We must begin the discussion about victory from the incident of "Uhud," which took place in the third year of Hijra. The wounds in this battle were severe, and a large number of Muslims were killed, including Hamza, the Prophet’s (peace be upon him) uncle, and Mus'ab bin Umair. The archers disobeyed the command of the Messenger of Allah (peace be upon him), and some of the youth had initially forced him to go out to meet the enemy. Abdullah bin Ubayy, the leader of the hypocrites, saw this as an opportunity to retreat.
Quick Recovery
Logic would dictate that after such a tragedy, the warriors would sit in the shade of a tree or under the roof of a tent to recover from the horror they had witnessed and the severe suffering they had endured. Their bodies were exhausted, and their spirits were broken. But after the clamor had quieted and the polytheists had turned away, the Prophet (peace be upon him) gathered his companions and said to them, "Stand so that I may praise my Lord." So they stood behind him in rows. The Messenger of Allah ﷺ said, "O Allah, all praise is due to You, there is no one to contract what You have expanded, nor is there anyone to expand what You have contracted, nor is there anyone to guide those whom You have led astray, nor is there anyone to lead astray those whom You have guided, nor is there anyone to bring close those whom You have kept far, nor is there anyone to keep far those whom You have brought close, nor is there anyone to give when You withhold, nor is there anyone to withhold when You give.…” (Hadith continues) (1).
“Hamra al-Asad” and the Strength of Faith
The matter did not stop with Uhud. A man from Mecca came to the Messenger of Allah (peace be upon him) and informed him about Abu Sufyan and his companions, saying that he heard them blaming each other and saying, “Some of their leaders remain, and they are gathering forces against you.” The Prophet (peace be upon him) then ordered his companions, who were still in the previous state, to pursue the enemy, saying, “Only those who witnessed the battle should go with me.” Abdullah bin Ubayy said, “I will ride with you,” but the Prophet (peace be upon him) replied, “No.” He saw that those who did not participate in the battle, despite their strength, were unfit to continue. The companions responded quickly (2). Allah praised them, saying: "Those [believers] who responded to Allah and the Messenger after injury had struck them..." (Al Imran: 172).
The Promised Victory and the Hoped-for Victory
When battles occur between Muslims and others, or between the people of truth and the people of falsehood, everyone expects the victory of Islam and the people of truth. This is logical, and it is a divine promise. The divine promise never fails, as everyone relies on Allah's statement: "Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand." (Ghafir: 51).
This verse is interpreted by everyone who reads it as the inevitable triumph and dominance of the people of truth over the people of falsehood, and of the oppressed over their oppressors in this life.
Victory can come as a gift, a generosity that encompasses all, as salvation and relief, as assistance and help, and as sustenance from Allah for His servant.
Al-Tabari highlights that some people notice a delay in the fulfillment of the previous verse’s promise. He explains that either the message is general while the intention is specific, which is common in Arabic, meaning that "We will support Our messengers" refers to some of them, not all of them. Or, the victory could be through elevating them over their deniers, as happened with David and Solomon (peace be upon them), or by taking revenge on those who opposed them by destroying them and saving the messengers, as happened with Noah (peace be upon him), or by granting them victory over those who harmed them, either in their presence, in their absence, or even after their death, as was done to the killers of John the Baptist (peace be upon him) (3).
Thus, the verse has various contexts for understanding, and its meaning is broader than what may first come to mind. The concept of victory has many dimensions, and its timing is also varied. The victory that does not fail is the victory in its broad sense, not in the narrow interpretation that some may have.
Struggling Gaza
Some people look at victory through a near-sighted, immediate lens, expecting it to occur soon, but victory is never like that. There is a difference between victory and triumph. Some people want immediate victory over those who opposed the truth, hindered its path, or committed injustice and oppression. In this, they forget Allah’s name "The Forbearing," for Allah is the One who forgives and has patience. He is not provoked by anger, nor does He act hastily due to ignorance or disobedience. The Forbearing is the One who does not hasten to punishment (4). Patience encompasses all, but justice will descend upon all. No matter how long the oppressor is given, his fate is inevitable.
Omar al-Mukhtar (1350 AH) is still revered among all the free, even though he was dragged in chains and hanged by those he fought against in true jihad! Was he a loser after fighting the battle of honor against the arrogant aggressor?
Should he have submitted to the rule of his enemies and lived under their humiliation, like chickens raised in pens, only to be slaughtered when the time came?!
Is that how we should view the bitter reality faced by Gaza and its people, that they should have accepted a life of humiliation under the Zionists?!
Believer Does Not Despair
We should not think that our prayers for the mujahideen have gone unanswered, nor that the supplications of the worshippers morning and evening have gone in vain. The battles for glory may be prolonged and may not end for decades.
The Crusaders remained on the coasts of Palestine, Lebanon, and Jerusalem for nearly two centuries. The Muslims did not stop confronting and fighting them, and the scholars and righteous people did not cease praying and guiding the mujahideen, until the matter was resolved after 200 years!
Did people at that time blame their Lord for the delayed victory? Did the righteous stop praying for the mujahideen? Did the mujahideen despair and surrender themselves to the fates controlled by the Crusaders?
The Ummah continued on the path of knowledge and jihad alike. The mujahid never stopped, nor did the seeker of knowledge halt their pursuit. Great results require great sacrifices, and the Muslim is always in Allah’s favor and grace. No matter how delayed his goal may seem, he is on the path to achieving it.
But today, as Al-Ghazali said yesterday, "The Jews are too lowly and insignificant to win a battle; it is only our own mistakes that have made them victorious and encouraged their loud barking" (5).
Let hearts rest assured in the promise of Allah, that victory comes with patience, and Allah’s promise does not fail, for every matter is determined by its appointed time. Could the martyr who was treacherously killed in Gaza, yet continued to fight until he died in prostration, have been defeated? Was he not victorious as he fell as a martyr while praying, placing all the free in a position of hope for a similar fate? Who was the true victor, the cowardly assassin or the prostrating martyr? This is how Gaza today presents and teaches the lesson to future generations, who see in its steadfastness and that of its supporters a source of pride and the herald of a near victory over those about whom Allah said of their forefathers: "And let not those who disbelieve think they have escaped. Indeed, they will not cause failure [to Allah]." (Al-Anfal: 59).
-------------------------------------------------------------
(1) Reported by Ahmad in Al-Musnad and Al-Hakim in Al-Mustadrak (3/23), who said it is authentic according to the criteria of Al-Bukhari and Muslim.
(2) Al-Bidaya wa'l-Nihaya (The Beginning and the End) (4/56).
(3) Jami' al-Bayan (21/400), and also Tafsir Ibn Kathir (7/136).
(4) Shan al-Du'a (The Importance of Supplication) (1/63).
(5) Al-Haq al-Murr (The Bitter Truth) (4/113).
Read this Article in Arabic
