Overview

 (Verse 29)

The Muslim Community

The surah concludes with a verse that paints a superb picture of the community of the Prophet's Companions, adding God's commendation of that unique and happy group of people who earned His pleasure and who were also informed of that fact:

Muhammad is God's Messenger; and those who are with him are firm and unyielding towards the unbelievers, full of mercy towards one another. You can see them bowing down, prostrating in prayer, seeking favour with God and His good pleasure. They bear on their faces the marks of their prostrations. This is how they are pictured in the Torah. And in the Gospels, they are like a seed that brings forth its shoot, strengthens it, grows thick and stands firm on its stem, delighting the sowers. Through them God will enrage the unbelievers. To those of them who believe and do righteous deeds God has promised forgiveness and a rich reward. (Verse 29)

This is a remarkable picture drawn by the superior style of the Qur'an. It includes several snapshots depicting the group's main conditions, both subtle and clearly apparent. One shot portrays their attitude to the unbelievers and to one another. Thus, they are "firm and unyielding towards the unbelievers, full of mercy towards one another." Another shows them as they are in worship: "You can see them bowing down, prostrating in prayer." Yet a third image reveals what preoccupies their minds and characterises their feelings: "seeking favour with God and His good pleasure." A fourth shot focuses on the apparent effect worship has on their faces as they dedicate all to God: "They bear on their faces the marks of their prostrations. This is how they are pictured in the Torah." A number of additional quick images tell us how they are described in the Gospels: "They are like a seed that brings forth its shoot; strengthens it; grows thick; stands firm on its stem; delights the sowers; through them God will enrage the unbelievers."

The verse begins by confirming the Prophet's status, denied by the Quraysh negotiator, Suhayl ibn 'Amr and the unbelievers he represented at the time: "Muhammad is God's Messenger." The verse then goes on to paint its beautiful picture in the unique Qur'anic style.

Needless to say, the believers go through different conditions and situations during their lifetimes. However, the images shown in the verse concentrate on their permanent features, highlighting these so that they serve as the main lines in the overall picture. The selection of these particular images clearly shows that God wants to bestow honour on this happy community. This is reflected right from the very first image that depicts them as: "firm and unyielding towards the unbelievers, full of mercy towards one another." They take such a firm and unyielding attitude towards the unbelievers, despite the fact that those unbelievers included their parents, siblings, kinsfolk and friends. However, they severed all these relations with the unbelievers. They are at the same time full of mercy towards one another, when their only bond is brotherhood in faith. This means that in both conditions of unyielding firmness and flowing mercy the determining factor is faith. There is absolutely no personal consideration. Their feelings, emotions, behaviour and bonds are based on faith alone, making them hostile to its opponents, compassionate towards their fellow believers. They discard all selfish thoughts and make their bond with God the only one to which they attach any value.

Again God's wish to honour this community is clearly apparent in making prominent their condition as they worship: "You can see them bowing down, prostrating in prayer." The way this is portrayed suggests that this is their permanent condition, one that we see whenever we look at them. In fact, bowing and prostration represent the condition of worship, which is the core feature of their personality. Therefore, it is expressed in a way that makes it permanent during their time, as if they spent their whole lives bowing and prostrating.

The same applies to the third image, which concentrates on their inner thoughts and feelings: "seeking favour with God and His good pleasure." Such are their permanent feelings and what always preoccupies them. All they aspire for is God's favour and earning His pleasure.

The fourth image focuses on how apparent worship and inner feelings are reflected in their appearances: "They bear on their faces the marks of their prostrations." Their faces shine with transparent clarity and the warmth that worship imparts. This is not a reference to the dark mark associated with prayer that appears on the foreheads of some people, as people may wrongly think when they hear the words, `the marks of their prostration.' What this expression refers to is the mark of worship, which is symbolised here by prostration as it expresses submission to God in the clearest form. The mark of this submission is seen on their faces; in other words there is no trace of pride, arrogance or selfishness. Instead, what is reflected is noble humility, purity and a serenity that adds to the shine on a believer's face.

This bright overall picture contains nothing new It is also painted in the Torah as God gave the world the news of the emergence of this community of the Prophet's Companions.

The Gospels give another picture of Muhammad and his community, describing them as "And in the Gospels, they are like a seed that brings forth its shoot." It is a fertile seed that sends forth its shoot which does not weaken the stalk. On the contrary, it "strengthens it", or the shoot may be strengthened by the stalk. Thus the plant "grows thick", and its stem acquires strength and structure. The plant now "stands firm on its stem", upright, neither bending nor crooked. This is how the plant looks, but what feeling does it give to farmers who can immediately distinguish a fine plant that is bound to yield fruit? It gives them a feeling of pleasure: "delighting the sowers". A variant reading of this phrase puts the delighted onlookers in the singular, 'delighting the sower,' which in this case refers to the Prophet, as he was the one that looked after the seeds until they harvested a noble and delightful community that was unique in history. The unbelievers experience a different feeling as they look on: "Through them God will enrage the unbelievers." Sending such a feeling of rage into the unbelievers' hearts is clearly intended. It suggests that the planting was by God or by His Messenger, so as to yield a harvest that accomplishes God's purpose in enraging His enemies.

Again this picture is nothing new. It was painted before Muhammad and his Companions began to walk the earth, in the Gospels as they herald the happy event of God sending Muhammad with His final message.

Thus does God record in His book the qualities of this select group of the Prophet's Companions, so that it will be recognised by all creation. It remains the ideal and the role model for future generations, as the standard of faith they should emulate.

In addition to all this honour, God gives them a promise of forgiveness for their sins and a supreme reward: "To those of them who believe and do righteous deeds God has promised forgiveness and a rich reward." The promise is given in such general terms after highlighting their special features so as to make them the first to whom the general description applies. The honour granted them is more than enough for anyone, but God's favours and bounty are limitless, unending. Therefore, they are granted forgiveness and a rich reward.

Once more I try today, fourteen centuries after the event, to visualise the beaming faces and rejoicing hearts of those people as they received this great honour and promise bestowed on them by God. I try to see them as they look at their own picture painted by God in His book. I look at them as they are on their way back from al-Hudaybiyah, when this surah was revealed and relayed to them; how they reflected on it, and how it touched their hearts and souls. I see them looking at one another, with each one seeing in his brother the mark of the grace he himself feels. I try again and again to live with them a moment of this splendid festival they experienced, but how can one who was not present there share all that, except from afar? It can only be by a special favour of God's grace, bringing close that which is indeed far. Lord! You know that I aspire to a special gift of this unique favour.