3. Surah Aal-i-Imraan

Din دین and Islam اسلام : An Explanation of the Two words: The word, Din (دین) has more than one meaning in the Arabic language, one of them being 'the way'. In the terminology of the Qur'an, the word, Din دین is used to stand for principles and injunctions which are common to all prophets (علیہم السلام) from Sayyidna Adam (علیہ السلام) to the last of the prophets, Sayyidna Muhammad al-Mustafa ﷺ . The words, 'shari'ah (شریعہ) or 'al-minhaj' (المنھاج) or the word, 'madhhab' (مذھب) from among the later-day terms, are used to cover subsidiary injunctions, which have been different during different ages and different communities. The Holy Qur'an says: شَرَ‌عَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا Allah made you follow the same religion with which He bound Nuh (and other prophets) - 42:13. This tells us that the دین din of all our blessed prophets (علیہم السلام) was one and the same, that is, belief in the most perfect Being and Attributes of Allah, in His being free of all shortcomings and- that He alone is worthy of worship, believing in this from the depth of one's heart and confirming it verbally; belief in the Day of Judgment, in the final reckoning of deeds, the reward and the punishment and in Paradise and Hell and in every prophet and messenger sent by Him and in all command-ments and injunctions brought by them, believing all this in one's heart and confirming such belief verbally as well. Now the real meaning of the word, اسلام Islam is to submit oneself to Allah and be obedient to His commands. Given this meaning, those who believed in the prophets and messengers of their time and were obedient to the commands of Allah they brought to them, were all entitled to be called Muslims, and their religion was Islam. It was in this sense of the word that Sayyidna Nuh (علیہ السلام) said: وَأُمِرْ‌تُ أَنْ أَكُونَ مِنَ الْمُسْلِمِين I have been commanded that I be from among the Muslims 10:72) and therefore, Sayyidna Ibrahim (علیہ السلام) described himself and his community as Muslims when he said: رَ‌بَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّ‌يَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ (Our Lord, make us Muslims, the submitting ones to Thee, and from our progeny a community of Muslims submitting to Thee - 2:128). And it was in this very sense of the word that the disciples of Sayyidna 'Isa (علیہ السلام) said: وَاشْهَدْ بِأَنَّا مُسْلِمُونَ (And bear witness that we are Muslims - 3:52) Sometimes this word is applied particularly to the din دین and Shari` ah, the religion and the law brought finally by the last among the prophets, Sayyidna Muhammad al-Mustafa ﷺ This law abrogated all previous ways in religion and this shall sustain right through the Day of Judgment. Given this meaning of the word Islam, it becomes particular to the religion brought by the prophet of Islam and to the large community of his followers. In a well-known hadith of Jibra'il (علیہ السلام) ، the Holy Prophet ﷺ has explained Islam in this very manner. The word, الاسلام 'Al-Islam' as it appears in the verse here carries the likelihood of both meanings. If the first meaning is taken, it would mean that the only religion -acceptable with Allah is Islam, that is, becoming obedient in complete submission to the commands of Allah, believing in all prophets of all times and in whatever commandments they brought, by acting accordingly. Although, the religion brought by Hadhrat Muhammad ﷺ has not been specially identified here, yet, in pursuance of the general rule, once the last among the line of prophets had been sent, the belief and practice of all injunctions he brought becomes binding, and inclusive under this rule. As such, the outcome will be that the religion acceptable during the period of Sayyidna Nuh (علیہ السلام) was what he brought; during the period of Sayyidna Ibrahim (علیہ السلام) ، what he brought. Similarly, the Islam of the period of Sayyidna Musa was what came in the form of the tablets of Torah and the teachings of Moses and the Islam of the period of Sayyidna ` Isa (علیہ السلام) was what came as Injil and the teachings of Jesus (علیہ السلام) ، At the end of this chain of prophets, the Islam of the period of Sayyidna Muhammad ﷺ the last among the prophets (علیہم السلام) ، shall be what took shape on the pattern given by the Qur'an and Sunnah. Now if we take the second meaning of Islam, that is, the Sharl'ah the way and law brought by the last of the prophets the verse would come to mean that in this period of time only that religion of Islam which is true to the teachings of the noble Prophet ﷺ is the one acceptable. No doubt, previous religions too, during their age of currency, were known as Islam, but they are now abrogated. So, the end-result is the same both ways, that is, during the age of every prophet, the religion acceptable in the sight of Allah is that particular Islam which conforms to the revelation and teachings credited to that prophet. No religion, other than this, even if it be a previously abrogated one, is acceptable and certainly not deserving of being called "Islam" at a later stage. The Shari` ah of Sayyidna Ibrahim (علیہ السلام) was the Islam of his times. When the time of Sayyidna Musa (علیہ السلام) came, the abrogated laws of that code did not remain the Islam of his time. Similarly, any laws of Moses (علیہ السلام) abrogated during the time of Sayyidna ` Isa (علیہ السلام) were not to be labeled as Islam any more. It is exactly like this when laws and injunctions of previous religious codes were abrogated during the time of the Last of the prophets ﷺ ، they no more remained valid as Islam. Therefore, whatever meaning of Islam is taken, general or particular, in relation to the community being addressed by the Holy Qur'an, the outcome of both is nothing but that, following the appearance of the noble Prophet ﷺ ، the only religion which shall be deserving of the Surah 'Al-` Imran 3.18-19 name, Islam, will be the one that conforms to the قُرآن and the teachings of the blessed recipient of revelations and that alone shall be acceptable in the sight of Allah. Since no other religion is acceptable to Allah, it cannot become a source of salvation either. This subject has appeared in the Holy Qur'an in many verses separately. The exact words used in one such verse are: وَمَن يَبْتَغِ غَيْرَ‌ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ That is, whoever seeks a religion other than Islam, it will not be accepted from him (and what is done under its dictates shall be wasted). Salvation in our times depends on Islam: Even good deeds and morals from a non-Muslim are not acceptable. These verses have very clearly hit at the root of the atheistic approach which endeavours to bracket Islam and disbelief (kufr) on the same footing in the name of tolerance preached by Islam, thereby claiming that every faith of the world Judaism, Christianity, even paganism can each become the source of salvation, on condition that its followers perform good deeds and observe good morals. This is a veiled attempt to demolish a principle of Islam and to prove that reality Islam is nothing of substance. It is something limpid and imaginary which could be moulded to fit into whatever religion one chooses, even if it is kufr or disbelief The verses of the Holy Qur'an, those appearing here and a large number of others, have very explicitly stressed that the light and darkness cannot be the same. Similarly, it is grossly absurd and impossible that Allah would like disobedience to and rebellion against Him just as He likes obedience and submission. Whoever denies even one basic principle of Islam, he is, without any shadow of doubt, a rebel to Allah and the enemy of how impressing he may appear in his other deeds and formal morality. Salvation in the Hereafter depends, first of all, on obedience to Allah and His Messenger. Whoever remains deprived of it, not one of his deeds is credible. The Holy Qur'an says for such people: فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا We shall not assign weight to their deeds on the Day of Judgment - 18:105. In verse 19: وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ after declaring that 'the religion in the sight of Allah is Islam', the text moves on to explain why the people of the Book went about disputing the prophethood of Sayyidna Muhammad ﷺ ، and challenging Islam as false. They did this, not because they had any doubts in this connection for they knew the truth of the matter through their own scriptures, but because they were scared of losing their ground against 'Muslims. So, it was their malice towards Muslims, their love for power and influence and their arrogant self-image as traditional leaders which drove them to these altercations. Finally, it was said: وَمَن يَكْفُرْ‌ بِآيَاتِ اللَّـهِ فَإِنَّ اللَّـهَ سَرِ‌يعُ الْحِسَابِ that is, 'whoever denies the verses of Allah (as the people of the Book did), then, Allah is swift at reckoning'. The swiftness of this reckoning can be well imagined as it starts initially soon after death when man passes into the state known as 'barzakh برزخ '. But the detailed accounting for one's deeds shall take place on the Day of Judgment when he will have to account for his doings in the minutest detail. Then, the penchant for disputing truth will be exposed. The people who denied the truth will discover their worth and the punishment it calls for shall become known to them.

The Surah began with the confirmation of Divine Oneness and the refutation of Trinity. Answered here are argumentations in which the disbelievers and deniers among the people of the Book persist - even after the truth of Islam has been proved conclusively. The advice against such ongoing. and unnecessary disputations is that the acceptance or rejection of disputers should be of no use to a believer who simply has to declare that he and those with him have entered the fold of Islam being in no doubt about its truth. The Holy Prophet ﷺ was entrusted with the mission of calling the people of the Book, the Jews and Christians, and the disbelievers of Arabia to submit to Allah and embrace Islam which will be for their own good for they will be on the right path. In case they continue to maintain their hostile attitude, the Holy Prophet ﷺ has been comforted here by saying that his duty is only limited to conveying the message of Allah and His commandments. That the message does not seem to get across to them, as they elect to reject rather than accept, should really not be a matter of concern for him. This is something Allah will take care of in His own way for He is in full sight of what His servants are doing.

In the earlier part of the Surah, the text mostly beamed at the Christians. In verse 20, 'those who have been given the Book' includes both Christians and Jews. Now, verses 21-22 here, talk about some of the unusual doings of Jews. Ruh al-Ma'ani while commenting on this verse reports a hadith from the Holy Prophet ﷺ as narrated by Ibn Abi Hatim ؓ . While explaining this verse, he said that Bani Isra'i1 slew forty three prophets at one and the same time. One hundred and seventy pious, elders stood up asking them to uphold justice. They slew them as well on the same day. (Bayan a1-Qura'n) In verse 21, 'those who disbelieve the verses of Allah' refers to Jews who did not believe in the Injil انجیل and the Qur'an. 'Slay the Prophets (علیہم السلام) unjustly means that they know that they are doing so without justice. 'Those who bid justice' are people who teach moderation in deeds and morals. Because of this whole set of their terrible deeds, verse 22 says that all their good deeds have gone waste both here and there, and when they are punished, they will find no one to assist them.

While dealing with the subject of Jews, as in verses 21-22, the text goes on to censure a particular claim of theirs in the present verse. The address is to the Holy Prophet ﷺ and the reference is to the Torah given to the Jews who would have found it enough for them if they were really looking forward to guidance. But they elect to be in-different because they say and believe that the fire of Hell will not touch them except for a few days, after which, according to their supposition, they would be forgiven. This, it has been said, is self-deception caused by what they have been forging for themselves like their belief that they were the progeny of prophets and therefore, they will escape punishment in the fire of Hell. Jews contended that they had worshipped the calf for 40 days and so they will incur punishment, if any, for the same period only.

In these verses, Muslims have been taught and prompted to make a particular prayer which, in a subtle way, gives an indication that they are going to overpower disbelievers. This has its proof in the background in which these verses were revealed. When the Holy Prophet ﷺ promised that Byzantine and Persia will be taken, the hypocrites and the Jews laughed at the idea. Thereupon, this verse was revealedI. 1. Ruh al-Ma' ani from al-Wahidi, from Ibn ` Abbas and Anas ؓ Commentary The background of Revelation: An episode from the Battle of Khandaq The recurring defeat of the disbelievers of Makkah at Badr and Uhud and their general failure to register any gains in their hostility against Muslims coupled with the growing strength of Muslims and the rise of Islam had made them very nervous, almost reckless. The whole thing ended up in a conspiracy. The disbelievers of Arabia, the Jews and the Christians all joined in a united front against Muslims and resolved to attack Madinah and fight a conclusive battle. This they did, determined to eradicate Islam and Muslims from the face of the earth. The battle is called 'al-Ahzab' in the Qur'an, and 'Khandaq خندق in history, because the Holy Prophet ﷺ had decided in consultation with his Companions ؓ that a khandaq خندق or trench be dug around parts of Madinah to block the unhindered attack of the enemy during this battle. According to narrations in al-Baihaqi, Abu Nu'aim and Ibn Khuzaimah, when the task of digging the trench was entrusted to the Islamic army, the plan was to allot the digging of a forty hand-span long trench to a group of ten men each. This trench was several miles long and fairly deep and wide, so that the enemy would find it impossible to cross over. Then, the digging had to be completed in the shortest possible time which made the noble Companions ؓ put in whatever time and energy they had in this effort, so much so that they found it difficult to leave the job and take time for even the most pressing of their needs. They were working non-stop on hungry stomachs. Surely, a modern army engineering service with its latest equipment would have not found this kind of job any easier to handle. Here, it was the power of faith which made the completion of this difficult assignment possible. The Holy Prophet ﷺ was taking part in this digging operation as an individual like everybody else. By chance, the diggers came upon a huge rock in a certain part of the trench. Those who were assigned to dig that part of the trench tried their best to break it apart but they became helpless and gave up. They asked Sayyidna Salman al-Farisi to go to the Holy Prophet ﷺ ، tell him about the problem and seek his instructions in this connection. The Holy Prophet ﷺ immediately came at the spot, took the pick-axe in his blessed hands and struck at the rock. The rock was shat-tered into pieces and from it rose a streak of light which illuminated the area far and wide. The Holy Prophet ﷺ said: In this light, I see the palaces and buildings of Hirah in the country of Persia. He struck again and a second beam of light rose. He said: 'In this light, I was shown the red palaces and buildings of the Byzantinians.' When he struck the third time and the flame beamed its light around, he said: 'In this I was shown the great palaces of San'a in Yemen.' Then, he said: 'I share the good news given by Jibra'il. (علیہ السلام) with you that my community of Muslims will prevail over all these countries.' When the hypocrites of Madinah heard about it, they found an occasion to ridicule Muslims - 'just look at these people, here they are all scared of the enemy, digging trenches without eating and resting, not knowing for sure if their own lives will be safe, yet they are dreaming of running over Persia, Byzantine and Yemen!' It was in answer to a people so unfair and unjust that Allah Almighty revealed the verse: قُلِ اللَّـهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ‌ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ‌ ﴿26﴾ Say: "0 Allah, 0 Lord of the Kingdom, You give kingdom to whom You will, and take kingdom away from whom You will; and You bestow honour on whom You will, and bring disgrace to whom You will. In Your hand lies the good. You are surely powerful over everything." (3 : 26) Appearing in the form of a prayer, this verse so eloquently brings into focus the most perfect power of Allah as it manifests itself in the rise and fall of nations and in the revolutions that rock countries. At the same time it gives a hint that the prophecy made by the Holy Prophet ﷺ will come to pass and Persia and Byzantine will .fall to Muslims. Here, enemies of Islam have been warned that they have not learnt their lesson from the rise and fall of past wielders of power for they judge events and personalities from the material angle while the truth is that all powers and governments of the world are in the hands of the most pristine power of Allah, the One in whose hands lies all honour and disgrace. There is no doubt that He is capable of making the poor and the meek sit on thrones and wrest power from kings and monarchs. Why then, should it be difficult for him to choose these ragged believers digging trenches to rule over Persia, Syria, Iraq and Yemen? Things usually considered bad, may ultimately prove not to be that bad: Towards the end of the verse, the expression بِيَدِكَ الْخَيْرُ‌ translated as ` in Your hand lies the good' needs some explanation. It will be noticed that in the earlier part of the verse both giving and taking of power and bestowing of honour and bringing of disgrace were mentioned side by side. It would have seemed in keeping with the occasion if the word, شر ‘sharr’ (evil) would have been coupled with 'khair' (good). But, the text elects to use the word, 'khair' (good) alone and thereby points out to something real and significant in human affairs. The point worth noting is that a person or a people may regard something as unwelcome, and it may even be so for that particular person or people, but looked at from the wider angle of the whole community of nations, it may not be really evil. The Arab poet, Mutanabbi has put it very succinctly when he said: مصایب قوم عند قوم فواید The calamities of one group are the gains of another. In short, the evil of things we regard as evil is partial. Looked at from its relationship to the Creator of the Universe and the Lord of all there is, and viewed in the perspective of the totality of the world of our experience, nothing is really evil or bad as such. So given the wis-dom, the power and the consideration of the created universe as a whole, everything is good, 'khair' as the verse sees sufficient to say.

The second verse (27) demonstrates that Allah controls all spaces and heavenly bodies and employs the sun and the moon to make the days longer than nights and the nights longer than the days at His will and command. Mentioned after that is His unrivalled power of 'bringing the living out from the dead' such as, a chick from an egg, or a human infant from the sperm, or a tree from a seed and of 'bringing the dead out from the living' such as eggs from birds and beasts, sperm from humans or fruit from trees and dried grain from plants. If we were to take 'the living' and the dead' in a broad and general sense, this will become inclusive of the learned and the ignorant, the perfect and the imperfect and the believer and the disbeliever (the Muslim and the Kafir). It only goes to show that Allah's perfect power exercises absolute control over all phenomena, both physical and spiritual, through which He can make a Muslim out of a Kafir, a perfect believer out of a staunch disbeliever, a scholar out of an ignorant person - if He so wills. And if He so wills, He can let a believer turn into a disbeliever or a rustic into a scholar. He brought Ibrahim (علیہ السلام) out of an idol-worshipper. He let the son of Prophet Nuh (علیہ السلام) remain an infidel. Strange but true, the son of an ` alim عالم (scholar) can remain illiterate and the son of someone illiterate can become an ` alim عالم . A discerning reader will not fail to notice the eloquent order in which Allah's most perfect power that reigns and runs the universe from the cosmos to the soul of man has been demonstrated so effectively. The special merit of this verse: Imam al-Baghawi (رح) reports a hadith from the Holy Prophet ﷺ in which he said: It is Allah's promise that anyone who recites, after every Surah, the Surah al-Fatihah, Ayah al-Kursi, two verses of 'Al-` Imran, that is شَهِدَ اللَّـهُ أَنَّهُ لَا إِلَـٰهَ إِلَّا هُوَ (3:18) and the present verse from قُلِ اللَّـهُمَّ مَالِكَ الْمُلْكِ (26-27), He will make his abode in Paradise, and have him placed in the Sacred Enclosure, and bless him with His mercy seventy times every day, and fulfill seventy of his needs, and protect him against every envier and enemy and make him prevail over them.

Commentary In these verses, Muslims have been instructed not to take disbelievers as their friends. Those who act against this instruction have been sternly warned: Those who take them as friends will find that their bond of love and friendship with Allah has been cut off. Any emotionally involved friendship that comes from the heart is absolutely forbidden (Haram). However, a formal friendship at the level of mutual dealings is, no doubt, permissible; but, that too is not favoured if unnecessary. Verses dealing with this subject have appeared at many places in the Holy Qur'an with varying shades of meaning. It was said in Surah al-Mumtahinah: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ 0. those who believe, do not take My enemy and your enemy as friends having love for them. (60:1) Then, towards the end it was said: وَمَن يَفْعَلْهُ مِنكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ And whoever from among you does this he has gone astray from the right path. (60:1) Elsewhere it was said: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَ‌ىٰ أَوْلِيَاءَ ۘ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْ ﴿المائدة : 51﴾ 0 those who believe, do not take Jews or Christians as friends (for) they are friends among themselves. And whoever has friendship with them, he is one of them. (5:51) And it appears in Surah al-Mujadalah: لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌ يُوَادُّونَ مَنْ حَادَّ اللَّـهَ وَرَ‌سُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَ‌تَهُمْ You shall not find those who believe in Allah and in the Here-after having friendship with those who have enmity with Allah and His messenger, even though they may be their fathers or sons or brothers or members of their tribe. (58:22) Relations with disbelievers In verses cited above and in many other verses of the Holy Qur'an, Muslims have been strongly prevented from 'Muamlat' with non-Muslims, that is, from indulging in relations based on love and friendship. Looking at these clear instructions, non-Muslims who are not aware of the true intention and application of this rule start thinking that the religion of Muslims does not seem to have any place for toleration or bilateral relations or even common courtesy. On the other hand, there are a large number of verses from the Holy Qur'an, the words and acts of the noble Prophet ﷺ ، the practice of the rightly -guided Khulafa' and other revered Companions, which bring to light injunctions and actual modes of dealing with non-Muslims by way of favour, compassion, generosity, sympathy and concern, which has little or no parallel in world history. A superficial look on these different attitudes may sense a sort of contradiction therein. But, this feeling is a result of only a cursory study of the true teachings of the Qur'an. If we collect all verses of the Qur'an, relating to this subject which appear at several different places and study them all together, we shall find nothing which could bother non-Muslims nor shall there remain any doubt of contradiction in the text of the Qur'an and Hadith. With this need in view, given below is a full explanation of this point which will, hopefully, bring forth the distinction between various shades of friendship and the reality behind each of them. In addition to this, we shall also get to know what levels of friendship are permissible or impermissible and also the reasons why a certain level has been disallowed. The truth of the matter is that there are different degrees or steps or levels in relations between two persons or groups. The first degree of such relations comes from the heart, that of affection and love involving intense emotional commitment. This is called Muwalat or close friendship. This sort of friendship is restricted to true Muslims. A Muslim is not permitted to have this kind of relationship with a non-Muslim. The second degree is that of Muwasat, which means relationship based on sympathy, kindness and concern. It includes charitable help and support, condolence and consolation and any well-meaning attitude of wishing well. Barring disbelievers who are at war with Muslims, this kind of relationship is permissible with all other non-Muslims. A detailed explanation of this approach has appeared in Surah al-Mumtahinnah (60:8) لَّا يَنْهَاكُمُ اللَّـهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِ‌جُوكُم مِّن دِيَارِ‌كُمْ أَن تَبَرُّ‌وهُمْ وَتُقْسِطُوا إِلَيْهِمْ Allah does not forbid you from treating those who do not fight you on your faith, nor have they driven you out of your homes, with benevolence and equity. The third degree is that of Mudarat which means relations based on customary cordiality, adequacy in courtesy, pleasant and friendly behaviour, and mannerly politeness. This too is permissible with all non-Muslims, especially so, when the objective is to present them with some beneficial aspect of the Faith, or when they are guests, or the purpose is to stay safe from any possible harm coming through them. The words, إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً ( (unless you guard yourselves against an apprehension from them) appearing in this verse mean this degree of Mudarat which, in other words, means that Muwalat or friendship with disbelievers is not permissible except when you are in a situation where you want to defend yourself against them. Since Mudarat or sympathetic relations somewhat resemble Muwalat or friendship, it was exempted from the category of Muwalat. (Bayan al-Qur'n) The fourth degree is that of Mu` amalat or dealings. It means dealings and transactions in business or employment or wages or industry or technology. These too are permissible with non-Muslims, except when such dealings harm the general body of Muslims. The continued practice of the Holy Prophet ﷺ the rightly-guided Khulafa' and other Companions prove it so. It is on this basis that Muslim jurists have prohibited the sale of arms to disbelievers who are at war with Muslims. However, trade and activities allied to it have been permitted. Also allowed is having them as employees or being employed in their plants and institutions. To sum up, as for the four degrees of relations with non-Muslims, we now know that friendship which binds a Muslim in very close ties with non-Muslims is not permissible under any condition. Relations based on benevolence, humane interest and concern are permitted with all but the belligerent ones. Similarly, politeness and friendly treatment is also permissible when the purpose is to entertain a guest, convey Islamic teachings to non-Muslims or to stay safe against being hurt or harmed by them. Now, let us look at what our noble Prophet ﷺ ، who graced this world as the universal mercy, did for non-Muslims. He demonstrated such compassion, generosity and politeness while dealing with them that it would be difficult to find its example in the world history. When Makkah was in the grip of famine, he personally went out to help his enemies who had made him leave his home town. Then, came the conquest of Makkah. All these enemies fell under his power and control. He set all of them free saying: لَا تَثْرِ‌يبَ عَلَيْكُمُ الْيَوْمَ which means - Not only that you are being given amnesty this day, we are not censuring you at all for your past tyranny against us either.' When non-Muslim prisoners of war were presented before him, he treated them with such tenderness which many cannot claim to have done even in respect of their children. The disbelievers inflicted on him all sorts of injuries and pain but he never raised his hand in revenge. ` He did not even wish ill of them. A delegation from the tribe of Bano Thaqif who had not embraced Islam upto that time came to visit him. They were given the honour of staying in the Mosque of the Prophet ﷺ ، a place regarded by Muslims as most honourable. Sayyidna ` Umar ؓ gave stipends and allowances to needy non-Muslim dhimmis ذِمِّی ، an elegant conduct the examples of which are spread all over in the accounts of dealings credited to the rightly -guided Khulafa' and the noble Companions. Let us bear in mind that all these were in one or the other form of Mu` wasat (concern) or Mudarat (cordiality) or Mu'amalat (dealings). It had nothing to do with Muwalat or close and intimate friendship which had been forbidden. The aforesaid explanations clarify two things: firstly, Islam teaches its adherents all possible tolerance, decency and benevolence while dealing with non-Muslims; secondly, the superficial contradiction sensed with regard to the verse forbidding friendship with non-Muslims stands removed. However, there is a possible question which still remains unanswered. The question is: °Why has the Qur'an chosen to so strongly block close friendship with disbelievers, so much so that it has not al-lowed it in favour of any disbeliever under any condition? at is the wisdom behind it? One of the reasons, a particular one, is that Islam does not see man existing in this world like common animals or jungle trees and blades of grass which sprout, grow, flourish and die and that is the end of it. Instead of that, man’ s life in this world is a purposeful life. All stages and phases of his life, that is, his eating, drinking, standing, sitting, sleeping, waking, even his living and dying, all revolve around a central purpose. As long as what he does conforms to this purpose, all he does is correct and sound. If these are against that purpose, then, they are all wrong. The poet-sage Rumi said it so well: زندگی از بہر ذکر و بندگی است بے عبادت زندگی شرمندگی است The purpose of life is to remember the Creator and serve Him well Life without that devotion is nothing but shame In his view and in the view of all right-minded people, when man abandons this purpose, he does not remain the human being he was created to be: آنچہ می بینی خلافِ آدم اند نیستند آدم غلافِ آدم اند What you see is a crowd of anti-men They are not men, they are just the shell of men The Holy Qur'an has made human beings declare this purpose as their solemn creed in the following words: قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّـهِ رَ‌بِّ الْعَالَمِينَ ﴿162﴾ (My prayer and my sacrifice and my life and my death are all for Allah, the Lord of the Worlds." (6:162) Now, when it stands established that the purpose of man's life is to obey and worship Allah, the Lord of the worlds, everything else including all affairs of life in this world -- business, government, politics, personal and social relations -- must invariably follow this purpose. It follows, therefore, that those who are against this purpose are the worst enemies of man. Since Satan is the foremost in this enmity, the Holy Qur'an says: إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا (Surely, Satan is your enemy, so take him as enemy. 35:6). Thus, those who follow the alluring dictates of the Satan and op-pose the injunctions of Allah brought by the blessed prophets ﷺ can hardly be the kind of people to deserve deep love and friendship based on close ties and any degree of intimacy. It is just not possible for a person who has a definite purpose in life, and who has all his friendships and enmities, agreements and disagreements subservient to this central purpose, to do something like this. The same subject has been stated in a hadith from al-Bukhari and Muslim in which the Holy Prophet ﷺ has been reported to have said: من احَبَّ للہ وابغضَ للہ فقدِ استکملَ (Whoever loves for the sake of Allah-and hates for the sake of Allah alone, has perfected his faith) (Bukhari and Muslim). From here we know that ایمان ‘Iman or faith remains incomplete unless man subordinates his love and friendship and his hatred and enmity to Allah Almighty. Therefore, any deep emotional commitment by a true Muslim in the known forms of love and friendship has to be exclusively for one who is with him all the way in the pursuit of this noble purpose and certainly obedient to what his Lord has commanded him to do. This is why the Holy Qur'an has, in verses cited at the beginning of the commentary, said that the one who maintains relations based on deep love and friendship with disbelievers is one of them. The last verse (30) says that 'Allah warns you of Himself lest you should indulge in friendship with disbelievers for the sake of fleeting interests and objectives and thus invite the anger of Allah. And since close friendship (Muwalat) relates to the heart and the affairs of the heart are known to none but Allah, it is possible that a person may actually be intensely in love for and friendship with disbelievers, but may deny it verbally. Therefore, the earlier verse (29) has already covered it by saying: "whether you conceal what is in your hearts, or disclose it, Allah shall know it." No denial or false claim is tenable before Him.

Sequence In previous verses, there was affirmation of Allah's Oneness and the condemnation of disbelief in it. Affirmed now is the belief in prophethood as well as the necessity of following the Messenger so that we stand informed that the rejection of prophethood or refusal to obey the Prophet ﷺ is also an act of disbelief (kufr) like the rejection of the Oneness of Allah. Commentary Love is something secret. Whether or not a person loves another person, or loves less or more, are questions which cannot be answered precisely. There is no measure or yard-stick to determine the truth of the matter except that one makes an educated guess based on visible conditions and dealings, for love leaves traces and signs which could help in recognizing it as such. Now, in these verses, Allah Almighty tells those who claimed that they loved Allah and hoped to be loved by Him above the real criterion of His love. In other words, if a person living in the world of today claims that he loves his Creator and Master, then, he must test it on the touch-stone of his obedience to the Messenger, that is, match it against the frequency and quality of where and how he has been following him. Once this is done, the genuine and the fake of it will be exposed right there. How much true a person turns out to be in his claim will be visible from how much he makes it a point to follow the noble prophet (علیہ السلام) ، using the guidance brought by him as the guiding force in his life. The same test will show that the weaker a person is in his claim, so equally weak he shall be in his obedience to the Prophet ﷺ . The Holy Prophet ﷺ has said: He who obeyed Muhammad ﷺ obeyed Allah and he who disobeyed Muhammad ﷺ disobeyed Allah. (Tafsir Mazhari)

In these verses a reference has been made to some past prophets to comfort the Holy Prophet ﷺ since disbelievers did not obey him because they doubted his prophethood. It is for their guidance that names of some past prophets have been cited to help remove such doubts. However, these prophets have been referred to very briefly as the main purpose is to mention Sayyidna ` Isa (علیہ السلام) which follows immediately because he will come again to this world and will work with the followers of the Holy Prophet ﷺ ، therefore, it is necessary for the Muslims to know his identification.

Commentary: In the religious code of earlier prophets, there was a method of worship through which a child, out of one's children, could be freed from all worldly services and devoted exclusively for Allah. Following this practice, the mother of Sayyidah Maryam made a vow during her pregnancy that she would let the newborn serve بیت المقدس Baitul-Maqdis in the way of Allah and that she would not put the child on worldly chores. Sayyidah Maryam's mother thought that she will deliver a male child. But, when she delivered a girl, she was full of remorse thinking that a girl would not be able to do this duty. But Allah Almighty, out of His consideration for the sincerity of Sayyidah Maryam's mother, accepted that very girl and thereby made her status distinct from any other girl of the world. From here we learn that a mother holds a certain measure of guardianship over her child in respect of his or her education and training, for Sayyidah Maryam's mother would have never vowed if the mother had no right of guardianship over her child. Similarly, it proves that a mother too has the right to give a name to her child. (a1-Jassas)

Commentary In order to fulfill her vow, Sayyidah Maryam's mother took her to the Mosque of بیت المقدس Baitul-Maqdis and talked to the care-takers and worshippers at the Mosque, Sayyidna Zakariyya (علیہ السلام) being one of them, and. told them that she had vowed to dedicate the child in the service of God and therefore, she could not keep the child with her. She asked them to take her and keep her. Sayyidna ` Imran (علیہ السلام) was the Imam of this Mosque. He had died during the pregnancy of Maryam's mother, otherwise he would have been the most deserving person to have taken charge of the child, being the father and the Imam of the Mosque. Therefore, every keeper and worshipper of the Mosque wished to take her in his custody. Sayyidna Zakariyya (علیہ السلام) pleaded his bid for custody by saying that his wife was Maryam's aunt and she being next to her mother certainly deserved to keep her. But, people did not agree to prefer him over the others. Finally, everybody agreed to draw lots, which turned out to be fairly strange as it would appear later. Here too, it was Sayyidna Zakariyya (علیہ السلام) who turned out to be the winner. So, he got custody of Maryam. According to some reports, he employed a wet-nurse to have her suckled. Other reports say that she just did not need to be suckled. She grew up able to sit and walk and Sayyidna Zakariyya (علیہ السلام) put her in a good house adjacent to the Mosque. When he went out, he locked the house and opened it on re-turn. This has been stated briefly in the present verse.