Written By: Saad Mahmood
Edited By: Muhammed Tahmid Ahmed
This article is a summary of a lecture delivered by Shaykh Hammad Fahim on Saturday, 27th of January 2024 at Didsbury Mosque, Manchester.
Introduction
There is a profound difference between someone who recites the Qur’an from memory or reads it occasionally and someone who truly embodies the Qur’an. The latter requires deeper engagement, a commitment akin to a covenant. Memorisation alone does not ensure familiarity with its depths, nor does mere academic study capture the full transformative power of its message. Instead, those who genuinely embody the Qur’an understand that no other source or reference can provide the unique upliftment it offers. Their connection to the Qur’an allows them to draw from its wisdom during life’s ups and downs across various emotional states.
Such a person is not just reading the Qur’an for barakah but engaging with it in a way that makes it a guiding force. This is why, for instance, Surah Yusuf is often described as offering solace and upliftment due to its universal lessons and profound guidance. Imam al-Razi recounted that while writing his tafsir and reaching the end of Surah Yusuf, he found great relief, especially as he was grieving the loss of his son. He could draw parallels between the Surah’s message and his personal experience, which provided comfort and reassurance. It is a relief and comfort for us as it was for the Sahabah and the Prophet ﷺ:
وَكُلًّۭا نَّقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ ٱلرُّسُلِ مَا نُثَبِّتُ بِهِۦ فُؤَادَكَ ۚ وَجَآءَكَ فِى هَـٰذِهِ ٱلْحَقُّ وَمَوْعِظَةٌۭ وَذِكْرَىٰ لِلْمُؤْمِنِينَ
And We relate to you ˹O, Prophet˺ the stories of the messengers to reassure your heart. And there has come to you in this ˹sûrah˺ the truth, a warning ˹to the disbelievers˺, and a reminder to the believers.
(Surah Hud, Verse 120)
The Qur’an provides the ultimate relief and comfort in the face of the world’s evils and distressing realities. When Muslims encounter widespread injustice and turmoil in the world, if they do not return to the Qur’an for solace, where else can they turn? Neither news outlets like Al-Jazeera nor platforms like Twitter, and Not even the UN, the UNSC, or the ICJ can give us the relief that Allah’s ﷻ words can. The Qur’an is a bushra and guidance. Linguistically, bishara (glad tidings) is tied to the word for skin, emphasising that these glad tidings are meant to be deeply felt.
Importantly, the verses of the Qur’an should not be confined to their historical context alone but should impact our very selves. As Allama Iqbal said:
ترے ضمير پہ جب تک نہ ہو نزول کتاب
گرہ کشا ہے نہ رازﻯ نہ صاحب کشاف
Until the essence of the Qur’an is imprinted on your soul, not even the likes of Imam al-Razi or the author of Kashaf (Zamakhshari) can unveil its meaning to you.
Similarly, Ibn Khaldun in his Muqaddimah noted that true dignity and pride for Arabs and non-Arabs alike is found only in Islam. For example, the issue of Palestine is often framed as an Arab concern. In reality, it is primarily a matter for all Muslims and, secondarily, for humanity as a whole. Thus, the Qur’an remains the source of our ‘izza.
Finding Hope
It is easy to feel despair or distress in the face of such monstrous adversity. Political analysts often focus on the overwhelming statistics of destruction, the countless lives lost, and the suffering of children, leading to feelings of pessimism or hopelessness. In contrast, we find that the Prophet ﷺ consistently demonstrated unshakeable optimism, even during the most challenging times.
After the conquest of Makkah, when asked about returning to Taif despite their earlier hostility, the Prophet ﷺ responded that Allah ﷻ would bring victory to His Prophet ﷺ and religion. Similarly, when in the cave of Thawr with Abu Bakr (RA), despite the imminent danger, the Prophet ﷺ remained steadfast and unshaken, fully trusting in Allah’s ﷻ plan.
The Battle of Ahzab further illustrates this unyielding hope. When the Muslims were besieged by a coalition of tribes and faced immense peril, the Prophet ﷺ maintained his unwavering faith. All these tribes came together to break Madinah and the Muslims, but with the help of Salman al-Farisi (RA) and his idea of the trench, they were able to repel them.
إِذْ جَآءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ ٱلْأَبْصَـٰرُ وَبَلَغَتِ ٱلْقُلُوبُ ٱلْحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠
˹Remember˺ when they came at you from east and west, when your eyes grew wild ˹in horror˺, and your hearts jumped into your throats, and you entertained ˹conflicting˺ thoughts about Allah.
(Surah al-Ahzab, Verse 10)
Despite learning of Banu Qurayzah breaking their treaty, the Prophet ﷺ declared it to be good news. Logically, this made no sense, but his connection was with Allah ﷻ:
إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ يَقُومُ ٱلْأَشْهَـٰدُ
We certainly help Our messengers and the believers, ˹both˺ in this worldly life and on the Day the witnesses will stand forth ˹for testimony˺
(Surah Ghafir, Verse 51)
The Prophet ﷺ understood that Allah’s ﷻ plan always prevails. The Divine Hand of providence will overtake and dominate all other plots and plans:
وَمَكَرُوا۟ مَكْرًۭا وَمَكَرْنَا مَكْرًۭا وَهُمْ لَا يَشْعُرُونَ
And ˹so˺ they made a plan, but We, too, made a plan while they were unaware.
(Surah an-Naml, Verse 5)
The “We” is used here because Allah ﷻ ultimately granted the Muslims victory. It was not through the efforts of the Muslims alone. In the present day, was it a Muslim country that initiated the ICJ case against Israel? No, it was South Africa. All of this is finely tuned by Allah ﷻ through His Wisdom.
[Note: This ayah was used to describe the story of Salih (AS) and his people, but it seems that the Shaykh has used it in relation to his point. The tafsir of the ayah following this does seem to indicate that this part of the story and the meaning of this ayah relates to the Prophet ﷺ and his relationship with the Quraysh. And Allah ﷻ knows best]
Emphasising this point, we can also internalise the ayah below:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ
O believers! Seek comfort in patience and prayer. Allah is truly with those who are patient.
(Surah al-Baqarah, Verse 153)
A Tale As Old As Time
After the appointment of the new qiblah through revelation (thereby changing the direction of prayer from Masjid al-Aqsa to the Ka’bah), Allah ﷻ further revealed the position and responsibility of the Ummah: to be a people of moderation and witnesses over humanity. The trials faced by this Ummah mirror those of previous nations. Allah ﷻ reminds us:
وَلَا تَقُولُوا۟ لِمَن يُقْتَلُ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتٌۢ ۚ بَلْ أَحْيَآءٌۭ وَلَـٰكِن لَّا تَشْعُرُونَ
Never say that those martyred in the cause of Allah are dead—in fact, they are alive! But you do not perceive it.
(Surah al-Baqarah, Verse 154)
It is undeniable that as Muslims, we will find ourselves in situations where the tests we face push us to the edge, even to the point of life or death. Yet, no matter which of these outcomes we end up encountering, we are ultimately victorious – but it is a type of victory that we cannot define by our own terms. What does it look like and when will it come? Only Allah ﷻ knows. Should I question it? Never.
Moreover, there are no shortcuts to attaining victory; it is a long road filled with trials, sacrifices, losses, and unexpected challenges. Allah ﷻ has already described the types of calamities this Ummah will endure, reminding us of the resilience required to persevere.
وَلَنَبْلُوَنَّكُم بِشَىْءٍۢ مِّنَ ٱلْخَوْفِ وَٱلْجُوعِ وَنَقْصٍۢ مِّنَ ٱلْأَمْوَٰلِ وَٱلْأَنفُسِ وَٱلثَّمَرَٰتِ ۗ وَبَشِّرِ ٱلصَّـٰبِرِينَ
We will certainly test you with a touch of fear and famine and loss of property, life, and crops. Give good news to those who patiently endure—
(Surah al-Baqarah, Verse 155)
The noon and laam in the verse is both for tawkeed and emphasis. There is no takhsees (restriction), rather it refers to all people. The ayah continues:
ٱلَّذِينَ إِذَآ أَصَـٰبَتْهُم مُّصِيبَةٌۭ قَالُوٓا۟ إِنَّا لِلَّهِ وَإِنَّآ إِلَيْهِ رَٰجِعُونَ
أُو۟لَـٰٓئِكَ عَلَيْهِمْ صَلَوَٰتٌۭ مِّن رَّبِّهِمْ وَرَحْمَةٌۭ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُهْتَدُونَ
Those who say, when struck by a disaster, “Surely to Allah, we belong and to Him, we will ˹all˺ return.” They are the ones who will receive Allah’s blessings and mercy. And it is they who are ˹rightly˺ guided.
(Surah al-Baqarah, Verse 156-57)
This mindset should become deeply ingrained in our hearts: calamities will come, and our response must be aligned with patience and faith.
Embodying True Reliance
وعنها قالت: سمعت رسول الله صلى الله عليه وسلم يقول: ”ما من عبد تصيبه مصيبه، فيقول إن لله وإنا إليه راجعون: اللهم آجرني في مصيبتي، واخلف لي خيرا منها، إلا آجره الله تعالي في مصيبته واخلف له خيراً منها. قالت: فلما توفي أبو سلمة، قلت كما أمرني رسول الله صلى الله عليه وسلم ، فاخلف الله خيراص منه رسول الله صلى الله عليه وسلم“.
Umm, Salamah (May Allah ﷻ be pleased with her) reported: I heard the Messenger of Allah ﷺ saying, “When a person suffers from a calamity and utters: We belong to Allah ﷻ and to Him we shall return. O Allah! Compensate me in my affliction, recompense my loss and give me something better in exchange for it, then Allah surely compensates him with reward and better substitute.” Umm Salamah (May Allah ﷻ be pleased with her) said: When Abu Salamah (May Allah ﷻ be pleased with him) died, I repeated the same supplication as the Messenger of Allah ﷺ had commanded me (to do). So Allah bestowed upon me a better substitute than him; I was married to Muhammad, the Messenger of Allah ﷺ.
Today, the world witnesses this embodiment of iman in the people of Gaza. Their steadfastness and return to Allah ﷻ amidst immense trials stand as living proof of the truth of Islam and the existence of Allah ﷻ. They find solace in His ﷻ words, and the constant reminder of the Akhirah eases the pain of their trials.
Presently, some criticise the ICJ’s judgment, claiming it favours Israel, but upon closer inspection, it reveals a monumental shift in the conflict’s trajectory. It highlights a plausible case for genocide, which is an undeniable victory. Whilst it is not as explicit as some may hope, it marks a crucial step forward. The acknowledgement of jurisdiction alone is a win, demonstrating Allah ﷻ’s unseen plans unfolding in subtle yet profound ways.
Behind all events, Allah’s ﷻ watchful presence prevails. Just as during the siege of Al-Ahzab, Allah ﷻ’s intervention ensured survival and success. Similarly, Bani Israel was reminded of the divine blessings bestowed upon their forefathers during Firawn’s tyranny. Allah ﷻ is always watchful, urging us as an Ummah to exercise sabr. Through prayer, our connection to Allah ﷻ is renewed, offering patience and solace that nothing else can. In the face of adversity, a believer anchored in Allah ﷻ stands firm like a mountain.
Returning to the people of Gaza, their resilience is unmatched. The world struggles to comprehend their strength despite its advancements and luxuries. Their example has led many to explore the Qur’an, uncovering the truth about Islam’s ethics, Allah ﷻ’s mercy, and the realities concealed by mainstream narratives. Such calamities – by Allah’s ﷻ design – separate the pure from the impure, allowing each to face the consequences of their actions. As Allah ﷻ says:
مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَىٰ مَآ أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ ۗ وَمَا كَانَ ٱللَّهُ لِيُطْلِعَكُمْ عَلَى ٱلْغَيْبِ وَلَـٰكِنَّ ٱللَّهَ يَجْتَبِى مِن رُّسُلِهِۦ مَن يَشَآءُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ فَلَكُمْ أَجْرٌ عَظِيمۭ
Allah would not leave the believers in the condition you were in until He distinguished the good from the evil ˹among you˺. Nor would Allah ˹directly˺ reveal to you the unseen one, but He chooses whoever He wills as a messenger. So believe in Allah and His messengers. And if you are faithful and mindful ˹of Allah˺, you will receive a great reward.
(Surah Ali ‘Imran, Verse 179)
The conflict also exposes the true oppressors and hypocrites, including those amongst Muslims. Allah ﷻ’s revelation warns against befriending those who harbour ill intent and harm:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ بِطَانَةًۭ مِّن دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًۭا وَدُّوا۟ مَا عَنِتُّمْ قَدْ بَدَتِ ٱلْبَغْضَآءُ مِنْ أَفْوَٰهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ ۚ قَدْ بَيَّنَّا لَكُمُ ٱلْـَٔايَـٰتِ ۖ إِن كُنتُمْ تَعْقِلُونَ
O believers! Do not associate closely with others who would not miss a chance to harm you. Their only desire is to see you suffer. Their prejudice has become evident from what they say—and what their hearts hide is far worse. We have made Our revelations clear to you if only you understood.
(Surah Ali ‘Imran, Verse 118)
Like Ammar Ibn Yasir (RA), Hamza (RA), Summayah (RA), or the martyrs of Badr, we are reminded that triumph is not a matter of if but when. The specifics of how victory unfolds – its form, angle, or time – may remain hidden from us, yet our belief in its certainty must never waver.
Deliverance Is Near
Consider the story of Musa (AS): though destined to liberate Bani Israel, their deliverance did not occur immediately. Instead, Musa (AS) grew and was prepared within Firawn’s own palace, the very seat of oppression. Victory was present all along, subtly positioned, waiting for Allah’s ﷻ decree.
أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُم ۖ مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُوا۟ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّهِ ۗ أَلَآ إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌۭ
Do you think you will be admitted into Paradise without being tested like those before you? They were afflicted with suffering and adversity and were so ˹violently˺ shaken that ˹even˺ the Messenger and the believers with him cried out, “When will Allah’s help come?” Indeed, Allah’s help is ˹always˺ near.
(Surah al-Baqarah, Verse 214)
To further understand this point, we can look to Surah al-Qasas and al-A’raf, which hold profound lessons for our current times.
Tyrants throughout history share the same oppressive tendencies. The dire plight of Bani Israel, as described at the beginning of Surah al-Qasas, mirrors today’s injustices. Firawn viewed them as “human animals” and designated specific regions for them, much like the state of Israel today. He even ordered the killing of their infants, fearing the loss of his rule. Yet, in the midst of this brutality, Allah ﷻ declares:
وَنُرِيدُ أَن نَّمُنَّ عَلَى ٱلَّذِينَ ٱسْتُضْعِفُوا۟ فِى ٱلْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةًۭ وَنَجْعَلَهُمُ ٱلْوَٰرِثِينَ. وَنُمَكِّنَ لَهُمْ فِى ٱلْأَرْضِ وَنُرِىَ فِرْعَوْنَ وَهَـٰمَـٰنَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوا۟ يَحْذَرُونَ
But it was Our Will to favour those who were oppressed in the land, making them models ˹of faith˺ as well as successors; and to establish them in the land; and through them show Pharaoh, Hamân, and their soldiers ˹the fulfilment of˺ what they feared.
(Surah al-Qasas, Verses 5-6)
Was this deliverance achieved through military intervention? No. Rather the divine strategy unfolded subtly.
Lastly, in the beginning of Musa’s (AS) story, Allah ﷻ inspired his mother:
وَأَوْحَيْنَآ إِلَىٰٓ أُمِّ مُوسَىٰٓ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِى ٱلْيَمِّ وَلَا تَخَافِى وَلَا تَحْزَنِىٓ ۖ إِنَّا رَآدُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ ٱلْمُرْسَلِينَ
We inspired the mother of Moses: “Nurse him, but when you fear for him, put him then into the river, and do not fear or grieve. We will certainly return him to you and make him one of the messengers.”
(Surah al-Qasas, Verse 7)
One may ask, “How does feeding a baby milk or placing him in a basket fit into the grand plan of overthrowing Firawn?”, but when the entire story is read, the picture becomes clear.
These actions, seemingly insignificant, were actually pivotal in the downfall of Firawn and the breaking of his defences through the unnoticed intervention of his own wife. She had no knowledge of Allah’s ﷻ plan, yet played a key role in it.
Thus, it is upon us to believe that Allah ﷻ’s victory is already unfolding, even if we don’t see it. We are simply waiting for its full manifestation.
This is not only a test of faith, but also a test of trusting in Allah ﷻ’s wisdom.
And Allah ﷻ knows best.