37:173 As-Saaffaat (Those drawn up in Ranks)

ولقد سبقت كلمتنا -التي لا مردَّ لها- لعبادنا المرسلين، أن لهم النصرة على أعدائهم بالحجة والقوة، وأن جندنا المجاهدين في سبيلنا لهم الغالبون لأعدائهم في كل مقام باعتبار العاقبة والمآل.

أنهم الغالبون لغيرهم، المنصورون من ربهم، نصرا عزيزا، يتمكنون فيه من إقامة دينهم، وهذه بشارة عظيمة لمن اتصف بأنه من جند اللّه، بأن كانت أحواله مستقيمة، وقاتل من أمر بقتالهم، أنه غالب منصور.

أي تكون لهم العاقبة.

and assuredly Our hosts namely the believers they will indeed be the victors over the disbelievers by their being given the definitive proofs and assistance against them in this world. And if some of these believers are not victorious over them in this world then assuredly in the Hereafter they will be so.

The sense of 'the victory of the people of Allah'

In verses 171-173, it was said: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْ‌سَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُ‌ونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ (And Our Word has already gone ahead in favor of Our servants - the messengers - they are the ones who will have Allah's support, and verily it will be Our army that prevails). The sense of these verses is that it stands predetermined with Allah that His chosen servants, that is, the prophets would be the ones to prevail. This may raise a difficulty, for in the mortal world, some prophets did not. For an answer to this, it could be said that the majority of prophets consists of the noble souls whose people belied them and met their punishment while they were kept safe from it. There are only a few among the blessed prophets who, though, could not prevail outwardly and physically right up to the end of their tenure in this world, but they always enjoyed ascendancy in the field of logic and argument, and the ultimate intellectual victory remained always theirs. However, the physical traces of this ascendancy were - due to some consideration of wisdom, such as a trial, or its likes - deferred until the Hereafter. Hence, as said by sage Thanavi, it is like the case of a highway robber, who starts harassing a high appointee of the state while on his journey. But, this appointee would never, by virtue of his God-given intellectual sobriety, stoop to the low-down robber, until he reaches the capital of his state where the robber will be seized and punished. Therefore, simply due to this temporary ascendancy, neither can we call that robber an authority, nor that authority a subject. In fact, given the true state of affairs, that robber - despite this temporary ascendancy - is still a subject, while that man of authority - despite his temporary lack of ascendancy - is still the authority he had been all along. Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has expressed this more briefly and lucidly by saying: اَن لَّم یُنصَروا فِی الدُّنِیَا یُنصرُا فِی الاٰخرِۃِ (Those who' are not helped to ascend in the present world are helped to ascend in the Hereafter) - Bayan-ul- Qur’ an, the Tafsir of Surah al-Ma'idah (5).

But, it should always be borne in mind that no group of people achieves this supremacy or ascendancy, whether in the present world or in the Hereafter, simply by having particular racial traits, or by belonging to a religion only in name. In fact, this actually happens only when every human being makes himself a member of 'the army of Allah.' It necessarily implies that he or she should be committed to the obedience of Allah in every department of life as the objective of his or her life. Here, the word: جُندَنَا (Our army) is telling us very clearly that the person who embraces Islam will have to enter into a solemn pledge to devote his or her entire life in waging a struggle against the forces of self and Satan - and his or her supremacy, whether material or moral, whether in this world or in the Hereafter, depends on this condition.

In verse 177, it was said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِ‌ينَ (So, when it descends in their courtyard, then, evil with be the dawn of the warned). The word: سَاحَۃُ (sahah) appearing in this verse literally means a courtyard, and the expression: نَزَلِ بِسَاحَتِہٖ (nazala bisahatihi: descended in his courtyard) is an Arabic idiom that denotes the appearance of a calamity face to face, while the time of morning has been specified, as an attack would usually come at that hour among the people of Arabia. This also used to be the practice with the Holy Prophet ﷺ that, should he reach the territorial jurisdiction of some enemy at the time of night, he used to postpone his attack until the morning (Mazhari). According to Hadith narrations, when the Holy Prophet ﷺ attacked the fort of Khaibar during the morning hours, he said: اللہ اکبر، خربت حیبر، انّا اذا نزلنا قوم فساء صباح المنذرین (Allahu Akbar, Khaibar is destroyed. Verily, when we descend on the courtyard of a people, the morning of those who had been already warned is too bad).