Yaa ayyuhal lazeena aamanoo laa tattakhizoo 'aduwwee wa 'aduwaakum
awliyaaa'a tulqoona ilaihim bilmawaddati wa qad kafaroo bima jaaa'akum minal
haqq, yukhrijoonar Rasoola wa iyyaakum an tu'minoo billaahi rabbikum in
kuntum kharajtum jihaadan fee sabeelee wabtighaaa'a mardaatee; tusirroona
ilaihim bilma waddati wa ana a'alamu bimaaa akhfaitum wa maaa a'lantum; wa
many yaf'alhu minkum faqad dalla sawaaa'as sabeel
Iny yasqafookum yakoonoo lakum a'daaa'anw wa yabsutooo ilaikum aydiyahum
wa alsinatahum bissooo'i wa waddoo law takfuroon
Lan tanfa'akum arhaamukum wa laaa awlaadukum; yawmal qiyaamati yafsilu
bainakum; wallaahu bimaa ta'maloona baseer
Qad kaanat lakum uswatun hasanatun feee Ibraaheema wallazeena ma'ahoo iz
qaaloo liqawmihim innaa bura 'aaa'u minkum wa mimmaa ta'budoona min doonil
laahi kafarnaa bikum wa badaa bainanaa wa bainakumul 'adaawatu wal
baghdaaa'u abadan hattaa tu'minoo billaahi wahdahooo illaa qawla Ibraheema
li abeehi la astaghfiranna laka wa maaa amliku laka minal laahi min shai;
rabbanaa 'alaika tawakkalnaa wa ilaika anabnaa wa ilaikal maseer
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, and have (on the contrary) driven out the Prophet and yourselves (from your homes), (simply) because ye believe in Allah your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure, (take them not as friends), holding secret converse of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path.
If they were to get the better of you, they would behave to you as enemies, and stretch forth their hands and their tongues against you for evil: and they desire that ye should reject the Truth.
Of no profit to you will be your relatives and your children on the Day of Judgment: He will judge between you: for Allah sees well all that ye do.
There is for you an excellent example (to follow) in Abraham and those with him, when they said to their people: "We are clear of you and of whatever ye worship besides Allah. we have rejected you, and there has arisen, between us and you, enmity and hatred for ever,- unless ye believe in Allah and Him alone": But not when Abraham said to his father: "I will pray for forgiveness for thee, though I have no power (to get) aught on thy behalf from Allah." (They prayed): "Our Lord! in Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal.
"Our Lord! Make us not a (test and) trial for the Unbelievers, but forgive us, our Lord! for Thou art the Exalted in Might, the Wise."
There was indeed in them an excellent example for you to follow,- for those whose hope is in Allah and in the Last Day. But if any turn away, truly Allah is Free of all Wants, Worthy of all Praise.
It may be that Allah will grant love (and friendship) between you and those whom ye (now) hold as enemies. For Allah has power (over all things); And Allah is Oft-Forgiving, Most Merciful.
Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just.
Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong.
O ye who believe! When there come to you believing women refugees, examine (and test) them: Allah knows best as to their Faith: if ye ascertain that they are Believers, then send them not back to the Unbelievers. They are not lawful (wives) for the Unbelievers, nor are the (Unbelievers) lawful (husbands) for them. But pay the Unbelievers what they have spent (on their dower), and there will be no blame on you if ye marry them on payment of their dower to them. But hold not to the guardianship of unbelieving women: ask for what ye have spent on their dowers, and let the (Unbelievers) ask for what they have spent (on the dowers of women who come over to you). Such is the command of Allah. He judges (with justice) between you. And Allah is Full of Knowledge and Wisdom.
And if any of your wives deserts you to the Unbelievers, and ye have an accession (by the coming over of a woman from the other side), then pay to those whose wives have deserted the equivalent of what they had spent (on their dower). And fear Allah, in Whom ye believe.
O Prophet! When believing women come to thee to take the oath of fealty to thee, that they will not associate in worship any other thing whatever with Allah, that they will not steal, that they will not commit adultery (or fornication), that they will not kill their children, that they will not utter slander, intentionally forging falsehood, and that they will not disobey thee in any just matter,- then do thou receive their fealty, and pray to Allah for the forgiveness (of their sins): for Allah is Oft-Forgiving, Most Merciful.
O ye who believe! Turn not (for friendship) to people on whom is the Wrath of Allah, of the Hereafter they are already in despair, just as the Unbelievers are in despair about those (buried) in graves.
In verse 10 of this Surah it has been enjoined that the women who emigrate to
dar al-Islam (the Islamic State) and claim to be Muslims, should be examined
hence the title Al-Mumtahinah. The word is pronounced both as mumtahinah and as
mumtahanah, the meaning according to the first pronunciation being "the Surah
which examines", and according to the second, "the woman who is examined."
Period of Revelation The Surah deals with two incidents,
the time of the occurrence of which is well known historically. The first
relates to Hadrat Hatib bin Abz Balta'a, who, a little before the conquest of
Makkah, had sent a secret letter to the Quraish chiefs informing them of the
Holy Prophet's intention to attack them. The second relates to the Muslim women,
who had started emigrating from Makkah to Madinah, after the conclusion of the
Truce of Hudaibiyah, and the problem arose whether they also were to be returned
to the disbelievers, like the Muslim men, according to the conditions of the
Truce. The mention of these two things absolutely determines that this Surah
came down during the interval between the Truce of Hudaibiyah and the Conquest
of Makkah. Besides, there is a third thing also that has been mentioned at the
end of the Surah to the effect; What should the Holy Prophet (upon whom be
Allah's peace) make the women to pledge when they come to take the oath of
allegiance before him as believers?About this part also the guess is that this
too was sent down some time before the conquest of Makkah, for after this
conquest a large number of the Quraish women, like their men, were going to
enter Islam simultaneously and had to be administered the oath of allegiance
Theme and Topics This Surah has three
The first part consists of vv. 1-9, and the concluding verse 13
also relates to it. In this strong exception has been taken to the act of Hadrat
Hatib bin Abi Balta'a in that he had tried to inform the enemy of a very
important war secret of the Holy Prophet (upon whom be Allah's peace) only for
the sake of safe guarding his family. This would have caused great bloodshed at
the conquest of Makkah had it not been made ineffective in time. It would have
cost the Muslims many precious lives; many of the Quraish would have been
killed, who were to render great services to Islam afterward; the gains which
were to accrue from conquering Makkah peacefully would have been lost, and all
these serious losses would have resulted only because one of the Muslims had
wanted to safeguard his family from the dangers of war. Administering a severe
warning at this blunder Allah has taught the believers the lesson that no
believer should, under any circumstances and for any motive, have relations of
love and friendship with the disbelievers, who are actively hostile to Islam,
and a believer should refrain from everything which might be helpful to them in
the conflict between Islam and disbelief. However, there is no harm in dealing
kindly and justly with those disbelievers, who may not be practically engaged in
hostile activities against Islam and persecution of the Muslims.
second part consists of vv. 10-11. In this a social problem has been settled,
which was agitating the minds at that time. There were many Muslim women in
Makkah, whose husbands were pagans, but they were emigrating and reaching
Madinah somehow. Likewise, there were many Muslim men in Madinah, whose wives
were pagans and had been left behind in Makkah. The question arose whether the
marriage bond between them continued to be valid or not. Allah settled this
problem for ever, saying that the pagan husband is not lawful for the Muslim
women, nor the pagan wife lawful for the Muslim husband. This decision leads to
very important legal consequences, which we shall explain in our notes below.
The third section consists of verse 12, in which the Holy Prophet (upon whom
be Allah's peace) has been instructed to ask the women who accept Islam to
pledge that they would refrain from the major evils that were prevalent among
the womenfolk of the pre-Islamic Arab society, and to promise that they would
henceforth follow the ways of goodness which the Messenger of Allah may enjoin.