Alif. Lam. Mim. Defeated have been the Byzantines in the lands close-by; yet despite this defeat, they will gain victory within a few years. All power of decision belongs to God before and after. And on that day the believers will rejoice in God’s support. He grants support to whomever He wills. He alone is Almighty, Merciful.
(The Byzantines, Al-Roum: 30: 1-5)
These opening verses of this surah were revealed when Persia overpowered the Byzantine Empire in the Arab areas that were under its rule. This was also a time when arguments in Makkah raged between the early Muslims and Arab idolaters. Since the Byzantines at that time were Christians, and the Persians were Magians, the unbelievers in Makkah exploited the event, drumming up the victory of polytheism over monotheism, and seeing in this Persian victory an omen for their own victory over the believers.
Therefore, the opening of this surah heralds a victory for the people of the Scriptures, the Byzantines, within a few years. It says that this victory will bring much rejoicing to the believers for they love for believers of any divine religion to gain the upper hand.
The Qur’an does not, however, stop at making this promise, nor does it confine itself to the event mentioned. In fact, it uses the event to show the believers and their opponents’ wider horizons; in essence, it establishes a link between them and the universe. It also relates God’s rule to support divine faith to the great truth that regulates the heavens, the earth and all that is between them, as well as to the past, present and future of humanity. It then moves on to the life to come and the world beyond this earth. Indeed, the Qur’an takes us on a great round in which we see the marvels of the universe, the human soul, people’s situations and the wonders of nature. We are, thus, able to look at the wider horizons of knowledge, for our lives have been elevated and broadened. Furthermore, we are released from the strict confines of time, place and event, and are able to look at the universe, its operative rules, history, present and future.
Thus, people’s concept of the true nature of the bonds and relations in this great universe is set on a higher platform. They begin to feel the real greatness of the laws that govern the universe and human nature, and appreciate those that regulate human life and its events. In this way, positions of victory and defeat are defined, and fair measures to judge people’s actions and activities in this life are set, so as to give them just reward both in the present life and in the life to come.
In the light of this broad concept, the universality of the Islamic message is clearly shown. Its interaction with events and world situations, even when it is still in its infancy and confined to Makkah and the surrounding valley, appears to be very positive. Its scope is broadened beyond this earth so as to link it to the nature of the universe and its major rules, human nature and its profound depths, as well as to the past and present of human life both in this world and in the world beyond.
Thus, a Muslim’s heart and mind are linked to these horizons, so as to influence his feelings and the way he looks at life and values generally. He looks up to heaven and the life to come and contemplates the wonders and marvels of the universe. He appreciates his own position, and that of his community, in this great expanse. He realizes his own value and the value of his faith both in people’s and God’s measures. He thus fulfills his role and does his duties with a clear mind and with confidence and reassurance.
In the method it follows in outlining these links and their significances in the overall system of the universe, as well as their effects on people’s hearts, the surah may be thought of as consisting of two interlinked sections. In the first, it establishes a link between the victory granted to the believers and the truth that provides the firm basis on which the universe is established and with which this life as well as the next are closely associated. It directs people’s attention to God’s laws as they applied to earlier communities and generations, and in this context makes use of an analogy about resurrection. Here the surah depicts a scene from the Day of Judgement and what happens then to believers and unbelievers. This is followed with further scenes of the universe and the signs God has placed in it, highlighting the effects these scenes have on people’s hearts. The surah then gives an example drawn from themselves and their relations with their slaves to show the stupidity of the idea of multiple deities, proving that it is based on whims and desires that are devoid of truth and knowledge. This section concludes with a directive to the Prophet to follow the clear path of truth, which is the path of an upright nature that neither alters to suit desires nor divides into sects or divergent groups.
In the second section the surah depicts the fickleness of people’s cares and interests and how these are unsuitable as a basis for building human life. What people should look to instead is a constant measure that does not bend to suit nefarious interests. It describes such people when they enjoy God’s mercy and when they are afflicted by hardship, as well as in situations of affluence and poverty. It moves on to speak of how provisions should be used and increased. It then discusses the question of God’s alleged partners from this angle, showing how such alleged deities can never provide sustenance, initiate or terminate life. It links the spread of corruption on land and sea with what people do, and directs them to go about the earth reflecting on the ends met by past communities of unbelievers who associated partners with God. It then directs the Prophet to follow the religion of pure human nature before a day comes when everyone will be rewarded for what they do. Like it did in the first section, the surah then provides some scenes of the universe, commenting that true guidance is that given by God, while the Prophet’s task is only to deliver his message. It is not in his power to make the blind see or the deaf hear. The surah then takes us on a new round within the human constitution, reminding us of the stages of man’s development from beginning to end, starting with utter weakness in childhood, before it mentions death, resurrection and judgment, giving us a new scene of that day. This section and the surah itself conclude with a directive to the Prophet to remain patient in adversity and to bear whatever difficulties he meets. He should always remain confident that God’s promise will be fulfilled. Hence, he must not let himself be disturbed by those who lack faith.
Both the ambience of the surah and its general flow contribute to its main theme, namely the close relation between people’s situations and life’s events; the past, present and future in human life and universal laws. This shows that every little action, event, growth, consequence, setback and victory is all closely linked, and subject to an accurate law. In all these, the final decision rests with God: “All power of decision belongs to God before and after.” (Verse 4) This truth is confirmed time after time in the Qur’an, because it is the basic truth in the Islamic faith which gives rise to all concepts, values and standards.
