Overview (Verse 112)

The Characteristics of True Believers

Those who turn to God in repentance, who worship and praise Him, who contemplate [God and His creation], who bow down and prostrate themselves, who enjoin the doing of what is right and forbid the doing of what is wrong, and keep within the limits set out by God. Give you [Prophet] glad tidings to the believers. (Verse 112)

The first of these qualities is that they “turn to God in repentance.” They appeal to Him for forgiveness, regretting any slip they may make and resolving to turn to Him and follow His guidance in their future days. They will not revert to sin. They will endeavour to do only good actions in order to make their repentance a reality. It is then a means of purging themselves of the effects of temptation and of mending their ways so that they can earn God’s acceptance.

“Who worship and praise Him.” (Verse 112) They submit and dedicate their worship to Him alone, acknowledging that He is God, the only Lord. This is a basic quality of theirs which is manifested by their worship, and also by their dedicating all their actions and statements to the pursuit of God’s pleasure. Their worship, then, is meant as a practical confirmation of their belief in God’s oneness. They praise God acknowledging His grace which He bestows on them. They praise Him continuously, in times of happiness and in times of adversity. When they are happy they praise God for His blessings, and when they go through difficult times they praise Him because they know that the difficulty is a test which they need to pass. They realize that God will show them His mercy when they prove their metal by going through the test with their faith unshaken. True praise is not that expressed only in times of ease and happiness. It is the praise genuinely expressed in times of adversity, recognizing that God, the Just and Merciful, would not put a believer through a trial unless it is eventually for his own good. A believer may not know that at the time, but God certainly knows it.

“Who contemplate [God and His creation.]” (Verse 112) The meaning of the Arabic term which is translated here in this fashion is not readily apparent. There are several interpretations of what it means.

Some people suggest that it refers to those who leave their homes to support God’s cause, while others suggest that it refers to those who strive hard for its triumph. Other scholars suggest that it refers to those who travel in pursuit of knowledge, and still others say that it refers to people who fast. We feel that the interpretation we have chosen is closer to its meaning. It is in reference to such a quality that God says elsewhere in the Qur’ān: “In the creation of the heavens and the earth, and in the succession of night and day, there are indeed signs for men endowed with insight, who remember God when they stand, sit and lie down, and reflect on the creation of the heavens and the earth: ‘Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire.’” (3: 190-191) The quality of contemplation and reflection is better suited to the context here. With repentance, worship and praising of God comes the quality of reflecting on God and His dominion which will inevitably lead to turning to Him, acknowledging His wisdom manifested in all His creation. The contemplation and reflection are not meant for their own sake or for gaining more knowledge of the world around us, but they should be made the basis on which human society is built.

“Who bow down and prostrate themselves.” (Verse 112) They attend to their prayers which becomes an essential part of their life. Praying is thus made one of their distinctive characteristics.

“Who enjoin the doing of what is right and forbid the doing of what is wrong.” (Verse 112) When a Muslim community that conducts its life in accordance with God’s law is established, making clear that it submits to God and no one else, then the quality of enjoining the doing of what is right and forbidding what is wrong is seen to be fully operative within this community. It addresses any errors of implementation of, or deviation from, the code of living God has revealed. But when there is no Islamic community which gives supremacy to the implementation of God’s law, then this quality of enjoining what is right should be addressed totally to the most important thing, which is acceptance of God’s oneness, submission to His authority and the establishment of a truly Islamic community.

Similarly, the forbidding of what is wrong should also address the greatest wrong, namely, submission to authorities other than God’s through enforcing laws that are at variance with His law. Those who responded to the Prophet Muĥammad (peace be upon him) and believed in his message, migrated, and strove to establish the Muslim state that implements God’s law and a Muslim community that is governed on its basis. When this was achieved, they continued to enjoin what is right and forbid what is wrong, addressing matters that related to the details of worship or violation of the Islamic code of living. They never spent any time addressing these details before the establishment of the Islamic state and its Muslim community, because these details only arose as a later and practical development. The concept of doing what is right and forbidding what is wrong must be understood in the light of reality. No matter of detail, whether right or wrong, need be addressed before the basic and essential one is completed, as happened when the first Islamic community came into being.

“And keep within the limits set out by God.” (Verse 112) That is to say, they make sure of the implementation of God’s law in their own life and in the life of the community, and they resist anyone who tries to forestall it. Like the previous one, this quality can only work in a Muslim community governed by God’s law in all its affairs. By definition, such a community acknowledges God’s sovereignty as the only God, Lord and Legislator, and rejects any authority which seeks to implement laws that are not revealed by God. Efforts must concentrate first of all on the establishment of such a community. Only when it comes into being, will those who “keep within the limits set out by God” have their rightful place in it, as happened in the first Islamic community.

Such is the Islamic community with whom God has made this deal, and such are its distinctive qualities: repentance brings a human being back to God’s way, stops him from committing sin and motivates him to do what is right; worship maintains a close relationship with God and sets the winning of His pleasure as people’s aim; praising God in times of happiness and in adversity is a manifestation of total submission to Him alone and complete trust in His justice and wisdom; reflecting on God’s attributes and the signs that indicate His wisdom and perfection of creation; enjoining what is right and forbidding what is wrong to expand people’s role so as to ensure that the whole community is set on the right course; and keeping within the limits set out by God to ensure their implementation and to prevent any violation.

Such is the believing community which is bound by a deal with God which guarantees heaven in return for their lives and property which they sell to God. It thus implements a rule that has been in force since the start of the divine faith, and the revelation of God’s first message to mankind. The deal means fighting for God’s cause with the aim of making His word supreme, killing those who stand in opposition to God’s message or falling as martyrs in the continuing battle between the truth and falsehood, Islam and jāhiliyyah, God’s law and tyranny, divine guidance and error.

Life is not all play, or all enjoyment and eating as animals eat. Nor is it cheap, humble safety and comfort. True living means doing what is necessary in support of the truth, striving for the cause of goodness, the achievement of victory for God’s cause or sacrificing one’s life for that, and then earning God’s pleasure and admittance into heaven. This is the true life which the believers are called upon to seek: “Believers, respond to the call of God and the Messenger when he calls you to that which will give you life.” (8: 24)

Overview (Verse 112)

The Characteristics of True Believers

Those who turn to God in repentance, who worship and praise Him, who contemplate [God and His creation], who bow down and prostrate themselves, who enjoin the doing of what is right and forbid the doing of what is wrong, and keep within the limits set out by God. Give you [Prophet] glad tidings to the believers. (Verse 112)

The first of these qualities is that they “turn to God in repentance.” They appeal to Him for forgiveness, regretting any slip they may make and resolving to turn to Him and follow His guidance in their future days. They will not revert to sin. They will endeavour to do only good actions in order to make their repentance a reality. It is then a means of purging themselves of the effects of temptation and of mending their ways so that they can earn God’s acceptance.

“Who worship and praise Him.” (Verse 112) They submit and dedicate their worship to Him alone, acknowledging that He is God, the only Lord. This is a basic quality of theirs which is manifested by their worship, and also by their dedicating all their actions and statements to the pursuit of God’s pleasure. Their worship, then, is meant as a practical confirmation of their belief in God’s oneness. They praise God acknowledging His grace which He bestows on them. They praise Him continuously, in times of happiness and in times of adversity. When they are happy they praise God for His blessings, and when they go through difficult times they praise Him because they know that the difficulty is a test which they need to pass. They realize that God will show them His mercy when they prove their metal by going through the test with their faith unshaken. True praise is not that expressed only in times of ease and happiness. It is the praise genuinely expressed in times of adversity, recognizing that God, the Just and Merciful, would not put a believer through a trial unless it is eventually for his own good. A believer may not know that at the time, but God certainly knows it.

“Who contemplate [God and His creation.]” (Verse 112) The meaning of the Arabic term which is translated here in this fashion is not readily apparent. There are several interpretations of what it means.

Some people suggest that it refers to those who leave their homes to support God’s cause, while others suggest that it refers to those who strive hard for its triumph. Other scholars suggest that it refers to those who travel in pursuit of knowledge, and still others say that it refers to people who fast. We feel that the interpretation we have chosen is closer to its meaning. It is in reference to such a quality that God says elsewhere in the Qur’ān: “In the creation of the heavens and the earth, and in the succession of night and day, there are indeed signs for men endowed with insight, who remember God when they stand, sit and lie down, and reflect on the creation of the heavens and the earth: ‘Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire.’” (3: 190-191) The quality of contemplation and reflection is better suited to the context here. With repentance, worship and praising of God comes the quality of reflecting on God and His dominion which will inevitably lead to turning to Him, acknowledging His wisdom manifested in all His creation. The contemplation and reflection are not meant for their own sake or for gaining more knowledge of the world around us, but they should be made the basis on which human society is built.

“Who bow down and prostrate themselves.” (Verse 112) They attend to their prayers which becomes an essential part of their life. Praying is thus made one of their distinctive characteristics.

“Who enjoin the doing of what is right and forbid the doing of what is wrong.” (Verse 112) When a Muslim community that conducts its life in accordance with God’s law is established, making clear that it submits to God and no one else, then the quality of enjoining the doing of what is right and forbidding what is wrong is seen to be fully operative within this community. It addresses any errors of implementation of, or deviation from, the code of living God has revealed. But when there is no Islamic community which gives supremacy to the implementation of God’s law, then this quality of enjoining what is right should be addressed totally to the most important thing, which is acceptance of God’s oneness, submission to His authority and the establishment of a truly Islamic community.

Similarly, the forbidding of what is wrong should also address the greatest wrong, namely, submission to authorities other than God’s through enforcing laws that are at variance with His law. Those who responded to the Prophet Muĥammad (peace be upon him) and believed in his message, migrated, and strove to establish the Muslim state that implements God’s law and a Muslim community that is governed on its basis. When this was achieved, they continued to enjoin what is right and forbid what is wrong, addressing matters that related to the details of worship or violation of the Islamic code of living. They never spent any time addressing these details before the establishment of the Islamic state and its Muslim community, because these details only arose as a later and practical development. The concept of doing what is right and forbidding what is wrong must be understood in the light of reality. No matter of detail, whether right or wrong, need be addressed before the basic and essential one is completed, as happened when the first Islamic community came into being.

“And keep within the limits set out by God.” (Verse 112) That is to say, they make sure of the implementation of God’s law in their own life and in the life of the community, and they resist anyone who tries to forestall it. Like the previous one, this quality can only work in a Muslim community governed by God’s law in all its affairs. By definition, such a community acknowledges God’s sovereignty as the only God, Lord and Legislator, and rejects any authority which seeks to implement laws that are not revealed by God. Efforts must concentrate first of all on the establishment of such a community. Only when it comes into being, will those who “keep within the limits set out by God” have their rightful place in it, as happened in the first Islamic community.

Such is the Islamic community with whom God has made this deal, and such are its distinctive qualities: repentance brings a human being back to God’s way, stops him from committing sin and motivates him to do what is right; worship maintains a close relationship with God and sets the winning of His pleasure as people’s aim; praising God in times of happiness and in adversity is a manifestation of total submission to Him alone and complete trust in His justice and wisdom; reflecting on God’s attributes and the signs that indicate His wisdom and perfection of creation; enjoining what is right and forbidding what is wrong to expand people’s role so as to ensure that the whole community is set on the right course; and keeping within the limits set out by God to ensure their implementation and to prevent any violation.

Such is the believing community which is bound by a deal with God which guarantees heaven in return for their lives and property which they sell to God. It thus implements a rule that has been in force since the start of the divine faith, and the revelation of God’s first message to mankind. The deal means fighting for God’s cause with the aim of making His word supreme, killing those who stand in opposition to God’s message or falling as martyrs in the continuing battle between the truth and falsehood, Islam and jāhiliyyah, God’s law and tyranny, divine guidance and error.

Life is not all play, or all enjoyment and eating as animals eat. Nor is it cheap, humble safety and comfort. True living means doing what is necessary in support of the truth, striving for the cause of goodness, the achievement of victory for God’s cause or sacrificing one’s life for that, and then earning God’s pleasure and admittance into heaven. This is the true life which the believers are called upon to seek: “Believers, respond to the call of God and the Messenger when he calls you to that which will give you life.” (8: 24)