Appendix B

Appendix B: An Unalterable Divine Practice- Sunnat Allāh

This appendix is adapted from Jāved Ahmad Ghāmidī’s Islam: A Comprehensive Introduction, translated by Dr Shehzad Saleem and published by Al-Mawrid Hind Foundation (2021).

The Qur’ān refers to the consistent patterns in God's interactions with His servants as Sunnat Allāh—a term denoting the divine practice or precedent. According to the Qur’ānic worldview, these patterns are immutable and unalterable, reflecting the constancy of divine governance. Thus, just as a proper understanding of God necessitates familiarity with His essential attributes, it likewise requires a discerning awareness of how He engages with His creation throughout history. A comprehensive theology, therefore, must integrate both aspects: the metaphysical attributes of God and His operative principles in the moral and historical order. The following discussion aims to articulate the specific contours of these divine dealings. However, prior to undertaking this exposition, it is imperative to establish certain foundational premises that must be borne in mind from the outset.

Explaining the distinction between a prophet (nabī) and a messenger (rasūl), and the established practice of God concerning a rasūl, Ghāmidī writes:[8]

The envoys of God who have brought this religion[9] are called “Prophets”. A study of the Qur’ān shows that besides being assigned the position of “Prophethood” (Nubuwwah), some of them were also assigned the position of “Messengerhood” (Risālah).

“Prophethood” means that a person after receiving divine revelation teaches the truth to his addressees, and gives glad tidings of a good fate in the Hereafter to those who accept the truth and warns those among them who reject it that a bad fate awaits them. In the terminology of the Qur’ān, delivering such glad tidings is called bashārah and delivering such warnings is called indhār:

كَانَ النَّاسُ اُمَّةً وَّاحِدَةً   ۣ فَبَعَثَ اللّٰهُ النَّبِيّٖنَ مُبَشِّرِيْنَ وَمُنْذِرِيْنَ 

[They justify their hypocrisy by making their differences as a pretext. They should know that] mankind was once one community. [Then differences arose between them]. So, God sent forth prophets as bearers of glad tidings and as warners. (2:213)

“Messengerhood” means that a prophet is assigned to his people such that he decides their fate through divine sanction so that if they reject him, he practically enforces the sovereignty of the truth upon them by implementing on them God’s Judgement in this very world:

وَلِكُلِّ أُمَّةٍۢ رَّسُولٌۭ ۖ فَإِذَا جَآءَ رَسُولُهُمْ قُضِىَ بَيْنَهُم بِٱلْقِسْطِ وَهُمْ لَا يُظْلَمُونَ

[His law is that] for each community, there is a messenger. Then when their messenger comes, their fate is decided with justice and they are not wronged. (10:47)

إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥٓ أُو۟لَـٰٓئِكَ فِى ٱلْأَذَلِّينَ . كَتَبَ ٱللَّهُ لَأَغْلِبَنَّ أَنَا۠ وَرُسُلِىٓ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌۭ

[You should know that] those who show enmity to Allah and His Messenger shall be humiliated. [This is because] the Almighty has ordained: “I and My messengers shall always prevail.” Indeed Allah is Mighty and Powerful. (58:20–21)

It is in accordance with this established practice about Risālah that it was thus ordained about Muhammad (pbuh):

هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ

It is He Who has sent His rasūl with guidance and the religion of truth that he may make it sovereign over all religions [of this land], even though these idolaters hate this. (61:9)

The way this established practice about Risālah manifests itself is that the Almighty selects His messengers so that reward and punishment can be meted out in this world through them before the actual Day of Judgement. It becomes a miniature rehearsal of what is going to take place on that Day. These messengers are told that if they honour their covenant with God, they will be rewarded in this very world and if they do not do so, they will be punished in this very world. The result is that the very existence of these messengers becomes a sign of God, and it is as if their people can observe God walking on earth with these messengers and delivering His verdicts. On the basis of the signs of truth that they have directly observed, they are directed to propagate the truth and present to the people with full certainty the very guidance of God the way they have received it from Him. In the terminology of the Qur’ān, this is called shahādah. Once this is established, it becomes a basis of the judgement of the Almighty both in this world and in that to come. Consequently, the Almighty grants dominance to these messengers, and punishes those who reject the message presented by these messengers. For this very reason, Muhammad (pbuh) is called shāhid and shahīd in the Qur’ān:

اِنَّآ اَرْسَلْنَآ اِلَيْكُمْ رَسُوْلًا ڏ شَاهِدًا عَلَيْكُمْ كَمَآ اَرْسَلْنَآ اِلٰى فِرْعَوْنَ رَسُوْلًا

[O Quraysh of Makkah!] We have sent forth a Messenger to you to bear witness before you, just as earlier We sent a Messenger to the Pharaoh. (73:15)

This position of

s

hahādah

was bestowed, besides other messengers, upon the progeny of Abraham (pbuh) too. For this reason, the Qur’ān (2:143) called them an intermediate group (

ummat-i-wasat) between God’s Messenger and His creation, and asserted that they have been chosen for this position just as the Almighty chooses some great personalities among mankind and grants them the status of a prophet or a messenger:

وَجَاهِدُوْا فِي اللّٰهِ حَقَّ جِهَادِهٖ ۭ هُوَ اجْتَبٰىكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّيْنِ مِنْ حَرَجٍ ۭ مِلَّـةَ اَبِيْكُمْ اِبْرٰهِيْمَ ۭهُوَ سَمّٰىكُمُ الْمُسْلِـمِيْنَ ڏ مِنْ قَبْلُ وَفِيْ ھٰذَا لِيَكُوْنَ الرَّسُوْلُ شَهِيْدًا عَلَيْكُمْ وَتَكُوْنُوْا شُهَدَاۗءَ عَلَي النَّاسِ ښ

And [moreover, to fulfil the responsibilities of your position] struggle for the cause of God in a befitting manner. He has chosen you and laid on you no burdens in the sharīʿah [He has given you]. He has chosen you for the way of your father – Abraham. He named you Muslims earlier and in this [Qur’ān also you are called Muslims] as well. [He had chosen you] so that the Prophet may bear witness [to this religion] before you, and that you yourselves may bear witness [to this religion] before all other people of this world. (22:78)

Further explaining the nature of Divine Judgement—how it unfolds in history, and, above all, how it manifested in the case of the Prophet Muhammad (pbuh), Ghāmidī writes:[10]

The fifth thing is the manifestation of God’s judgement in this very world. It took place through prophets who were elevated to the status of messengers. The Almighty blessed them with extra-ordinary miracles, helped them through Gabriel and before the actual Day of Judgement, set up through these messengers miniature Days of Judgement on this earth. The objective was to prove the existence of God and the Hereafter before the people in the very manner scientific facts are proven through empirical evidence in a laboratory. After this, obviously no one is left with an excuse before the Almighty to not accept the truth.

The methodology adopted for presenting this empirical evidence was that these messengers communicated the truth to their people and then declared that they will set up a court of justice for their people on behalf of the Almighty. The foretold reward and punishment on the basis of one’s faith and deeds will take place for their people in this very world. Just as physical laws are unalterable and manifest come what may, in the same manner this moral law of God shall manifest itself before them once they are left with no excuse to deny the truth. Thus, those among the people of these messengers who accept their calls shall attain salvation both in this world and in the next and shall be dominant on their adversaries. And those who reject these calls shall be humiliated and will receive divine punishment.

Whenever this prediction was made and about whichever people it was made, it was made in the most impossible and unbelievable of circumstances; however, it is an amazing historical reality that it came true whenever it was made and came true in such a manner that people in fact witnessed God administering justice and the heavens and the earth were filled with His majesty and grandeur. The Qur’ānic words used are: لِأَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ (so that mankind after the coming of these messengers is left with no excuse against the Almighty, (4:165)). Then, as a general principle, it was stated:

وَلِكُلِّ أُمَّةٍۢ رَّسُولٌۭ ۖ فَإِذَا جَآءَ رَسُولُهُمْ قُضِىَ بَيْنَهُم بِٱلْقِسْطِ وَهُمْ لَا يُظْلَمُونَ

And for each community there is a messenger. When their messenger comes, their fate it decided with justice and they are not wronged. (10:47)

It is evident from the Qur’ān that the first instance of this worldly judgement took place with the people of Noah (pbuh). Noah (pbuh) had warned them that if they do not give up polytheism and worship God only, they will soon be confronted with a punishment which would wipe them out from the face of the earth. His people responded by saying that it is because of this very stance of his that they think that he has gone far astray. They said that Noah (pbuh) had insulted their forefathers and now he even has the audacity to warn them of divine punishment. They expressed that his followers were from the lower cadres of the society who were blindly following him. Noah’s rejoinder was that it was their misfortune if they were considering him to have gone astray; he continued that he had come to them as a messenger of God and whatever he is informing them of, he is informing them on the authority of God without any slightest of alteration; it is the message of God that he is delivering to them and he is doing so as a great well-wisher of them. If he is proclaiming to them this message in spite of their stubbornness, indifference, derision and animosity then it is only because he is fearful and sad that the Almighty might seize them for their misconduct.

The Qur’ān says that Noah (pbuh) continued to urge and exhort them to the truth for almost nine hundred and fifty years; however, in spite of this prolonged effort when his people rejected him and were not ready to reform themselves, the Almighty directed him to make a boat. This was in fact an ultimatum to the people that as soon as the boat is built, the respite they have been given would end. Consequently, when the boat had been made and all the believers embarked on it, a tumultuous storm ensued. The earth was directed to expel all its water on the surface and the sky was directed to rain down all its water. The water rose and stopped at the appointed mark and all of his people were drowned in it. Even Noah’s son, Canaan, drowned because of his arrogance. The whole sight was serving a great warning to onlookers. Winds were blowing all around. Rain was thumping down. Waves as towering as the mountains were rising up. Noah’s boat was battling with these gigantic waves when suddenly Noah (pbuh) saw his son standing in front of him overwhelmed with awe and wonder. Paternal love stirred at this sight and he called out to him that there is still a chance to board the boat and leave the rejecters. However, even this dreadful scenario was not enough for him to give up his stubbornness. He replied that he would seek refuge in some mountain. Noah (pbuh) warned that this is not mere water that he is facing: it is the wrath of God and no one except God can save him from it. While this conversation was going on, a huge wave suddenly came and swept his son away. All other rejecters of Noah (pbuh) also met the same fate. This was the equitable judgement of the court of God. Only the believers were shielded from its punishment.[11]

This was the first miniature day of judgement that took place to leave people with no excuse to deny the Hereafter. After this, every nation of the world encountered these miniature days of judgement. The accounts of ʿĀd, the Thamūd, the people of Shuʿayb (pbuh), the people of Jonah (pbuh) besides some other nations which have been mentioned in the Qur’ān depict this very judgement. The Qur’ān says:

أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِن بَعْدِهِمْ لاَ يَعْلَمُهُمْ إِلاَّ اللّهُ جَاءتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرَدُّواْ أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ وَقَالُواْ إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُم بِهِ وَإِنَّا لَفِي شَكٍّ مِّمَّا تَدْعُونَنَا إِلَيْهِ مُرِيبٍ قَالَتْ رُسُلُهُمْ أَفِي اللّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالأَرْضِ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَى أَجَلٍ مُّسَـمًّى قَالُواْ إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَآؤُنَا فَأْتُونَا بِسُلْطَانٍ مُّبِينٍ قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلاّ بَشَرٌ مِّثْلُكُمْ وَلَـكِنَّ اللّهَ يَمُنُّ عَلَى مَن يَشَاء مِنْ عِبَادِهِ وَمَا كَانَ لَنَا أَن نَّأْتِيَكُم بِسُلْطَانٍ إِلاَّ بِإِذْنِ اللّهِ…وَقَالَ الَّذِينَ كَفَرُواْ لِرُسُلِهِمْ لَنُخْرِجَنَّـكُم مِّنْ أَرْضِنَآ أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا فَأَوْحَى إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِينَ وَلَنُسْكِنَنَّـكُمُ الأَرْضَ مِن بَعْدِهِمْ ذَلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ

Have you not heard what befell those that have gone before you? The accounts of the people of Noah, ʿĀd, and Thamūd, and those who came after them whom only God knows? Their messengers came to them with clear signs, but they placed their hands on their mouths [–the mouths of the messengers–] and said: “We will not accept the message with which you have been sent and have baffling doubts about that which you call us to.” Their messengers said: “Do you have doubts about God, the Creator of the heavens and the earth? He calls you to Him that He may forgive you your sins and give you respite till an appointed time.” They said: “You are but a human being like ourselves. You wish to stop us from worshipping the deities our fathers worshipped then bring us a clear miracle.” Their messengers replied: “We are indeed but mortals like yourselves. Yet God bestows His grace on such of His servants as He chooses and we do not have any authority of our own to present a miracle except by God’s permission …” At last these rejecters told their messengers: “Return to our ways or we will banish you from our land.” Then their Lord revealed to them saying: “We shall destroy these wrongdoers and then give you this land to dwell after them. [These are glad tidings for] those who are fearful of standing before me [one day] and those who fear My threat.” (14:9–14)

The account of Moses (pbuh) related in the Qur’ān is also a depiction of this worldly judgement. When he presented the message of God before the Pharaoh and his supporters and they rejected this message, he demanded from them to let him and his people migrate from the land. The Pharaoh, however, did not accept this demand just as he did not accept his message. At this, the Almighty sent portent signs one after the other to admonish him after which he, with great hesitation, allowed them to go for a few days. However, when Moses (pbuh) set off with his people, he changed his opinion and embarked upon their pursuit with his armies. He thought that he would be able to compel them to return. However, the time had come for the decree of God to arrive. Hence, the judgement was delivered and was delivered with such majesty that it seemed as if the Almighty took them in His custody and made them cross the river while this potent ruler of his times and his armies were drowned in it.[12] Then within this great sign of God appeared another great sign: the corpse of the Pharaoh was not accepted by the river and was thrown out so that this could become a means of admonition and a lesson for tyrannical rulers of all times:

فَٱنتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـٰهُمْ فِى ٱلْيَمِّ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَكَانُوا۟ عَنْهَا غَـٰفِلِينَ . وَجَـٰوَزْنَا بِبَنِىٓ إِسْرَٰٓءِيلَ ٱلْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُۥ بَغْيًا وَعَدْوًۭا ۖ حَتَّىٰٓ إِذَآ أَدْرَكَهُ ٱلْغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا ٱلَّذِىٓ ءَامَنَتْ بِهِۦ بَنُوٓا۟ إِسْرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلْمُسْلِمِينَ . ءَٟلـَٔـٰنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ ٱلْمُفْسِدِينَ .فَٱلْيَوْمَ نُنجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةًۭ ۚ وَإِنَّ كَثِيرًۭا مِّنَ ٱلنَّاسِ عَنْ ءَايَـٰتِنَا لَغَـٰفِلُونَ

And We led the Israelites across the sea, and the Pharaoh and his legions pursued them with wickedness and spite. Until when the Pharaoh started to drown, he cried: “I profess faith in the God in whom the Israelites have professed faith and I also am among His obedient people.” It is now that you have professed belief and before this you were a rebel and a mischief doer. We shall now save your body only so that you may become an exemplary sign for all posterity and in reality, many remain indifferent to Our signs. (10:90–92)

A further step was taken in this regard by the Almighty that after Abraham (pbuh), He made his progeny a symbol of this worldly judgement. It was thus declared that if the progeny of Abraham (pbuh) stand by the truth and present with full certainty and with full clarity the truth the way it is before other people of the world, then they will be made dominant over these people in case they do not accept the truth, and if the progeny of Abraham (pbuh) deviates from the truth they shall suffer the humiliation of subservience through these very people of the world. The mountain of Olive and the village of Fig located on it and the mount Ṭūr at Sīnā and the city of Makkah are places where this worldly judgement took place for various nations and peoples. It is the mountain of Olives on which the punishment of the rejecters of Jesus (pbuh) was declared after his departure. The Almighty (Qur’ān, 3:55) declared that those who have professed faith in Jesus (pbuh) will always remain dominant on the Israelites, and at various periods of history there will be people who will dominate them and give them humiliating punishments (Qur’ān, 7:167). Fig is a village situated on this mountain. It is mentioned in the Gospel of Luke (19:29) that when Jesus (pbuh) came to Jerusalem, he stayed at this place before entering the city. It is known that it was on the mount of Sinai that the Israelites were constituted as an

ummah. Makkah was the place where the Ishmaelites began their life as a collectivity and it was here that they were given the custodianship of the Baytullah, the first centre of worshipping God made on this earth. The Qur’ān has presented them as witnesses to this Judgement with the declaration that what is it that can negate the Day of Judgement after witnessing this worldly Judgement of the progeny of Abraham (pbuh):

وَٱلتِّينِ وَٱلزَّيْتُونِ . وَطُورِ سِينِينَ . وَهَـٰذَا ٱلْبَلَدِ ٱلْأَمِينِ . لَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ فِىٓ أَحْسَنِ تَقْوِيمٍۢ . ثُمَّ رَدَدْنَـٰهُ أَسْفَلَ سَـٰفِلِينَ . إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍۢ. فَمَا يُكَذِّبُكَ بَعْدُ بِٱلدِّينِ . أَلَيْسَ ٱللَّهُ بِأَحْكَمِ ٱلْحَـٰكِمِينَ 

The fig and olive bear witness and [so does] the mount of Sinai and this secure city [of yours] that We have created man [at these places] in the best of moulds. Then We reverted him to the lowest [position] when he himself wanted to become low. Save those who accepted faith and did righteous deeds. For them shall be a reward unending. Now [O Prophet!] what is it that denies you about the Day of Judgement? [Ask them:] is not Allah the best of Judges? (95:1–8)

The last time this miniature Day of Judgement took place was in seventh century AD. This amazing event of human history occupies extra-ordinary significance because it took place in the light of known history. Thus, the minutest of details about it are preserved and all its phases are before us and anyone can witness them by turning the pages of history.

The prophet who was selected for this was Muhammad (pbuh). As regards character and morality, he is unrivalled in the annals of mankind being the best of men epitomizing an ideal human being. He was designated as a Prophet at the age of forty. Prior to this, his life was so morally outstanding that he was called ṣādiq (the truthful) and amīn (the trustworthy) by his people. Each and every person of his nation was ready to bear witness that he was unflinching and incontestable in his honesty and trustworthiness and that he could never lie. Even after being designated as a prophet, his people at all instances always bore witness to these aspects of his character even though they had become his dreadful enemies.

When for the first time he received divine revelation and he expressed his worry to his wife on this experience, she while comforting him said: “By God! Allah will never humiliate you because you are always kind to your kin and are always truthful and you bear the burden of others; you earn for the poor and are generous to guests and help those in distress.”[13]

He never sought revenge from anyone for his own self. So much so, even after subduing his greatest foes, he told them: “You are free, and I will not take any action against you.”[14]

His life was an unrivalled example of selflessness. The Quraysh offered him wealth, leadership and even their kingdom but he totally declined them and said: “If people place the sun on one hand of mine and the moon on the other, I will not give up my stance.”[15]

As the head of the Islamic state in Madīnah, he led the simplest of lives. In spite of this great change in his circumstances, he did not change his standard of living by the slightest.

In short, he was an outstanding person in every sphere and period of his life. Not a single example can be quoted in known history, in which a person in his practical life so perfectly adhered to the ideologies and objectives he set for himself. Wāḥid al-Dīn Khān, a celebrated scholar of contemporary times, says: “So lofty was he as a human being that if he had not been born, historians would have written that a person who has such a personality as described above can only exist in fantasy and not in reality.”[16]

With this character and disposition, he called upon his people to profess true faith in God and in the Hereafter; however, they refused to accept it. He warned them that he is not merely a Prophet (nabī), he is a Messenger (rasūl) also and has been sent by God to set up a miniature Day of Judgement in this world for his people if they deny him even after being convinced of his veracity. This miniature judgement will be in line with and of the same sort which was delivered to the people of Noah (pbuh), Lot (pbuh), Shuʿayb (pbuh), Ṣāliḥ (pbuh) and Hūd (pbuh) by their respective messengers.

This was an extra-ordinary declaration. It meant that those who reject him would be punished by God and those who profess faith in him would necessarily prevail in the land of Arabia. When this declaration was sounded, except for a few close companions, he had no other supporters. Later also, he faced perilous times during the course of his struggle. His companions had to migrate to Abyssinia to seek refuge from the hostility of their enemies; they had to vacate Makkah forever and when they reached Madīnah, the whole of Arabia united to eliminate him and his message. Means such as power, money, propaganda and internal conspiracies were adopted to sabotage his mission. Every instant it seemed that enemies would be able to overpower and seize him. In these circumstances, it was very improbable that he would be able to prevail over his enemies; however, the Qur’ān in every situation assured him that he is the Messenger of God and, in spite of all this antagonism, God will have him prevail over his enemies:[17]

يُرِيدُونَ لِيُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٟهِهِمْ وَٱللَّهُ مُتِمُّ نُورِهِۦ وَلَوْ كَرِهَ ٱلْكَـٰفِرُونَ . هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ 

They seek to extinguish the light of God with their mouths and God has decided that He will perfect His light, much as the disbelievers may dislike it. It is He who has sent forth His messenger with guidance which is the religion of truth so that he may have it prevail over all religions [of Arabia], much as the idolaters may dislike it. (61:8–9)

إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥٓ أُو۟لَـٰٓئِكَ فِى ٱلْأَذَلِّينَ . كَتَبَ ٱللَّهُ لَأَغْلِبَنَّ أَنَا۠ وَرُسُلِىٓ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌۭ

[You should know that] those who show enmity to God and His Messenger, it is they who shall be humiliated the most. This is because God has decreed: “I and My Messengers are destined to be dominant.” In reality, God is extremely Powerful and very Mighty. (Qur’ān 58:20–21)

The Baytullāh was a sign of leadership for the people to whom the Prophet (pbuh) was sent. They were its custodians. No one could even imagine that one day he would remove them from its custodianship and the leadership of the Quraysh would one day be humbled before him. This was because of the extent of influence they commanded in Makkah and in its whereabouts. However, right at the instance they were planning to turn him out of Makkah, the Qur’ān declared:

إِنَّآ أَعْطَيْنَـٰكَ ٱلْكَوْثَرَ . فَصَلِّ لِرَبِّكَ وَٱنْحَرْ . إِنَّ شَانِئَكَ هُوَ ٱلْأَبْتَرُ 

[O Prophet!] Upon you have We bestowed this abundance of good [this House of Ours]. So, pray only for your Almighty and offer sacrifice only for Him. Indeed, it is this enemy of yours who is rootless: none of his followers will remain. (108:1–3)

Then these concise words were explained and after naming Abū Lahab, the biggest foe of his call, the Qur’ān asserted:

تَبَّتْ يَدَآ أَبِى لَهَبٍۢ وَتَبَّ . مَآ أَغْنَىٰ عَنْهُ مَالُهُۥ وَمَا كَسَبَ . سَيَصْلَىٰ نَارًۭا ذَاتَ لَهَبٍۢ. وَٱمْرَأَتُهُۥ حَمَّالَةَ ٱلْحَطَبِ . فِى جِيدِهَا حَبْلٌۭ مِّن مَّسَدٍۢ 

The hands of Abū Lahab have been broken and he himself has perished. Neither did his wealth benefit him nor the [good] he earned. Soon shall this man [of glowing countenance] be put in a glowing Fire and [with him] his wife also such that [in Hell] she will be carrying firewood on her back [for her own self]; [like a slave woman], there will be a twisted rope round her neck. (Qur’ān 111:1-5)

What would happen after this? The Qur’ān mentioned each and every phase with great clarity: The help of God would come and Makkah would be conquered and the Prophet (pbuh) would see from his very eyes his people entering the folds of Islam in multitudes:

إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ . وَرَأَيْتَ ٱلنَّاسَ يَدْخُلُونَ فِى دِينِ ٱللَّهِ أَفْوَاجًۭا . فَسَبِّحْ بِحَمْدِ رَبِّكَ وَٱسْتَغْفِرْهُ ۚ إِنَّهُۥ كَانَ تَوَّابًۭا

When comes the help of God and that victory [which We have promised you O Prophet!] and you see men embrace the religion of God in multitudes, extol His glory while being thankful to Him and seek His forgiveness. For, indeed, He is ever disposed to mercy. (110:1–3)

وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَيَسْتَخْلِفَنَّهُمْ فِى ٱلْأَرْضِ كَمَا ٱسْتَخْلَفَ ٱلَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ ٱلَّذِى ٱرْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّنۢ بَعْدِ خَوْفِهِمْ أَمْنًۭا ۚ يَعْبُدُونَنِى لَا يُشْرِكُونَ بِى شَيْـًۭٔا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَـٰسِقُونَ

God has promised those of you who professed belief and did good deeds that He would grant them political authority in the land the way He granted political authority to those who were before them and He would strongly establish [here] their religion He chose for them, and replace their fear by peace. They will worship Me and serve none beside Me, and he who rejects even after this, will indeed be among the disobedient. (24:55)

These were not the words of a human being which have all the chances of not being materialised. They were the words of God which were spoken by His Messenger. Thus they materialised and became part of history — in fact, created history which has no parallel in the annals of this world. Consequently, the help of God arrived, the rule of the Prophet (pbuh) was established in Madīnah, the battle of Badr ensued and all hostile and antagonistic enemies of the Prophet (pbuh) were killed in it.

[18]

Abū Lahab did not take part in the battle in an effort to save himself from torment. However, just seven days after the battle of Badr, this prediction of the Qur’ān was fulfilled word for word and this leader of the Banū Hāshim was killed by plague. And such was the condition of his dead body that no one came near it till three days after his death. Ultimately, his body got decomposed and a stinking smell started to come out from it. Eventually, his corpse was placed near a wall and covered with stones.

[19]

Makkah was conquered, the custodianship of the Baytullāh was transferred to the Muslims, the rituals of the prayer and animal sacrifice were specifically offered for the Almighty only after the Baytullāh was cleansed of the idols, most Arabs became Muslims and every one saw with his very eyes people entering the folds of Islam in multitudes as predicted by the Qur’ān. Consequently, Islam found a hold in the society, the sharīʿah of God was enforced and thenceforth no other religion held dominance in Arabia. After this, people who still insisted on denial were vehemently told in 9ᵗʰ AH at the occasion of the grand ḥajj that once the sacred months pass, they shall have to face punishment and shall be executed where found.[20] After the death of the Prophet (pbuh), his successors conquered all the countries to whose heads the Prophet (pbuh) had written letters calling them to Islam. In these letters, he had told them that if they wanted peace they should accept Islam because after the truth has been conclusively communicated to them by the Messenger of God, they will have to live in subjugation and that their own independent states could no longer persist. Among these countries were Rome and Persia also about whose mutual conflict the Qur’ān, at one instance, had predicted that though the Romans have been subdued by the Persians, soon they will subdue the Persians and this amazing prediction of the Qur’ān was fulfilled word for word as were the other predictions it made.[21]

Explaining the style of dispensing reward and punishment to the disbelievers, Ghamidi writes[22]:

This is the final phase. It is in this phase that the divine court of justice is set up on this earth. Punishment is meted out to the rejecters of the truth and those who have accepted it are rewarded, and in this way a miniature Day of Judgement is witnessed on the face of the earth. The history of the preaching endeavours of the rusul related in the Qur’ān shows that at this stage generally either of the two situations arise.

Firstly, a rasūl has a few companions only and there is no place available to him for migration.

Secondly, his companions are in substantial numbers and the Almighty also furnishes a place to them where they can migrate and be bestowed with independence and political authority even before this migration.

In both these situations, the established practice of the Almighty manifests itself – the practice which the Qur’ān refers to in the following words:

وَلِكُلِّ أُمَّةٍ رَّسُولٌۭ ۖ فَإِذَا جَآءَ رَسُولُهُمْ قُضِىَ بَيْنَهُم بِٱلْقِسْطِ وَهُمْ لَا يُظْلَمُونَ

And for each community, there is a messenger. Then when their messenger comes, their fate is decided with justice and they are not wronged. (10:47)

In the first situation, once a rasūl has left his people, whether because of migration or because of his death, this verdict is delivered in such a way that divine punishment in the form of raging storms, cyclones and other calamities descends upon those who have rejected him and completely destroys them. However, this happens only with those whom the Qur’ān in its own term calls al-mushrikūn. As for those who are primarily monotheists, they do not meet this fate. For them, the rule is that instead of destroying them they are subjected to the punishment of humiliation and subjugation. Thus, it is known that this is what happened to the Israelites while the people of Noah (pbuh), Lot (pbuh), Ṣāliḥ (pbuh) and Shuʿayb (pbuh) besides others were totally wiped out from the face of the earth.

In the second situation, the law is the same as well. However, in this case, a rasul and his companions subdue their nation by force. In this situation, obviously the people are given some more time. During this time, the rasūl proceeds with the task of communicating the truth to people of the land he has migrated to. This unveiling of the truth continues till these people are not left with any excuse to deny it. Simultaneously, he prepares and instructs his followers and cleanses them and isolates them so that they are ready to participate in the battle between good and evil. He consolidates his political authority in this land to the extent that with its help he can exterminate the rejecters and achieve dominance for the believers. The net result of this process is that the followers and opponents of a rasūl are totally distinguished from one another to the extent that as per the established practice of God each group can be observed distinctly with its complete characteristics. It is evident from the Qur’ān that in each group there are three categories of people. Among the opponents are:

(1) The muʿānidīn[23]

(2) The mutarabbisīn[24]

(3) The mughafallīn[25]

Among the followers, the following three categories can be classified:

(1) The sābiqūn al-awwalūn[26]

(2) The muttabiʿīn bi al-iḥsān[27]

(3) The ḍuʿafā and the munāfiqūn[28]

The muʿānidīn or the antagonists are people who openly and vehemently counter the preaching of a rasūl once they see that it is becoming influential. The motive of their animosity is their prejudice for their traditional views as well as jealousies and vested interests. All these three motives are equal as far as their animosity is concerned; however, they are distinct from one another as far as their reality is concerned.

The first motive is found in people who are very sincere with the prevalent traditional views and are the true servers of the system they have lived in. They consider the preaching of a rasūl to be an open challenge to their system and the traditions of their forefathers which are present in the background of this system. Since their opposition is based on nationalistic emotions, it is without malice and meanness. Consequently, their opposition like that of Abū Jahl has much to do with their nationalistic pride, and if they profess faith, then like ʿUmar (rta) and Ḥamzah (rta), they profess faith with all their heart and all their might.

The second motive entices those people to animosity who are and have remained leaders in the current system whether in their religious role or in their political capacity. They have become so used to leadership and control that it becomes impossible for them to accept the leadership and guidance of a rasūl and they also want the truth to remain subservient to them in all circumstances. It is such people who in the time of the Prophet Muḥammad (pbuh) declared that if God had to reveal His guidance to someone why did He not reveal it to some leader of Makkah and Ṭā’if.[29] It was precisely for this reason that the Jews had opposed Muḥammad (pbuh).[30] In the times of the Prophet Jesus (pbuh), the religious chiefs of the Israelites, their scholars and the Pharisees were deprived of faith for this very reason, and the following words of Jesus (pbuh) were verified: “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”[31] Such people initially ignore the preaching of the rusul considering it to be worthless; however, once they see that this preaching is influencing the society the fire of jealousy ignites in them, and then they do everything that jealous people normally do against their opponents.

The third motive stirs people who are not able to see beyond their personal interests. They have become used to watching their own interests and demanding privileges and deciding what is good and what is evil with reference to themselves only. It is because of this moral degradation and meanness that they can only take hold of things which are of benefit to them; it becomes impossible for them to accept the calls of the rusul and face perils which the followers of the rusul have to face. In the times of the Prophet Muḥammad (pbuh), the attitude of Abū Lahab is a prominent example of a person who opposed a rasūl because of such a motive.

The mutarabbisīn or those among the opponents who have adopted the policy of “wait and see” are the ones who acknowledge the veracity of a rasūl’s teaching; however, instead of accepting the truth simply because it is the truth they prefer to wait and see what the future has in store for this preaching. Consequently, they are not very active in opposing their rasūl but always put their weight with his enemies. Day and night they are busy in trying to strike some sort of a compromise between truth and evil so that they are not burdened in making a decision for themselves. In times of trials and tribulations, they may even utter a good wish for the rasūl, in their hearts be desirous of the rasūl’s success, may at times muster the courage to help him financially or morally; however, accepting him in these times and bearing hardships for him is in no way possible for them.

The mughafallīn or the ignorant among the masses are those who are mentally and financially subservient to the prevailing system and in every matter obedient to the religious and political pundits of the time. They thus follow the dictates of these pundits with regard to the preaching of a rasūl and are at their obedient service at all times. This is their typical attitude in the first phase. However, once their pundits start to openly challenge the preaching endeavour of the rasūl, the difference between him and these pundits in their character as well as the nature of the arguments presented becomes prominent. At that time, they become distrustful of their pundits and leave them and direct their attentions to the rasūl. Consequently, this change in them sometimes induces some bold and lofty character individuals among them to take the initiative and join the ranks of the rasūl one after the other.

Among the followers, the al-sābiqūn al-awwalūn are the ones who take lead in supporting the cause of their rasūl. They profess faith in him as soon as they hear his calls and irrespective of the consequences are ready to sacrifice whatever they have for this cause. These are people who have a noble nature, possess an insightful intellect and a vibrant heart. Their eyes really see and their ears really hear. They are the ones who analyse things in the light of sense and reason and when they are convinced of something they openly acknowledge it irrespective of any bias or prejudice as well as any danger which its acceptance may entail. They are the cream of a nation as far as character and morals are concerned, and their towering figures stand out among the masses. The call of the truth is not alien to them. It is in fact the call of their hearts, the voice of their conscience and the chant of their souls. They only await someone to call them to the truth after which they present themselves to serve him with all their mind and heart. Consequently, when the calls of a rasūl reach them, they neither present any excuse nor look to his lineage; they neither indulge in the analysis of the past and present nor ridicule and censure him; they neither ask for miracles nor get involved in hair-splitting and needless conversation. In fact, they come forward with full vigour and respond to the call as if it was coming from within them. With great will and determination, they stand by the side of the rasūl, and possess the determination and will to never turn back even if their limbs are cut to pieces.

The muttabiʿūn bi al-iḥsān or the righteous are people who are inspired by the al-sābiqūn al-awwalūn into accepting the truth. Although they are not as intellectually and morally superior, they are the most outstanding in the second category of people. If they do not take the initiative in accepting the truth like the al-sābiqūn al-awwalūn, it is also not possible for them to stay behind once they witness the determination and outstanding behaviour of their forerunners, their initiative in accepting the truth and bearing with perseverance the difficulties in this cause. Although the sound arguments of the truth preached to them may fail to influence them much, the commitment and devotion of the al-sābiqūn al-awwalūn and their great deeds – soon or late – often win them over. However, a rasūl has to make some effort in their regard. Consequently, if the doubts which arise about the truth in their minds and those which are implanted from others are all cleared up and some examples of grit and determination are set before them and the rust which has clung to their nature is washed away. After this, if the grace of God is there to guide and propel them to the truth, they become the companions of the rasūl and try to remain by his side with full strength and sincerity in all trials and tribulations that they encounter.

The ḍuʿafā and the munāfiqūn or the weak and the hypocrites only have an apparent resemblance. As far as their inner intentions are concerned, they are very distinct from one another. Thus, their characteristics should be understood separately.

The ḍuʿafā are people who accept the call of a rasūl at some point of time; in fact, at times in the very first phase. It is their intention that they fulfil its requirement as long as they live; however, since they have weak a resolve, they stumble and then recover again and again. They have, however, the ability that every time they fall, they atone for their sins through repentance and continue their journey on the right path come what may.

The munāfiqūn, on the other hand, are people who sometimes because of a transient influence and sometimes because of a well-planned prank become associates of a rasūl. In the first case, they become an embodiment of مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَآ إِلَىٰ هَـٰٓؤُلَآءِ وَلَآ إِلَىٰ هَـٰٓؤُلَآءِ

(w

avering between this and that and belonging neither to these nor those, (4:143)), and in the second case they are like enemy agents in the ranks of the Muslims. Consequently, their character is no different from that of a typical enemy agent.[3

2

]

When among the addressees of a

rasūl, his followers and his opponents are fully distinguished from one another and they stand out separately, and the rasūl and his companions are fully in a position for an armed offensive, the court of divine justice gives its ruling. Following is the way this verdict was declared in the matter of the Prophet Muḥammad (pbuh):

1. All the antagonists and adversaries from among the leadership of the Quraysh were killed in the battle of Badr. It was only Abū Lahab who did not take part in the battle in an effort to save himself from torment. The Qur’ān (111:1–3) had already declared that he would die together with his supporters and comrades. Consequently, this prediction was fulfilled word for word and a week after the defeat at Badr this leader of the Banū Hāshim was killed by plague. And such was the condition of his dead body that no one came near it till three days after his death. Ultimately, his body got decomposed and a stinking smell started to come out from it. Eventually, his corpse was placed besides a wall and covered with stones.
2. After the battles of Badr and Uḥud, once the Muslims had been separated from the ranks of the disbelievers and took the shape of a distinct group, an ultimatum was given to the common masses of the Idolaters of Arabia as well as the ones among them who had adopted a policy of “wait and see”. They were given four months to mend their ways after which they would be humiliated and disgraced and would not be able to find a way out in this world.[33]
3. At the ḥajj akbar offered in the 9ᵗʰ hijrah, it was declared that once the sacred months passed, Muslims would kill these Idolaters wherever they found them except if they accept faith, adhere to the prayer and pay the zakāh. Only those people would be an exception to this declaration who had treaties with the Prophet Muḥammad (pbuh). Muslims were told that they should honour these treaties till they expire. It was obvious from this that once these expire, these people too would have to meet the same fate as had been destined and declared for the Idolaters.[34]
4. All the active adversaries of the People of the Book were also slain. After this, it was directed that all their groups would pay jizyah and live in subjugation to the Muslims. They were further told that if this decision of God and His Prophet Muḥammad (pbuh) was not acceptable to them, they would also be massacred by Muḥammad (pbuh) and his Companions (rta).[35]
5. The Hypocrites were warned that it would be better for them if they repented, otherwise they too would have to encounter the fate which was destined for the rejecters.[36]
6. Those among the followers of the Prophet Muḥammad (pbuh) who were sincere but were guilty of some blemishes were forgiven after some punishment,[37] and the weak among these followers were given the glad tidings that if they repent and reform themselves and remain on this commitment, then hopefully the Almighty would forgive them too.[38]
7. The reins of political leadership of Arabia and the custodianship of the Baytullāh were given in the hands of the Muslims who had taken lead in accepting Islam. In this way, the following promise of the Almighty was fulfilled:

وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَيَسْتَخْلِفَنَّهُمْ فِى ٱلْأَرْضِ كَمَا ٱسْتَخْلَفَ ٱلَّذِينَ مِن قَبْلِهِمْ ۖ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ ٱلَّذِى ٱرْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّنۢ بَعْدِ خَوْفِهِمْ أَمْنًۭا ۚ يَعْبُدُونَنِى لَا يُشْرِكُونَ بِى شَيْـًۭٔا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَـٰسِقُونَ

God has promised those of you who professed belief and did good deeds that He would grant them political authority in the land the way He granted political authority to those who were before them and He would strongly establish their religion He chose for them, and replace their fear by peace. They will worship Me and serve none besides Me, and he who again rejects after this will indeed be among the disobedient. (24:55)

__________