Al-Fath (The Victory)

29. Muhammad is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down in prostration, seeking Bounty and Satisfaction from Allah. The mark of them is on their faces from the traces of prostration. That is their description in the Torah. But their description in the Gospel is like a [sown] seed which sends forth its shoot, then makes it strong and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe and do righteous good deeds, forgiveness and a mighty reward.

Muslims need to be severe, decisive, and firm against enemies;

(“And those who are with him are severe against disbelievers”).

The blessed Verse in question presents a clear depiction of the Noble Prophet’s (S) companions, adherents, and those who followed him illustrating it with expressions from the Torah and the Gospel which is a source of glory and pride for those who persevered at Hudaybiyya. It also provides Muslims of all ages with a lesson.

The blessed Verse opens with:

“Muhammad is the Messenger of Allah.”

It does not matter whether men of insignificance like Suhayl ibn ‘Amr like it or not or hide themselves from the sun shining on the entire world. God Almighty bears witness to His Prophethood and believers who are aware of it bear witness to the same. The blessed Verse then proceeds to present a depiction of the Noble Prophet’s (S) companions and followers.

Thus it depicts their outward and inward characteristics and also their thoughts, emotions, and deeds by enumerating five attributes.

Firstly,

“Those who are with him are severe against disbelievers.”

Secondly, they are

“merciful among themselves.”

Believers are like a hearth of emotions and love for their brethren, friends, and co-religionists and they are similar to a blazing and burning fire and a solid and hard wall against enemies.

In fact, their emotions may be summarized in their love and wrath; however, the existence of the twain is by no means inconsistent with each other, nor do their wrath against enemies and their love for their friends make them leave the path of Truth and Justice.

The third attribute treats of their deeds:

“You see them bowing and falling down in prostration.”

The expression of serving and worshipping God Almighty is depicted by the two main pillars of

“bowing”

and

“falling down in prostration”

as their permanent states. Such worship reflects submission to Divine Command and negation of arrogance and false pride.

The fourth characteristic reflects their sincere intention:

“seeking Bounty and Good Pleasure from Allah.”

They neither resort to pretension nor do they expect people to reward them, but they are solely attentive toward Divine Satisfaction and Bounty. It constitutes their only incentive in their lives.

The expression:

“Divine Bounty”

reflects their confession to their faults and regarded their deeds less worthy of Divine Reward.

Despite making efforts, they still say:

“O God! Woe unto us if you do not bestow Your Bounty upon us!”

The fifth and the last depiction treats of their fair-seeming appearance:

“The mark of them is on their faces from the traces of prostration.”

The Arabic word sima literally denotates

“mark” be it on the face or other parts of the body. The word, however, is employed in modern Persian in the sense of “appearance.” In other words, their “appearance” clearly reflects that they are humble people before God Almighty, right, law, and justice and it is not only reflected on their faces, but also all their being and life indicate the same.

It is narrated from Imam Sadiq (as) regarding the interpretation of the blessed Verse in question that the mark of their faces indicates:

“wakefulness at night for establishing prayer”

whose marks are visible on their faces during the day.¹

It is worthy of note that these meanings and interpretations are all consistent.

Following such depictions, the Holy Qur’an adds:

“That is their [the Noble Prophet’s companions] description in the Torah.”

This truth is already mentioned in the Scriptures revealed more than one thousand years ago. However, it should be borne in mind that the expression:

“those who were with him”

refers to those who stood with the Noble Prophet (S) in terms of thought, beliefs, ethics, and practice, rather than his contemporaries some of whom differed with him in the aforesaid terms.

The Holy Qur’an proceeds to treat of their description in the Gospel, saying:

“Their description in the Gospel is like a [sown] seed which sends forth its shoot, then makes it strong and becomes thick and it stands straight on its stem, delighting the sowers.” The Arabic word shat’a denotes “sprout; chicken” but the word ad hoc signifies offshoot. Azara derives from ‘-z-r (“support, back up”). The verbal form astaghlada derives from gh-l-d (“become strong”). The clause istawa ‘ala suqihi means “It is so strong that it stands on its own,” though the word suq indicates “stem, stalk.” The expression yu’jab al-zura’ signifies that fast growth and abundant sprouts and crops are to such an extent that even farmers who are at all times engaged in such things are perplexed.

Such people with these descriptions never cease for one single moment, but they always grow, sprout, and bear crops. They propagate the Islamic faith at all times throughout the world through their words and deeds and add to the number of the Muslim community each and every day. They never stop, but they always proceed and despite being pious, they are warriors too.

Despite being warriors, they are comely both outwardly and inwardly. They have vigorous emotions and pure intentions. They represent Divine Wrath in the face of enemies and reflect Divine Mercy and Favor before the friends of God Almighty.

The blessed Verse in question proceeds to say that such exalted characteristics, fast growth, and blissful movement serve as a source of encouragement for friends, but at the same time, enrages disbelievers;

(“He may enrage the disbelievers with them”).

Thus the blessed Verse in question closes:

“Allah has promised those among them who believe and do righteous good deeds, forgiveness and a mighty reward.”

It goes without saying that the characteristics mentioned in the opening of the blessed Verse encompassed faith

and righteous good deeds. Thus, reiteration of these two characteristics makes a reference to its continuity. In other words, God Almighty has solely promised those among the Noble Prophet’s (S) companions that they remain in his line and perpetuate faith and righteous good deeds; otherwise, those who were among his friends and companions one day and left him the day after proceeding another path contrary to his will never be rewarded by God Almighty.

It is also worthy of note that the clause

“And those who are with him” does not indicate physical association and companionship with the Noble Prophet (S), since hypocrites associated with him, but “with him” definitely indicates being with him in terms of faith and fearing God Almighty. Thus, we may never make use of the blessed Verse in question to come to a conclusion regarding all the contemporaries and companions of the Noble Prophet (S).

It is interesting, however, that modern Muslims have distanced from the impressive guideline of the Verse and the descriptions provided in it regarding true believers and the companions of the Noble Prophet (S) and at times enter into such conflicts with one another, entertain hatred, and embark upon bloodshed and the enemies of the Islamic faith have never embarked upon the same!

At times, they establish such friendly ties with disbelievers that it sounds as if they are brothers descending from the same forefathers. Such bowing and prostration, sincere intentions, desire for Divine Bounty, reflection of the marks of prostration on faces, growth, sprouting, invigoration, and standing on one’s feet are not visible.

It is also noteworthy that the more we have distanced from these Qur’anic precepts, the more we have entangled ourselves in pain and humility; but we are unaware of the sources of blows inflicted upon us. False pride and arrogance of the time of ignorance impedes thinking, revision, and return to the Holy Qur’an.

O Lord! Awaken us from such perilous and deep sleep!