DOES QURAN AND SHARI'AH ALLOW
MUSLIMS TO COEXIST WITH NON-MUSLIMS AND NON-BELIEVERS
ON THIS PLANET?
MUSLIMS TO COEXIST WITH NON-MUSLIMS AND NON-BELIEVERS
ON THIS PLANET?
The article discusses a very important ayah from Surah Al-Mumtaĥanah which is almost entirely devoted to the issue of relations between the Believers and non-Believers: “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” The ayah immediately following is quoted to further elucidate the issue: “Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers.” With the help of four other ayahs on the subject, it is maintained that the sole criteria for our interaction with the non-believers is their attitude towards us. If they want war with us, then it is war they are going to get from us. Apart from this eventuality, it is clearly stated in this ayah that our Lord does not prevent us from “an tabarroo hum”—you deal kindly with them — and from “wa tuqsitoo ilayhim”— and deal justly towards them. It is explained that a mis-interpretation of the opening ayah of this Surah is responsible for the fairly common mis-understanding amongst the Community of Faith that we are dissuaded from developing cordial and friendly relations with the Unbelievers. It is elaborated that the ayah usually quoted as Divine injunction to avoid friendship with the Ehle Kitab: “O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust” needs closure study to reach its depth and real meaning. A dissenting opinion of Mufti Mohammed Shafi is included. The article quotes a few comments from Syed Qutub, an unusual combination of a scholar and a revolutionary political activist.
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- June 2015
Choose the section you have time, in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Version: For the Busy Bee Two Pages
The Main Story: Recommended Three + Pages
Footnotes: For the Perfectionist Two Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.
Further, we recall that Allah Ta’aala has declared in HIS Book1 “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement2 “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)
THE AYAH
Surah Al-Mumtaĥanah 60 Ayah 8:
لا يَنهاكُمُ اللَّهُ عَنِ الَّذينَ لَم يُقاتِلوكُم فِي الدّينِ وَلَم يُخرِجوكُم مِن دِيارِكُم أَن تَبَرّوهُم وَتُقسِطوا إِلَيهِم ۚ إِنَّ اللَّهَ يُحِبُّ المُقسِطينَ
لا يَنهاكُمُ اللَّهُ عَنِ الَّذينَ لَم يُقاتِلوكُم فِي الدّينِ وَلَم يُخرِجوكُم مِن دِيارِكُم أَن تَبَرّوهُم وَتُقسِطوا إِلَيهِم ۚ إِنَّ اللَّهَ يُحِبُّ المُقسِطينَ
“Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” Sahih International
A SHORT VERSION
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
At one of our weekly Quran Study Circle at the Aga Khan University Hospital, one of the participants suggested that Islam does not recommend friendly interaction with Christians and Jews. I asked a cardiologist, an observing Muslim who had recently returned from USA after several years of training for his opinion. To my surprise he agreed. Several years in a predominantly non-Muslim country where he worked, mingled, joked, ate and socialized with persons of other faith while he learnt and trained and benefitted from their advanced knowledge and expertise; on returning home he says his religion does not allow him to do that. Very confusing. Unfortunately this is a fairly widespread, overt or suppressed
sentiments of large number of Muslims. Once again, as if to confirm the observation that I have made in my recurring Prelude this attitude is prevalent despite a clear dictation of Allah Ta’aala to the contrary in the index ayah for this discussion.
As per this ayah, the sole criteria for our interaction with the non-believers is their attitude towards us. If they want war with us, then it is war they are going to get from us. If they evict us from our lands we will fight them tooth and nail. Apart from this eventuality, it is clearly stated in this ayah that our Lord does not prevent us from “an tabarroo hum”—you deal kindly with them — and from “wa tuqsitoo ilayhim”— and deal justly towards them. The ayah ends with the declaration that Allah Ta’aala “yuhibbu al muqsiteen”— loves those who are just. What better incentive to a Muslim to act than an opportunity to get the love of his Creator. “The focus of the verse, therefore, is upon the direction that they should be treated, not only with justice, but also in good and courteous manner.” Islam does have a very high bar for justice; it commands justice to a non-Muslim “even though he is at war with Muslims.”
A family incident for our Holy Prophet is the occasion for the revelation of this ayah. Abu Aala Maudoodi and Mufti Mohammed Shafi have described it with some minor variation.3 After the treaty of Hudaibiyaa, mother of Sayyidah Asma, who had stayed back in Makkah as she had not embraced Islam came to Madinah to visit her. Sayyidah Asma refused to see her without the permission of the Holy Prophet. Allah Ta’aala declared HIS verdict with the revelation of this ayah. She got the answer from our beloved Prophet "Yes, treat her as your mother. “ Hence as a general principle, a Muslim is allowed to continue his ties with his non-Muslim family unless they are actively hostile to Islam. As a corollary, giving charity to non-Muslims is acceptable.
The ayah immediately following further elucidates the issue:4
“Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers.” Sahih International
We are forbidden to treat them as our allies or cordial or intimate friends or patronize them in any form. However they are still entitled to justice and kindness. The jurist Mazhari has ruled that “justice, equity and fairness are necessary even with the hostile disbelievers who are at war with Muslims.” I do not think any other system can boast of such high standards of justice.
Another ayah, not discussed here further emphasis this point5
The ayah preceding the index ayah brings this situation in proper context. Please recall the situation on the ground when these ayahs were revealed. To start with it was a small Arabian community of a few thousand Bedouins. A small section of this small community was torn apart from the mainstream and grew as the Community of Faith. The wound was still raw and oozing. This dissection cut across blood relations, tribal affinities and age old friendship. These were devout Muslims with solid faith. As such they endured this separation of their limbs from their bodies. But the bereavement did take the tole; it was really hard on them. No wonder Allah Ta’aala consoles them:6
“It may be that Allah will bring about friendship between you and those whom you hold to be your enemies among them; and Allah is Powerful; and Allah is Forgiving, Merciful.” Yousuf Ali
Seeped in faith as they were, they immediately regarded this as an advanced notice of a good news; uniting with the estranged loved ones. It did follow soon in the form of a victory over Makkah when they were once again a single community.
The index ayah is part of Surah Al-Mumtaĥanah which is almost entirely devoted to the issue of relations between the Believers and non-Believers. A mis-interpretation of its opening ayah:7
“O ye who believe! Take not my enemies and yours as friends (or protectors),- offering them (your) love, even though they have rejected the Truth that has come to you…….” Yusuf Ali
is responsible for the fairly common mis-understanding amongst the Community of Faith that we are dissuaded from developing cordial and friendly relations with the Unbelievers. It does not appear to be a correct message. In the first place, a very definite incident — that of a letter from Hadrat Hatib bin Abi Balta'a to the pagans of Makkah which was intercepted — was the reason for this ayah. Second, the ayah is referring to the “enemies” clearly indicating a situation of a clash —armed or otherwise — between Islam and disbelief as the reason for dissociating from non-Muslims. As per our discussion hitherto, this view stands strongly confirmed.
The ayah usually quoted as Divine injunction to avoid friendship with the Ehle Kitab is apparently very clear and direct on this subject:8
“O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust.” Yusuf Ali
Let us start with the commentary of Mufti Mohammed Shafi (who has, as pointed out earlier voted against friendship with Jews and Christians) on this ayah and build our case from there. He says “ Muslims can deal with non-Muslims in the spirit of tolerance, sympathy, goodwill, equity,justice, favour and kindness, almost every- thing within that line of conduct. In fact, they should do that for they have been taught to do that. But, what is not permitted is the kind of fast friendship and indiscriminating intimacy which may garble the distinctive hallmarks of Islam. This is the issue known as the 'Tark al- Muwala”— to refrain from deep (friendship) — in Islamic terminology.” So it is agreed that we have to deal with them with justice and kindness. The bone of contention is whether making allies and friends of them is permitted. This ayah was revealed for a special incident.9 After the agreement of Hudaibiya our Holy Prophet had entered into a mutual defense pact with the Jews. After some time the latter started secret talks with the Infidels and spied for them in the Muslim community. This ayah was revealed to warn the Believers. Once again the principle is highlighted: these restrictions relate to a state of conflict between the Believers and their opponents. They will also be operative if the security and safety of the Community of Faith is endangered. Apart from these two situations, this prohibition does not prevent normal, friendly relations between us specially at individual level as we have seem in our discussion until now.
The term wali (pleural awliya) has several shades of meaning: "ally", "friend", "helper", “protector" “patron”, etc. The level achieved between a Muslim and Jew/Christian will depend and should depend on their personality and social background and environment and not their Faith. Our Deen does not stop us from doing that specially at individual level.
........and Allah, the Pure and Exalted knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
THE MAIN STORY
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
At one of our weekly Quran Study Circle at the Aga Khan University Hospital, one of the participants suggested that Islam does not recommend friendly interaction with Christians and Jews. I asked a cardiologist, an observing Muslim who had recently returned from USA after several years of training for his opinion. To my surprise he agreed. Several years in a predominantly non-Muslim country where he worked, mingled, joked, ate and socialized with persons of other faith while he learnt and trained and benefitted from their advanced knowledge and expertise; on returning home he says his religion does not allow him to do that. Very confusing. Unfortunately this is a fairly widespread, overt or suppressed
sentiments of large number of Muslims. Once again, as if to confirm the observation that I have made in my recurring Prelude this attitude is prevalent despite a clear dictation of Allah Ta’aala to the contrary in the index ayah for this discussion.
As per this ayah, the sole criteria for our interaction with the non-believers is their attitude towards us. If they want war with us, then it is war they are going to get from us. If they evict us from our lands we will fight them tooth and nail. Apart from this eventuality, it is clearly stated in this ayah that our Lord does not prevent us from “an tabarroo hum”—you deal kindly with them — and from “wa tuqsitoo ilayhim”— and deal justly towards them. The ayah ends with the declaration that Allah Ta’aala “yuhibbu al muqsiteen”— loves those who are just. What better incentive to a Muslim to act than an opportunity to get the love of his Creator. “The focus of the verse, therefore, is upon the direction that they should be treated, not only with justice, but also in good and courteous manner.” Islam does have a very high bar for justice; it commands justice to a non-Muslim “even though he is at war with Muslims.”
Syed Qutub, an unusual combination of a scholar and a revolutionary political activist has put it nicely: “This rule about how to treat non-Muslims is most fair and fits with the nature of Islam and its outlook on human life and on the universe on the whole. It represents the basis of its international law, which considers the state of peace to be the permanent state with all peoples and groupings. This state of peace is revoked only when military aggression against Islam and its people takes place, for it is imperative that such aggression be repelled; or when treason is feared after a treaty with others has been signed, for this represents a threat of aggression; or when freedom of belief and advocating Islam is forcibly suppressed, which again represents aggression. In all other circumstances, Islam extends the hand of peace, affection and justice to all people.” It is noteworthy that he is demanding for Muslims the right to “freedom on belief and advocating Islam”. By sending the Murtid to the gallows we are denying the same rights to others! This is against elementary justice, let alone the high bar of Islamic justice.
A family incident for our Holy Prophet is the occasion for the revelation of this ayah. Abu Aala Maudoodi and Mufti Mohammed Shafi have described it with some minor variation.3 After the treaty of Hudaibiyaa, mother of Sayyidah Asma, who had stayed back in Makkah as she had not embraced Islam came to Madinah to visit her. Sayyidah Asma refused to see her without the permission of the Holy Prophet. Allah Ta’aala declared HIS verdict with the revelation of this ayah. She got the answer from our beloved Prophet "Yes, treat her as your mother. “ Hence as a general principle, a Muslim is allowed to continue his ties with his non-Muslim family unless they are actively hostile to Islam. As a corollary, giving charity to non-Muslims is acceptable.
The ayah immediately following further elucidates the issue:4
“Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers.” Sahih International
We are forbidden to treat them as our allies or cordial or intimate friends or patronize them in any form. However they are still entitled to justice and kindness. The jurist Mazhari has ruled that “justice, equity and fairness are necessary even with the hostile disbelievers who are at war with Muslims.” I do not think any other system can boast of such high standards of justice.
Another ayah further emphasis this point5
“You shall not find a people who believe in Allah and the Last Day befriending those who oppose Allah and His Messenger even though they be their fathers or their sons or their brothers or their kindred……”
The operative phrase is “man hadda” — anyone who contends against. An active hostility agains Allah and HIS Apostle is the breaking point. Mere disbelief and lack of faith does not call for any action by the Muslims. That is in the domain of the Lord Creator; HE will deal with it in HIS own style.
The ayah preceding the index ayah brings this situation in proper context. Please recall the situation on the ground when these ayahs were revealed. To start with it was a small Arabian community of a few thousand Bedouins. A small section of this small community was torn apart from the mainstream and grew as the Community of Faith. The wound was still raw and oozing. This dissection cut across blood relations, tribal affinities and age old friendship. These were devout Muslims with solid faith. As such they endured this separation of their limbs from their bodies. But the bereavement did take the tole; it was really hard on them. No wonder Allah Ta’aala consoles them:6
“It may be that Allah will bring about friendship between you and those whom you hold to be your enemies among them; and Allah is Powerful; and Allah is Forgiving, Merciful.” Yousuf Ali
Seeped in faith as they were, they immediately regarded this as an advanced notice of a good news; uniting with the estranged loved ones. It did follow soon in the form of a victory over Makkah when they were once again a single community.
The index ayah is part of Surah Al-Mumtaĥanah which is almost entirely devoted to the issue of relations between the Believers and non-Believers. A mis-interpretation of its opening ayah:7
“O ye who believe! Take not my enemies and yours as friends (or protectors),- offering them (your) love, even though they have rejected the Truth that has come to you…….” Yusuf Ali
is responsible for the fairly common mis-understanding amongst the Community of Faith that we are dissuaded from developing cordial and friendly relations with the Unbelievers. It does not appear to be a correct message. In the first place, a very definite incident — that of a letter from Hadrat Hatib bin Abi Balta'a to the pagans of Makkah which was intercepted — was the reason for this ayah. Second, the ayah is referring to the “enemies” clearly indicating a situation of a clash —armed or otherwise — between Islam and disbelief as the reason for dissociating from non-Muslims. As per our discussion hitherto, this view stands strongly confirmed.
There is a strong note of dissent, I must add from the eminent scholar and Mufti, Mohammed Shafi in his master piece Ma’aariful Quran. I better let him speak for himself “It was with reference to this incident that Allah revealed the opening verses of Siirah Al-Mumtahinah forbidding the Muslims vehemently to have friendly relations with the infidels…….The Surah opens with a prohibitory injunction to Muslims against having close and intimate friendship with disbelievers and those who associate partners with Allah. ( O you who believe,do not take My enemies and your enemies for friends, expressing love with them.. .60:l). The immediate occasion of the revelation of the verse under comment was the incident stated earlier. Such a letter written to the disbelievers amounted to having friendly intimacy with them. This verse uses the expression “My enemy and your enemy” instead of kuffar [infidels] presumably to indicate the underlying cause of the injunction, in that hopes of friendship from your enemy and Allah's enemy are illusory. It needs to be avoided. Furthermore, this expression is an indication that an infidel, as long as he is an infidel, can never be a friend of a Muslim as long as he is a Muslim. An infidel is the enemy of Allah, whereas a Muslim loves Allah. How can there be an intimate friendship between the two?”……Referring to the other part of this ayah, he adds “ (…while they have rejected the Truth that has come to you, expelling the Messenger and your selves from Makkah, merely because you have faith in Allah, your Lord...6O:l). The word haqq [truth] refers either to the Quran or to Islam. This part of the verse refers to their kufr (rejection of Truth) as the real reason of their enmity. Then it points out even to their hostile attitude, proved on the ground, that they drove the Holy Prophet and his followers out of their dear homes, not for any worldly grudge, but for one and only one reason, that is, their faith. Thus it becomes clear that believers as long as they are believers and the non-believers cannot be their intimate friends.” He further adds “Prohibition of having such friendly intimacy is not restricted only to those enemies who actively wage war against Muslims, but it is extended to ah-ludh- dhirnmah [non-Muslim citizens of an Islamic State] and to ah lus-sulh [non-Muslims with whom there is a peace pact]. Intimate and heart-felt friendship is not allowed with them too. Allah, the Pure and Exalted, knows best!”
The ayah usually quoted as Divine injunction to avoid friendship with the Ehle Kitab is apparently very clear and direct on this subject:8
“O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust.” Yusuf Ali
According to most of the commentators including Tabari, this means that each of these two communities extends genuine friendship only to its own adherents - Jews to the Jews, and Christians to Christians. Therefore, they are unlikely to be friendly towards Muslims.
Let us start with the commentary of Mufti Mohammed Shafi (who has, as pointed out earlier voted against friendship with Jews and Christians) on this ayah and build our case from there. He says “ Muslims can deal with non-Muslims in the spirit of tolerance, sympathy, goodwill, equity,justice, favour and kindness, almost every- thing within that line of conduct. In fact, they should do that for they have been taught to do that. But, what is not permitted is the kind of fast friendship and indiscriminating intimacy which may garble the distinctive hallmarks of Islam. This is the issue known as the 'Tark al- Muwala”— to refrain from deep (friendship) — in Islamic terminology.” So it is agreed that we have to deal with them with justice and kindness. The bone of contention is whether making allies and friends of them is permitted. This ayah was revealed for a special incident.9 After the agreement of Hudaibiya our Holy Prophet had entered into a mutual defense pact with the Jews. After some time the latter started secret talks with the Infidels and spied for them in the Muslim community. This ayah was revealed to warn the Believers. Once again the principle is highlighted: these restrictions relate to a state of conflict between the Believers and their opponents. They will also be operative if the security and safety of the Community of Faith is endangered. Apart from these two situations, this prohibition does not prevent normal, friendly relations between us specially at individual level as we have seem in our discussion until now.
The term wali (pleural awliya) has several shades of meaning: "ally", "friend", "helper", “protector" “patron”, etc. The level achieved between a Muslim and Jew/Christian will depend and should depend on their personality and social background and environment and not their Faith. Our Deen does not stop us from doing that specially at individual level. At a personal level, I shared a room in the Medical hostel through out my residency with Nihaal Matani, a migrant from Sindh, Pakistan. On Sundays he would devour “Dal Gosht” in my tiffin from home and I would relish his special “Gujrati Thali" from the hospital mess. Similarly, my base in Karachi was the Holy Family Hospital run by Nuns. We have developed good family relations with some of the Nuns with common interest and temperament which continues till today. All of us enjoyed Eid as well as Christmas due to this friendship. I prayed in my room and they worshiped in their chapel freely and openly with mutual respect amongst us. Dr. Asad points to a caveat in such a situation. He says “However, the term "allies" (awliya, sing. wali) does not indicate, in this context, merely political alliances. More than anything else, it obviously alludes to a "moral alliance" with the deniers of the truth: that is to say, to an adoption of their way of life in preference to the way of life of the believers, in the hope of being "honored", or accepted as equals, by the former. Since an imitation of the way of life of confirmed unbelievers must obviously conflict with the moral principles demanded by true faith, it unavoidably leads to a gradual abandonment of those principles.” This of course has to be avoided. “Once we know the positive and negative aspects in perspective, it becomes evident that the real friendship of a Muslim - deep, intense, profound and reliance-worthy - can only be with Allah, the Highest of the high, His Messenger, and with those who believe in them.” Aye, to Mufti Mohammed Shafi for this statement. But the evidence that we have discussed does not support him when he declares “ After this clear instruction, should a Muslim do otherwise and enter into an intimate friendship with a Jew or Christian, then, in the sight of Islam, he is fit to be counted as one of them - and not as a Muslim.” A very strong Nay from me on this; I hope from you as well. It is unanimously accepted that a Muslim man can marry a woman from the Ehle Kitab. What deeper bonds can you imagine above a marital one!
........and Allah, the Pure and Exalted knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
FOOTNOTES
(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
(3)
Maudoodi: Its best explanation is the incident that took place between Hadrat Asma', daughter of Abu Bakr, and her disbelieving mother. A wife of Hadrat Abu Bakr's was Qutaylah bint 'Abdul `Uzza, who wax a disbeliever and had remained behind in Makkah after the migration. Hadrat Asma' had been born of her. After the peace treaty of Hudaibiyah when the traffic opened between Makkah and Madinah, she came to Madinah to see her daughter and also brought sane gifts. Hadrat Asma' herself has related that she went to the Holy Prophet and asked: "Should I see my mother? And can I treat her as a daughter should treat her mother?" The Holy Prophet replied: "Yes, treat her as your mother. " (Musnad Ahmad, Bukhari, Muslim). Hadrat Asma's son, 'Abdullah bin Zubair, has given further details of this incident. He says that Hadrat Asma' in the beginning had refused to sec her mother. Then, when she received Allah and His Messenger's permission she met her. (Musnad Ahmad, Ibn Jarir, Ibn Abi Hatim). This by itself leads to the conclusion that a Muslim's serving his unbelieving parents and his helping his unbelieving brothers and sisters and relatives is permissible when they are not hostile to Islam; Likewise one can spend one s charities also on the indigent among the dhimmis (Al-Jassas, Ahkam al-Qur'an; Ruh al-Ma ani)
Mufti Mohammed Shafi: It is recorded in Sahih of Bukhari, on the authority of Sayyidah Asma' bint Abi Bakr @,that her mother arrived in Madinah from Makkah in the state of disbelief. According to a narration in Musnad of Ahmad, this incident occurred when peace treaty of Hudaibiyah with the Makkan Quraish had been concluded and was in force. Her mother's name was Qutailah. She brought gifts for her daughter Sayyidah Asma' $2,but she refused to accept them. She did not even allow her to enter her house unless she sought the permission of the Holy Prophet &. Sayyidah Asmn' & asked the Holy Prophet $!$ how to treat her mother who came to her while still disbeliever. The Holy Prophet $$advised her to treat her kindly, politely and courteously. On that occasion, this verse was revealed ….60:8)
(4) Surah 60/9
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
(5) Surah 58/22
لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآَخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آَبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ
(6) Surah 60/7
۞ عَسَى اللَّهُ أَن يَجعَلَ بَينَكُم وَبَينَ الَّذينَ عادَيتُم مِنهُم مَوَدَّةً ۚ وَاللَّهُ قَديرٌ ۚ وَاللَّهُ غَفورٌ رَحيمٌ
۞ عَسَى اللَّهُ أَن يَجعَلَ بَينَكُم وَبَينَ الَّذينَ عادَيتُم مِنهُم مَوَدَّةً ۚ وَاللَّهُ قَديرٌ ۚ وَاللَّهُ غَفورٌ رَحيمٌ
(7) Surah 60/1
يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَقَدْ كَفَرُوا بِمَا جَاءَكُمْ مِنَ الْحَقِّ
(8) Surah 5/51
يا أَيُّهَا الَّذينَ آمَنوا لا تَتَّخِذُوا اليَهودَ وَالنَّصارىٰ أَولِياءَ ۘ بَعضُهُم أَولِياءُ بَعضٍ ۚ وَمَن يَتَوَلَّهُم مِنكُم فَإِنَّهُ مِنهُم ۗ إِنَّ اللَّهَ لا يَهدِي القَومَ الظّالِمينَ
يا أَيُّهَا الَّذينَ آمَنوا لا تَتَّخِذُوا اليَهودَ وَالنَّصارىٰ أَولِياءَ ۘ بَعضُهُم أَولِياءُ بَعضٍ ۚ وَمَن يَتَوَلَّهُم مِنكُم فَإِنَّهُ مِنهُم ۗ إِنَّ اللَّهَ لا يَهدِي القَومَ الظّالِمينَ
(9) Reporting from 'Ikrimah, Ibn Jarir has said that this verse was revealed in the background of a particular event. After the Holy Prophet had settied in Madinah, he had entered into a treaty with Jews and Christians living nearby which required that they would neither fight against Muslims nor help any other tribe at war with them, rather, they would join Muslims to fight against them. Similarly, Muslims will not fight them nor help anyone against them, rather, would defend them against the aggressors. For some time, both parties kept adhering to the treaty. But, the Jews could not observe the terms of the treaty any longer because of their conspiratorial nature and anti-Islam temperament. They made a secret deal with the pagans of Makkah against Muslims and wrote them a letter inviting them to their fortress. When the Holy Prophet came to know about this conspiracy, he despatched a posse of Mujahidin to confront them. These Jews from Bani Qurayzah were, on the one hand, conspiring with the disbelievers of Makkah, while on the other, having infiltrated among Muslims, they had succeeded in making pacts of friendship with many of them This was their front of spying for the disbelievers of Makkah against Muslims. Revealed thereupon was this verse which stopped the Muslims from indulging in deep friendship with Jews and Christians so that that they could be deprived of having access to sensitive information about Muslims. At that time, some noble Companions, including sayyidna 'Ubadah ibn Sirnit, openly announced the cancellation of their treaty obligations as well as their support for abandonment of any close friendship in the future.
