Overview (Verses 1 - 7)

The Natural Bond of Faith 
 
Alif Lām. Mīm. Defeated have been the Byzantines in the lands close-by; yet despite this their defeat, they will gain victory within a few years. All power of decision belongs to God before and after. And on that day the believers will rejoice in God’s support. He grants support to whomever He wills. He alone is Almighty, Merciful. This is God’s promise. Never does God fail to fulfil His promise; but most people do not know it. They only know the outer surface of this world’s life, whereas of the hereafter they remain unaware. (Verses 1-7) The sūrah begins with three separate letters. In our opinion, that a number of sūrahs so commence served to alert people to the fact that the Qur’ān is composed of letters they knew well, being the letters of their own alphabet and the sounds of their own language. Yet they cannot produce anything like the Qur’ān. Indeed, it continues to challenge and defy them, and still they cannot match it.
 
These letters are followed by a true prophecy that the Byzantines would regain victory against the Persians within a few years. Al-Ţabarī reports on `Abdullāh ibn Mas`ūd’s authority: “The Persians won victory against the Byzantines. The Arab idolaters liked that the Persians should win, while the Muslims preferred that the Byzantines should be victorious because they were followers of a monotheistic faith, which was closer to their own beliefs. When the opening of this sūrah was revealed, some idolaters said to Abū Bakr: ‘Your friend says that the Byzantines will score a victory against the Persian Empire within a few years.’ He replied: ‘He tells the truth.’ They said: ‘Will you be prepared to bet on that?’ He made a bet with them wagering four young camels that this victory would take place within seven years. But seven years passed and nothing took place. The idolaters were delighted and the Muslims felt this hard. They mentioned it to the Prophet and he asked them: ‘How do you define the phrase “within a few years” in your language?’ They said: ‘Less than ten.’ He said to Abū Bakr: ‘Go and increase the bet and extend the duration by two years.’ The two years were not out before travellers brought the news that the Byzantines had scored a great victory against the Persians. The believers were delighted.” We do not need to go into other reports that speak about this event, but we will now look at some of the effects of this historical event.
 
The first thing to note in all this is the mutual support between different groups of unbelievers, in all generations and areas, against the message based on God’s oneness. States did not have close contacts in former times as they do now. Nevertheless, those Makkan idolaters felt that a victory achieved by a community of unbelievers like them against the followers of divine Scripture was akin to their own victory. On the other hand, the Muslims felt that there was a bond between them and the followers of the Scriptures. They were grieved that polytheists anywhere should succeed. Muslims felt that their faith and prospects were not isolated from what took place elsewhere in the world. For all events have a bearing on the great issue of faith or unfaith.
 
Many are those in our time who overlook this fact of which both Muslims and non-Muslims were cognizant 14 centuries ago, during the Prophet’s lifetime. Hence such people limit themselves within their own geographical or national boundaries, oblivious of the fact that the true issue is that of faith, and that the real battle is between Satan’s party and the believers. Muslims today badly need to form a proper understanding of the nature of that battle so that they are not deceived by the false banners raised by unbelievers. These do not fight against Muslims for anything other than their faith, numerous as the pretexts and causes are that they advance.
 
We also note the Muslim’s absolute confidence in the fulfilment of God’s promise, as is clearly apparent in Abū Bakr’s unhesitating attitude. The unbelievers try to create doubt in his mind pointing out what the sūrah says about the Byzantines’ future victory, but he maintains that it is the truth. They ask him whether he is prepared to bet on this and he does so unhesitatingly. Then the promise is fulfilled within the time specified, i.e. ‘within a few years’. This absolute confidence was a great asset for the early Muslims, strengthening and supporting them as they faced all manner of obstacles and endured persecution until God’s promise to them was fulfilled. Such confidence is indispensable for every advocate of faith embarking on the long struggle for his faith.
 
It is also noteworthy that the opening verses giving information of future events include an interpolated sentence: “All power of decision belongs to God before and after.” (Verse 4) This statement refers all matters, in all situations, to God. It is a maxim that applies to all events: victory and defeat, and the rise and fall of states and empires. Indeed all that takes place anywhere in the universe is determined by God, and fulfils His purpose in accordance with His wisdom. Events and changing situations are only aspects of the operation of God’s unrestricted will which is not subject to influence by anything or anyone. It is God alone who knows what lies beyond it and how it operates. Hence, the best that we can do is unhesitatingly submit to God’s will.
 
To Whom Power Belongs
 
“Alif. Lām. Mīm. Defeated have been the Byzantines in the lands close-by; yet despite this their defeat, they will gain victory within a few years. All power of decision belongs to God before and after. And on that day the believers will rejoice in God’s support.” (Verses 1-5) God’s promise was certainly fulfilled as stated, and the believers rejoiced at the victory granted by God. “He grants support to whomever He wills. He alone is Almighty, Merciful.” (Verse 5) Thus the decision is His while His support is granted to whom He chooses. Nothing opposes His will. Indeed His will, which determines the results, is the same as the will that brings about the elements and the causes that leads to these results. Thus, there is no conflict between the desired results and the prevailing circumstances. The laws that operate the whole universe are devised by the same free will. It is this will that has determined that there should be laws of nature which operate without fail, and systems to ensure stability. Both victory and defeat are the results of certain factors that work in accordance with the laws set in operation.
 
The Islamic faith is very clear and logical. While it makes clear that all power of decision rests with God, it does not exempt people from taking the measures that are normally necessary to bring about practical results. Whether these results take effect is not part of people’s responsibility, because it ultimately belongs to God’s overall design. A bedouin left his she-camel untied and went into the mosque to pray. As he entered, he said: ‘I fully rely on God.’ The Prophet said to him: ‘Tie your she-camel and then rely on God.’ [Related by al-Tirmidhī.] Thus, Islam makes true reliance on God conditional on taking all the necessary measures in any particular situation, knowing that ultimately all decisions are left to Him.
 
“He grants support to whomever He wills. He alone is Almighty, Merciful.” (Verse 5) Victory is thus the result of the power that makes it a reality and the mercy that fulfils what is in the best interests of people. In this way, such a victory is an aspect of mercy for both the victors and the vanquished. God says in the Qur’ān: “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) That the earth should remain free of corruption is ultimately good for all, including those who are defeated.
 
“This is God’s promise. Never does God fail to fulfil His promise; but most people do not know it. They only know the outer surface of this world’s life, whereas of the hereafter they remain unaware.” (Verses 67) Such victory has been promised by God, which means that it will certainly come about in real life. For, “never does God fail to fulfil His promise.” The facts of the matter are that His promise issues from His free-will and absolute wisdom; He is able to fulfil it, as no power can repel His judgement. Indeed, nothing takes place in the universe except as He wills.
 
Thus, the fulfilment of God’s promise is part of the overall universal law that is subject to no alteration. Yet, “most people do not know it,” even though they may appear to be great scientists who have a firm grasp and wide scope of knowledge. The fact is that their knowledge is superficial, related to what is apparent in life. It does not extend to basic laws and rules, and cannot comprehend their interrelations: “They only know the outer surface of this world’s life.” They cannot penetrate any deeper than this outer surface or fathom what lies beyond it. This outer surface of the present life is very limited, even though it may appear to us to be wide and vast. Only a small part of it occupies all their efforts. They cannot learn all that is related to that small part even when they devote their entire lives to it. Still, this world’s life is only a small part of the great universe which is run in accordance with laws and rules operating throughout it all.
 
A person who cannot relate to the depths of the universe and its operative laws will inevitably fail to see even though he looks. He will only see the outer shape and movement, but will fail to recognize the wisdom behind it or interact with it. Most people fall into this category, because it is only true faith that links what appears on life’s surface with universal secrets. It is only that which gives knowledge its spirit that can look into these secrets. Believers who have such true faith are few among the worlds’ population. Hence, the great majority of people are incapable of acquiring true knowledge.
 
“Whereas of the hereafter they remain unaware.” (Verse 7) The hereafter is another stage in the chain of creation; it is one of the many pages of the universe. People who do not understand the wisdom of creation or the law governing the universe remain unaware of the life to come, unable to give it its true measure and value. They do not realize that it is a part of the way of the universe and, as such, will never fail.
 
To be unaware of the hereafter makes all measures such people use inaccurate, and their values suspect. They cannot correctly appreciate life’s events and values. Their knowledge of life remains superficial, incomplete. When anyone takes the hereafter and its life into account, his perspective and the way he looks at all events in this life changes. He realizes that his life on earth is but a short stage in his journey through the universe, and his lot in this present life is but a small portion of his share in the universe. He feels that all events that take place on earth are no more than a brief act in a long play on the universal stage. To base one’s judgement on a short stage, a small portion or a brief act is unwise and can only lead to error.
 
The person who believes in the life to come and takes it into account will not be able to see eye to eye on anything with someone whose cares and interests are only for this present life. So much so that they will not be able to agree in judging a single event or question. They have two different viewpoints and perspectives; they look at things in different lights. One of them sees only the outer surface of this present life and the other looks at the bonds, laws and rules that are behind things, taking into account not only what we see in our world, but what lies beyond our perception, life and death, the present life and the life to come, and the universe stretching into the limitless. It is to such a great horizon that Islam wants humanity to look up. It is this broad perspective that befits man, the creature God has honoured when He placed him in charge of the earth.