Monthly Renaissance

Both these sūrahs form a pair with regard to their subject matter. In the first sūrah, the Hypocrites are advised to learn a lesson from the fate of the Jews who they were inducing to evil deeds, and in the second the weak Muslims are warned of the consequences of maintaining ties with those Idolaters who had become enemies of God and His Messenger. Both sūrahs are addressed to those who lay claim to faith and it is evident from their subject that they were revealed in the phase of the Prophet Muhammad’s preaching mission in which the individual and collective purification of the believers was underway while at the same time they were being unified by being cleansed from the disbelievers.

The theme of Sūrah Hashr is to warn the Hypocrites that if they have eyes they should learn a lesson from the fate of those people whom they deemed unconquerable, positively respond to the call of the Qur’ān and fear the punishment of God.

The theme of Sūrah Mumtahinah is to make those Muslims understand the requirements of faith who had migrated to Madīnah but had not understood the real essence of migration. Thus, at times of trial, they would display such weaknesses that would take them close to Hypocrites.

سَبَّحَ لِلهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ (1) هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِن دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ مَا ظَنَنتُمْ أَن يَخْرُجُوا وَظَنُّوا أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ اللهِ فَأَتَاهُمُ اللهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ (2) وَلَوْلَا أَن كَتَبَ اللهُ عَلَيْهِمُ الْجَلَاء لَعَذَّبَهُمْ فِي الدُّنْيَا وَلَهُمْ فِي الْآخِرَةِ عَذَابُ النَّارِ (3) ذَلِكَ بِأَنَّهُمْ شَاقُّوا اللهَ وَرَسُولَهُ وَمَن يُشَاقِّ اللهَ فَإِنَّ اللهَ شَدِيدُ الْعِقَابِ (4)

Every object in the heavens and the earth has glorified God, and He alone is Mighty, and Wise.1 It is He Who drove the disbelievers among the People of the Book out of their dwellings for their first fate2.3 You never thought that they would go out [in this manner];4 and they also thought that their forts would protect them from the [punishment of] God.5 But God came upon them from where they did not even expect it. And He struck terror into their hearts.6 They were destroying their dwellings by their own hands and also by the hands of the Muslims.7 So learn from their example O you who have eyes! (1-2)

And had God not destined exile for them [like this] from various places, He would have punished them in this world8 and in the Hereafter for them there already is the punishment of Hell. This is because they tried to oppose God and His Messenger. And those who oppose God9 [reach this very fate] because God is stern in retribution. (3-4)

مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللهِ وَلِيُخْزِيَ الْفَاسِقِينَ (5) وَمَا أَفَاء اللهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَكِنَّ اللهَ يُسَلِّطُ رُسُلَهُ عَلَى مَن يَشَاء وَاللهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (6) مَا أَفَاء اللهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاء مِنكُمْ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللهَ إِنَّ اللهَ شَدِيدُ الْعِقَابِ (7) لِلْفُقَرَاء الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِن دِيارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ اللهِ وَرِضْوَانًا وَيَنصُرُونَ اللهَ وَرَسُولَهُ أُوْلَئِكَ هُمُ الصَّادِقُونَ (8) وَالَّذِينَ تَبَوَّؤُوا الدَّارَ وَالْإِيمَانَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ (9) وَالَّذِينَ جَاؤُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ (10)

[If they hold an objection, just disregard it because] the palm trees you cut down or spared [at the time of their attack] was because of God’s directive and so that He may humiliate the defiant.10 (5)

And [if the Hypocrites ask, tell them:] whatever wealth God returned11 from these [Jews] to His Messenger, you spurred neither horse nor camel to capture them [so that you may stake a claim in it]; it is in fact God who gives messengers authority over whom He desires, and God has power over all things.12 [For this reason,] whatever God returns from the town-dwellers to His Messenger is specifically for God, the Messenger, the kinsfolk, the orphans, the destitute and the traveller13 so that it does not circulate only in the rich among you.14 And [the status of the Messenger is such that] whatever he gives you, accept it, and whatever he forbids you, abstain from it. And fear God. Indeed, God is stern in retribution.15 This is [especially] for those poor immigrants16 who were driven from their homes and their possessions. They have come seeking God’s bounty and pleasure and to support God and His Messenger.17 These are, in fact, the truthful. (6-8)

[On the other hand,] those who have already a place of residence and have firmly rooted their faith18 befriend those who are migrating to them [now after them] and do not feel any ill-will in their hearts for what is being given to these [immigrants], and they give them preference over themselves even though they are in want. And in reality those have been protected from selfishness shall in fact succeed.19 (9)

And these who have come after them also pray: “Lord! Forgive us and also forgive all our brothers who took lead from us in embracing faith and let not malice arise in our hearts for these Muslim brothers. Lord! You are indeed very Compassionate and Merciful.”20 (10)

أَلَمْ تَر إِلَى الَّذِينَ نَافَقُوا يَقُولُونَ لِإِخْوَانِهِمُ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِن قُوتِلْتُمْ لَنَنصُرَنَّكُمْ وَاللهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ (11) لَئِنْ أُخْرِجُوا لَا يَخْرُجُونَ مَعَهُمْ وَلَئِن قُوتِلُوا لَا يَنصُرُونَهُمْ وَلَئِن نَّصَرُوهُمْ لَيُوَلُّنَّ الْأَدْبَارَ ثُمَّ لَا يُنصَرُونَ (12) لَأَنتُمْ أَشَدُّ رَهْبَةً فِي صُدُورِهِم مِّنَ اللهِ ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ (13) لَا يُقَاتِلُونَكُمْ جَمِيعًا إِلَّا فِي قُرًى مُّحَصَّنَةٍ أَوْ مِن وَرَاء جُدُرٍ بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّى ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ (14) كَمَثَلِ الَّذِينَ مِن قَبْلِهِمْ قَرِيبًا ذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ (15) كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِّنكَ إِنِّي أَخَافُ اللهَ رَبَّ الْعَالَمِينَ (16) فَكَانَ عَاقِبَتَهُمَا أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ فِيهَا وَذَلِكَ جَزَاء الظَّالِمِينَ (17)

Have you not seen those incriminated with hypocrisy?21 They say to their brothers from among the People of the Book who have rejected [the Messenger and who now remain22]: “If you are driven out, we shall at all cost go out with you and we will not listen to anyone regarding you, and if war is waged against you, we will certainly help you.”23 But God bears witness that they are absolute liars. If they are driven out, they will certainly not go out with them and if they are attacked, they will definitely not help them. And [suppose] they do help them, then they certainly will turn their backs; then they will not find help from anywhere.24 (11-12)

Their dread of you is more intense in their hearts than their dread of God because they are a people devoid of understanding.25 They will not unite in [a battlefield] to wage war against you except in fortified cities or from behind walls. Great is their enmity against one another. You regard them to be united, yet their hearts are divided26 because they do not use their intellect.27 (13-14)

[Those whom they are luring] will end up with the same fate as those who [recently] tasted the fruit of their own deeds28 and a woeful punishment also awaits them [ahead]. They are just like Satan so that he says to man: “Become disbelievers.” Then when he becomes a disbeliever, he says: “I disown you. I fear God, Lord of the Worlds.” Therefore, the fate of both is that they will go to Hell where they will remain forever and thus shall the wrongdoers be punished. (15-17)

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللهَ إِنَّ اللهَ خَبِيرٌ بِمَا تَعْمَلُونَ (18) وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللهَ فَأَنسَاهُمْ أَنفُسَهُمْ أُوْلَئِكَ هُمُ الْفَاسِقُونَ (19) لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ (20) لَوْ أَنزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللهِ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ (21) هُوَ اللهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ (22) هُوَ اللهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللهِ عَمَّا يُشْرِكُونَ (23) هُوَ اللهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاء الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ (24)

Those who lay claim to faith! Fear God and let every soul [from among you] fully evaluate what he has done for tomorrow.29 [Evaluate it] and fear God;30 God surely is aware of all your deeds. Be not like those who forgot God and God made them forget themselves.31 In reality, they are the disobedient. (18-19)

[Fully bear in mind that] the companions of Hell and the companions of Paradise shall never be held equal. It is only the companions of Paradise who shall succeed. (20)

[Their hearts are harder than stones; otherwise, the fact of the matter is] had We bought down this Qur’ān on a mountain, you would have seen it humble itself and break asunder for fear of God We mention such parables for people so that they may reflect.32 (21)

[And33 always keep in mind that] it is God besides whom there is no other deity. He knows the unseen and the seen; He is the most compassionate, the ever merciful. (22)

He is the very God besides whom there is no other deity. He is the sovereign Lord, the holy One, the embodiment of peace, the giver of peace, the guardian, the mighty, the very powerful, the most high; exalted is God above their idols! (23)

He is God, the designer, the originator, the modeller. All good names are His. All that is in the heavens and the earth gives glory to Him. And He is the Mighty, the Wise One. (24)

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاء تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ وَقَدْ كَفَرُوا بِمَا جَاءكُم مِّنَ الْحَقِّ يُخْرِجُونَ الرَّسُولَ وَإِيَّاكُمْ أَن تُؤْمِنُوا بِاللهِ رَبِّكُمْ إِن كُنتُمْ خَرَجْتُمْ جِهَادًا فِي سَبِيلِي وَابْتِغَاء مَرْضَاتِي تُسِرُّونَ إِلَيْهِم بِالْمَوَدَّةِ وَأَنَا أَعْلَمُ بِمَا أَخْفَيْتُمْ وَمَا أَعْلَنتُمْ وَمَن يَفْعَلْهُ مِنكُمْ فَقَدْ ضَلَّ سَوَاء السَّبِيلِ (1) إِن يَثْقَفُوكُمْ يَكُونُوا لَكُمْ أَعْدَاء وَيَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُم بِالسُّوءِ وَوَدُّوا لَوْ تَكْفُرُونَ (2) لَن تَنفَعَكُمْ أَرْحَامُكُمْ وَلَا أَوْلَادُكُمْ يَوْمَ الْقِيَامَةِ يَفْصِلُ بَيْنَكُمْ وَاللهُ بِمَا تَعْمَلُونَ بَصِيرٌ (3) قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَاء مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاء أَبَدًا حَتَّى تُؤْمِنُوا بِاللهِ وَحْدَهُ إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَا أَمْلِكُ لَكَ مِنَ اللهِ مِن شَيْءٍ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ (4) رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُوا وَاغْفِرْ لَنَا رَبَّنَا إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ (5) لَقَدْ كَانَ لَكُمْ فِيهِمْ أُسْوَةٌ حَسَنَةٌ لِمَن كَانَ يَرْجُو اللهُ وَالْيَوْمَ الْآخِرَ وَمَن يَتَوَلَّ فَإِنَّ اللهَ هُوَ الْغَنِيُّ الْحَمِيدُ (6) عَسَى اللهُ أَن يَجْعَلَ بَيْنَكُمْ وَبَيْنَ الَّذِينَ عَادَيْتُم مِّنْهُم مَّوَدَّةً وَاللهُ قَدِيرٌ وَاللهُ غَفُورٌ رَّحِيمٌ (7)

Believers! Do not befriend those who are My and your enemies.34 You extend ties of love and friendship to them35 whereas they have denied the truth that has come to you. They drive out the Messenger [of God] and yourselves36 merely because you have professed faith in God, your Lord.37 If you set off to fight for My cause and to please me, concealing your ties of friendship with them even though I know what you conceal and what you reveal, [then think what you do.] And in reality whoever of you do this have strayed from the straight path.38 (1)

[The attitude they adopt is that] if they find you, they will become your enemies and raise their hands and voices against you and also desire that you too become disbelievers.39 (2)

[Safeguard yourselves against them because] neither these familial ties nor your offspring shall avail you, on the day of Judgement,40 God will distance you from one another and He is fully watching over all your actions. (3)

[If you want to understand, then] you have the best example in Abraham and his companions41 when they plainly said to their people: “We disown you and those which you worship besides God. We renounce you,42 and [now] enmity and hate has become eternally evident between us and you until you believe in the one God.”43 – Except for the words of Abraham to his father: “I shall pray for your forgiveness44 though I have no authority from God for you in any way.”45 – [Then he and his companions had prayed:] “Lord! In You we have put our trust; to You we turn and to You we shall return. Lord! Do not try us through these disbelievers,46 and forgive us. Lord! Indeed, You are the Mighty, the Wise One.”47 (4-5)

Indeed, there is a good example in them for you for everyone [among you] who has hope in God and the Last Day.48 [Follow this example] and [remember that] those who evade [God does not care about them] because God is self-sufficient and has all worthy attributes. (6)

[If you adhere to faith] it may well be that God instill friendship between you and your enemies.49 God is Powerful and is Forgiving and Merciful.50 (7)

لَا يَنْهَاكُمُ اللهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللهَ يُحِبُّ الْمُقْسِطِينَ (8) إِنَّمَا يَنْهَاكُمُ اللهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُم مِّن دِيَارِكُمْ وَظَاهَرُوا عَلَى إِخْرَاجِكُمْ أَن تَوَلَّوْهُمْ وَمَن يَتَوَلَّهُمْ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ (9)

God does not forbid you to do good51 and be just to those who have neither waged war against you in the matter of religion nor driven you out from your homes.52 Indeed, God likes the just.53 (8)

God only forbids you to make friends54 with those who have fought against you on account of your religion and driven you out from your homes or helped [others] in driving you out. [He forbids you from this and warns you that] those who make friends with such people will only be unjust.55 (9)

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللهُ أَعْلَمُ بِإِيمَانِهِنَّ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ وَآتُوهُم مَّا أَنفَقُوا وَلَا جُنَاحَ عَلَيْكُمْ أَن تَنكِحُوهُنَّ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ وَاسْأَلُوا مَا أَنفَقْتُمْ وَلْيَسْأَلُوا مَا أَنفَقُوا ذَلِكُمْ حُكْمُ اللهِ يَحْكُمُ بَيْنَكُمْ وَاللهُ عَلِيمٌ حَكِيمٌ (10) وَإِن فَاتَكُمْ شَيْءٌ مِّنْ أَزْوَاجِكُمْ إِلَى الْكُفَّارِ فَعَاقَبْتُمْ فَآتُوا الَّذِينَ ذَهَبَتْ أَزْوَاجُهُم مِّثْلَ مَا أَنفَقُوا وَاتَّقُوا اللهَ الَّذِي أَنتُم بِهِ مُؤْمِنُونَ (11) يَا أَيُّهَا النَّبِيُّ إِذَا جَاءكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَى أَن لَّا يُشْرِكْنَ بِاللهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللهَ إِنَّ اللهَ غَفُورٌ رَّحِيمٌ (12) يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَوَلَّوْا قَوْمًا غَضِبَ اللهُ عَلَيْهِمْ قَدْ يَئِسُوا مِنَ الْآخِرَةِ كَمَا يَئِسَ الْكُفَّارُ مِنْ أَصْحَابِ الْقُبُورِ (13)

Believers! [It is a requisite of this attitude56 that] when women after becoming Muslims come to you, evaluate them.57 – God already is already aware of their faith.58 – [But you must evaluate them.] Then if you come to know that they are believers, do not return them to the disbelievers;59 neither are they lawful for the disbelievers, nor are the disbelievers lawful for them.60 Hand back to the disbelievers what they have spent on them. And it is no offence for you to marry such women,61 provided you give them their dowers.62 And do not also keep the chastity of disbelieving women in your possession: and demand the dowers you have given them and let the disbelievers also demand what the dowers they gave.63 This is the decision of God which He is making among you. And God is all-knowing and wise.64 (10)

And if [they do not agree and] some portion of your wives’ dowers remains with the disbelievers, then whenever you have the opportunity pay those whose wives have left them whatever they have spent on them. And [while dealing with these enemies also] fear God in whom you have professed faith.65 (11)

[Similarly] O Prophet! When believing women come to you to make a pledge [and promise] that they will serve no other deity besides God, will commit neither theft, nor adultery, nor murder their children, nor utter any false allegation related to what is between their hands and feet66 and will not disobey you in any matter relating to goodness,67 accept their pledge68 and seek God’s forgiveness for them.69 Indeed, God is Forgiving and Merciful. (12)

Believers! [Similarly,] do not make friends with those who have incurred the wrath of God.70 Such people despair of the life to come71 [just as] the disbelievers despair of the buried dead [being raised to life again]. (13)

1. The implication is that every object of this universe through its very existence has always declared that God is beyond equating the fates of the wrongdoers and the righteous. Hence He shall seize the wrongdoers because He is wise and no wrongdoer would be able to escape from His grasp because He is also mighty.

2. Ie., as their first fate. This expression harbours the warning that there are some other fates which they will have to encounter.

[3. This is a mention of the driving out of the Jews of Banū Nudayr who lived near Madīnah. Imām Amīn Ahsan Islāhī writes:

… In a nutshell, as per the details recorded by al-Bukhārī (no. 3804) although they had made a peace-treaty with the Prophet (sws); however five months after the battle of Badr they started to connive with the enemies of Islam which was against the terms of the treaty, and were also guilty of unsuccessfully plotting to murder the Prophet (sws). Because of these crimes, the Prophet (sws) asked them to leave Madīnah. Initially they agreed but later ‘Abdullāh ibn Ubayy, the famous hypocrite, incited them to refuse to go out because two thousand of his men as well as the Quraysh and the Banū Ghatfān were also with them. They were thus lured into this refusal by him. At last, the Prophet laid siege against them. At that time, neither did the Banū Qurayzah came to their rescue nor did the Quraysh and the Banū Ghatfān. They were then compelled to obey the directive of the Prophet (sws). However, they were graciously permitted by him to take along them as much as they could on their camels. Consequently, they went to Khaybar and to Azra‘āt with whatever they could take of their belongings. The belongings and assets they left behind were taken into possession by the Prophet (sws). (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 283)

4. This address is to the Hypocrites who are the addressees of this sūrah.

5. The actual words are: مِّنَ اللهِ. Here, according to linguistic principles, a governing noun (mudāf) is suppressed. The actual expression is to the effect مِّن بَأسِ اللهِ or مِّن عَذَابِ الله.

6. This is an explanation of from where God came upon them. Imām Amīn Ahsan Islāhī writes:

… They thought that by building walls of stones and rocks around themselves they would evade God’s grasp; however, God did not even require to dismantle these sturdy structures to come upon them. He attacked them directly by striking terror in their hearts. The result was that in spite of their forts and strongholds they were so terror-struck that they rampaged the houses they constructed with their very hands. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 284)

7. In other words, some ruin took place because of the attack of the Muslims and some through their own hands because they did not want the Muslims to use their homes in any way when they vacated them.

8. ie., He would have punished them in the same manner as He punished the ‘Ād, the Thamūd and the Pharaoh and they would have been wiped out. However, God wanted to keep them so that they could become an example of His reward and punishment till the Day of Judgement. Thus He has decided that in their national capacity He will keep on punishing them by exiling them every now and then.

9. The actual words are: وَمَن يُشَاقِّ اللهَ. The word وَرَسُولَهُ has been suppressed after وَمَن يُشَاقِّ اللهَ which indicates that opposing the Prophet (sws) is tantamount to opposing God.

10. This objection was raised by the Jews. When Muslims attacked them they chopped off some trees from their orchards. These trees were not cut because of intention of some foul play or to seek revenge; they were cut keeping in view the needs and requirements of the battle and to make these wrongdoers reach their fate. Similarly, the trees which were left intact was not because Muslims needed them but because they were not at the site of the battle and the Muslims did not need to cut them. However, the Jews used this incident to launch a propaganda against Islam. They declared that Muslims who claim to be reformers in the land have ruined their orchards by chopping off good quality fruit-laden palm trees and in this way were guilty of spreading disorder in the land which was what most victors do. The Qur’ān has answered this objection; however, since those who had raised this objection were not worthy of being addressed, hence it has addressed the Muslims while giving this answer. Muslims are told that they should not care about what these people are saying; whatever they did was in the presence of the messenger of God and at his behest. In other words, they had God’s permission in this regard and God gave them this permission so that they could see from their very eyes the destruction of their luxuriant orchards and also witness them going into the hands of the Muslims and were thus humiliated before the Day of Judgement in this very world so that the promise of God was fulfilled. The promise referred to is the one that those who try to oppose Him even after the truth is conclusively conveyed to them by God will ultimately reach this fate.

11. Use of the word “returned” is very meaningful here. What is meant is that it was God’s wealth which these wrongdoers had usurped. By taking it back, He actually returned it to its real owners.

12. This is a mention of dominance which as per the established practice of God is necessarily given to each of His messengers. Most of the wars fought in the times of the Prophet (sws) were a manifestation of this established practice of God and the status of those who fought them was merely tools and means of God. It was at the behest of God that these people waged these wars and with the direct help of His angels ended up victorious. It was for this very reason that Muslims did not have any share in the booty obtained from these wars. However, before this attack on the Banū Nadīr, when Muslims met the armies of their opponents at Badr, they had to wage a proper war against them. They arranged for the provisions of the journey and also arranged for other war requirements like armour, camels and horses. So after keeping a fifth of the war booty for collective needs, the rest was distributed among the soldiers. In the attack against the Banū Nadīr, no such thing happened, and the Jews vacated their area after being struck by the awe of God and His Messenger. So there was no need that the fighters be given a share. However, the Hypocrites because of their greed were not willing to accept this decision and objected to it. The verse under discussion answers this objection.

13. After explaining the true status of this wealth, the Qur’ān has specified that it has been reserved for the collective purposes of the state and religion and for the poor and needy: none of it would be given to the soldiers. After this, these heads are explained.

First and foremost, the share of the Almighty is stated. God Almighty is above all needs and does not need anything. His share is actually reserved for the requirements of His religion. Consequently, under this head, wealth will be expended on fulfilling such needs as helping the cause of Islam at the state level as an obligation. This includes measures that protect and promote it.

The second share stated is that of the Prophet (sws). Besides carrying out his duties as a Messenger, he was also the head of the Islamic state and as such spent every moment of his life in discharging them. To earn a livelihood while discharging these duties was not possible for him. In these circumstances, it was necessary that he be granted a share in the spoils of war. Of course, the nature of this share was such that it was not given to him in his personal capacity so that it may be distributed among his heirs after him. Consequently, after his death, this share was expended by the state on his behalf and in his prophetic capacity to fulfill the collective needs of the Muslims.

The third share stated is that of the near relatives. Obviously, by these are meant those relatives who were dependent on the Prophet (sws) for their livelihood and about the fulfilment of whose needs the Prophet (sws) considered himself to be morally responsible. He was a father to all Muslims. Consequently, this responsibility too, in accordance with the dictates of both the sharī‘ah and social conventions, was transferred to the state after the Prophet (sws) and his kin remained the recipients of this share as long as they lived.

The fourth share is that of the poor, the orphans and the wayfarers. While stating this share, the particle ل (lām) is not repeated in this verse. This particle is appended to all the three shares stated before. This fourth category of shares is actually mentioned under the third stated share of the near relatives. The reason is to honour the recipients of this category as if they are also the near relatives of the Prophet (sws). This head needs no explanation. A society which is not sensitive to the requirements of these sections, and a society in which the orphans are subjected to misery and in which there is no one to take care of the wayfarers cannot in any way be given the noble name of an Islamic society.

14. This is a statement of the reason why instead of distributing this wealth among warriors and in this way consigning it to private ownership it has been reserved for the collective needs of the state and religion and for looking after the poor and needy of the nation: it is stated that this was necessary so that wealth should not get concentrated among the rich. From this statement, the Qur’ān has guided every Muslim state that if wealth is given in the private ownership of the poor or the rich, it will end up circulating among the rich. Hence, it is necessary that wealth and assets which are not in the ownership of an individual or cannot be in his ownership should remain in the ownership of the state so that besides fulfilling some other needs of the state through them they are directed to those sectors of the society who, because of their natural disabilities and lack of resources, are dependent on the help of others.

15. This warning and admonition shows that the explanation offered earlier was in response to the objections raised by the hypocrites. This is because if the question was merely to seek information about the issue at hand and had been posed by sincere people, then there was no need for this warning and admonition.

16. This is a delineation of a specific expenditure head for this wealth. This head was created because of the circumstances of the time and needed equal attention of all the Muslims: the immigrants which were coming to Madīnah needed to be helped and had left their assets and possessions merely trusting God disregarding from where they will eat and have shelter.

17. These are words of praise for the immigrants: they have not migrated for a worldly cause; on the contrary, they have done so to merely please and help the Messenger of God.

18. This refers to the Ansār and Muhājirūn (immigrants) who had come to Madīnah in the very beginning, The actual words used for them are: وَالَّذِينَ تَبَوَّؤُوا الدَّارَ وَالْإِيمَانَ. What sort of an expression is this? Imām Amīn Ahsan Islāhī has explained it. He writes:

… [This] expression is similar to عَلّفته تبناء و ماء orزججن الحواجب والعيونا or to قلّدني سيفا و رمحا. In such expressions, a verb which is appropriate for the second object is suppressed and this suppression can be understood from intrinsic indications. Consequently, in each of the above mentioned expressions, a verb is suppressed. Similarly, in the Qur’ānic expression under discussion a verb which is appropriate for the word الْإِيمَانَ is suppressed. If a verb such as أَحْكَمُوا is considered to be suppressed, then the whole expression would be: وَالَّذِينَ تَبَوَّؤُوا الدَّارَ وَ أَحْكَمُوا وَالْإِيمَانَ (those who already have a place of residence and have also firmly rooted their faith). (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 294)

19. This verse puts to shame the hypocrites whose objection was responded to earlier: true believers are sympathetic, content, generous and altruistic. The purpose is to make the hypocrites realize their shameful selfishness.

20. The implication is that if the Ansār and the Muhājirūn are an embodiment of sacrifice, those who have migrated later give due importance to this sincerity and really love them for this. They are not jealous of the fact that these people have seized the resources of Madīnah before them. Hence they pray that their hearts are filled with the love and affection of their brothers and that may Satan not create any malice or envy in them for any of their Muslim brothers.

21. This address is meant to express wonder. Imām Amīn Ahsan Islāhī writes:

… The implication is: Look at these people who claim to be believers; on the one hand, they claim to profess faith and on the other hand, are extending ties of friendship with the People of the Book who have rejected the prophethood and message of Muhammad (sws). (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 300)

22. This refers to the Banū Qurayzah. There were three Jewish tribes who resided in the whereabouts of Madīnah: Banū Qaynaqa‘, Banū Nadīr and Banū Qurayzah. The Banū Qaynaqa‘ had already been driven out. The fate of the Banū Nadīr has been mentioned earlier. After this only the Banū Qurayzah remained. Thus since these hypocrites originally belonged to the Jews, they were trying to connive with these brothers of theirs. In the succeeding verses, the Qur’ān has exposed them.

23. The implication of these words uttered by the hypocrites while addressing the Banū Qurayzah is that whatever Muhammad (sws) or the Muslims say about the Banū Qurayzah, they will not listen to them. The reason why the hypocrites offered to help the Banū Qurayzah in such an emphatic manner in all probability was that they had made a similar promise to the Banū Nadīr earlier as well; however, when the time came, they did not honour it.

24. This prediction of the Qur’ān came true word for word. When after the Battle of the Ditch, the Prophet (sws) laid siege against them, no one came to help them and they were forced to consign their fate to the decision of Sa‘d ibn Mu‘ādh (rta). Their woeful fate is mentioned in Sūrah Ahzāb.

25. This is a mention of a fact because who can be more insensible a person than he who fears people and does not fear God.

26. The implication is that they apparently seem united; however, in reality neither are they sincere with one another nor does their friendship with the Quraysh and other tribes of the Idolaters emanate from their heart.

27. This is a mention of the real reason of their malady. Imām Amīn Ahsan Islāhī writes:

… In other words, instead of facing reality, assessing it seriously and facing it with determination and perseverance, they have become a slave to their desires. And when a people regard its desires instead of sense and reason to be its guide, then it is destroyed in this manner because of conflicting thoughts and ideas. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 303)

28. This is a reference to the Banū Nadīr who have mentioned earlier. By using the word قَرِيبًا, the Qur’ān has made it evident that it is they who are alluded to.

29. This refers to what he has done for the Day of Judgement. It is referred to by the word “tomorrow”. The purpose is to direct attention to its proximity as well as to its certainty.

30. The words اتَّقُوا اللهَ (fear God) are repeated so that the importance of the matter is driven in the minds of the addressees.

31. This is a reference to the Jews from whom the hypocrites received guidance and with whom they would connive to oppose Islam and the Muslims. The words فَأَنسَاهُمْ أَنفُسَهُمْ used for them point to a very important reality. Imām Amīn Ahsan Islāhī has explained it thus:

… Those who forget God become indifferent to their own good and evil and to their fate. All value, significance and majesty of life depends on understanding the reality that the Almighty has not given it to us to indulge in a few days of luxury; He has given it to us so that we spend it in obedience to Him and earn the eternal kingdom of heaven. This pinnacle can of course be achieved by someone who always keeps in mind that he has not been given life by chance; on the contrary, it is a blessing of a Gracious being and He has given it with a special purpose. If a person leads his life in accordance with this special purpose, it will be a great eternal reward for him, and if he forgets this, it will automatically become an eternal curse for him. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 308)

32. This is a very grand and subtle parable through which in the words of Imām Amīn Ahsan Islāhī an abstract and symbolic thing has been depicted in a tangible and material way.

33. The fear of God mentioned earlier is always imbibed in a person after he fully bears in mind His attributes. Thus in these closing verses of the sūrah, people are reminded of the divine attributes on which all religion and sharī‘ah is based. It is only by fully bearing them in mind that a person can save himself from the fate referred to above by the words: when they forgot God, God made them forget themselves.

34. Though the address is general in nature yet it is directed to the Muslims who though had migrated to Madīnah but because of their innate weakness and compromising nature had not been able to sever their former familial and friendly ties with the idolaters of Makkah. The Qur’ān regarded it to be against faith and told them that if they lay claim to faith, they should terminate this relationship. This is because these people are not merely disbelievers. They have gone ahead and become the enemies of God and the Muslims and are in a state of war with the Muslims.

35. The actual words are: تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ. Imām Amīn Ahsan Islāhī writes:

… [This] style is similar to the style in the verse: وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ (195:2) (and do not with your own hands cast yourselves into destruction, (2:195)). Such relations are generally established through epistles and letters and various other means. Hence this style is very appropriate to convey this meaning. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 334)

36. The instrument of state (hāl) is employed here so that the whole picture comes before the eyes. In other words, this instrument portrays the situation.

37. The implication is that Muslims have recognized their obligation towards God; however, this acknowledgement of the truth has become a cause of the Quraysh becoming their enemies.

38. The answer of إِن كُنتُمْ is suppressed in this sentence. This becomes evident from وَمَن يَفْعَلْهُ مِنكُمْ ahead and I have attempted to unveil it in the translation above. The implication is that if Muslims set off to please the Almighty and to wage war in His cause, then this should not be with the desire to befriend these enemies of God and while sending messages and memos to them. This is the time of expressing one’s enmity with them and not friendship. Waging jihād for the cause of God and seeking His pleasure are totally opposite to friendship with His enemies. For this reason, these Muslims should incline themselves totally to God and forsake the thought of befriending God’s enemies. If they continue with this attitude, then this would mean that they have chosen to tread the path of Satan while leaving aside the path of God.

39. The implication is that these enemies of God are so severe in their enmity with Muslims that if they are able to lay their hands on them, they will not give any regard to any relationship or kinship with them; instead they will definitely try to harm Muslims in whatever way they can.

40. This expression is so beautifully placed between two sentences that it becomes the locus of both the preceding and succeeding verbs.

41. The actual words are: قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ. This style shows that whatever is being said is already known to people. Imām Amīn Ahsan Islāhī writes:

… The Arabs were proud to be the progeny of Abraham (sws) and Ishmael (sws). They were aware of the traditions of his migration and sacrifice offered. Though with the passage of time, a lot of dust had settled on these traditions and innovations too had distorted them, it was not that they were completely unaware of them as some historians think. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 334)

After this, occur the words وَالَّذِينَ مَعَهُ. It is evident from this that when Abraham (sws) migrated, there were those people with him as well from among his nation who professed faith in him.

42. Ie., renounce whatever they believe in.

43. After conclusive communication of the truth, this declaration of acquittal has been made by every messenger before his respective nation. After this, the relationship of inviting his people to the truth and preaching them ends, and the rejecters of a messenger are clearly told that friendship and fraternal ties can no longer exist between them and the followers of the messenger. They are the enemies of God and of the religion of God. So enmity and revulsion should be proclaimed with them until they repent from polytheism and accept monotheism.

44. This is an exception from the proclamation of acquittal. In other words, the only lenience which Abraham (sws) showed to them in this open declaration of acquittal was that he promised his father that he would pray for his forgiveness. What was the reason for this lenience. Imām Amīn Ahsan Islāhī writes:

The reason for this lenience was Abraham’s temperament evident from other places of the Qur’ān: he was very compassionate and forbearing. He thought that if he prayed for his father, then this would not be adverse to the declaration of acquittal he had made against all his people and in fact was a natural corollary of the benevolence every son is bound to show to his parents. Till that time he also did not know the extent of his father’s enmity with religion; he thought that the real reason for the father’s anger was that he as per his own beliefs wanted to save his son from being misguided; however, when it became evident that his father was a die-hard enemy of religion, Abraham (sws) declared his complete acquittal from him. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 329)

45. Abraham (sws) meant that the authority he too has is only to pray for his father’s forgiveness. To accept or reject it rests in the hands of God. He cannot intervene in His decision in any manner.

46. The actual words are: لَا تَجْعَلْنَا فِتْنَةً. The word فِتْنَةً (trial) means the target of trial and refers to the harms the disbelievers of the truth would inflict on the Muslims.

47. Such a supplication has been made by every prophet at the time of migration and acquittal. Imām Amīn Ahsan Islāhī writes:

… This prayer expresses the fact that the virtuous of intentions of a person is materialized only after God provides facility and favourable circumstances. For this reason, every step should be taken by seeking His help. Only those succeed in the trials of God whose hearts are always inclined towards Him, and who have the full conviction that at last one day they will have to return to their Lord. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 330)

48. This is a permutative (badal) from قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ. Imām Amīn Ahsan Islāhī writes:

… What is implied is that indeed for them the best example to follow in this matter is found in the declaration of acquittal made by Abraham (sws) and his companions; however, not every slave to his desires is able to follow such an example. Only those people have the courage to embark upon this job who also hope to receive God’s help and also hope for the Hereafter to materialize. People who do not have full conviction in these two things cannot undertake this task. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 330)

49. This is a reference to the fact that at times persevering itself becomes a source of inviting others to it. When people see that a person merely for his religion is prepared to leave his brothers and sisters, near of kin and friends, they do reflect on the nature of this faith that has made a person its steadfast adherent. As a result, they become ready to listen and understand the call of this faith, and it is this very thing which changes their enmity into friendship.

50. Since He has power over everything, so if He wants, He can make enemies turn into bosom friends. At the same time, since He is also forgiving and gracious He is always on the lookout to forgive people and facilitate them towards the path of goodness if they come forward and seek repentance for their blemishes.

51. The actual word is: البِر. In the Arabic language, it means “observing blood relationships, being just and kind and fulfillment of rights.”

52. In other words, if they have any dispute with Muslims about worldly affairs relating to family, tribe or nation, then this is a separate matter; if the dispute does not relate to religion, God does not stop them from anything.

53. God, undoubtedly, likes those who do good; however, since factors which motivate a person to do good are found in human nature, hence a person easily gets ready to help the needy, support the weak and fulfill his obligations towards blood relations. Being just, on the other hand, is not easy. For this reason, it was specially said that God likes the just.

54. The specific nature of the directive found in the verse totally relates to this word. In other words, what is forbidden is only that friendship which becomes a means of giving priority to personal interests and biases which relate to family, tribe and nation over faith and religion; showing kindness and being just is not forbidden; they shall be adhered to at all cost. There is no question of any distinction in this regard between friends and foes, believers and disbelievers; being pious and righteous and adhering to justice is a requisite of faith. No believer can disregard this fact in any circumstances.

55. The word الظَّالِمُونَ here means: لِأَنْفُسِهِمْ الظَّالِمُونَ (they are unjust to their souls).

56. Ie., this is the requisite of the attitude which Muslims have been earlier urged to adopt.

57. Ie., evaluate them viz a viz the fact whether they have really accepted faith and have migrated because of it or they have some other worldly motive before them like revulsion from their husbands or love for someone or merely the desire to change location.

58. The implication is that no one can deceive God and He also needs no investigation in this regard. If they lie, they will not be able to escape God’s grasp; it is sufficient for the Muslims to investigate their faith through an oath and other circumstantial evidence. They are not responsible to do anything beyond this.

59. If after investigation and evaluation, it becomes evident that it is not faith and religion that has brought them; rather some worldly motive, then they should be returned. In this phase of the preaching mission when the Prophet (sws) is trying to purify the Muslims and also isolating them from non-Muslims as a unified body, only true believers can be accepted in the society of Madīnah; there is no possibility for disbelievers to live here.

60. This directive is a corollary of the actual directive mentioned above viz. no ties should remain with the enemies of religion. The marriage bond between a husband and wife comes into existence because of this relationship and continues on its basis. When the Almighty directed Muslims to sever every kind of relationship with these disbelievers, then as an essential consequence of this the marriages of those women who had come to Madīnah to protect their faith were also terminated. It is evident that this directive relates only to those disbelievers who are active adversaries and started opposing it by becoming its enemies.

61. This is a further explanation of the directive: the marriage of women who convert to Islam and migrate to Madīnah will stand terminated automatically; they will not require any divorce or the permission of their guardians in this regard. So after Muslims return their dowers, they can marry them with their consent without any hesitation.

62. In other words, the dowers which their previous husbands gave them will also be returned and the women with whom marriage is contracted shall also be given her dower.

63. Ie., marriages of Muslims with their wives who had stayed back in Makkah and had not yet converted to Islam shall be considered terminated. Muslims should not keep them in wedlock and should divorce them. As for their dowers, they can be mutually exchanged. This is a requisite of justice. This will not only solve the issue but also harm no one.

64. This complete directive represents also the decision on the dispute that had arisen on one of the statutes of the peace treaty of Hudaybyyah. This statute read that if anyone from among the Quraysh ran away to join the Muslims even if he had converted to Islam, Muslims would be bound to return him. On the other hand, if a Muslim went over to the Quraysh, they will not be bound to return him. (Bukhārī, no. 2581).

Muslims accepted this statute with regard to their men, but did not accept it as specific with regard to their women and openly declared that this condition related to men and not women (Ibn al-Arabī, Ahkām al-Qur’ān, vol. 4, 229), This took the shape of a dispute between the Quraysh and the Muslims. Thus God declared His decision here. Imām Amīn Ahsan Islāhī writes:

… A little deliberation will show that this verdict was very fair. Had the verdict of the Qur’ān been that as per the treaty Muslims were not bound to return any woman, it would not have been unfair; however, this could have been regarded as an act of purely taking advantage of the words of the treaty. The Qur’ān did not merely take advantage of the words of the treaty, it also gave a verdict based on very sound intellectual and moral basis: it did direct the Muslims to return women who did not migrate for the cause of God and His Prophet (sws) but did so because of some trivial worldly purpose; however, it did not allow those of them to be returned who were proven as believers. This is so principle a statement that no sensible person can refute it. A person is equipped with moral and intellectual sensitivity and it is an obvious injustice to him if he is forced to live in a society where his moral and intellectual identity is not safe; especially women, being the weaker gender, deserve even more to be protected. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 340)

65. In other words, if the disbelievers do not agree to this exchange arrangement, then the just way in this regard will be that instead of paying them the dower of a woman, Muslims should pay it to one of their brethren whose wife did not migrate to Madīnah. Imām Amīn Ahsan Islāhī writes:

… This is a fair measure of retaliation suggested by the Qur’ān and was allowed by it because one of the parties was being unjust. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 8, 342)

66. This is a very elegant style to refer to the sexual organs because it is these organs which are found between the hands and the feet. The benefit of employing this style is that all the organs are referred to in a covert manner and all accusations of sexual nature are also covered as such like fornication kissing and touching.

67. The actual word is: مَعْرُوف. It refers to all those acts of goodness which every upright person is aware of. They are mentioned concisely in the statement of pledge while the evil acts are mentioned comprehensively because the multitudes of women which were coming to pledge allegiance were mostly from those sections of the society in which these evils prevailed in the time of jāhiliyyah.

68. The implication is that even after this investigation they should be considered in the folds of Islam if they make a pledge to abide by these things. The Prophet (sws) adopted different ways of taking pledges from women (Bukhārī, nos. 2564; 4609)), yet this much is a fact that he never took their hands in his own hand.

69. Ie., the prayer that after embracing faith, God forgives their previous sins.

70. Ie., the Jews; This expression is used for them in the Qur’ān.

71. Ie., in spite of acknowledging the Hereafter from their tongues, they show despair in the Hereafter because of their misdeeds; there is no difference between them and the disbelievers of the Quraysh; both are at the same level viz a viz the Hereafter; hence both should be treated in the same way.