions given by the Prophet himself. This means that such ordering is final and done on the basis of instructions received by the Prophet from on high.

This passage terminates treaties and agreements that were in force at the time between the Muslims and the unbelievers. A notice of four months is given to those who have treaties running indefinitely, or those who have violated their treaties.

Others who have treaties running for a specified term and have honoured their obligations under those treaties, without ever backing or aiding anyone against the Muslims, are promised to have their treaties honoured by the Muslims to the end of their specified terms. Thus, the final outcome is the termination of all treaties with unbelievers in the Arabian Peninsula, and an end to the very concept of having a treaty with idolaters. This takes the form of a disavowal of all obligations towards idolaters and questioning the very idea of idolaters having a treaty or covenant with God and His Messenger.

The passage also includes a ban on idolaters from doing the ţawāf, which is the ritual walk around the Ka`bah, or visiting it for worship in any way or form. This abrogates the earlier mutual pledges of security between the Prophet and the idolaters ensuring the safety of all people in the Ka`bah and during the sacred months.

When we review the events that took place during the Prophet’s lifetime so as to draw an outline of the historical progress and nature of the proactive approach of Islam, its progressive stages and ultimate goals, we see very clearly that this decisive step was taken at its most appropriate time. It was now possible to reorganize relations between the Islamic community and other camps, whether idolaters or people of earlier revelations.

Stage after stage and event after event, it was practically demonstrated that it was impossible to achieve coexistence between two diametrically opposed ways of life with such deep-rooted and fundamental differences that affect every detail of concepts, beliefs, moral values, social behaviour, as well as social, economic and political structures.

Such fundamental differences were bound to surface as a result of the differences in beliefs and concepts. We have one way of life based entirely on submission of all mankind to God alone who has no partners, and another that makes people submit to other human beings and false deities. The two are bound to be in conflict at every step and in every aspect of life.

It was not just a coincidence that the Quraysh should take such a permanently hostile attitude to the Islamic call which raised the banner that “there is no deity other than God, and Muĥammad is God’s Messenger.” Its hostility continued throughout the period when the Prophet was in Makkah and sought to crush it in open warfare after he migrated to Madinah. Nor was it by coincidence that the Jews in Madinah should stand up in opposition to the Islamic message or that they should join forces with the idolaters, in spite of the Scriptures in which they professed to believe. Both the Quraysh and the Jews tried to forge an alliance grouping all Arab tribes in an all-out effort to exterminate the whole Muslim community. They felt that the establishment of the Muslim state in Madinah on the basis of faith and its implementation of the divine way of life represented a danger that threatened them and which they felt they had to remove.

The late Shaikh Muĥammad Rashīd Riđā’, a leading scholar of the late nineteenth and early twentieth centuries, tries to identify these links in the chain right from the early days of the Islamic message. However, he does not try to outline the basic and permanent conflict which gives rise to the whole episode, leading eventually to the natural result outlined in this sūrah. In his commentary, al-Manār, he writes:

An indisputable fact known to all people is that God sent His Messenger, Muĥammad, the last of all prophets, with the message of Islam that provides a complete and final version of the divine faith. His greatest proof is the Qur’ān, which defies human beings with a multifaceted challenge that we have outlined in our commentary on verse 3 of Sūrah 2. The essence of advocacy of the divine message is based on irrefutable rational and scientific evidence.10 He has also established clearly that compulsion could in no way be adopted as a means of spreading the faith. This has been outlined in our commentary on verse 256 of Sūrah 2.

The idolaters took an attitude of resistance, subjecting the believers to a campaign of persecution and torture to force them to turn away from Islam.

They also tried to forcibly prevent the Prophet from conveying his message to people. No one who accepted the new faith and believed in the Prophet’s message felt safe or secure from death and torture unless he enjoyed the protection of an ally or a relative. Hence they had to migrate time after time.

Then they escalated their campaign against the Prophet. They considered arresting him permanently, and they also thought of banishing him, and they also considered killing him openly in their meeting place. They finally opted to murder him. God then ordered him to emigrate, as we have explained when commenting on verse 30 of Sūrah 8.11 The Prophet emigrated with those of his Companions who were able to do so. They settled in Madinah where they found support by the Anşār who were believers in God and His Messenger, showing their love of those who migrated to settle in their land, and extended to them fine hospitality and a most generous treatment.

The conditions that prevailed between them and the idolaters of Makkah and other areas in Arabia were naturally war conditions, as would have been expected at the time. The Prophet entered into a peace treaty with the Jews in Madinah and the surrounding area. But they violated their treaty and forged an alliance with the idolaters, supporting them in their campaigns against the Prophet and Islam. We have outlined all this in commenting on Sūrah 8.

At al-Ĥudaybiyah, the Prophet entered into a peace treaty with the idolaters which provided for peace and security for ten years. He accepted conditions which were most favourable to the idolaters, but this was an act of magnanimity, not weakness. He wanted peace to prevail so that he could ensure the propagation of his faith through clear argument and irrefutable evidence.

By contrast, in his book, al-Tafsīr al-Ĥadīth, Muĥammad `Izzat Darwazah goes far beyond the root causes on which the Islamic attitude to other communities is based.

Like other contemporary authors writing under oppressive pressures of the miserable conditions of today’s Muslims and the all-too-visible strength of contemporary idolaters, atheists and followers of other religions, he has a clear purpose in mind. Hence, he tries hard to prove that Islam is a religion of peace, aiming at nothing more than to live within its borders in peace. Wherever it is possible to make a peace treaty, Islam should be keen to put it in place, making it its clear objective.

Hence, Muĥammad `Izzat Darwazah finds no reason for these new and final provisions, included in this present sūrah, other than the violation by some idolaters of their treaties. As for those who honoured their treaties, whether these were of limited or indefinite duration, the sūrah gives instructions to the Muslims to honour them. Indeed, he claims that new treaties may be concluded with them after the expiry of their present ones. The same applies, in his view, to the violaters of their present treaties. He considers the verses giving provisional rulings to prevail over the principles given in the final verses.

In his discussion of the first passage of the sūrah he identifies the following verses:

“except for those idolaters with whom you have made a treaty and who have honoured their obligations [under the treaty] in every detail, and have not aided anyone against you. To these fulfil your obligations until their treaties have run their term. God loves those who are righteous. When these months of grace are over, slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For God is Muchforgiving, Merciful.” (Verses 4-5) He then says:

In these two verses and the ones preceding them we have scenes of life towards the end of the Madinah period at the time of the Prophet. We note from these verses that there were peace agreements between Muslims and unbelievers which were in force after the fall of Makkah to Islam, and perhaps were signed before that event. We note that some idolaters honoured their agreements while others violated them, or contemplated such violations.

We stated earlier that commentators describe the second of these two verses as ‘the verse of the sword’, and treat it as abrogating every previous verse which gives instructions to adopt a reconciliatory attitude towards the idolaters and allowing them time to make their position clear, and to forbear and let matters take their course. They consider this verse to order fighting them as the proper attitude. Some commentators make an exception in the case of those who have a treaty allowing such treaties to run to the end of their terms. Others do not make such exceptions, saying that their only option after the revelation of this verse is that they must embrace Islam. We also made it clear that such an explanation is too extreme and contradicts a number of definitive rulings that prohibit fighting anyone other than enemies and orders fair and kindly treatment of those who adopt a peaceful attitude.

At the beginning of our commentary we said: “When we review the events that took place during the Prophet’s lifetime so as to draw an outline of the historical progress and nature of the proactive approach of Islam, its progressive stages and ultimate goals, we see very clearly that this decisive step was taken at its most appropriate time. It was now possible to reorganize relations between the Islamic community and other camps, whether idolaters or people of earlier revelations.” One experience after another had revealed the nature of the law that governs relations between Islamic society which attributes Godhead, Lordship, sovereignty and the authority to legislate to God alone, and ignorant or, to use the Islamic term, jāhiliyyah societies which assign all this to some beings other than God, or claim that God has partners sharing with Him all these attributes. This law is essentially one of conflict, which is expressed in God’s statements in the Qur’ān: “Were it not that God repels some people by means of others, monasteries, churches, synagogues and mosques — in all of which God’s name is abundantly extolled — would have been destroyed.” (22: 40) “Had it not been for the fact that God repels one group of people by another, the earth would have been utterly corrupted’’ (2: 251)

The practical results of this essential law were manifested in two practical phenomena. The first was that Islam moved from one step, expedition and stage to the next following the divine approach and conveying God’s message to one area and tribe after another. This was a necessary step towards conveying the message to all mankind and removing all material obstacles that prevented the divine message from reaching all people. This continued to be the case until Makkah fell to Islam and the Quraysh tribe, the major obstacle in the face of the Islamic march, was vanquished. The large tribes of Hawāzin and Thaqīf, which were akin to the Quraysh in strength, also surrendered to the Muslim state. Islam had then enough power to strike fear in the hearts of its enemies. It was thus able to take the final and decisive step in the Arabian Peninsula, in preparation for taking the same step across the rest of the world, as and when circumstances allowed. The ultimate aim being that there should be no strife on earth and all submission be made to God alone.

The other phenomenon was the violation of treaties and covenants which were made with the Muslims in different circumstances, whenever a chance presented itself to violate such treaties with impunity. At the first suggestion that the Muslims were going through some difficulty which made the idolaters, and even the people of earlier revelations, feel they could safely violate their treaties, such violations were certain to come. The treaties were not made in the first place as a result of any keen desire to live in peace with the Muslims. The enemies of Islam were compelled, by force of circumstance, to go into such treaties to serve their own interests. Jāhiliyyah, which is the name Islam gives to any society that rejects God’s law, does not like to see Islam establishing its solid presence when it contradicts the very basis of its existence and every detail of the programmes of such societies. Jāhiliyyah knows that by virtue of the active nature of Islam, and its instinctive desire to stamp out tyranny from human life, it will work hard to bring people back to the worship of God alone.

The need for such a decisive step might have been very clear for the Islamic leadership at the time, but that did not necessarily mean that it was similarly clear to all groups in the Muslim community, particularly the newcomers to Islam and those who were only on friendly terms with the Muslims.

Some people in the Muslim community, perhaps among the noblest and most dedicated Muslims, might have felt uneasy about the termination of all treaties with the unbelievers on the terms outlined in the sūrah: after four months for those who violated their treaties, and those with treaties that did not specify a term, and those whose treaties ended in less than four months and those who had no treaties and were not at war with the Muslims. Those who had treaties with specified terms and continued to honour their obligations would have their treaties respected and observed for the remainder of their terms. Such conscientious Muslims might have understood that the treaties with the violators and those from whom violation was expected should be terminated, as was clear in the provisional instructions given to the Prophet in the previous sūrah: “if you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous.” (8: 58)

However, the termination of treaties after four months or after their term was over might have appeared to those people contrary to the familiar practice of maintaining peaceful relations with those who did not adopt any hostile attitude. God, on the other hand, had a far greater objective than maintaining what was familiar practice.

Other people in the Muslim community, perhaps also among the noblest and most dedicated Muslims, might have felt that there was no longer any need to fight the idolaters generally after Islam had attained supremacy in Arabia, leaving only scattered pockets of resistance which represented no threat whatsoever. On the contrary, they were expected to change their attitude to Islam gradually after peace would have been maintained for sometime in Arabia. Such Muslims might have felt particularly uneasy about fighting against relatives and friends as well as people with whom they might have had social and economic relations. After all there was still hope that such people would still see the light of Islam without resorting to such a drastic measure. But God wanted faith to be the basic bond that united people in a cohesive community. He also wanted the Arabian Peninsula to be a secure base for Islam, as He was aware of the plots the Byzantines were preparing against the Muslim state. This will be explained later.

Yet others in the Muslim community, some of whom might have been among the noblest and most dedicated Muslims, might have feared economic depression ensuing from the disruption to business transactions in Arabia as a result of declaring war against all Arabian idolaters. That was bound to affect the pilgrimage season, particularly after it had been announced that no idolater would be allowed to go on pilgrimage after that year, and that idolaters would not be allowed to enter into mosques and places of worship. Such people’s fears were made even greater by the fact that such a step was not particularly necessary. Its outcome could have been reached in a slower but more peaceful way. But, as we have said, God wanted the basic bond to unite people in the Muslim community to be the bond of faith, so that faith should be felt to have far greater weight than blood relationships, friendships and economic interests. He also wanted the Muslims to realize that He alone gave them all the provisions they had and was their only provider. The means they might have had to earn their living were not the only ones He could have granted them.

Disavowal by God and His Messenger [is hereby announced] to those of the idolaters with whom you have made a treaty. (Announce to them:) You may go freely in the land for four months, but you must realize that you can never escape God’s judgement, and that God shall bring disgrace upon the unbelievers. And a proclamation from God and His Messenger is hereby made to all mankind on this day of the greater pilgrimage: God is free from obligation to the idolaters, and so is His Messenger. If you repent, it shall be for your own good; and if you turn away, then know that you can never escape God’s judgement. Give the unbelievers the news of grievous suffering, except for those idolaters with whom you have made a treaty and who have honoured their obligations [under the treaty] in every detail, and have not aided anyone against you. To these fulfil your obligations until their treaties have run their term. God loves those who are righteous. When these months of grace are over, slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For God is Much-Forgiving, Merciful. If any of the idolaters seeks asylum with you, grant him protection, so that he may hear the word of God, and then convey him to his place of safety. That is because the idolaters are people who lack knowledge. (Verses 1-6) These verses and the following ones, up to verse 28, provide a framework demarcating relations between the Muslim community, now well established in Madinah and the Arabian Peninsula generally, and the unbelievers in Arabia who chose not to accept Islam. Relations were thus regulated with those Arabs who had violated their treaties with the Prophet when they felt that the Muslims were about to meet their match from the Byzantines at Tabūk. Relations were also put on a proper footing with those Arabs without a treaty but who maintained good relations with the Muslims, and those who had a treaty which they continued to observe, entertaining no thoughts of treachery.

The style employed in these verses takes the form of a general declaration coupled with high resonance to ensure perfect harmony between the subject matter, the general atmosphere surrounding the whole issue and the mode of expression.

Several reports speak of the general conditions prevailing at the time when this declaration was made, as well as the method and the person chosen for its announcement. Perhaps the most accurate and more fitting with the prevailing situation of the Muslim community and the nature of the Islamic approach is the one chosen by Ibn Jarīr al-Ţabarī, an early commentator on the Qur’ān. We will quote here some of his comments on the various reports which support our view of the event and how it took place. The following report he attributes to Mujāhid:

In the statement, ‘Disavowal by God and His Messenger [is hereby announced] to those of the idolaters with whom you have made a treaty,’ the reference is made to the tribe of Mudlij and the Arabs bound by a treaty with the Muslims and all other peoples with similar treaties. It is reported that when the Prophet returned from Tabūk, he wanted to go on pilgrimage. He then thought, `the Ka`bah is visited by idolaters who do the ţawāf naked. I would rather delay my pilgrimage until such a practice is stopped.’ He sent Abū Bakr and `Alī who went to see people at Dhu’l-Majāz and other markets, as well as their encampments in pilgrimage. They gave notice to all peoples who had treaties with the Prophet that they would have four months of peace. When those four consecutive months, beginning with the twenty days remaining of Dhu’l-Hijjah to the tenth day of Rabī` II, were over, the treaties would come to an end. All people in Arabia would then be in a state of war with the Muslims unless they believed in God and His Messenger. All the population of Arabia became Muslims and none continued with their old religion.

“Disavowal by God and His Messenger [is hereby announced] to those of the idolaters with whom you have made a treaty.” (Verse 1) This is a general declaration, carrying a sharp rhythm, which outlines the basic principles that governed relations between the Muslims and the idolaters at the time, throughout the Arabian Peninsula. The treaties to which it refers were those that the Prophet had concluded with the idolaters in Arabia. The disavowal of these treaties by God and His Messenger defines the attitude of every Muslim. It generates a very strong impression on Muslim minds to leave no room whatsoever for hesitation or second thought.

This general statement is followed by qualifications and explanations: “[Announce to them:] You may go freely in the land for four months, but you must realize that you can never escape God’s judgement, and that God shall bring disgrace upon the unbelievers.” (Verse 2) This statement clarifies the terms now given to the unbelievers: they are given a period of four months during which they can move about freely to carry out business transactions, fulfil their commitments and modify their situations in peace. Those were four months when they would be sure that their treaties would be scrupulously honoured. That included even those idolaters who were quick to violate their treaties, when they felt that the Prophet and his followers would never return from their expedition to Tabūk, but would instead be taken captive by the Byzantines. That was also the eventuality expected by the hypocrites in Madinah.

It is pertinent to ask here: when was this notice outlining this period of truce and security given? It followed a long period of treaty violations by the unbelievers, whenever they felt that they could get away with it and remain immune from punishment. It came after a long series of events which showed clearly that the idolaters would continue to fight the Muslims until they had turned them away from their faith, if they could. At what period in history was it announced? It was at a time when humanity was governed by the law of the jungle. What dictated relations between communities was merely the ability to invade others: no notice was given, no hint was dropped, no commitment was considered binding. Once the opportunity was there, it was taken mercilessly.

Islam maintains the same position it adopted at the outset, when it was first revealed. Its constitution is outlined by God and its principles and foundations are not meant to be influenced or modified by the passage of time. Time allows human beings to develop and improve their conditions within the framework of Islamic principles. Islam deals with changing human conditions using appropriate methods.

With this four-month notice period, the idolaters are reminded of God’s will which in turn sends fear into their hearts. They are meant to open their eyes to the fact that they can never escape God’s judgement. They cannot seek refuge against what God has determined for them, which was certain disgrace and humiliation:

“You must realize that you can never escape God’s judgement, and that God shall bring disgrace upon the unbelievers.” (Verse 2) How could they escape God’s judgement and what refuge could they seek when they, and the whole world, were in His grasp? He has predetermined to inflict misery and disgrace on the unbelievers. No power can ever stop God’s will.

The exception is then made in the case of treaties specifying a term of validity.

These were allowed to remain in force for the rest of their term: “Except for those idolaters with whom you have made a treaty and who have honoured their obligations [under the treaty] in every detail, and have not aided anyone against you. To these fulfil your obligations until their treaties have run their term. God loves those who are righteous.” (Verse 4)

Perhaps the most accurate report concerning the identity of those people who benefited by this exception is that they were a clan of Bakr, named the Khuzaymah ibn `Āmir clan of the Bakr ibn Kinānah tribe. They were party to the Treaty of al Ĥudaybiyah which the Prophet had concluded with the Quraysh and their allies.

This clan did not take part in the attack made by the Bakr against the Khuzā`ah tribe.

That aggression, in which the Bakr were aided by the Quraysh, violated the alĤudaybiyah peace treaty. Thus, that treaty which was to last for ten years, was treacherously breached after only two years. This Khuzaymah clan continued to observe the terms of their agreement while other unbelievers did not. The Prophet is here instructed to honour his obligations under the treaty to those people for the rest of the term agreed.

This report which we endorse is related by Muĥammad ibn `Abbād ibn Ja`far, who quotes al-Suddī as saying: “These were two clans of Kinānah known as Đamrah and Mudlij.” Mujāhid, an authoritative early scholar says: “The tribes of Mudlij and Khuzā`ah had entered into treaties and these were the ones meant in the instruction:

“To these fulfil your obligations until their treaties have run their term. God loves those who are righteous.” (Verse 4) It should be noted, however, that the Khuzā`ah tribe embraced Islam after the conquest of Makkah, but this statement of exception applied to the idolaters who did not accept Islam.

Our view is confirmed by a statement that follows: “How can there be a treaty with God and His Messenger for the idolaters, unless it be those of them with whom you have made a treaty at the Sacred Mosque? So long as they are true to you, be true to them; for God loves those who are God-fearing.” (Verse 7) These two clans from Kinānah were among those who were party to the peace treaty at al-Ĥudaybiyah. They did not violate their treaty and were true to their obligations under it, aiding no party against the Muslims. It is to these, then, that the exception applies, as confirmed by early scholars and commentators on the Qur’ān, and by Shaikh Muĥammad Rashīd Riđā.

Muĥammad `Izzat Darwazah, however, expresses his opinion that the phrase, “with whom you have made a treaty at the Sacred Mosque,” refers to a group of people other than those mentioned in the first exception. This is in line with his view which permits the negotiating and concluding of permanent treaties with idolaters. Relying on the instruction, “so long as they are true to you, be true to them,” he concludes that Islam does not object to the negotiation of treaties with unbelievers. This view seems extremely odd and does not fit with the nature of the Islamic method of operation and general attitudes.

Thus the opening verses of the sūrah make it clear that God and His Messenger would have no dealings whatsoever with the idolaters, whether or not they had a treaty with the Prophet. They were given a four-month period of grace in which they were safe. When this period was over, treaties would continue to be observed to the end of their terms, but only with those who were true to their obligations under those treaties, and did not collaborate with any enemy of the Muslims. Now the sūrah mentions what the Muslims were to do when the four-month grace period was over.

The Qur’ānic instruction is very clear. A state of all-out war was then to be declared: “When these months of grace are over, slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For God is Much forgiving, Merciful.” (Verse 5)

The word which is used here to describe those four months in the Qur’ānic text is ‘ĥurum’, which is the one that describes the four months when fighting is not allowed except to repel aggression. These form two periods every year when people can go freely, secure from any danger of war. Because of the same usage scholars have disagreed in their interpretations of this statement here, on whether the four months meant the same ones observed annually, i.e. Dhu’l-Qa`dah, Dhu’l-Ĥijjah, Muĥarram and Rajab. In that case, the remaining period of grace given after the declaration of the termination of treaties would only be the rest of Dhu’l-Hijjah and Muĥarram, i.e.

50 days. Or were these four months, when fighting was forbidden, to start on the day of sacrifice and to end on 10 Rabī` II? A third point of view suggests that the first interpretation applies in the case of those who had violated their treaties and the second applies to those who did not have any treaty and those who had treaties with an unspecified duration.

The correct interpretation, in our view, is that the four months meant here are different from the four sacred months observed annually. The same description is given to both because fighting during them is forbidden. This new period of grace also applied to all, except in the case of those who had treaties lasting for a specified length of time, in which case such treaties were to be honoured in full. Since God has said to them: “You may go freely in the land for four months,” then the four months must start from the day when the announcement was made to them. This fits with the nature of this announcement.

God’s instructions to the Muslims were clear: when the four months were over, they were to kill any idolater wherever he was found, or they were to take him captive, or besiege him if he was in a fortified place, or lie in wait for him so that he could not escape without punishment, except for those to whom obligations were to be observed for as long as their treaties remained in force. Indeed the idolaters were given enough notice, which meant that they were not taken by surprise. Nor did they fall victim to any treachery. Their treaties were terminated publicly and they were made fully aware of what was to be done with them.

Yet despite the declaration of war against all the idolaters after the four months are over, Islam continues to demonstrate its grace as well as its serious and realistic approach. It does not seek to exterminate all idolaters. On the contrary, it also declares a campaign of guidance whenever that is possible. Individual idolaters who are not part of a hostile and belligerent community are guaranteed safety in the land of Islam. God instructs His Messenger to give them asylum so that they may listen to God’s word and become aware of the nature of the Islamic message before they are given safe conduct to their own domiciles. All this, even though they are still idolaters: “If any of the idolaters seeks asylum with you, grant him protection, so that he may hear the word of God, and then convey him to his place of safety. That is because the idolaters are people who lack knowledge.” (Verse 6)

This shows how Islam was keen to reach out to every heart with its guidance. No single case was to be taken lightly. Whoever appeals for protection shall be granted it. Anyone who seeks such asylum cannot at the same time try to join a hostile force seeking to undermine the Muslim community. Hence granting protection to such a person provides him with the opportunity to listen to the Qur’ān and to get to know the true nature of the Islamic faith. When God’s word is heard in such an atmosphere, hearts may well respond positively. Even if they do not, the Muslims are still required to ensure the safety of anyone who appeals for their help until he is returned to a place where he feels secure.

This is one of the sublime heights to which Islam raises its community. Protection is provided for an idolater, an enemy who might have participated in persecution of the Muslims themselves. Now they are required to give him safe conduct until he has reached a place where he feels secure outside the Muslim state. This is a mark of the Islamic method of action. It is a method of guidance, and guidance remains its ultimate goal even when its efforts are concentrated on the protection of the land of Islam.

Yet some people claim that the purpose of Islamic jihād was to compel people to accept Islam. There are others who try to defend Islam against such a charge by claiming that jihād was merely a war of self defence within national borders. Both need to look at this great instruction given to the Prophet and the Muslim community: “If any of the idolaters seeks asylum with you, grant him protection, so that he may hear the word of God, and then convey him to his place of safety. That is because the idolaters are people who lack knowledge.” (Verse 6)

This religion seeks to provide knowledge to those who lack such knowledge, and to give protection to whoever appeals for protection, even though they may belong to the enemy camp and who might have fought to suppress the Islamic message. It resorts to the use of force only to destroy physical forces that prevent people from listening to God’s word and stop them from knowing what He has revealed. Such forces deprive them of the chance to follow God’s guidance and force them into submission to beings other than God. When such physical forces have been destroyed and impediments have been removed, individuals are given protection, despite choosing to remain unbelievers. Islam only informs them of God’s word without subjecting them to fear or pressure, and grants them protection and security, the fact that they continue to reject God’s message notwithstanding. There are countless regimes extant today where the dissenter has no sense of security for his life, property, honour or human rights. Yet people who see this taking place in front of their own eyes try to defend Islam against this false charge by distorting the image of the divine message. They try to portray Islam as nothing more than a passive message that confronts swords and guns with nothing more than words, whether in our own time or at any other time.

“How can there be a treaty with God and His Messenger for the idolaters?” (Verse 7) The idolaters do not submit themselves truly to God, nor do they acknowledge His Messenger or the message he conveys to them. How could they, then, have a treaty with God and His Messenger? They do not simply deny a creature like themselves, or a constitution devised by human beings. Rather, they deny the One who has created them and continues to provide them with sustenance to preserve their lives.

By so doing they place themselves in opposition to God and His Messenger. How is it conceivable, then, that they should have a treaty with them? The rhetorical question posed by the sūrah addresses the very principle of having such a treaty. It is not concerned with any particular application of the principle.

It may be said here that some of the idolaters had such treaties and God ordered that some of these treaties must be honoured. There were also treaties concluded after the establishment of the Muslim state in Madinah, some of which were with the idolaters and some with the Jews. Moreover, the peace agreement of al-Ĥudaybiyah was signed in the sixth year of the Islamic calendar. Earlier sūrahs included verses that clearly permitted such treaties, although they also permitted the termination of such treaties in case of surmised or actual treachery. So if it is the very principle of having agreements that is condemned here, how was it possible that such treaties were permitted and concluded?

Such an argument does not stand when we understand the nature of the Islamic method of operation, which we discussed in the introductions to this sūrah and the preceding one, The Spoils of War. These treaties dealt with existing situations with adequate means. The final ruling, however, is that the idolaters should not have any treaty with God and His Messenger. These treaties were made under provisional rulings. Otherwise, the ultimate goal of the movement which aims to establish Islam is that there should not be any idolatry on the face of the earth. All submission must be to God alone. Islam has declared this ultimate goal from the very first day, deceiving no one. The prevailing circumstances in a certain period made it necessary to conclude a peace agreement with those who wanted peace so that it could deal with those hostile forces trying to suppress its message. Islam does not lose sight of its ultimate goal. It does not overlook the fact that the idolaters themselves looked at those agreements as only temporary. They were bound to launch new aggressions against the Muslim community. They would not leave the Muslims alone when they were aware of the aim of Islam. They would not remain at peace with the Muslim community for long when they had completed their preparations for a new confrontation. God said to the believers right at the beginning: “They shall not cease to fight you until they force you to renounce your faith, if they can.” (2: 217) This continues to be their attitude at all times. The verse describes a permanent situation, not one that applies in certain circumstances.

“Most of them are transgressors. They barter away God’s revelations for a paltry price and debar others from His path. Evil indeed is what they do.” (Verses 8-9) There is a basic reason for their treacherous attitude: that they are transgressors who have deviated widely from God’s guidance. They have bartered away God’s revelations for a paltry price in the shape of fleeting pleasures and temporary comforts. They fear that adopting Islam will deny them some or all of these interests or that it may involve some financial cost. Hence they do not merely refuse to accept Islam, but they also try to debar others from its path. This is, then, the result of the deal they made when they exchanged God’s message for a paltry price. Hence, they turn away from God’s path and debar others from following it. What they do is evil indeed, as God Himself states: “Evil indeed is what they do.” (Verse 9)

The grudge they harbour is not directed against you personally, nor are their evil actions levelled at you as individuals or a particular group. Their grudge is against every believer, and their evil deeds shall always be levelled against every Muslim. It is an animosity directed at the very Duality of faith, or indeed against faith itself.

This has always been the case with the enemies of faith, in all periods of history.

Thus said the sorcerers to Pharaoh when he threatened them with torture, vengeance and a woeful doom: “You want to take vengeance on us only because we have believed in the signs of our Lord when they were shown to us.” (7: 126) The same was said by the Prophet, on God’s instructions, to the people of earlier revelations who opposed him:

“Say: ‘People of earlier revelations! Do you find fault with us for any reason other than we believe in God alone?’” (5: 59) In reference to the People of the Pit who in former times burned the believers with their women and children, God says: “They took vengeance on them for no reason other than that they believed in God, the Almighty, the Praised One.” (85: 8)

Faith is then the cause of all their hatred for the believers. Hence their ill-will and atrocities are directed against every believer: “They respect neither agreement nor obligation of honour with regard to any believer. Those indeed are the aggressors.” (Verse 10)

It is in their nature that they are aggressors. Their aggression begins with their hatred of the divine faith and their rejection of its message. It is their aggression that leads them to stand in opposition to faith and adopt a hostile attitude to the believers, respecting no treaty or obligation of honour. Hence, should they prevail and feel that they can get away with what they want, they will resort to any atrocity without limit.

It is now pertinent to ask: to what stages of history and to what communities do these statements apply? What sort of historical and social dimensions apply to them?

Are they valid only in the case of Arabia at the time of revelation? Or do they extend to other times and places? These verses reflect a situation that prevailed at the time in Arabia between the Muslims and the camp of idolatry. There is no doubt that the rulings they outline deal with that situation; the idolaters they mention are those in Arabia at that particular time. All this is true; but how far are they applicable and in which situations? In order to answer these questions, we need to review the attitudes idolaters have adopted towards the believers throughout history.

As for the Arabian stage, the events that took place during the lifetime of the Prophet are sufficient to give us a clear answer. In our commentary on this sūrah alone we have enough information to describe the attitude of the idolaters towards this religion and its followers ever since its early days in Makkah up to the time of the revelation of these verses. It is true that the later and much longer-lasting conflict was between Islam on the one hand and the Jews and Christians on the other, rather than between Islam and idolatry. Nevertheless, the idolaters have always adopted the same attitude towards Muslims as described in these verses: “How [else could it be] when, should they prevail over you, they will respect neither agreement made with you, nor obligation of honour towards you? They try to please you with what they say, while at heart they remain adamantly hostile. Most of them are transgressors. They barter away God’s revelations for a paltry price and debar others from His path. Evil indeed is what they do.

They respect neither agreement nor obligation of honour with regard to any believer. Those indeed are the aggressors.” (Verses 8-10) As for the people of earlier revelations, i.e. the Jews and Christians, and their attitude towards the Muslims, this will be discussed at length in Chapter 2 of this volume. We need to reflect now on the history of the idolaters with the Muslims.

If we consider that Islam, which is the faith based on the principle of submission to God alone, concluded, rather than started, with the message of the Prophet Muĥammad, we are bound to recognize that the attitude of idolaters towards every one of God’s Messengers and to divine messages reflects the attitude of idolatry towards faith. This should place matters in the right perspective. We see this attitude for what it is in reality, as truthfully described in these Qur’ānic verses. It is an attitude that we recognize in all periods of history.

What did the idolaters do to those noble prophets and messengers: Noah, Hūd, Şāliĥ, Abraham, Shu`ayb, Moses, Jesus, (peace be upon them all), each in his own time? And what did they do to the Prophet Muĥammad and his followers? They certainly respected no agreement or obligation of honour, until they had been overcome. Again, what did the idolaters do to the Muslims in the second great campaign mounted against Islam, when the banner of idolatry was this time hoisted by the Tartars? Even today, fourteen centuries after the revelation of these verses, what is being done to the Muslims by the idolaters and the atheists everywhere?

Such were the facts of history when the idolaters overpowered the Muslims. They respected no provision of any treaty, nor any obligation of honour. The question to be asked here is whether this was an isolated episode of ancient history, typical only of the Tartars at that particular period of time?

The answer is certainly a negative one. In modern history we find examples of similarly ghastly atrocities. What the Indian idolaters did at the time of the partition of India is by no means less hideous or appalling than what the Tartars of old did.

Eight million Muslims decided to migrate to Pakistan when they were in fear of their lives as a result of the barbaric attacks launched against those Muslims who decided to stay in India. Only three million of them managed to reach the Pakistani borders.

The other five million were killed on the way. They were attacked by well organized Hindu militia. These were well known to the Indian government, and indeed were controlled by some highly placed officials in the Indian government itself. Those five million Muslims were slaughtered like sheep. Their bodies were left along the roads after many of them were disfigured in a way which was no less horrendous than what the Tartars of old did in Baghdad.

The most horrible single incident was that involving the train which carried no less than 50,000 Muslim employees from different parts of India on their way to Pakistan. It was agreed at the time when the partition agreement was made that any government official who wanted to migrate to Pakistan would be allowed to do so.

The train carried all those thousands of employees. It had to travel through a tunnel at the Khaybar Pass close to the borders, but when the train came out of the tunnel, it carried no living soul. Its cargo was nothing other than the dead bodies of all its passengers, having been torn to pieces. What happened was that those same Hindu militia stopped the train inside the tunnel and killed all its passengers. The train was allowed to proceed only when this most ghastly massacre was over. God certainly tells the truth as He says: “Should they prevail over you, they will respect neither agreement made with you, nor obligation of honour towards you?” (Verse 8) Such massacres continue to be committed in a variety of ways.

We then ask what have Communist Russia and China done to their Muslim populations? Within a quarter of a century they exterminated 26 million of them, with an average of one million a year. The policy of exterminating the Muslims is still going on. This is not to say anything about the horrible methods of torture that have become common practice in those countries. Only this year,20 the Chinese sector of Muslim Turkmanistan witnessed events that outbid all the Tartars’ atrocities. A leading figure of the Muslim community was placed in a hole specially dug for him in the middle of the road. Members of his community were forced to bring their stools, which were normally used by the state in the manufacture of fertilizers, and throw them on their leader standing in his hole. This continued for three days until the man slowly suffocated and died.

Will you not fight against people who have broken their solemn pledges and set out to drive out the Messenger, and who were the first to attack you? Do you fear them? It is God alone whom you should fear, if you are true believers. Fight them: God will punish them at your hands, and will bring disgrace upon them; and will grant you victory over them and will grant heart felt satisfaction to those who are believers, removing all angry feelings from their hearts. God will turn in His mercy to whom He wills. God is All-knowing and Wise. Do you think that you will be left alone, unless God takes cognizance of those of you who strive hard for His cause and establish close association with none other than God, His Messenger and the believers? God is well aware of what you do. (Verses 13-16)

These verses come immediately after questions have been raised over the very principle of a treaty or a covenant being granted to the idolaters by God and His Messenger. In the same verses the idolaters were given the choice either to accept the faith based on submission to God alone or open warfare, except for the person who may seek refuge with the Muslims. Such a person is given shelter and made to listen to God’s revelations before he is given safe conduct to his place of security. The reason for questioning the principle itself is that the idolaters will never respect any agreement or obligation of honour with regard to any believer when they prevail over the Muslims.

These verses are given here to answer any doubts felt within the Muslim community, at all levels, and the reluctance of some of the believers to take such drastic action by terminating existing treaties. It also responds to the desire felt on the part of some believers that the remaining idolaters in Arabia would eventually come round to recognize the truth of the Islamic message and accept it without the need to fight them, with all that a war involves of risk to life and property.

The Qur’ān answers all these feelings and fears by reminding the Muslims of their own experiences of the idolaters’ attitude to their treaties with the believers. It reminds them of the time when the idolaters tried to expel God’s Messenger from Makkah before he left to settle in Madinah. It also reminds them that it was the idolaters who were the aggressors when they first attacked the Muslims in Madinah.

It then arouses their sense of shame if they fear confronting the idolaters on the battlefield. If they are true believers, then they should fear God alone. It encourages them to fight the unbelievers, so that God may inflict punishment on them at their hands. This means that the believers would be the means to accomplish God’s will when He determines to punish His enemies and bring about their humiliation, giving at the same time satisfaction to the believers who have suffered at their hands.

These verses also answer the excuses that are made to justify a reluctance to fight those idolaters, including the hope that those unbelievers might eventually accept Islam without the need to fight them. The Muslims are told that true hope should be pinned on the victory of the Muslims in the war against them. When the idolaters are defeated by God’s will, some of them may turn to God in repentance and accept Islam. Finally, these verses draw the attentions of the believers to the fact that it is only God’s will that He tests believers with such duties so that they may prove themselves. Such laws which God has set in operation will continue to apply as long as human life on earth remains.

The feelings of those early Muslims were heightened when they were reminded of those events: how the idolaters plotted to assassinate the Prophet, and how they repeatedly violated their agreements with the Muslims and launched a treacherous attack against them, taking them by surprise whenever a chance presented itself.

They also remembered how the idolaters, in their despotic insolence, were the first to attack them. With their feelings so heightened, they are encouraged to fight the idolaters and are promised victory over them: “Fight them: God will punish them at your hands, and will bring disgrace upon them; and will grant you victory over them and will grant heart felt satisfaction to those who are believers, removing all angry feelings from their hearts.” (Verses 14-15)

When you fight them, God will make you the means of the execution of His will, and He will bring about their punishment by your hands, causing them to be defeated and humiliated after they have arrogantly been demonstrating their power.

With the victory He will grant you, God will make the believers who had been at the receiving end of the idolaters’ repression and persecution happy. This happiness will come about as a result of the complete victory of the truth and the defeat of falsehood and its advocates.

But this is not all. There is more good news and more reward for certain people:

“God will turn in His mercy to whom He wills.” (Verse 15) When the Muslims achieve victory some of the idolaters may open their hearts to the truth. They may be able to recognize that this victory was achieved with the help of a power that is totally superior to all that human beings can muster. They may appreciate the effects faith brings about in the outlook and behaviour of the believers and feel that faith makes its followers better people. All this takes place in reality. Hence the believers receive the reward for their jihād and struggle against disbelief, and they are rewarded for enabling unbelievers to see the truth of faith. Islam will gain in strength as a result of those who join its ranks after the victory of the believers: “God is All-knowing and Wise.” (Verse 15) He knows the outcome of events before they even take place, and in His wisdom, He is aware of the results and effects of forthcoming actions and moves.

The emergence of the power of Islam and its establishment as a force to be reckoned with will inevitably attract the hearts and minds of people who may prefer to turn away from Islam when it is weak or when its power and influence are not clearly demonstrated. The advocates of Islam will have a much easier task in trying to make the truth of Islam clear to people when they have the sort of power which causes their community to be held in awe by others. It must be remembered, however, that when God educated the small, persecuted Muslim community in Makkah, implanting the Qur’ānic principles in their hearts, He promised them only one thing, which was heaven, and He made only one requirement of them, which was perseverance. When they demonstrated their perseverance and sought the prize of admittance into heaven and nothing else, God granted them victory and encouraged them to achieve it so that it would soothe their hearts and bring them full satisfaction. In such circumstances, victory is not granted to the Muslim community as individuals or as a community; it is granted to God’s message. The Muslims are only the means for the execution of His will.

It is not for the idolaters to visit or tend God’s houses of worship; for they are selfconfessed unbelievers. Vain shall be their actions and they shall abide in the fire. God’s houses of worship may be tended only by those who believe in God and the Last Day, are constant in prayers, pay zakāt (i.e. the obligatory charity) and fear none other than God. It is those who are likely to be rightly guided. Do you, perchance, consider that the provision of drinking water to pilgrims and tending the Sacred Mosque are equal to believing in God and the Last Day and striving for God’s cause? These are not equal in God’s sight. God does not provide guidance for people who are wrongdoers.

Those who believe, and leave their homes and strive hard for God’s cause with their property and their lives stand higher in rank with God. It is they who shall triumph.

Their Lord gives them the happy news of bestowing on them His grace, and acceptance, and of the gardens of eternal bliss where they shall reside for ever. God’s reward is great indeed. (Verses 17-22)

With the declaration and disavowal made at the beginning of the sūrah concerning the termination of the treaties with the unbelievers, there can be no excuse for anyone who refuses to fight the idolaters. Moreover, there might have been some hesitation to forbid them entry to the Sacred Mosque in Makkah, which they used to enjoy in pre-Islamic days. The sūrah questions the claims of the idolaters to visit the Sacred Mosque, for that is an exclusive right of the believers who attend to their duties of worshipping God alone. That the idolaters used to visit the Mosque and provide drinking water to the pilgrims did not alter the situation in any way. These verses address those troubled Muslims who might not as yet have fully understood this basic Islamic principle.

“It is not for the idolaters to visit or tend God’s houses of worship, for they are selfconfessed unbelievers.” (Verse 17) It is totally wrong that this should ever happen because it is contrary to the nature of things. God’s houses of worship belong to Him alone, and only His name should be glorified in them. No other name should be invoked beside His name. How could it be acceptable then that those who associate partners with Him should ever tend these houses of worship when they are selfconfessed unbelievers. “Vain shall be their actions.” (Verse 17) Whatever they do is without value, including their tending of the Ka`bah, the Inviolable House of Worship. That is because none of their actions is based on the fundamental principle of God’s oneness. As a result of their open and clear rejection of the truth of faith, “they shall abide in the fire.” (Verse 17)

Worship is simply an expression of faith. If the faith is wrongly based, then the worship offered on its basis is wrong as well. Hence any act of worship, including the visiting and tending of the houses of worship, is of little benefit unless hearts are full of faith which translates itself into action that is totally dedicated to God alone.

“God’s houses of worship may be tended only by those who believe in God and the Last Day, are constant in prayers, pay zakāt (i.e. the obligatory charity) and fear none other than God.” (Verse 18) We note that the two conditions relating to belief and action are coupled with a third stipulating that those believers who do good deeds must fear none other than God. This is not an idle condition. It is important that a believer should be totally dedicated to God alone and should rid himself of all traces of idolatry in his feelings, beliefs and behaviour. To fear anyone beside God is a subtle aspect of polytheism. Hence the sūrah warns against it specifically so that believers may make sure that their faith is pure and that their actions are intended to earn God’s pleasure.

“Believers, do not take your fathers and brothers for allies if they choose unbelief in preference to faith.” (Verse 23) All ties of blood and family relations are severed if the tie of belief does not take its place in people’s hearts. Family loyalty is nullified when loyalty based on faith is nonexistent. The first bond is that which exists between man and God. It is the bond which unites all humanity. When this is severed, no relationships, ties or bonds may exist. “Those of you who take them for allies are indeed wrongdoers.” (Verse 23) The term `wrongdoers’ here means the idolaters, because to maintain ties of loyalty and alliance with family and community when they prefer unbelief to faith is a form of idolatry which believers may not entertain.

The sūrah does not merely state the principle. It goes on to list all types of ties, ambitions and pleasures, grouping them all together and putting them in the scale against faith and its requirements. Thus we have in the first group fathers, children, brothers, spouses and clan (i.e. ties of blood and family), property and business (i.e.

the natural desire to have money), and comfortable houses and dwellings (i.e. the pleasures of affluence). Against all this is placed love of God and His Messenger and striving for God’s cause. It is important to realize that striving here implies a great deal of hardship and sacrifice. It may mean suffering oppression, going to war and sacrificing one’s life altogether. Moreover, all this striving must be purged of any desire to be known or to be publicly appreciated or recognized. Once this striving aims at such recognition, it earns no reward from God.

“Say: ‘If your fathers, your sons, your brothers, your spouses, your clan, and the property you have acquired, and the business in which you fear a decline, and the dwellings in which you take pleasure, are dearer to you than God and His Messenger and the struggle in His cause, then wait until God shall make manifest His will.’” (Verse 24) What is required here is certainly hard, and it is certainly of great importance. But thus are God’s requirements. Otherwise, “wait until God shall make manifest His will.’’ (Verse 24) The only alternative is to have the same fate as those who perpetrate evil: “God does not provide guidance to the evildoers.” (Verse 24) This requirement is not obligatory merely on individuals. The whole Muslim community, and indeed the Muslim state, are also required to make the same choice. There is no consideration or bond which may have priority over those of faith and the struggle for God’s cause.

God does not impose this obligation on the Muslim community unless He knows that its nature can cope with it. It is indeed an aspect of God’s grace that He has given human nature this strong ability to cope with great demands when motivated by dedication to a noble ideal. Indeed He has given it the ability to feel a more sublime pleasure which is far superior to all the pleasures of this world. This is the pleasure or the ecstasy of having a tie with God Himself and the hope of winning His pleasure. It is also the pleasure of rising above human weaknesses, family and social pressures while looking forward to a bright horizon. If human weakness sometimes pulls us down, the bright horizon that looms large will give us a renewed desire to break loose of all worldly pressures to give faith its due importance.

The sūrah follows this with a quick reminder of some of the events that the first Muslim generation experienced. The Muslims are reminded of the many battles when they were weak and poorly equipped but where God granted them victory.

They are also reminded of the Battle of Ĥunayn when they were defeated despite their numerical strength, but then God granted them His support. On that day, the army which achieved the conquest of Makkah was joined by 2,000 of its people who were pardoned by the Prophet. On that day, there was a time when, for a few seconds, the Muslims overlooked their reliance on God to admire their strength and large following. The events of that day taught the Muslims the lesson that complete dedication to God’s cause and strengthening their ties with Him are the best equipment for victory. These will never fail them, while wealth, friends and even closest relatives may do so.

God has granted you His support on many a battlefield, and also in the Battle of Ĥunayn, when you took pride in your numerical strength, but it availed you nothing.

For all its vastness, the earth seemed too narrow for you, and you turned back in flight. God then bestowed from on high an air of inner peace on His Messenger and on the believers, and He sent down forces whom you could not see, and punished those who disbelieved. Such is the reward for the unbelievers. God will then turn in His mercy to whom He wills, for God is Much forgiving, Merciful. (Verses 25-27)

The victories they achieved in many battles were still fresh in their memories, requiring only a brief reference to bring them back in all clarity. The Battle of Ĥunayn took place shortly after the conquest of Makkah, in the eighth year of the Islamic calendar.

When the Prophet settled matters after Makkah had fallen to him, and its people accepted Islam and were pardoned by the Prophet, he was informed that the tribe of Hawāzin were mobilizing forces to fight him, under the leadership of Mālik ibn `Awf al-Nađrī. They were joined by the whole Thaqīf tribe as well as the tribes of Jusham and Sa ‘d ibn Bakr. Also allied with them were some forces of the clans of Hilāl, `Amr ibn `Āmir and `Awf ibn `Āmir.

They marched bringing with them their women and children as well as their cattle and property to make it a battle to the bitter end.

The Prophet marched at the head of the army which conquered Makkah, estimated at the time to be around 10,000 strong, composed mostly of the Muhājirīn and the Anşār. He was joined by 2,000 of the pardoned people of Makkah. The two hosts met at a valley known as Ĥunayn. The battle started before the break of day, as the Muslim army was going down into the valley.

The Hawāzin forces had been lying in ambush. They took the Muslims by surprise and showered them with arrows and put up a determined fight. In no time, the Muslim soldiers were on the retreat, as God says here.

The Prophet remained steadfast, mounting his she-camel, with his uncle, al- `Abbās, holding its rein on the right and his cousin, Abū Sufyān ibn al-Ĥārith holding it on the left, trying to slow her. He was calling out to his followers to come back to him, mentioning his name and saying: “You, God’s servants, rally to me, for I am God’s Messenger.” He also said out loud: “I am the Prophet, no doubt. I am the son of `Abd al-Muţţalib.” A number of his Companions who might have been no more than 80 or 100, according to various reports, stood firm by him. Among these were Abū Bakr, `Umar, al- `Abbās and his son, al-Fađl, `Alī, Abū Sufyān ibn al-Ĥārith, Ayman and Usāmah ibn Zayd. The Prophet then asked his uncle, al-`Abbās, who had a loud voice, to shout to the Muslims reminding them of the pledge they had given under the tree, which was a pledge to fight with him until death, and for which they earned God’s pleasure. He did so, adding some variations to remind the Muslims of their position. As they heard him, they would respond verbally and rally to the Prophet in his position. If any of them found his camel unwilling to turn round in the confusion, he would take his armament and dismount to join the Prophet.

Such was the battle in which the Muslims had for the first time an army which was 12,000 strong. They felt confident when they looked at their numbers. They overlooked the most essential cause of victory. So God allowed defeat to befall them at first so that they might remember. He then granted them victory at the hands of the small group which remained steadfast with the Prophet and defended him with all the bravery they could muster. The sūrah portrays some scenes of the battle in order to recall the feelings experienced by those who were on the battlefield: “When you took pride in your numerical strength, but it availed you nothing. For all its vastness, the earth seemed too narrow for you, and you turned back in flight.” (Verse 25)

This describes how the excessive confidence felt by a large force led to spiritual defeat causing the Muslims to feel such a heavy burden that made the vast earth seem too narrow. This then led to a physical defeat and those large forces were on the retreat. But what happened next?

“God then bestowed from on high an air of inner peace on His Messenger and on the believers.” (Verse 26) This `inner peace’ seems as if it were a garment which people wore to pacify their feelings and give them tranquillity. ‘And He sent down forces whom you could not see.” (Verse 26) We do not know the nature of these forces and whom they really were. No one other than God Himself knows what forces He may bring in. “And He punished those who disbelieved. Such is the reward for the unbelievers.” (Verse 26) The killing of some of their soldiers and taking others captive, and the defeat that befell them all were part of the punishment they received in this life, which is only a fitting reward for their denial of God and rejection of the faith.

However, the door to repentance is always open to receive those who wish to mend their ways. “God will then turn in His mercy to whom He wills, for God is Much forgiving, Merciful.” (Verse 27)

The sūrah refers to the Battle of Ĥunayn in order to portray the consequences of turning away from God and relying on any power other than His. The events of the battle, however, highlight the real forces on which every faith should rely. Numerical strength is of little importance. Power lies with the hard core who are totally dedicated to their faith and cannot be shaken. Sometimes the multitude may cause defeat, because some people may join in without really knowing the truth of the faith they profess. At times of hardship, courage deserts them and this may lead to confusion within the ranks of believers. Besides, large numbers may lead to a feeling of complacency which causes people to overlook the need to strengthen their ties with their Lord. The triumph of faith has always come about through the efforts of the hard core of firm believers who are ready to sacrifice all for their faith.

At this point the sūrah concludes its statement on the unbelievers who associate partners with God and gives its final verdict concerning them. This verdict remains valid for the rest of time: “Believers, know that the idolaters are certainly impure. So, let them not come near to the Sacred Mosque after this year is ended. If you fear poverty, then in time God will enrich you with His own bounty, if He so wills. Truly, God is All-knowing, Wise.” (Verse 28)