Overview (Verses 85 - 86)

Different Deeds with Different Results
 
In the context of God’s Messenger’s exhortation to the believers to fight, towards the end of the passage, and the reference to those who discourage and dampen the spirit to fight, at its beginning, the sūrah states a general rule regarding intercession. The statement implies instruction, advice and co-operation. “Whoever rallies to a good cause shall have a share in its [benefit], and whoever rallies to an evil cause shall have a share in its [burden]. God watches over everything.” (Verse 85)
 
Whoever participates in mobilising and encouraging and supporting others to fight for the cause of God will receive his due share of the reward for the fighting and its consequences. But those who promote demoralisation and discouragement will bear responsibility for the outcome of their exhortations. The Arabic term kill chosen in this context suggests liability for the consequences as well as the actions themselves.
 
This is a universal principle, which applies to intercession for good or for evil. The Qur’ān often establishes a general principle through the discussion of a particular issue or event, linking the two together and referring the whole question to God Almighty. He is the source of everything and the source of all power, as the Arabic word used in commenting on the verse indicates: “God watches over everything.” (Verse 85)
 
The sūrah then gives instructions that a greeting should be answered with a similar or better one. Public courtesy, when practised with politeness and civility, is a means for a smooth and harmonious social life. This closely relates, in social behaviour, to the principle of intercession referred to earlier: “When a greeting is offered you, answer it with an even better greeting, or [at least] with its like. God keeps count of all things.” (Verse 86)
 
Islam introduced a special form of greeting which distinguishes Muslim societies and gives a distinct flavour to its daily routine behaviour. It makes Muslims stand out among all other human societies.
 
Islam has chosen the following forms of greeting: “assalāmu `alaikum” (peace be on you) or “assalāmu `alaikum wa rahmatullāh” (peace and God’s mercy be on you) or “assalāmu `alaikum wa rahmatullāh wa barakātuh” (peace and God’s mercy and blessings be on you). The more gracious reply would be to repeat the same phrase with the addition of the supplementary words to the first and second forms, the third one being a complete greeting, as follows: “wa `alaikum assalāmu wa rahmatullāh” (and peace and God’s mercy be on you too) or “wa `alaikum assalāmu wa rahmatullāhi wa barakātuh” (and peace and God’s mercy and blessings be on you too). According to the reported practice of the Prophet, the third form is answered by repeating the same phrase in full.
 
Let us look more closely at the subtle touches implicit in this verse. There is, firstly, the distinct identity which Islam emphatically seeks to confer on Muslim society to preserve its unique features and traditions, just as it has its own individual laws and systems. These aspects were discussed in detail when dealing with the change of the qiblah, or direction of prayer. (See Volume I, pp. 112 to 121)
 
And, secondly, there is the unremitting endeavour to strengthen the ties of amity and friendship among Muslims. The greeting of peace and the better response are one of the best means to achieve that close and solid relationship. God’s Messenger was once asked: “What is the best thing one can do?” His reply was: “Give out food, greet with peace those you know and those you do not know.” (Related by al- Bukhārī.) This manner of greeting is highly recommended in Muslim societies, and the present verse makes the reply, as outlined above, a religious obligation. The value of such social tradition becomes clear from its real effect in cleansing people’s hearts and bringing people closer together and reinforcing the ties among them. This is clear to all who study closely the effects of this tradition and its amazing consequences in society.
 
Thirdly, the verse introduces a touch of tranquillity and serenity to a discussion of fighting. It may be intended to point out Islam’s fundamental foundation: peace. Islam is the religion of peace. It recommends fighting only in order to establish peace on earth. It advocates peace in its widest and most comprehensive sense; peace emanating from the compliance of human nature with the Divine order of God Almighty.

Overview (Verses 85 - 86)

Different Deeds with Different Results
 
In the context of God’s Messenger’s exhortation to the believers to fight, towards the end of the passage, and the reference to those who discourage and dampen the spirit to fight, at its beginning, the sūrah states a general rule regarding intercession. The statement implies instruction, advice and co-operation. “Whoever rallies to a good cause shall have a share in its [benefit], and whoever rallies to an evil cause shall have a share in its [burden]. God watches over everything.” (Verse 85)
 
Whoever participates in mobilising and encouraging and supporting others to fight for the cause of God will receive his due share of the reward for the fighting and its consequences. But those who promote demoralisation and discouragement will bear responsibility for the outcome of their exhortations. The Arabic term kill chosen in this context suggests liability for the consequences as well as the actions themselves.
 
This is a universal principle, which applies to intercession for good or for evil. The Qur’ān often establishes a general principle through the discussion of a particular issue or event, linking the two together and referring the whole question to God Almighty. He is the source of everything and the source of all power, as the Arabic word used in commenting on the verse indicates: “God watches over everything.” (Verse 85)
 
The sūrah then gives instructions that a greeting should be answered with a similar or better one. Public courtesy, when practised with politeness and civility, is a means for a smooth and harmonious social life. This closely relates, in social behaviour, to the principle of intercession referred to earlier: “When a greeting is offered you, answer it with an even better greeting, or [at least] with its like. God keeps count of all things.” (Verse 86)
 
Islam introduced a special form of greeting which distinguishes Muslim societies and gives a distinct flavour to its daily routine behaviour. It makes Muslims stand out among all other human societies.
 
Islam has chosen the following forms of greeting: “assalāmu `alaikum” (peace be on you) or “assalāmu `alaikum wa rahmatullāh” (peace and God’s mercy be on you) or “assalāmu `alaikum wa rahmatullāh wa barakātuh” (peace and God’s mercy and blessings be on you). The more gracious reply would be to repeat the same phrase with the addition of the supplementary words to the first and second forms, the third one being a complete greeting, as follows: “wa `alaikum assalāmu wa rahmatullāh” (and peace and God’s mercy be on you too) or “wa `alaikum assalāmu wa rahmatullāhi wa barakātuh” (and peace and God’s mercy and blessings be on you too). According to the reported practice of the Prophet, the third form is answered by repeating the same phrase in full.
 
Let us look more closely at the subtle touches implicit in this verse. There is, firstly, the distinct identity which Islam emphatically seeks to confer on Muslim society to preserve its unique features and traditions, just as it has its own individual laws and systems. These aspects were discussed in detail when dealing with the change of the qiblah, or direction of prayer. (See Volume I, pp. 112 to 121)
 
And, secondly, there is the unremitting endeavour to strengthen the ties of amity and friendship among Muslims. The greeting of peace and the better response are one of the best means to achieve that close and solid relationship. God’s Messenger was once asked: “What is the best thing one can do?” His reply was: “Give out food, greet with peace those you know and those you do not know.” (Related by al- Bukhārī.) This manner of greeting is highly recommended in Muslim societies, and the present verse makes the reply, as outlined above, a religious obligation. The value of such social tradition becomes clear from its real effect in cleansing people’s hearts and bringing people closer together and reinforcing the ties among them. This is clear to all who study closely the effects of this tradition and its amazing consequences in society.
 
Thirdly, the verse introduces a touch of tranquillity and serenity to a discussion of fighting. It may be intended to point out Islam’s fundamental foundation: peace. Islam is the religion of peace. It recommends fighting only in order to establish peace on earth. It advocates peace in its widest and most comprehensive sense; peace emanating from the compliance of human nature with the Divine order of God Almighty.