Al-Mumtahanah

See ayat 3 for tafseer.

See ayat 3 for tafseer.

Most exegetes have explicitly stated that these verses (or at least the first of them) were revealed concerning Ḥāṭib ibn Abī Baltaʿah, albeit with slight variations in narration. The account reported by al‑Ṭabarsī in Majmaʿ al‑Bayān may be summarized as follows: A woman named Sārah, who belonged to a tribe of Mecca, came from Mecca to Madinah and appeared before the Prophet (ṣallá Allāhu ʿalayhi wa‑ālihī wa‑sallam). The Prophet asked her whether she had come as a Muslim, to which she replied in the negative. He then asked whether she had come as an emigrant, and she again replied no. He asked her reason for coming, and she explained that the Prophet had been from her clan and people, but all her patrons had passed away, leaving her in a state of severe need. She requested assistance, seeking provision, clothing, and a means of transportation. The Prophet asked: “Where are the youths of Mecca?”—alluding to the fact that she had been a singer who performed for them. She replied that after the Battle of Badr no one had any interest in such activities. This indicates the severity of the impact that Badr had upon the Meccan disbelievers. The Prophet then instructed members of Banū ʿAbd al‑Muṭṭalib to provide her with clothing, a mount, and provisions. This occurred at a time when preparations for the conquest of Mecca were underway. At that moment, Ḥāṭib ibn Abī Baltaʿah, a well‑known Muslim who had participated in the Battle of Badr and in the pledge of al‑Riḍwān, approached Sārah. He wrote a letter and entrusted it to her, instructing her to deliver it to the people of Mecca. He gave her ten dinars (or, according to another report, ten dirhams) and a Yemeni garment. In the letter, he informed the Meccans that the Messenger of God (ṣallá Allāhu ʿalayhi wa‑ālihī wa‑sallam) was preparing to advance against them and urged them to be ready for defense. Sārah took the letter and set out from Madinah toward Mecca. Jibrīl informed the Prophet of the matter, whereupon the Prophet dispatched ʿAlī, ʿAmmār, Zubayr, Ṭalḥah, Miqdād, and Abū Marthad, instructing them to proceed toward Mecca. He also informed them that they would find a woman named Sārah at a certain location, carrying a letter from Ḥāṭib to the Meccans, and ordered them to retrieve it. They set out and reached the specified location. Upon questioning her, she swore that she had no letter. They searched her belongings but found nothing and prepared to return. However, ʿAlī (ʿalayhi al‑salām) declared: “Neither has the Messenger of God spoken falsely, nor do we speak falsely.” He then drew his sword and said: “Produce the letter, otherwise, by God, I will strike off your head.” Realizing the gravity of the situation, Sārah produced the letter, which she had concealed within her hair. The companions took the letter and returned to the Prophet. The Prophet summoned Ḥāṭib and asked him whether he recognized the letter. He acknowledged it. The Prophet then asked him for his motive. Ḥāṭib replied: “O Messenger of God, by God, since the day I embraced Islam I have never disbelieved, nor have I ever betrayed you. I have never accepted the invitation of the polytheists after separating from them. However, the situation is that the other emigrants have relatives in Mecca who protect their families, whereas I have no such protection, and my family remains under the control of the disbelievers. I intended to secure some favor with them, hoping thereby to protect my family. I know that God will grant you victory, and that my letter will not benefit them.” The Prophet accepted his explanation. However, ʿUmar ibn al‑Khaṭṭāb stood and requested permission to execute him, calling him a hypocrite. The Prophet replied: “He is among those who participated in the Battle of Badr, and God has bestowed special favor upon them.” At this point, the verses were revealed, providing instruction to the believers and emphasizing the necessity of refraining from any form of alliance or intimacy with the enemies of God (Majmaʿ al‑Bayān, vol. 9, p. 269). This account is also recorded, with minor variations, in Ṣaḥīḥ al‑Bukhārī (vol. 6, pp. 185–186), in the tafsīr of Fakhr al‑Dīn al‑Rāzī, and in other exegetical works such as Rūḥ al‑Maʿānī, Rūḥ al‑Bayān, Fī Ẓilāl al‑Qurʾān, al‑Qurṭubī, and al‑Marāghī.

As has been understood from the asbāb al‑nuzūl, a certain act was committed by a Muslim which, although not intended as espionage, nevertheless amounted to an expression of affection toward the enemies of Islam. Accordingly, the above verses were revealed as a warning to the believers to refrain from such conduct in the future (Majmaʿ al‑Bayān, vol. 9, p. 269; this report is also recorded, with minor variations, in Ṣaḥīḥ al‑Bukhārī, vol. 6, pp. 185–186, and in the tafāsīr of Fakhr al‑Dīn al‑Rāzī, Rūḥ al‑Maʿānī, Rūḥ al‑Bayān, Fī Ẓilāl al‑Qurʾān, al‑Qurṭubī, al‑Marāghī, and others). It first states: “يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ” — O you who believe, do not take My enemy and your enemy as allies. That is, they are not only enemies of God but also your own enemies; how, then, can you extend the hand of friendship toward them? It then further explains: “تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَقَدْ كَفَرُوا بِمَا جَاءَكُم مِّنَ الْحَقِّ يُخْرِجُونَ الرَّسُولَ وَإِيَّاكُمْ أَن تُؤْمِنُوا بِاللَّهِ رَبِّكُمْ” — you show them affection, while they have disbelieved in the truth that has come to you; they expel the Messenger and yourselves from your homes merely because you believe in God, your Lord. [Explanatory note: The clause “تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ” may be understood either as a circumstantial qualifier (ḥāl) connected to the pronoun of “لَا تَتَّخِذُوا” or as an independent clause; the preposition “بِ” may be considered either emphatic or causal, implying the communication of information to them out of affection (al‑Kashshāf, vol. 4, p. 512).] Thus, they oppose you both in belief and in practice, and they stand in active hostility. That which constitutes your greatest honor—faith in God—they consider your greatest offense and, on that basis, expel you from your homes. In such circumstances, how can there be room for affection toward them or attempts to save them from the consequences of divine punishment? It further clarifies: “إِن كُنتُمْ خَرَجْتُمْ جِهَادًا فِي سَبِيلِي وَابْتِغَاءَ مَرْضَاتِي” — if you have set forth in the path of God for striving and seeking My pleasure, then you must not establish bonds of allegiance with them. Whoever truly seeks the pleasure of God cannot reconcile such a state with friendship toward His enemies. It then continues: “تُسِرُّونَ إِلَيْهِم بِالْمَوَدَّةِ وَأَنَا أَعْلَمُ بِمَا أَخْفَيْتُمْ وَمَا أَعْلَنتُمْ” — you secretly maintain relations of affection with them, while I know well whatever you conceal and whatever you disclose. [Explanatory note: The use of “أَخْفَيْتُمْ” instead of “أَسْرَرْتُمْ” indicates a stronger degree of concealment (Fakhr al‑Dīn al‑Rāzī).] Therefore, concealment serves no purpose before the One who knows both the unseen and the manifest. The verse concludes with a decisive warning: “وَمَن يَفْعَلْهُ مِنكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ” — whoever among you does this has indeed strayed from the straight path. Such a person deviates not only from faith and sincerity but also from sound judgment, for they expose their own community to harm by disclosing its secrets. The following verse emphasizes further: “إِن يَثْقَفُوكُمْ يَكُونُوا لَكُمْ أَعْدَاءً وَيَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُم بِالسُّوءِ” — if they gain the upper hand over you, they will act as enemies and extend against you their hands and their tongues with harm. They harbor such hostility that, if given power, they would inflict harm upon you without restraint. Moreover, it adds: “وَوَدُّوا لَوْ تَكْفُرُونَ” — they wish that you would disbelieve, thereby depriving you of the greatest honor: faith. Finally, addressing excuses such as those attributed to Ḥāṭib ibn Abī Baltaʿah, it states: “لَن تَنفَعَكُمْ أَرْحَامُكُمْ وَلَا أَوْلَادُكُمْ يَوْمَ الْقِيَامَةِ يَفْصِلُ بَيْنَكُمْ” — your relatives and your children will not benefit you; on the Day of Resurrection, separation will occur between you. Thus, worldly ties cannot avail a person in the Hereafter, and all relationships will ultimately be severed. This meaning parallels the statement: “يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ، وَأُمِّهِ وَأَبِيهِ، وَصَاحِبَتِهِ وَبَنِيهِ” — the Day when a person will flee from his brother, his mother, his father, his spouse, and his children (Sūrah ʿAbasa 80:34–36). The verse concludes: “وَاللّٰهُ بِمَا تَعْمَلُونَ بَصِيرٌ” — and God is fully aware of what you do. He is aware both of your intentions and of your hidden actions; if at times such matters are not exposed, it is due to wisdom and not due to lack of knowledge. In essence, awareness of God’s encompassing knowledge of both the unseen and the manifest serves as a powerful means of moral and spiritual discipline, reminding the believer to remain vigilant in speech, action, and intention, recognizing that all matters are ever-present before the Divine.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

Since the Holy Quran in many instances, in order to complete its teachings, presents significant exemplars found in the world of humanity as witnesses, in the verses under discussion as well — after strongly prohibiting the formation of friendships with the enemies of God — it speaks of Abraham and his method as a great leader who was regarded with reverence by all peoples and especially by the Arab nation, stating: "there is an excellent exemplar for you in Abraham and those with him" (قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ). (Explanatory Note: Exegetes have offered several possibilities in the syntactic analysis of this clause; however, the apparent sense is that "uswatun hasanatun" is the ism of "kana," "lakum" is its khabar, and "fi Ibrahim" is the adjunct of "uswatun hasanatun." It should also be noted that "uswah" in the sense of emulation and following sometimes occurs in connection with good acts and sometimes with bad — which is why in the above verse it is qualified by "hasanah.") Abraham was the greatest of the prophets. His entire life was a lesson in servitude to God, striving in His path, and love for His holy essence. He — peace be upon him — through whose blessed supplication the Islamic community came into being and upon whose given name it takes pride, can serve as an excellent exemplar for you in this matter. The expression "wa alladhina ma'ahu" — those who were with Abraham — refers to those believers who were his followers and companions upon this path, even though they were few in number. As for the possibility that this refers to the prophets who were in agreement with him, or the prophets of his era — as some have proposed — this appears quite remote, especially since it is appropriate that the Quran here liken the Prophet of Islam — peace and blessings of God be upon him and his family — to Abraham, and the Muslims to his companions and supporters. History also records that in Babylon there was a group that believed in him after witnessing his miracles and accompanied him in his emigration toward Syria — indicating that Abraham had some faithful companions and supporters. (Reference: Kamil Ibn al-Athir, Vol. 1, p. 100.) Thereafter, in elaboration of this meaning, it further states: "when they said to their polytheist and idol-worshipping people: we are innocent of you and of what you worship besides God" (إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ). We have accepted neither you nor your religion; we detest both you and your worthless idols. A second time, for further emphasis: "we have disbelieved in you" (كَفَرْنَا بِكُمْ). This "kufr" is precisely that bara'ah and disavowal that is referred to in certain traditions in the enumeration of the five categories of unbelief. (Explanatory Note: "Bara'" is the plural of "bari'" — like "zurafa'" being the plural of "zarif".) A third time, for yet further emphasis: "enmity and hatred has appeared between us and you forever" (وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا). And this condition shall persist as long as you do not believe in God alone (حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ). In this manner, without any ambiguity and with complete directness, they declared their separation and disavowal from the enemies of God, explicitly stating that this separation admits of no reconsideration under any circumstances — it shall endure to eternity — unless they change their path and abandon unbelief for faith. However, since this general and universal principle contained in the life of Abraham one exception — which occurred for the purpose of the guidance of certain polytheists — it thereafter states: they severed every kind of connection with the unbelievers and exchanged no word of affection with them: "except what Abraham said to his father (paternal uncle Azar): I shall surely seek forgiveness for you from God, though I possess nothing for you before God, for forgiveness belongs only to Him" (إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَا أَمْلِكُ لَكَ مِنَ اللَّهِ مِن شَيْءٍ). (Reference: Usul al-Kafi, as cited in Nur al-Thaqalayn, Vol. 5, p. 302.) In reality, this is an exception to the matter of Abraham and his companions' severing of every kind of connection with the idol-worshippers — an exception that occurred under particular circumstances and for a specific purpose, since the contextual indicators suggest that Abraham had probably observed in his uncle Azar a readiness to embrace faith, but Azar was troubled by the question of what would become of his period of idol-worship if he were to take the path of tawhid. Abraham accordingly made him the promise that he would seek forgiveness for him from God, and he fulfilled this promise. However, Azar did not come to believe. When it became clear to Abraham that Azar was an enemy of God and would never believe, he ceased to seek forgiveness for him and severed his connection with him. Since the Muslims were generally aware of this episode involving Abraham and Azar, it was possible that this very matter might serve as a pretext for people like Hatib ibn Abi Balta'ah to maintain secret communication with the unbelievers. The Quran therefore states that this exception occurred under particular circumstances and was a means of drawing Azar toward faith — not for worldly purposes. It is for this reason that verse 114 of Surah al-Tawbah states: وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ — Abraham's seeking of forgiveness for his father was only on account of a promise he had made to him in order to draw him toward faith, but when it became clear to him that he was an enemy of God, he disavowed himself of him — for Abraham was indeed tender-hearted and forbearing. A group of exegetes, however, have understood this as an exception from the exemplar of Abraham, stating that one should emulate him in all things except his seeking of forgiveness for his uncle Azar. Although this view appears in the words of a few exegetes, it seems very remote — firstly because he was an exemplar in all things including this very act, for if the same circumstances as those involving Azar were to arise in connection with certain polytheists, it would be a good act to show them affection in order to draw them toward faith. Secondly, Abraham was an infallible prophet and among the great mujahid prophets, and all his acts constitute an exemplar — there is therefore no reason to make an exception of this matter. In sum, Abraham and his followers were resolute in their opposition to the idol-worshippers, and this lesson must be made our guiding principle. The episode with Azar involved particular circumstances, and if those same circumstances arise for us, emulating them is equally incumbent upon us. (Explanatory Note: From the above account it becomes clear that the exception here is a connected exception and the "mustathna minh" is an elided clause to which the text of the verse points. The implied reading is: "inna Ibrahim wa qawmahu amanu wa lam yakun lahum qawlun yadullu 'ala al-mahabbah illa qawl Ibrahim..." — but according to the second interpretation the exception would be a disconnected one, which itself constitutes a further objection to that view.) Since such unequivocal and resolute confrontation with the enemies of God — especially in an era when they possessed outward power — is not possible without placing trust in God, the close of the verse further states: "Our Lord, in You we have placed our trust, toward You we have turned, and to You is the final return of all" (رَبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ). In reality, three matters are presented before the Lord Almighty in this passage: firstly, trust in His essence; secondly, repentance and return toward Him; and thirdly, attention to the reality that the ultimate and essential return of all things is toward Him. These are mutually related as cause and station — belief in the ma'ad and the final return constitutes the cause of repentance, and repentance revives the spirit of tawakkul within the human being. (Explanatory Note: From what has been stated it becomes clear that this clause belongs to Abraham and his companions — although certain exegetes have also proposed the possibility that it is an independent clause revealed in the midst of these verses as an instruction to the Muslims; however, this possibility appears remote.) The subsequent verse, alluding to another supplication of Abraham and his companions that is sensitive and compelling in this context, states: "Our Lord, do not make us a means of temptation and misguidance for those who have disbelieved" (رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُوا). This expression may be an allusion to those acts that proceed from certain uninformed people — such as the act of Hatib ibn Abi Balta'ah — in that they do something that becomes a source of strengthening the misguided, while they themselves believe they have done nothing wrong. Or it may be an allusion to the plea: do not cause us to fall into their clutches, do not cause us to be overcome by them, lest they begin to say that if these people were upon the truth they would never have been defeated — and this itself would become a cause of their misguidance. In other words, if they fear their own defeat and the domination of the unbelievers, it is not for their own sake but rather so that no objection may be raised against the true religion and so that the apparent success of the polytheists may not be taken as evidence of their being in the right. As if the way of a true believer is that whatever he desires, he desires it for the sake of God — he has severed himself from all else and given himself entirely to God, and performs all actions solely for His pleasure. سوی تو کردیم روی و دل به تو بستیم — از همه باز آمدیم با تو نشستیم هر چه نه پیوند یار بود بریدیم — هر چه نه پیمان دوست بود گسستیم We have turned our face toward You and bound our heart to You. We have forsaken all else and sat with You. Whatever was not a bond with the Beloved we have severed. Whatever was not a covenant with the Friend we have broken. The close of the verse further states: "Our Lord, if any lapse should occur from us, forgive us" (وَاغْفِرْ لَنَا رَبَّنَا). You are All-Mighty, All-Wise (إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ). Your power is unconquerable and Your wisdom operates in all things. It is possible that this clause is an allusion to the following: if in our lives there should exist any sign of inclination, love, or friendship toward Your enemy, forgive us this lapse. This is likewise an instruction for all Muslims to make it their guiding principle, and if any Hatib should arise among them, they should seek forgiveness and return to God. The final verse under discussion then restates the same matter that was set forth in the first verse, saying: in their lives there was an excellent exemplar for you Muslims — for those who hope in God and the Last Day (لَقَدْ كَانَ لَكُمْ فِيهِمْ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ). (Explanatory Note: Some exegetes have stated that "liman" in the above verse is a badal of "lakum" — see Tafsir Fakhr al-Razi and Ruh al-Ma'ani, under the verses under discussion.) Not only their disavowal and disassociation from idol-worship and the path of unbelief, but also their supplications and petitions before the divine court — some examples of which have appeared in the preceding verses — constitute a guiding principle for all Muslims. This guiding principle and exemplar is accepted only by those who have given their hearts to God, whose hearts have been illuminated by faith in the origin and the return, and who have set out upon the path of truth. There is no doubt that the benefit of this emulation and following accrues first and foremost to the Muslims themselves. Hence at the close of the verse it further states: whoever turns away and establishes bonds of friendship with the enemies of God harms only himself — for God has no need of him, since He is the Self-Sufficient, the Praiseworthy (وَمَن يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ). For befriending the enemies of God strengthens them, and their strength is precisely the cause of your own defeat — and if they come to dominate you, they shall show mercy to no one, young or old. (Explanatory Note: According to this view, the clause "man yatawalla" is a conditional clause whose apodosis is elided; the implied reading is: "man yatawalla faqad akhta'a hazza nafsih wa dhahaba 'anhu ma ya'udu naf'uhu ilayh" — whoever turns away has erred with respect to his own share and has distanced himself from what would have returned to benefit him. (Majma' al-Bayan, Vol. 9, p. 272.))

Practical models are always the most effective models, for it is through action that the depth of a person’s faith in what he professes becomes manifest. Words that arise from the heart inevitably influence the heart. Throughout human history, it has consistently been great exemplars and practical codes of conduct that have served as the most effective means for human moral and spiritual formation. For this reason, the Prophet (صلی اللہ علیہ و آلہ وسلم) and the Imams (ʿalayhim al‑salām) would indicate their most important teachings through their conduct. Accordingly, when the concept of Sunnah is discussed, it is defined as encompassing the sayings (qawl), actions (fiʿl), and tacit approvals (taqrīr) of the infallible. That is, the statements, actions, and sanctioned silences of the infallible guides serve as authoritative proof and guidance. Hence, infallibility (ʿiṣmah) is a necessary condition for all prophets and Imams, so that they may function as comprehensive models in every sphere. The Qurʾān itself affirms this principle, introducing, in various contexts, exemplary figures (uswah ḥasanah) for the believers. In the verses under consideration, Ibrāhīm (ʿalayhi al‑salām) is presented as such a model. It should be noted that the term uswah carries the meaning of emulation and practical following, although in common usage it often refers to the person who is to be followed. During the perilous circumstances of the Battle of al‑Aḥzāb, when the Muslims were subjected to the severest trial and even the strongest individuals were shaken, God presented His Messenger (صلی اللہ علیہ و آلہ وسلم) as the embodiment of steadfastness, perseverance, faith, sincerity, and tranquility. However, this role was not confined to that battlefield alone; rather, the Prophet (صلی اللہ علیہ و آلہ وسلم) was, in every context, a profound model for the المسلمين. “كُونُوا دُعَاةً لِلنَّاسِ بِأَعْمَالِكُمْ، وَلَا تَكُونُوا دُعَاةً بِأَلْسِنَتِكُمْ” (Safīnat al‑Biḥār, vol. 2, p. 278, root: ʿamal). This principle, derived from the statement of Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām), demonstrates that all sincere believers must, in their own capacity, become living examples for others. Indeed, if this principle were truly realized, Islam would attain universal realization.

It is repeatedly emphasized in the Qurʾān that when God prescribes certain commands for you—commands that may at times appear difficult or burdensome—you should not forget that all of their benefits ultimately accrue to you. This is because the boundless reality of God is free from any deficiency that would require assistance from His servants. Moreover, human beings possess nothing independently with which they could assist Him; rather, whatever they possess already belongs to Him. In a ḥadīth qudsī, it is stated: “My servants! You can neither cause Me any harm nor bring Me any benefit. O My servants! If the first and the last of you, among jinn and humankind, were to have the most pure and pious hearts, this would not increase My dominion by even an atom. And if the first and the last of you, among jinn and humankind, were to have the most corrupt and impious hearts, this would not diminish My dominion in the least. O My servants! If the first and the last of you, among jinn and humankind, were to gather in a single place and each were to ask of Me whatever they desired, and I were to grant them all that they requested, this would not reduce what I possess except as a drop of moisture is taken from the ocean by a rope. O My servants! It is only your deeds that I record for you, and then I shall return them to you. Whoever finds good should praise God, and whoever finds otherwise should blame none but himself.” (Rūḥ al‑Bayān, vol. 9, p. 479).

It is repeatedly emphasized in the Qurʾān that if God enjoins certain commands upon you—commands that may at times appear difficult or burdensome—you should not forget that all of their benefits ultimately return to you. The essence of this principle is that the Divine Being is utterly self‑sufficient; there is no deficiency in His infinite reality that would require assistance from His servants. Indeed, human beings possess nothing independently with which they could benefit Him, for whatever they have already belongs to Him. In a ḥadīth qudsī, it is stated: “O My servants! You can neither harm Me nor benefit Me. O My servants! If the first and the last of you, and the jinn and humankind, were all to possess the most pious of hearts, that would not increase My dominion in the slightest. And if the first and the last of you, and the jinn and humankind, were all to possess the most wicked of hearts, that would not diminish My dominion in the least. O My servants! If the first and the last of you, and the jinn and humankind, were to gather in one place and each were to ask of Me whatever they desired, and I were to grant all of their requests, it would not decrease what I possess except as a needle diminishes the ocean when dipped into it. O My servants! It is only your deeds that I record for you, then I return them to you. Whoever finds good should praise God, and whoever finds otherwise should blame none but himself” (Rūḥ al‑Bayān, vol. 9, p. 479). The principle of “love for the sake of God and enmity for the sake of God” (ḥubb fī Allāh wa bughḍ fī Allāh) constitutes a foundational doctrine. The bond of religion is the most fundamental connection that unites human beings; all other relationships are subordinate to it. This is a concept strongly emphasized in the Qurʾān. If this bond becomes subject to personal interests, emotional attachments, or material considerations, the very foundations of religion become unstable. True worth is grounded in faith (īmān) and piety (taqwā); thus, it is inconceivable to establish meaningful association with those who lack these essential qualities. In a narration attributed to Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām): “من أحبّ لله وأبغض لله وأعطی لله جلّ و عزّ، فهو ممن کمل إیمانه” — “Whoever loves for the sake of God, hates for the sake of God, and gives for the sake of God is among those whose faith has reached completion.” In another ḥadīth from the same Imam: “من أوثق عری الإیمان أن تحبّ فی الله، وتبغض فی الله، وتعطی فی الله، وتمنع فی الله” — “Among the firmest bonds of faith is that you love for the sake of God, hate for the sake of God, give for the sake of God, and withhold for the sake of God” (Uṣūl al‑Kāfī, vol. 2, Bāb al‑Ḥubb fī Allāh, ḥadīth 1–2). There are numerous narrations on this subject; for further study, one may refer to Uṣūl al‑Kāfī, vol. 2, Bāb al‑Ḥubb fī Allāh, where al‑Kulaynī has recorded sixteen traditions. Additional elaboration on “ḥubb fī Allāh” and “bughḍ fī Allāh” may also be found in Tafsīr Namooneh, vol. 13, under Sūrah al‑Mujādalah, verse 22.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

These verses continue the discussions that appeared in the preceding verses concerning "hubb fi Allah" — love for the sake of God — and "bughd fi Allah" — hatred for the sake of God — and the severing of relations with the polytheists. Since this severance created a kind of void in the kinship ties of a group of Muslims, yet the true believers and the companions of the Messenger had demonstrated steadfastness upon this path, God gives them glad tidings as their recompense and to remedy this deficiency: do not grieve — this state of affairs will not remain as it is forever. It is stated: "it may be that God shall bring about between you and those whom you have treated as enemies a bond of affection" (عَسَى اللَّهُ أَن يَجْعَلَ بَيْنَكُمْ وَبَيْنَ الَّذِينَ عَادَيْتُم مِّنْهُم مَّوَدَّةً). In the end this promise was fulfilled: the eighth year of the Hijrah arrived, Makkah was conquered, the people of Makkah embraced Islam in groups — as the verse يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا describes — the dark clouds of enmity and antagonism dispersed from the sky of their lives, and the sun of faith shone with the warmth of love and friendship. Some exegetes understand this clause as an allusion to the Prophet's marriage — peace and blessings of God be upon him and his family — to Umm Habibah, the daughter of Abu Sufyan, who had become Muslim and had gone to Abyssinia with the Abyssinian emigrants together with her husband 'Abdullah ibn Jahsh. When her husband became Christian there, the Prophet — peace and blessings of God be upon him and his family — sent a messenger to the Negus and took Umm Habibah into his household as a wife. Since the bond of marriage with a son-in-law was a cause of the reduction of enmities and hostilities among the Arabs, this matter had an effect upon Abu Sufyan and the people of Makkah. (Explanatory Note: 'Ubayd Allah ibn Jahsh is the brother of 'Abdullah ibn Jahsh. It is regrettable that 'Ubayd Allah did not remain upon Islam and adopted Christianity in Abyssinia, whereupon Umm Habibah separated from him. However, his brother 'Abdullah remained upon Islam, was among the mujahidin of Uhud, and attained martyrdom on that very field.) However, this possibility appears remote: the verses under discussion were revealed near the time of the conquest of Makkah, since Hatib ibn Abi Balta'ah's purpose in writing a letter to the polytheists of Makkah was to inform them of this event — and it is known that Ja'far ibn Abi Talib and his companions had already returned to Madinah before that event (near the conquest of Khaybar). (Reference: A summary of this event has been transmitted by many exegetes; however, its details may be read in Asad al-Ghabah fi Ma'rifat al-Sahabah, Vol. 5, p. 573.) In any case, if those who are the kinsmen and relatives of Muslims separate from their religion, one must not despair of their return to Islam — for God is capable of all things, He is the One who can transform hearts, and He is the One who forgives the errors and sins of His servants. Hence at the close of the verse it further states: "and God is All-Powerful, and God is All-Forgiving, All-Merciful" (وَاللَّهُ قَدِيرٌ وَاللَّهُ غَفُورٌ رَّحِيمٌ). The word "'asa" in the Arabic language is used in contexts where there is hope of a thing coming to pass. Since this meaning is sometimes intertwined with ignorance or incapacity, many exegetes have interpreted it in the Holy Quran as expressing the hope of others directed toward God. However, as has been stated previously, there is no objection to this word retaining its original meaning even in the divine speech — for sometimes the attainment of an objective and goal requires certain conditions and circumstances, and if some of these conditions are not present, this same expression would be used — reflect carefully. The subsequent verse constitutes an elaboration and clarification of the matter of severing bonds of friendship with the polytheists. It states: "God does not forbid you from those who have not fought you on account of religion and have not expelled you from your homes — from being righteous toward them and acting justly with them" (لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ). For God loves those who act justly: (إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ). God only forbids you from those who have fought you on account of religion and expelled you from your homes, or assisted in your expulsion. Yes — God forbids you from every kind of connection and friendship with them: (إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُم مِّن دِيَارِكُمْ وَظَاهَرُوا عَلَىٰ إِخْرَاجِكُمْ أَن تَوَلَّوْهُمْ). "And whoever makes friends with them — those are the wrongdoers" (وَمَن يَتَوَلَّهُمْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ). In this manner the non-Muslims are divided into two groups. One group is that which stood in opposition to the Muslims, drew the sword against them, and forcibly expelled them from their homes — thereby making their enmity toward Islam and the Muslims manifest in both word and deed. In this case the duty of the Muslims is to sever every kind of social intercourse and connection with this group and to abandon every bond of friendship and affection. The clear instance of this was the polytheists of Makkah — particularly the chiefs of the Quraysh — of whom one group had formally carried out these acts and another had assisted them. But there was also another group which, despite unbelief and polytheism, had no dealings against the Muslims — they harboured no enmity or hostility, did not wage war against them, and did not take measures to expel them from their homes and cities — to the point that a group among them had even concluded a pact of non-hostility with the Muslims. There was therefore no impediment to showing kindness to this group and expressing friendship toward them, and any existing agreement with them was to be honoured and justice was to be maintained with them. The instance of this group was the tribe of Khuza'ah, who had concluded a pact of cessation of hostilities with the Muslims. On this basis, the rationalisation of certain exegetes who have considered this ruling as abrogated — citing verse 5 of Surah al-Tawbah as the abrogating verse, which states: فَإِذَا انسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ — has no foundation, since that verse of Surah al-Tawbah speaks exclusively of those polytheists who violated their treaty and openly rose up against Islam and the Muslims, as is attested by the verses that follow it. (Explanatory Note: Some exegetes have proposed the possibility that the permission for friendship concerns those believers who had accepted Islam but remained in Makkah and had not emigrated — however, the tenor of the verses indicates that all these matters concern non-Muslims.) Some exegetes have transmitted a tradition regarding this verse: the divorced wife of Abu Bakr brought certain gifts from Makkah for her daughter Asma', whereupon Asma' refused to accept them and would not even allow her mother to enter the house. At that point the above verse was revealed and the Prophet — peace and blessings of God be upon him and his family — instructed her to allow her mother to enter, to accept her gift, and to honour and respect her. (Reference: Ruh al-Bayan, Vol. 9, p. 481; this tradition also appears in Sahih al-Bukhari and many other works of tafsir with some variation.) This tradition indicates that not all the people of Makkah fell under the scope of this verse; rather, there existed among them a minority that had no enmity or hostility of any kind toward the Muslims. In any case, from these verses one discerns a "fundamental and general principle" governing the nature of Muslims' relations with non-Muslims — a principle that is established not only for that era but for the present and future as well. This is that it is the duty of Muslims to stand firmly in opposition to every group, community, and country that bears enmity toward them, opposes Islam and the Muslims, or assists the enemies of Islam — and to sever every bond of friendship with them. But if non-Muslims are neutral with respect to Islam and the Muslims despite being unbelievers, or are favourably inclined toward them, Muslims may maintain friendly relations with them — though not to the degree they maintain with their Muslim brothers, and not to the extent that those non-Muslims come to exercise influence among the Muslims. If a group or government that belongs to the first category changes its course, or conversely if a group belonging to the second category changes its path, then its present condition and situation shall be the criterion, and conduct toward it shall be adopted in accordance with the above verses.

See ayat 11 for tafseer.

Among the refined and subtle insights contained in the above verse is the indication that obedience to the Prophet (صلی اللہ علیہ وآلہ وسلم) is conditioned by maʿrūf. Although the Prophet (صلی اللہ علیہ وآلہ وسلم) is infallible and never commands anything blameworthy or evil, this formulation may serve as a general paradigm for all commands issued by Islamic authorities. That is, such commands are worthy of obedience and implementation only insofar as they are consistent with the teachings of the Qurʾān and the principles of Islamic law and fall under the category of “لَا یَعْصِینَکَ فِی مَعْرُوفٍ”. This demonstrates the extent to which the principle of justice is observed in the legislation of Islamic rulings. It is evident that even in turbulent and crisis conditions, there remains a strong concern that no individual—indeed, not even a disbeliever—should be subjected to injustice. By contrast, it is often claimed in worldly contexts that in times of crisis circumstances become so severe that the proper allocation of rights is no longer possible, and that disorder and disregard for justice must be tolerated. However, the Qurʾān maintains that even in the most difficult conditions, every effort must be made to ensure that no right is violated, and that even the rights of an adversary must be duly respected if they possess such rights. Such principles of Islamic legislation constitute a form of intellectual and moral distinction and serve as an indication of the truthfulness of the prophetic message. Even within an environment in which neither property nor life was accorded proper respect, Islam established a system that sought, to the greatest extent possible, to ensure that every rightful claimant received their due.

The preceding verses addressed "bughd fi Allah" — hatred for the sake of God — and the severing of relations with the enemies of God. The verses under discussion address "hubb fi Allah" — love for the sake of God — and the establishment of bonds with those who separate themselves from unbelief and align themselves with faith. The first verse addresses the matter of emigrant women, and within it seven rulings are set forth in total, the majority of which concern emigrant women while a portion also pertains to unbelieving women. 1. The first ruling concerns the examination of emigrant women. Addressing the believers, it states: "O you who have believed, when believing women come to you as emigrants, examine them" (يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ). The command to examine them despite designating them as believers is on the basis that they outwardly professed the two testimonies of faith and were counted among the people of faith — but the examination was to confirm that this outward profession was in harmony with the inward reality. As for the method of examination, it was, as has been stated, that they would be administered an oath that their emigration was for no purpose other than acceptance of Islam — an oath affirming that they had not emigrated on account of enmity toward their husbands, attachment to another man, fondness for the land of Madinah, or similar considerations. There is also the possibility that verse twelve of this same surah constitutes an explication of the manner of examination of the emigrant women — according to which they were required to pledge allegiance to the Prophet — peace and blessings of God be upon him and his family — committing themselves not to take the path of polytheism, not to commit theft, acts contrary to chastity, or the killing of children, and to submit fully to the command of the Messenger of God. It is possible that some individuals might resort to misrepresentation even in such an oath and pledge of allegiance, but the fact that many people in that era — including polytheists — held themselves bound by a pledge and a divine oath meant that very few would lie. Thus, while the examination described did not always constitute definitive proof of genuine faith, it could generally serve as an expression of that reality. Hence the subsequent clause adds: "God is most knowing of their faith" (اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ). 2. The next ruling states: "if you have come to know them as believers, do not return them to the unbelievers" (فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ). It is true that one clause of the compelled treaty of Hudaybiyyah stipulated that those who became Muslim and emigrated from Makkah to Madinah would be returned to Makkah — but this clause did not apply to women, and the Prophet — peace and blessings of God be upon him and his family — therefore never returned them to the unbelievers. This was a measure that, had it been carried out, would have been gravely dangerous for women given their extremely vulnerable position in that society. 3. The third ruling, which is in reality a proof of the preceding one, further states: "neither are these women lawful for the unbelievers, nor are those unbelieving men lawful for these believing women" (لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ). This is as it must be, for faith and unbelief cannot coexist in a single place, and the sacred covenant of marriage cannot establish a bond between a believer and an unbeliever — since the two hold mutually contradictory worldviews, whereas the covenant of marriage must establish a form of unity between husband and wife, and here the two are incompatible with each other. In the early period of Islam, before the Islamic community had become firmly established, there were husbands and wives of whom one was an unbeliever and the other a Muslim, and the Prophet — peace and blessings of God be upon him and his family — did not forbid this until the foundations of Islam became secure. It thus appears that the injunction of complete separation was issued in full following the Treaty of Hudaybiyyah, and the verse under discussion is a proof of this matter. 4. Since it was customary among the Arabs to pay the mahr of their women in advance, the fourth ruling further states: "give their unbelieving husbands what they have spent" (وَآتُوهُم مَّا أَنفَقُوا). It is true that their husbands are unbelievers, but since the initiative of separation proceeded from the woman's side on account of her acceptance of faith, the requirements of Islamic justice demand that the losses of the husband be compensated. Whether "infaq" here refers exclusively to the mahr or encompasses all the expenditures he incurred in connection with the marriage — the majority of exegetes have adopted the first meaning, and this is the established minimum of the verse, although certain exegetes such as Abu al-Futuh Razi have included other expenses as well (Reference: Tafsir Abu al-Futuh Razi, Vol. 11, p. 54). This payment of mahr applied to those polytheists who had concluded a pact of non-hostility with the Muslims at Hudaybiyyah or on other occasions. As for who should pay this mahr, the apparent sense is that this falls upon the Islamic government and the bayt al-mal — for all such matters for which no specific individual is responsible within Islamic society are the obligation of the government, and the second-person plural form in the verse under discussion attests to this meaning (as appears in the verses regarding the hadd of the thief and the hadd of the fornicator). 5. A further ruling following the above states: "there is no sin upon you if you marry them, provided you give them their mahr" (وَلَا جُنَاحَ عَلَيْكُمْ أَن تَنكِحُوهُنَّ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ). Do not suppose that since she has already received a mahr from her previous husband and the equivalent has been paid to him from the bayt al-mal, the matter will be resolved without cost to you. No — this is not the case; the dignity and honour of the woman requires that in the new marriage as well a suitable mahr be given to her. It should be noted that in this situation the woman separates from her unbelieving husband without a formal divorce, though she must observe the 'iddah. The distinguished jurist Sahib-i Jawahir, in his commentary upon the text of Muhaqqiq's Shara'i', states that for a husband and wife who are not both People of the Book — when one of the two converts to Islam — if this occurs before consummation the contract is immediately rescinded, and if it occurs after consummation it is conditional upon the 'iddah. He states that there is no disagreement on these rulings, as the traditions and fatwas of the jurists are in agreement on the matter. (Reference: Jawahir al-Kalam, Vol. 30, p. 54.) 6. If the matter is reversed — that is, the husband accepts Islam while the wife remains in unbelief — the marital bond is also severed and the marriage is rescinded, as the continuation of the same verse states: "do not retain unbelieving women in marital bonds" (وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ). "'Isam" is the plural of "'ismah," which originally carries the meaning of prevention — and here, as the exegetes have stated and the contextual indicators confirm, it means marriage and the marital bond. (Some have specified that this refers to permanent marriage, and the expression "'ismah" is also consonant with this meaning, since permanent marriage permanently prevents the woman from marrying any other person.) "Kawafir" is the plural of "kafirah," meaning unbelieving women. Whether this ruling is specific to polytheist women or also applies to women of the People of the Book such as Christian and Jewish women is a matter of disagreement among the jurists; the traditions on this matter vary, and their elaboration and details should be examined in the jurisprudential works. The apparent sense of the verse, however, is absolute and applies to all unbelieving women, and the occasion of revelation does not restrict it. The matter of the 'iddah is here maintained a fortiori — for if a child is born of this woman, it will be a Muslim child since its father is a Muslim. 7. The final ruling in the verse concerns the mahr of those women who separate from Islam and join the unbelievers. It states: "if any of your wives have gone away from you to the unbelievers, and you subsequently prevail over them and obtain some war spoils, then give those whose wives have departed the equivalent of what they spent on mahr from the spoils" (وَإِنْ فَاتَكُمْ شَيْءٌ مِّنْ أَزْوَاجِكُمْ إِلَى الْكُفَّارِ فَعَاقَبْتُمْ فَآتُوا الَّذِينَ ذَهَبَتْ أَزْوَاجُهُم مِّثْلَ مَا أَنفَقُوا). According to the preceding verse, Muslims were entitled to reclaim the mahr of such women from the unbelievers — just as the unbelievers were entitled to reclaim from the Muslims the mahr of those wives who had affiliated themselves with Islam and emigrated to Madinah. But according to certain traditions, despite the Muslims' compliance with this equitable ruling, the polytheists of Makkah refused to do likewise — and therefore, in order to prevent the rights of these individuals from being lost, the injunction was issued that when war spoils are obtained, their rights should first be disbursed and the remainder of the spoils distributed thereafter. There is also the possibility that the above ruling pertains to peoples with whom the Muslims had no treaty, who would naturally not have been prepared to return the mahr of such women to the Muslims. However, both meanings may also be combined. "'Aqabtum" is from the root "mu'aqabah." Originally "aqib" — on the measure of "katif" — means "the heel of the foot." From this root "uqba" is used in the sense of the recompense of an action and "'uqubah" in the sense of the punishment of a wrongful act; and sometimes "mu'aqabah" is also used in the sense of performing a task in alternation, since those who perform a task alternately each comes after the other. Accordingly, in the above verse "'aqabtum" carries the meaning of the Muslims prevailing over and punishing the unbelievers, which is incidentally interpreted as the acquisition of spoils; and it also carries the meaning of "tanawub" (alternation), since on one day it is the turn of the unbelievers and on another day the turn of the Muslims who come to prevail over them. The possibility has also been raised that this clause signifies the reaching of the conclusion of a matter — and here the conclusion of the matter refers to the acquisition of war spoils. Whichever of these meanings is adopted, the result is the same; only the paths taken to arrive at the result have been described differently — reflect carefully. At the close of the verse, inviting all Muslims to taqwa, it states: "and fear God, in Whom you believe" (وَاتَّقُوا اللَّهَ الَّذِي أَنتُم بِهِ مُؤْمِنُونَ). This injunction of taqwa here may be on the basis that in general the determination of the mahr relies upon the word of the wife and husband, since there is no other means of establishing it besides their statement — and it is therefore possible that diabolical temptations may lead one to claim more than the actual amount. The injunction of taqwa is accordingly given as counsel. In the historical and traditional sources it is reported that this Islamic ruling applied to only six women who separated from their Muslim husbands and joined the unbelievers, and the Prophet — peace and blessings of God be upon him and his family — paid their mahr to their husbands from the war spoils.

Among the refined and subtle points contained in the above verse is the indication that in the legislation of Islamic rulings, the principle of justice is observed with extraordinary care. This is evident to such an extent that even in turbulent and crisis conditions, every effort is made to ensure that no individual suffers injustice—even disbelievers are not to be wronged. By contrast, the prevailing tendency in worldly systems is that, in times of crisis, it is commonly claimed that circumstances have become excessively harsh, and therefore there is no longer room to uphold the rights of those entitled to them. Consequently, disorder and the suspension of justice are often deemed acceptable. However, the Qurʾānic approach maintains that even under the most severe conditions, one must strive to ensure that no right is violated. Not only should the rights of allies be preserved, but even if an adversary possesses a legitimate right, it must also be respected. Such principles of Islamic legislation represent a distinctive and remarkable feature, reflecting a form of intellectual and ethical excellence, and serving as an indication of the truth of the Prophetic message. Even within an environment in which neither property was respected nor human life held value, Islam demonstrated a profound commitment to ensuring that every rightful claimant is given their due.

After the preceding verses, which discussed the rulings concerning emigrant women, the verse under consideration explains the command for women to give bayʿah to the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam). As many exegetes have noted, this verse was revealed on the day of the conquest of Mecca, when the Prophet stood at Mount Ṣafā and took the pledge of allegiance from men. Thereafter, the believing women of Mecca came to present themselves for bayʿah, and this verse was revealed, clarifying its conditions. Addressing the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam), it states: “يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَکَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَنْ لَا يُشْرِكْنَ بِاللّٰهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللّٰهَ، إِنَّ اللّٰهَ غَفُورٌ رَحِيمٌ” After its revelation, the Prophet took their pledge. Regarding the manner of bayʿah, some reports indicate that he asked for a vessel of water, placed his hand in it, and the women placed their hands on the other side of the vessel. Others state that the pledge was taken without physical contact, from behind a covering. It is noteworthy that six conditions are specified for the women’s bayʿah, and all of them were to be accepted: 1. Abandoning all forms of shirk and idolatry; this constitutes the foundation of Islam and faith. 2. Abstaining from theft. In many cases, this referred in particular to taking from a husband’s property, given the socio-economic conditions of the time. However, the wording of the verse is general and comprehensive. 3. Avoiding adultery, since historical accounts show that moral deviations in this regard were widespread during the pre-Islamic period. 4. Refraining from killing their children, whether through abortion or practices such as waʾd (the burial alive of children). 5. Avoiding slander and false accusations. Some have interpreted this as referring to cases where a woman would claim a foundling child as her husband’s, especially during prolonged absence; others have suggested different immoral practices. In any case, the meaning of the verse encompasses all forms of fabrication and defamation. 6. Not disobeying the Prophet in matters of maʿrūf. This condition is general and includes all rightful and reformative commands, although some have related it to specific pre-Islamic customs such as excessive mourning practices. A question arises as to why women’s bayʿah was conditioned upon these specific terms, whereas men’s bayʿah centered primarily on Islam and jihād. The answer lies in the differing social roles and circumstances: in that particular environment, the most critical concerns for men were faith and struggle, while jihād was not prescribed for women. Therefore, for women, emphasis was placed on those moral and social reforms most needed in their context, after the fundamental principle of tawḥīd. Provide your feedback on BizChat

As previously discussed in the tafsīr of Sūrah al‑Fatḥ (under verse 18), a detailed explanation of bayʿah, its conditions, and its distinctive features in Islam has already been presented, and there is no need to repeat it here (Tafsīr Namooneh, vol. 14, under Sūrah al‑Fatḥ, verse 18). What is necessary to highlight here is the issue of women’s bayʿah to the Prophet (صلی اللہ علیہ وآلہ وسلم), particularly in light of the constructive and reformative conditions mentioned in the above verse. Contrary to the claims of those who, out of ignorance or self‑interest, argue that Islam does not recognize the worth or social standing of women and excludes them from meaningful participation in society, this matter clearly demonstrates that Islam has accorded them a significant and active role, especially in matters of great importance. Among these is the issue of bayʿah, which took place on at least two notable occasions—once at the time of Ṣulḥ al‑Ḥudaybiyyah (in the sixth year after Hijrah) and again at the conquest of Makkah. On both occasions, women, alongside men, entered into this sacred covenant. Indeed, in some respects, women accepted even more conditions than men—conditions that served to restore and affirm their human dignity and moral agency. These conditions protected them from being reduced to objects of exploitation or instruments of the whims of individuals, and instead elevated their status as responsible and morally accountable members of society.

Among the women who presented themselves before the Prophet — peace and blessings of God be upon him and his family — and pledged allegiance at the time of the conquest of Makkah was Hind, the wife of Abu Sufyan — that woman in connection with whom Islamic history preserves many painful events, among them the particularly grievous account of the martyrdom of Hamzah Sayyid al-Shuhada' — peace be upon him — on the field of Uhud. Although she was ultimately compelled to submit before Islam and the Prophet — peace and blessings of God be upon him and his family — and outwardly became a Muslim, the account of her pledge of allegiance indicates that in reality she remained loyal to her former beliefs. It is therefore no cause for wonder that the Umayyad family and the progeny of Hind committed, after the Prophet, offences of a kind that find no parallel in earlier times. In any case, the exegetes have written that Hind had a veil covering her face. She presented herself before the Prophet — peace and blessings of God be upon him and his family — when he was seated on Mount Safa, and a group of women accompanied her. When the Prophet — peace and blessings of God be upon him and his family — said: "I take your pledge, O women, that you will not associate anything as a partner with God," Hind objected and said: "You are taking from us a pledge that you did not take from the men, for on that day only a pledge of faith and jihad was taken from the men." The Prophet — peace and blessings of God be upon him and his family — paid no heed to her words and continued, saying: "And you shall not steal." Hind said: "Abu Sufyan is a miserly and stingy man and I have taken certain things from his property — I do not know whether he will permit them to me or not." Abu Sufyan was present and said: "Whatever you have taken from my property in the past I have permitted, but restrain yourself in future." At this the Prophet — peace and blessings of God be upon him and his family — smiled, recognised Hind, and said: "Are you Hind?" She said: "Yes, O Messenger of God — forgive what has passed, may God forgive you." The Prophet continued: "And you shall not commit fornication." Hind said with an expression of astonishment: "Does a free woman commit such an act?" Some among those present, who were acquainted with her conduct in the age of ignorance, laughed at this remark — for the past of Hind was concealed from no one. The Prophet — peace and blessings of God be upon him and his family — then continued: "And you shall not kill your children." Hind said: "We raised them from infancy, but when they grew up you killed them — you and they know best." By this she referred to her son Hanzalah, who was killed at Badr at the hands of 'Ali — peace be upon him. The Prophet smiled at this remark. When he reached the clause and said: "You shall not utter slander and false accusation," Hind said: "Slander is vile! And you call us to nothing other than noble character in peace, friendship, goodness, and conduct." And when he said: "You shall obey my command in all good matters," Hind said: "We have not sat here with the intention of disobeying you." Although the matter was assuredly not as she represented it, the Prophet — in accordance with Islamic teachings — was bound to accept their declarations at face value. (Reference: Majma' al-Bayan, Vol. 9, p. 276; Qurtubi has also transmitted this account with minor variation, as has Suyuti in al-Durr al-Manthur and Abu al-Futuh Razi in Tafsir Ruh al-Bayan, under the verses under discussion.)

Among the important points derived from the preceding verse is that obedience to the Prophet (صلی اللہ علیہ وآلہ وسلم) has been qualified by the condition of maʿrūf. Although the Prophet (صلی اللہ علیہ وآلہ وسلم) was infallible and never commanded anything evil or reprehensible, it is possible that this expression serves as a general model for all commands issued by Islamic authorities. That is, such commands are to be considered binding and enforceable only insofar as they conform to the teachings of the Qurʾān and the principles of Islamic law and fall under the category of “لَا یَعْصِینَکَ فِی مَعْرُوفٍ”. How far removed from reality are those who regard rulers as absolutely obligatory to obey, regardless of their nature or legitimacy, whereas such an idea is neither compatible with reason nor in accordance with the injunctions of the Sharīʿah and the Qurʾān. Amīr al‑Muʾminīn (ʿalayhi al‑salām), in his letter addressed to the people of Egypt concerning the appointment of Mālik Ashtar as governor, despite enumerating numerous noble qualities of Mālik, concluded by stating: “فَاسْمَعُوا لَهُ وَأَطِيعُوا أَمْرَهُ فِيمَا طَابَقَ الْحَقَّ فَإِنَّهُ سَيْفٌ مِنْ سُيُوفِ اللَّهِ” (Nahj al‑Balāghah, khuṭbah 38). “Therefore, listen to him and obey his command in that which conforms to the truth, for he is one of the swords of God.”

We have previously observed that the opening of this sūrah addresses the issue of dissociating from the enemies of God, and it now concludes with the same theme. In other words, the ending of the sūrah returns to and reinforces its beginning. It states: “يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَوَلَّوْا قَوْمًا غَضِبَ اللّٰهُ عَلَيْهِمْ” “O you who believe! Do not take as allies a people upon whom the wrath of God has fallen.” You should neither form alliances with them nor entrust them with your secrets and confidential matters. Regarding the identity of “قَوْمًا غَضِبَ اللّٰهُ عَلَيْهِمْ,” some have explicitly interpreted it as referring to the Jews, since in other Qurʾānic verses they are described with this expression. For example, in Sūrah al‑Baqarah (2:90) it is said concerning them: “فَبَاءُوا بِغَضَبٍ عَلَىٰ غَضَبٍ” — they incurred wrath upon wrath. This interpretation is also supported by the reported occasion of revelation, according to which a group among the poor Muslims used to convey information about the Muslims to the Jews in exchange for gifts of fruit, whereupon this verse was revealed prohibiting such conduct (Majmaʿ al‑Bayān, vol. 9, p. 276). However, despite these points, the wording of the verse is general in its scope and encompasses all disbelievers and idolaters. The Qurʾānic usage of “غضب” is not restricted to the Jews, as the same expression is also used for the hypocrites (Sūrah al‑Fatḥ, 48:6). Moreover, the occasion of revelation does not limit the general meaning of a verse. Accordingly, the content of this verse aligns with the broader theme stated at the beginning of the sūrah, which prohibits friendship with the enemies of God. The verse then provides a further clarification that serves as a rationale for this prohibition: “قَدْ يَئِسُوا مِنَ الْآخِرَةِ كَمَا يَئِسَ الْكُفَّارُ مِنْ أَصْحَابِ الْقُبُورِ” “They have despaired of the Hereafter just as the disbelievers among the inhabitants of the graves have despaired.” That is, they have become entirely hopeless regarding salvation in the Hereafter, just as those disbelievers who have already passed away and now perceive the consequences of their deeds, realizing that there is no possibility of return or rectification, and thus have fallen into complete despair. The living among such people are likewise so deeply immersed in sin that they no longer entertain any hope of deliverance; in this respect, they resemble the disbelievers who lie in their graves. Such individuals are, by nature, dangerous and unreliable. Their words cannot be trusted, nor can their intentions be regarded as sincere. Having lost hope in divine mercy, they may resort to any form of wrongdoing. Under such circumstances, it is evident why forming alliances or bonds of trust with them is prohibited. O God, do not deprive us of Your infinite grace and mercy, nor allow us to fall into despair. O Lord, grant us the ability to remain steadfast as friends of Your friends and opponents of Your adversaries, and to persevere upon the path of Your friendship. O Lord, grant us the success to follow Your chosen servants and noble prophets. Āmīn, O Lord of the worlds.