Overview 

(Verses 4 - 7)

A Medley of Emotions

The first three verses of the surah were specifically addressed to the Prophet. The surah goes on to describe the great favours God bestowed on the Muslim community as He gave them such a victory, adding tranquillity to their hearts, and promising further favours in the life to come:

It is He who sent down tranquillity into the hearts of the believers, so that they may grow more firm in their faith. To God belongs all the forces of the heavens and the earth; He is indeed All-Knowing, Wise. He will admit the believers, both men and women, into gardens through which running waters flow, there to abide, and He will forgive them their bad deeds. That is, in God's sight, a great triumph. (Verses 4-5)

Tranquillity, or sakinah in Arabic, is a word with pleasant connotations. When a heart is blessed with it, it generates reassurance, trust, comfort, dignity and a ready acceptance of God's will.

The believers experienced conflicting emotions during this encounter. They were looking forward to the fulfilment of the Prophet's dream of entering the Sacred Mosque in Makkah, realising that a prophet's dream always came true. They had then to endure a stand-off with the Quraysh, followed by the Prophet's acceptance to return without visiting the Sacred Mosque that year, even though they had entered into the state of consecration required for that Mosque's entry and had marked their animals for sacrifice following the completion of their worship at the Sacred Mosque. All of this was, therefore, very hard for them to swallow. In addition to what we have already quoted in recording the developments at al-lIudaybiyah, `Umar is also reported to have gone to Abu Bakr and said in reference to the Prophet: "Did he not tell us that we would be visiting the Sacred Mosque and perform tawaf around it?" Abu Bakr, whose heart echoed the Prophet's own heartbeats, replied: "Did he say that you would do so this year?" (Umar answered in the negative. Abu. Bakr said: "Then you will visit it and do your tawaf there." (Umar left Abu Bakr and went straight to the Prophet asking: "Did you not tell us that we would be visiting the Sacred Mosque and perform tawaf around it?" The Prophet said: "I certainly did; but did I say that you would be doing that this year?" (Umar again answered in the negative. The Prophet then said: "You will most certainly visit it and do your tawau there." This gives us a picture of the feelings the Muslims experienced during the stand-off with the Quraysh.

The believers found other conditions imposed by the Quraysh to be totally unfair. Specifically, they found unacceptable the condition that the Prophet should return to the Quraysh anyone from among them who came to him, declaring himself a Muslim, without being given the prior permission of his father or guardian. They were also totally displeased when the Quraysh delegation objected to the mention of God's name, al-Rahman, or the Lord of Grace, and with their objection to the Prophet's position as God's Messenger being included in the document.

It is reported that 'Ali, who was writing the document, refused to erase this reference, as requested by the Quraysh representative, Suhayl ibn Amr. In fact, the Prophet himself rubbed it out, saying: "My Lord! You know that I am Your Messenger."

The Muslims' dedication and enthusiasm to fight the unbelievers were total, as evidenced by the fact that they all pledged themselves to it. Yet the confrontation ended peacefully, requiring them to turn back and go home. Understandably, this was not easy for them to accept. We sense this in their reluctance to slaughter their sacrifices and shave their heads, indicating the end of their rituals. Indeed, the Prophet had to issue his command to them three times, and this to those who were always quick to put his every order into effect. Furthermore, `Urwah, the fourth emissary of the Quraysh, reported on this to the Quraysh when he returned to give them his advice. As we have noted already, so great was the feeling among the Muslims that they did not slaughter their sacrifices, nor shave their heads until they saw the Prophet doing so himself. Only his action spurred them to follow suit; such was the state of their bewilderment.

The Muslims had travelled from Madinah intending to perform Umrah. The thought of fighting was not in their minds. Neither mentally nor practically were they prepared for war. They were surprised to see the Quraysh taking such an adamant stance against them, and they were greatly upset when they heard the news that Uthman had been killed. To the Muslims, it was totally unexpected for the Quraysh to send some of its men to aim arrows and stone missiles at their camp. Therefore, when the Prophet, upon hearing of Uthman's assassination, decided to fight the Quraysh and asked his Companions to give him their pledges in support, every single one of them did so. This did not, however, diminish their surprise to find themselves in a situation totally different from what they hoped to do. Such feelings were only a part of what they experienced. Moreover, they were heavily outnumbered, amounting to 1,400 pilgrims, while the Quraysh were in their own city, supported by desert Arabs and other idolaters.

When we consider all these aspects, we better understand the meaning and the effect of the Qur'anic statement: "It is He who sent down tranquillity into the hearts of the believers." (Verse 4) We can imagine the situation as though we are present there, and feel the comfort of this tranquillity and the peace it generated in the believers' hearts. God was fully aware that the feelings they experienced were motivated by faith. They were keen to defend their faith and fight for it. They did not look for any personal glory. Therefore, He bestowed His blessings on them, giving them such tranquillity, "so that they may grow more firm in their faith." (Verse 4) Reassurance is of a higher rank than passion and enthusiasm. It carries with it a combination of trust, conviction and absence of worry.

The surah also indicates that military victory was in no way difficult. On the contrary, it was easy, had God, in His infinite wisdom, decided to gratify the believers' wishes. At His command there are countless forces that cannot be overcome. They would have ensured victory for the Muslims at His bidding, whenever He wished: "To God belongs all the forces of the heavens and the earth; He is indeed All-Knowing, Wise." (Verse 4) Indeed everything moves as determined by God in His wisdom. It was through His knowledge and wisdom that He "sent down tranquillity into the hearts of the believers, so that they may grow more firm in their faith." (Verse 4) He will thus bring about what He has decided to give them: victory and blessings: "He will admit the believers, both men and women, into gardens through which running waters flow, there to abide, and He will forgive them their bad deeds-. That is, in God's sight, a great triumph." (Verse 5)

If in God's sight this is a great triumph, then it is indeed a great one. It was so for those who achieved it, giving it its right measure. The believers were delighted with what God granted them. Having listened to the opening of the surah, learning about the favours God bestowed on His Messenger, they were looking forward to their own share, asking about it. When they were told of it, they were delighted and reassured.

The surah then tells them of another aspect of God's wisdom in letting events develop in the way they did; namely, requiting the unbelievers and the hypocrites for their actions:

God will also inflict suffering on the hypocrites and the polytheists, men and women, who harbour evil thoughts about God. Evil encompasses them from all sides, and they incur God's anger. He has rejected them and has prepared for them hell, an evil destination. To God belongs all the forces of the heavens and the earth; He is indeed Almighty Wise. (Verses 6-7)

These verses group together the hypocrites and the idolaters, men and women, highlighting their common characteristic of harbouring evil thoughts about God, having no trust in His forthcoming help to the believers. The surah makes clear that they are all encompassed by evil and cannot depart from its circle. They incur God's anger and, therefore, they are expelled from His mercy. Evil will be their end. In fact, hypocrisy is in no way less than idolatry; indeed it is more contemptible. The harm the hypocrites do to the Muslim community is no less than what the idolaters do, although the two types are different in nature and physical aspects.

The surah makes harbouring evil thoughts about God the distinctive feature of the hypocrites and the unbelievers. A believer always thinks well of God, expecting what is good in all situations, good and bad. He believes that God will bring him good in both conditions. The fact is that a believer's heart always looks up to God, whose grace and favours never cease. When we establish the bond of faith with God, we realise this fact and appreciate it. The hypocrites and the unbelievers, by contrast, have no bond with God. They have no feeling of this concept, which, in turn, leads them to entertain evil thoughts about Him, casting only a superficial look at things and judging situations by appearances. Thus, they expect only evil to befall them and to befall the believers whenever appearances so suggest. They have no idea of God's power, control of things and events, or His subtle and elaborate planning.

The verse groups together all types of enemies of Islam, describing their position with God and what He has prepared for them, adding a comment pointing to God's power and wisdom: "To God belongs all the forces of the heavens and the earth; He is indeed Almighty Wise." (Verse 7) Nothing of their situation escapes God, and nothing is too hard for Him.