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1361 In a human bargain both sides give something and receive some advantage. In the divine bargain of Allah with man,
Allah takes man's will and soul and his wealth and goods, and gives him in return ever-lasting Felicity. Man fights in
Allah's Cause and carries out His will. All that he has to give up is the ephemeral things of this world, while he gains
eternal salvation, the fulfilment of his highest spiritual hopes,-a supreme achievement indeed. (9.111)
1362 We offer our whole selves and our possessions to Allah, and Allah gives us Salvation. This is the true doctrine of
redemption: and we are taught that this is the doctrine not only of the Qur-an but of the earlier Revelations,-the
original Law of Moses and the original Gospel of Jesus. Any other view of redemption is rejected by Islam, especially
that of corrupted Christianity, which thinks that some other person suffered for our sins and we are redeemed by his
blood. It is our self-surrender that counts, not other people's merits. Our complete self-surrender may include fighting
for the cause, both spiritual and physical. As regards actual fighting with the sword there has been some difference in
theological theories at different times, but very little in the practice of those who framed those theories. The Jewish
wars were ruthless wars of extermination. The Old Testament does not mince matters on this subject. In the New
Testament St. Paul, in commending the worthy fruits of Faith, mentions Gideon, Barak, and other warriors of the Old
Testament as his ideals, "Who through faith subdued kingdoms... waxed valiant in fight, turned to flight the armies of
the aliens..." (Hebrews, xi. 32-34). The monkish morality of the Gospels in their present form has never been followed
by any self-respecting Christian or other nation in history. Nor is it common-sense to ignore lust of blood in
unregenerate man as a form of evil which has to be combated "within the limits, set by Allah" (Q. ix. 112). (9.111)
9:112 – Those that turn (to Allah) in repentance: that serve Him and praise Him; that wander in
devotion to the Cause of Allah; that bow down and prostrate themselves in prayer; that enjoin
good and forbid evil; and observe the limits set by Allah; (these do rejoice). So proclaim the
glad tidings to the Believers. 1363
1363 We are to rejoice that by giving up such small things as ourselves and our possessions we are to be rewarded with
such a great thing as the eternal life of felicity. The truly righteous, whose lives in various aspects are described in this
verse, do so rejoice. The good news is to be proclaimed to all Believers, including the weakest among us, so that they
may profit by that example. (9.112)
9:124 - Whenever there cometh down a Surah some of them say: "which of you has had his faith
increased by it? Yea those who believe their faith is increased and they do rejoice. 1375
1375 The incompatibility of Unfaith and Faith are contrasted in this section in respect of revelation and the divine teacher.
The Unbelievers laugh at revelation, and say to each other mockingly: "Does this increase your faith?" To the Believer
every new aspect of Allah's truth as revealed increases his faith, and wonder, and gratitude. He rejoices, because he
gets added strength for life and achievement. (9.124)
10:22 - He it is Who enableth you to traverse through land and sea; so that ye even board ships
they sail with them with a favorable wind and they rejoice thereat; then comes a stormy wind
and the waves come to them from all sides and they think they are being overwhelmed: they
cry unto Allah sincerely offering (their) duty unto Him saying "If Thou dost deliver us from this
we shall truly show our gratitude!" 1410
1410 All the great inventions and discoveries on which man prides himself are the fruit of that genius and talent which Allah
has freely given of His grace. But the spirit of man remains petty, as is illustrated by the parable from the sea. How the
heart of man rejoices when the ship goes smoothly with favourable winds! How in adversity it turns, in terror and
helplessness, to Allah, and makes vows for deliverance! and how those vows are disregarded as soon as the danger
is past! Cf. vi. 63. (10.22)
10:58 - Say: "In the Bounty of Allah and in His Mercy in that let them rejoice": that is better than the
(wealth) they hoard.
27:36 - How when (the embassy) came to Solomon he said: "Will ye give me abundance in wealth?
But that which Allah has given me is better than that which He has given you! Nay it is ye who
rejoice in your gift! 3272
3272 Poor Bilqis! she thought she had arranged with womanly tact to conciliate Solomon, and at the same time pacify her
warlike subjects! But the effect of the embassy with presents was the very opposite. Solomon took it as an insult that
she should send her presents instead of her submission to the true Religion! He flung back the presents at her, as
much as to say, "Let these baubles delight your own hearts! Allah has blessed me with plenty of worldly goods, and
something infinitely better, viz.; His Light and Guidance! Why do you say nothing about that?" (27.36)
30:4 - Within a few years. With Allah is the Decision in the Past and in the Future: on that Day shall
the Believers rejoice 35073508
3507 Bidh'un in the text means a short period-a period of from three to nine years. The period between the loss of
Jerusalem (614-15) by the Romans and their victory at Issus (622) was seven years, and that to the penetration of
Persia by Heraclius was nine years. See last note. (30.4)
3508 See n. 3506 and Appendix No: 6. The battle of Badr (2 A.H. = 624 A.D.) was a real time of rejoicing for the Believers
and a time of disillusionment for the arrogant Quraish, who thought that they could crush the whole movement of
Islam in Madinah as they had tried to do in Makkah. but they were signally repulsed. See n. 352 to iii. 13. (30.4)
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