This is the final phase. It is in this phase that the divine court of justice is set up on this earth. Punishment is meted out to the rejecters of the truth and those who have accepted it are rewarded, and in this way a miniature Day of Judgement is witnessed on the face of the earth. The history of the preaching endeavours of the rusul related in the Qur’ān shows that at this stage generally either of the two situations arise.
Firstly, a rasūl has a few companions only and there is no place available to him for migration.
Secondly, his companions are in substantial numbers and the Almighty also furnishes a place to them where they can migrate and be bestowed with political authority.
In both these situations, the established practice of the Almighty manifests itself – the practice which the Qur’ān refers to in the following words:
إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ أُوْلَئِكَ فِي الأَذَلِّينَ كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ
Indeed those who are opposing Allah and His Messenger are bound to be humiliated. The Almighty has ordained: “I and My Messengers shall always prevail.” Indeed Allah is Mighty and Powerful. (58:20-21)
In the first situation, divine punishment descends upon those who have rejected the rusul in the form of raging storms, cyclones and other calamities, which completely destroy them. It is evident from the Qur’ān that the people of Noah (sws), Lot (sws), Sālih (sws) and Shu‘ayb (sws) besides others met with this dreadful fate. The only exception in this case were the Israelites. Since they primarily adhered to monotheism, instead of annihilation, the punishment of subjugation was meted out to them once the Prophet Jesus (sws) left them. In the second case, a rasūl and his companions subdue their nation by force.
In this situation, obviously the people are given some more time. During this time, the rasūl proceeds with the task of communicating the truth to people of the land he has migrated to. This unveiling of the truth continues till these people are not left with any excuse to deny it. Simultaneously, he prepares and instructs his followers and cleanses them and isolates them so that they are ready to participate in the battle between good and evil. He consolidates his political authority in this land to the extent that with its help he can exterminate the rejecters and achieve dominance for the believers. The net result of this process is that the followers and opponents of a rasūl are totally distinguished from one another to the extent that as per the established practice of God each group can be observed with its complete characteristics. It is evident from the Qur’ān that in each group there are three categories of people. Among the opponents are:
Among the followers, the following three categories can be classified:
i. The Sābiqūn al-Awwalūn[4]
ii. The Muttabi‘ūn al-Ihsān[5]
iii. The Du‘afā and the Munafiqūn[6]
The Mu‘ānidīn (the antagonists) are people who openly and vehemently counter the preaching of a rasūl once they see that it is becoming influential. The motive of their animosity is their prejudice for their traditional views as well as jealousies and vested interests. All these three motives are equal as far as their animosity is concerned; however, they are distinct from one another as far as their reality is concerned.
The first motive is found in people who are very sincere with traditional views and are the true servers of the system they have lived in. They consider the preaching of a rasūl to be an open challenge to their system and the traditions of their forefathers which are present in the background of this system. Since their opposition is based on nationalistic emotions, it is without malice and meanness. Consequently, their opposition like that of Abū Jahal has much to do with their nationalistic pride, and if they profess faith, then like ‘Umar (rta) and Hamzah (rta) they profess faith with all their heart and all their might.
The second motive entices those people to animosity who are and have remained leaders in the current system whether in their religious or in their political capacity. They have become so used to leadership and control that it becomes impossible for them to accept the leadership and guidance of a rasūl and they also want the truth to remain subservient to them in all circumstances. It is such people who in the time of the Prophet Muhammad (sws) declared that if God had to reveal His guidance to someone why did He not reveal it to some leader of Makkah and Tā’if[7]. It was precisely for this reason that the Jews had opposed Muhammad (sws).[8] In the times of the Prophet Jesus (sws), the religious chiefs of the Israelites, their scholars and the Pharisees were deprived of faith for this very reason, and the following words of Jesus (sws) were verified: “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”[9] Such people initially ignore the preaching of the rusul considering it to be worthless; however, once they see that this preaching is influencing the society the fire of jealousy ignites in them, and then they do everything jealous normally people do against their opponents.
The third motive stirs people who are not able to see beyond their personal interests. They have become used to watching their own interests and demanding privileges and deciding what is good and what is evil with reference to themselves only. It is because of this moral degradation and meanness that they can only take hold of things which are of benefit to them; it becomes impossible for them to accept the calls of the rusul and pass through tests which the followers of the rusul have to bear. In the times of the Prophet Muhammad (sws), the attitude of Abū Lahab is a prominent example of a person who opposed a rasūl because of such a motive.
The Mutarabbisīn or those among the opponents who have adopted the policy of “wait and see” are the ones who acknowledge the veracity of a rasūl’s teaching; however, instead of accepting the truth simply because it is the truth they prefer to wait and see what the future has in store for this preaching. Consequently, they are not very active in opposing their rasūl but always put their weight with his enemies. Day and night they are busy in trying to strike some sort of a compromise between truth and evil and so that they are not burdened in making a decision for themselves. In times of trials and tribulations, they may utter a good wish for the rasūl, in their hearts be desirous of the rasūl’s success, may muster the courage to help him financially or morally; however, accepting him in these times and bearing hardships for him is in no way possible for them.
The Mughafillīn (the ignorant among the masses) are those who are mentally and financially subservient to the prevailing system and in every matter obedient to the religious and political pundits of the time. They thus follow the dictates of these pundits with regard to the preaching of a rasūl and are at their obedient service at all times. This is their typical attitude in the first phase. However, once their pundits start to openly challenge the preaching endeavour of the rasūl, the difference between them and these pundits in their character as well as the nature of arguments presented becomes prominent. At that time, they become distrustful of their pundits and leave them and direct their attentions to the rasūl. Consequently, this change in them sometimes induces some bold and lofty character individuals among them to take the initiative and join the ranks of the rasūl one after the other.
Among the followers, the al-Sābiqūn al-Awwalūn are the ones who take lead in supporting the cause of their rasūl. They profess faith in him as soon as they hear his calls and irrespective of the consequences are ready to sacrifice whatever they have for this cause. These are people who have a noble nature, possess an insightful intellect and a vibrant heart. Their eyes really see and their ears really hear. They are the ones who analyze things in the light of sense and reason and when they are convinced of something they openly acknowledge it irrespective of any bias or prejudice as well as any danger which its acceptance may entail. They are the cream of a nation as far as character and morals are concerned, and their towering figures stand out among the masses. The call of the truth is not alien to them. It is in fact the call of their hearts, the voice of their conscience and the chant of their souls. They only await someone to call them to the truth after which they present themselves to serve him with all their mind and heart. Consequently, when the calls of a rasūl reach them, they neither present any excuse nor look at his lineage; they neither indulge in the analysis of the past and present nor ridicule and censure him; they neither ask for miracles nor get involved in hairsplitting and needless conversation. In fact, they come forward with full vigour and respond to the call as if it was coming from within them. With great will and determination they stand by the side of the rasūl, and possess the determination and will to never turn back even if their limbs are cut to pieces.
The Muttabi‘ūn bi al-Ihsān (the righteous) are people who are inspired by the al-Sābiqūn al-Awwalūn into accepting the truth. Although they are not as intellectually and morally superior, they are the most outstanding in the second category of people. If they do not take the initiative in accepting the truth like the al-Sābiqūn al-Awwalūn, it is also not possible for them to stay behind once they witness the determination and outstanding behaviour of their forerunners, their initiative in accepting the truth and bearing with perseverance the difficulties in this cause. Although the sound arguments of the truth preached to them may fail to influence them much, the commitment and devotion of the al-Sābiqūn al-Awwalūn and their great deeds – soon or late – often win them over. However, a rasūl has to make some effort in their regard. Consequently, if the doubts which arise about the truth in their minds and those which are implanted from others are all cleared up and some examples of grit and determination are set before them then the rust which has clung to their nature is washed away. After this, if the grace of God is there to guide and propel them to the truth, they become the companions of the rasūl and try to remain by his side with full strength and sincerity in all trials and tribulations that they encounter.
The Du‘afā and the Munāfiqūn (the Weak and the Hypocrites) only have an apparent resemblance. As far as their inner intentions are concerned, they are very distinct from one another. Thus their characteristics should be understood separately.
The Du‘afā are people who accept the call of a rasūl at some point of time; in fact, at times in the very first phase. It is their intention that they fulfill its requirement as long as they live; however, since they have weak will-powers, they stumble and then recover again and again. They have, however, the ability that every time that they fall they atone for their sins through repentance and continue their journey on the right path come what may.
The Munāfiqūn, on the other hand, are people who sometimes because of a transient influence and sometimes because of a well-planned prank become associates of a rasūl. In the first case, they become an embodiment of مُّذَبْذَبِينَ بَيْنَ ذَلِكَ لاَ إِلَى هَـؤُلاء وَلاَ إِلَى هَـؤُلاء (4: 143) (Wavering between this and that and belonging neither to these nor those, (4:143)), and in the second case they are like enemy agents in the ranks of the Muslims. Consequently, their character is no different from that of a typical agent.
When among the addressees of a rasūl, his followers and his opponents are fully distinguished from one another and they stand out separately, and the rasūl and his companions are fully in a position for an armed offensive, the court of divine justice gives its ruling. Following is the way this verdict was declared in the matter of the Prophet Muhammad (sws):
1. All the antagonists and adversaries from among the leadership of the Quraysh were killed in the battle of Badr. It was only Abū Lahab who did not take part in the battle in an effort to save himself from torment. The Qur’ān (111:1-3) had already declared that he would die together with his supporters and comrades. Consequently, this prediction was fulfilled word for word and this leader of the Banū Hāshim was killed by plague. And such was the condition of his dead body that no one came near it till three days after his death. Ultimately, his body got decomposed and a stinking smell started to come out from it. Eventually, a hole was dug and his corpse was shoved into it through sticks.
2. After the battles of Badr and Uhud, once the Muslims had been separated from the ranks of the disbelievers and took the shape of a distinct group, an ultimatum was given to the common masses of the Idolaters of Arabia as well as the ones among them who had adopted a policy of “wait and see”. They were given four months to mend their ways after which they would be humiliated and disgraced and would not be able to find a way out in this world.[10]
3. At the hajj-i akbar offered in the 9th hijrah, it was declared that once the sacred months passed, Muslims would kill these Idolaters wherever they find them except if they accept faith, adhere to the prayer and pay the zakāh. Only those people would be an exception to this declaration who had treaties with the Prophet Muhammad (sws). Muslims were told that they should honour these treaties till they expire. It was obvious from this that once these expire, these people too would have to meet the same fate as had been destined and declared for the Idolaters.[11]
4. It was directed that all the groups of the People of the Book would pay jizyah and live in subjugation to the Muslims. They were further told that if this decision of God and His Prophet Muhammad (sws) was not acceptable to them, they would be massacred by Muhammad (sws) and his Companions (rta).[12]
5. The Hypocrites were warned that it would be better for them if they repented, otherwise they too would have to encounter the fate which was destined for the rejecters.[13]
6. Those among the followers of the Prophet Muhammad (sws) who were sincere but were guilty of some blemishes were forgiven after some punishment,[14] and the weak among these followers were given the glad tidings that they if they repent and reform themselves and remain on this commitment, then hopefully the Almighty would forgive them too.[15]
7. The reins of political leadership of Arabia and the custodianship of the Baytullāh were given in the hands of the Muslims who had taken lead in accepting Islam. In this way, the following promise of the Almighty was fulfilled:
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَن كَفَرَ بَعْدَ ذَلِكَ فَأُوْلَئِكَ هُمُ الْفَاسِقُونَ
God has promised those of you who professed belief and did good deeds that He would grant them political authority in the land the way He granted political authority to those who were before them and He would strongly establish their religion He chose for them, and replace their fear by peace. They will worship Me and serve none besides Me, and he who again rejects after this will indeed be among the disobedient. (24:55)
(Translated by Shehzad Saleem)
[2].Those who have adopted the policy of “wait and see”.
[3].The ignorant among the masses.
[4].Those who take lead in supporting the cause of a rasūl.
[5].The righteous, who do not possess the initiative of the first group.
[6].The weak and hypocrites.
[7]. See: The Qur’ān, 43:31.
[8].See: The Qur’ān, 2:109.
[10]. The Qur’ān (9:1-2).
[11]. The Qur’ān (9:3-5).
[13]. The Qur’ān (9:74, 101).
[14]. The Qur’ān (9:118).
[15]. The Qur’ān (9:102).
