( وَتَمَّتْ) (has been fulfilled): This indicates that the subject matter here has a beginning and it has an end.

 الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

(This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion) (Al-Maaida: 3)

It is as if the message has been completed.

(كَلِمَتُ رَبِّكَ) (the word of your Lord): Although the word “word” is in singular but it has a plural meaning. It means the Holy Quran that encompasses all matters of life.

( صِدْقًا وَعَدْلًا ۚ) (in truth and in justice): The universal facts fulfill all that is mentioned in the Holy Quran. Another meaning of “word” is the promise of victory from Allah (swt), as is mentioned in the verse that talks about immigration:

 إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا ۖ فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلَىٰ ۗ وَكَلِمَةُ اللَّهِ هِيَ الْعُلْيَا ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ

(If you do not aid the Prophet – Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, “Do not grieve; indeed Allah is with us.” And Allah sent down his tranquility upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah – that is the highest. And Allah is Exalted in Might and Wise) (At-Tawba:40)

Grammarians, scientists, and those distrustful of the Holy Quran paused and asked: why was this word mentioned in nominative form: (the word) while it should be accusative. But Allah (swt) made it nominative instead of accusative, so that you know that these are the words of Allah (swt) and not that of a human; because Allah’s word is the highest, it should come as the subject of a sequential and it never comes as an object, so it is never in accusative but always in nominative. Allah (swt) says:

 وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ 

(And Our word has already preceded for Our servants, the messengers) (As-Saaffaat:171)

( لَّا مُبَدِّلَ لِكَلِمَاتِهِ ) (None can alter His words): There will never be any distortion of the Holy Quran, nor alteration of its orders, nor changes to its judgment.

( وَهُوَ السَّمِيعُ الْعَلِيمُ ) (and He is the Hearing, the Knowing): Two of Allah’s (swt) Attributes are mentioned at the end of the verse so that we get to know Him (swt). How can you trust Whom you do not know? How can you worship Whom you do not know? How can you get certainty from Whom you do not know? How can you love Who is unknown to you; Who sees you but you do not see Him? The answer is: You will know Him by His attributes mentioned at the end of every verse. Allah (swt) says: (and He is the Hearing, the Knowing), (And He is the Forgiving, the Merciful), (And He is the Powerful, the Exalted in Might), (And He is the Wise, the Acquainted [with all]), (and He is the Subtle, the Acquainted [with all]), (and He is over all things competent). But why did He say here: (and He is the Hearing, the Knowing), and there He (swt) says: (And He is the Exalted in Might, the Wise), and there: (Indeed, Allah is the Accepting of repentance, the Merciful)? Every sentence in the Holy Quran conveys fully its meaning as well as the names of Allah (swt) which conclude the verse. To put it clearly, here, When Allah (swt) says: (and He is the Hearing, the Knowing), they coincide with: (And the word of your Lord has been fulfilled) and: (And [it is] so the hearts of those who disbelieve in the Hereafter will incline toward it and that they will be satisfied with it and that they will commit that which they are committing.). As mentioned before, (incline toward) carries the meaning of listening, that is why Allah (swt) says: (and He is the Hearing, the Knowing.). He is not only (the Hearing), which is an exaggeration form, but He is also (the Knowing). He knows and hears. So, when He (swt) mentions these attributes, then every time you get acquainted that He (swt) is: (the Forgiving, the Merciful); (the Subtle, the Acquainted), (over all things competent), (the Powerful, the Exalted in Might), (the Compeller, the Superior), (the Sovereign, the Pure), (the Perfection, the Bestower of Faith), (the Overseer, the Exalted in Might), and that He (swt) is: (Accepting of repentance, the Wise). Therefore, Allah (swt) is informing you about His Divine entity through His attributes (swt) that come at the end of verses. These attributes attract to the meaning mentioned in the beginning of the verse in the Book of Allah (swt), thereby you reach a level of trust in Allah (swt) and thinking positively of His Majesty (swt): (so never be among the doubters). The Prophet, peace be upon him, said:

“Let none of you die unless he has good expectations from Allah“[1]

      Allah (swt) also says through the words of the Prophet (saws) in the Divine Hadith:

“I am to my slave what good he thinks of Me”[2]

So, thinking positively of Allah (swt) result from acquainting Him through His Attributes: Allah is: The Hearing, The Knowing; The Life-Giver, The Life-Taker; Sever in penalty; The Subtle, The Acquainted [with all]; and The Wise, The Most Great, then you trust His Capability and Judgement, and that goodness is in His hands (sat). Trusting Allah (swt) is an epitome mentioned in His saying:

 أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا ۚ وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ ۖ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ

([Say], “Then is it other than Allah I should seek as judge while it is He who has revealed to you the Book explained in detail?” And those to whom We [previously] gave the Scripture know that it is sent down from your Lord in truth, so never be among the doubters.)

Never doubt Allah (swt), nor His promise, nor the words of His Majesty (swt).

When the Prophet (saws) was in Meccah and his companions were prosecuted and tortured, Ibn Mas’oud said:

“Once the Prophet was praying by the Ka`ba. Abu Jahl and some friends of his were sitting, and a camel had been slaughtered a day before. Abu Jahl said: “Who amongst you can go and bring the Abdominal contents of the slaughtered camels of the family of so and so and then put that in between the shoulders of Mohammad [peace be upon him] when he prostrates?” The most unfortunate amongst them went and brought them. When the Prophet prostrated, he put them between his shoulders. Ibn Mas’oud said:  they laughed so much so that they fell on each other, while I stood there watching. Had I had any people with me, I would have removed it from the back of the Prophet, peace be upon him. All the while, the Prophet was in prostration and did not lift his head up, until someone told Fatima [the prophet’s daughter], who was a young girl at the time, came and removed it, then she turned towards them rebuking them. When the prophet, peace be upon him, finished his prayer, he invoked Allah’s imprecations upon them in a loud voice. When he prayed, he prayed thrice, and when he asked for God’s blessings, he asked thrice. Then he said thrice: “O Allah, it is for Thee to deal with the Quraish”. When they heard his voice, laughter vanished from them and they feared his malediction. Then he said: “O God, it is for Thee to deal with Abu Jahl bin Hisham, ‘Utba bin Rabi’a, Shaiba bin Rabi’a. Walid bin Uqba, Umayya bin Khalaf, Uqba bin Abu Mu’ait” and he mentioned the name of the seventh person. which I did not remember. By One Who sent Muhammad with truth, I saw (all) those he had named lying slain on the Day of Badr. Their dead bodies were dragged to be thrown into a pit near the battlefield.[3]

The days have passed, then the battle of Badr took place after the immigration where the Prophet (saws) was with a few numbers of believers who were wrongfully chased out of their homes, hurt, prosecuted, and assaulted. On the opposite side was a great army under the lead of Abu Jahl, Umayya bin Khalaf, Walid bin Rabi’a, ‘Utba, and Shaiba; all seven men who were named by the Prophet (saws).

They were beating the drums and dancing as they were nearing Badr. They were full of false, untruthful trust; they trusted their power. This is the nature of life. For example, you trust a person and totally depend on him, you trust your money and think that you can buy the whole universe with it; you trust your power and health, so that you think that you are capable of doing everything; you trust in someone’s prestige of whom you get close to, or from the ones you know.

      Those people trusted in their power, their numbers, and their preparations, so that they moved beating the drums, and dancing. If we look at the opposite scene, where the great Prophet (saws) was standing and praying until his cloak fell off his shoulder saying: “O’ God, the victory which You have promised me“, and Abu Bakr as-Siddiq (may Allah be pleased with him) was telling him: “O’ messenger of Allah, do not be hard on yourself. Allah will grant you what He promised you”. In these moments, the Prophet (saws) was telling his companions: “This is the place of fall of Abi Jahl Amr bin Hisham, this is where ‘Utba bin Rabi’a will fall, this is where Walid bin Shaiba will fall”. He counted all the seven while pointing his finger to the places of their falling. Abulla bin Mas’oud (may Allah be pleased with him) said: “By God, the One and Only, they were all found at the exact same spot where the Prophet, peace be upon him, pointed at”. This is because his trust was in Allah (swt), he trusted the One he knew; the Strong, the Exalted in Might, the One who provides support, the Creator, the One who is Capable of everything. So, trusting in Allah (swt) is an inseparable part of faith.

[1] Sahih Muslim, The Book of Paradise, its Description, its Bounties and its Inhabitants, no. 2877.

[2] Shu’ab Al-Iman, the tenth, no. 550.

[3] Sahih Muslim, The Book of Jihad and Expeditions, no. 1794.