Surah Mumtahina ayat 3 Tafsir Quran 60:3

﴿لَن تَنفَعَكُمْ أَرْحَامُكُمْ وَلَا أَوْلَادُكُمْ ۚ يَوْمَ الْقِيَامَةِ يَفْصِلُ بَيْنَكُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ﴾
[ الممتحنة: 3]

60:3 Never will your relatives or your children benefit you; the Day of Resurrection He will judge between you. And Allah, of what you do, is Seeing.

Your relatives and your children the idolatrous ones for whose sake you secretly communicated the news will not avail you against the chastisement in the Hereafter. On the Day of Resurrection you will be separated passive yufsalu; or read active yafsilu ‘He will separate you’ from them so that you will be in Paradise while they will be alongside the disbelievers in the Fire. And God is Seer of what you do.

Neither your uterine relatives, or those related by consanguinity, nor your progeny, can profit you or afford you help in Day of Judgement if Allah has meant that ill shall befall you. Allah judges between you and them, and Allah is well acquainted with all that you do

Which was revealed in Al-Madinah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Reason behind revealing Surat Al-Mumtahanah The story of Hatib bin Abi Balta`ah is the reason behind revealing the beginning of this honorable Surah.
Hatib was among the Early Emigrants and participated in the battle of Badr.
Hatib had children and wealth in Makkah, but he was not from the tribe of Quraysh.
Rather, he was an ally of `Uthman.
When the Messenger of Allah ﷺ decided to conquer Makkah, after its people broke the peace treaty between them, he ordered the Muslims to mobilize their forces to attack Makkah, and then said,
«اللْهُمَّ عَمِّ عَلَيْهِمْ خَبَرَنَا»
( O Allah! Keep our news concealed from them. ) Hatib wrote a letter and sent it to the people of Makkah, with a woman from the tribe of Quraysh, informing them of the Messenger's intent to attack them.
He wanted them to be indebted to him so that they would grant safety to his family in Makkah.
Allah the Exalted conveyed this matter to His Messenger , because He accepted the Prophet's invocation to Him to conceal the news of the attack.
The Prophet sent someone after the woman and retrieved the letter.
This story is collected in the Two Sahihs.
Imam Ahmad recorded that Hasan bin Muhammad bin `Ali said that `Abdullah bin Abu Rafi` -- or Ubaydullah bin Abu Rafi` -- said that he heard `Ali say, "Allah's Messenger ﷺ sent me, Zubayr and Al-Miqdad saying,
«انْطَلِقُوا حَتْى تَأْتُوا رَوْضَةَ خَاخٍ فَإِنَّ بِهَا ظَعِينَةً مَعَهَا كِتَابٌ فَخُذُوهُ مِنْهَا»
( Proceed until you reach Rawdat Khakh, where there is a lady carrying a letter.
Take that letter from her. ) So we proceeded on our way, with our horses galloping, until we reached the Rawdah.
There we found the lady and said to her, `Take out the letter.' She said, `I am not carrying a letter.' We said, `Take out the letter, or else we will take off your clothes.' So she took it out of her braid, and we brought the letter to Allah's Messenger ﷺ.
The letter was addressed from Hatib bin Abu Balta`ah to some pagans of Makkah, telling them about what Allah's Messenger ﷺ intended to do.
Allah's Messenger ﷺ said,
«يَا حَاطِبُ، مَا هَذَا؟»
( O Hatib! What is this ) Hatib replied, `O Allah's Messenger! Do not make a hasty decision about me.
I was a person not belonging to Quraysh, but I was an ally to them.
All the Emigrants who were with you have kinsmen ( in Makkah ) who can protect their families.
So I wanted to do them a favor, so they might protect my relatives, as I have no blood relation with them.
I did not do this out of disbelief or to renegade from my religion, nor did I do it to choose disbelief after Islam.' Allah's Messenger ﷺ said to his Companions,
«إِنَّهُ صَدَقَكُم»
( Regarding him, he has told you the truth. ) `Umar said, `O Allah's Messenger! Allow me to chop off the head of this hypocrite!' The Prophet said,
«إِنَّهُ قَدْ شَهِدَ بَدْرًا، وَمَا يُدْرِيكَ لَعَلَّ اللهَ اطَّلَعَ إِلَى أَهْلِ بَدْرٍ فَقَالَ:اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُم»
( He attended Badr.
What can I tell you, perhaps Allah looked at those who attended Badr and said, "O the people of Badr, do what you like, for I have forgiven you." )" The Group with the exception of Ibn Majah, collected this Hadith using various chains of narration that included Sufyan bin `Uyaynah.
Al-Bukhari added in his narration in the chapter on the Prophet's battles, "Then Allah revealed the Surah, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ ( O you who believe! Take not my enemies and your enemies as protecting friends... ) " Al-Bukhari said in another part of his Sahih, `Amr ( one of the narrators of the Hadith ) said, "This Ayah, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ ( O you who believe! Take not my enemies and your enemies as protecting friends'... ) was revealed about Hatib, but I do not know if the Ayah was mentioned in the Hadith ( or was added as an explanation by one of the narrators )." Al-Bukhari also said that `Ali bin Al-Madini said that Sufyan bin `Uyaynah was asked, "Is this why this Ayah, لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ ( O you who believe! Take not my enemies and your enemies as protecting friends. ) was revealed" Sufyan said, "This is the narration that I collected from `Amr, I did not leave a letter out of it.
I do not know if anyone else memorized the same words for it." The Command to have Enmity towards the Disbelievers and to abandon supporting Them Allah's statement, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَقَدْ كَفَرُواْ بِمَا جَآءَكُمْ مِّنَ الْحَقِّ ( O you who believe! Take not My enemies and your enemies as protecting friends showing affection towards them, while they have disbelieved in what has come to you of the truth, ) refers to the idolators and the disbelievers who are combatants against Allah, His Messenger and the believers.
It is they whom Allah has decided should be our enemies and should be fought.
Allah has forbidden the believers to take them as friends, supporters or companions.
Allah the Exalted said in another Ayah , يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْيَهُودَ وَالنَّصَـرَى أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ ( O you who believe! Take not the Jews and the Christians as protecting friends, they are but protecting friends of each other.
And if any among you takes them (as such ), then surely, he is one of them.) ( 5:51 ) This Ayah contains a stern warning and a sure threat.
Allah the Exalted said, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الَّذِينَ اتَّخَذُواْ دِينَكُمْ هُزُواً وَلَعِباً مِّنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَآءَ وَاتَّقُواْ اللَّهَ إِن كُنتُم مُّؤْمِنِينَ ( O you who believe! Take not as protecting friends those who take your religion as a mockery and fun from among those who received the Scripture before you, nor from among the disbelievers; and have Taqwa of Allah if you indeed are true believers. ) ( 5:57 ) يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُواْ للَّهِ عَلَيْكُمْ سُلْطَاناً مُّبِيناً ( O you who believe! Take not for protecting friends disbelievers instead of believers.
Do you wish to offer Allah a manifest proof against yourselves ) ( 4:144 ) and, لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَىْءٍ إِلاَ أَن تَتَّقُواْ مِنْهُمْ تُقَـةً وَيُحَذِّرْكُمُ اللَّهُ نَفْسَهُ ( Let not the believers take the disbelievers as protecting friends instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them.
And Allah warns you against Himself (His punishment ).) ( 3:28 ) This is why Allah's Messenger ﷺ accepted Hatib's excuse when he said that he only wanted to have a favor on the Quraysh, because of the property and family members he left behind in Makkah.
Allah's statement, يُخْرِجُونَ الرَّسُولَ وَإِيَّـكُمْ ( and have driven out the Messenger and yourselves ( from your homeland )) follows His encouragement to fight against them and to avoid being their supporters.
This is because they expelled the Messenger and his Companions on account of their hatred for Tawhid and worshipping Allah alone in sincerity.
This is why Allah the Exalted said, أَن تُؤْمِنُواْ بِاللَّهِ رَبِّكُمْ ( because you believe in Allah, your Lord! ) meaning, `your only fault is that you believed in Allah, Lord of all that exists.' Allah the Exalted said in other Ayat, وَمَا نَقَمُواْ مِنْهُمْ إِلاَّ أَن يُؤْمِنُواْ بِاللَّهِ الْعَزِيزِ الْحَمِيدِ ( And they had no fault except that they believed in Allah, Almighty, Al-Hamid! ) ( 85:8 ) and, الَّذِينَ أُخْرِجُواْ مِن دِيَـرِهِم بِغَيْرِ حَقٍّ إِلاَّ أَن يَقُولُواْ رَبُّنَا اللَّهُ ( Those who have been expelled from their homes unjustly only because they said: "Our Lord is Allah." ) ( 22:40 ) Allah said, إِن كُنتُمْ خَرَجْتُمْ جِهَاداً فِى سَبِيلِى وَابْتِغَآءَ مَرْضَاتِى ( If you have come forth to strive in My cause and to seek My good pleasure. ) Allah says, `if you are as described here, then do not take the disbelievers as supporters.
If you migrated in Jihad for My cause and for seeking My pleasure, then do not take My enemies and your enemies as protecting friends, after they expelled you from your homes and property in rage against you and rejection of your religion.' Allah's statement, تُسِرُّونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَأَنَاْ أَعْلَمُ بِمَآ أَخْفَيْتُمْ وَمَآ أَعْلَنتُمْ ( You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. ) Allah asks, `do you do this while I know the secrets of the hearts, the intentions and all apparent things,' وَمَن يَفْعَلْهُ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ السَّبِيلِإِن يَثْقَفُوكُمْ يَكُونُواْ لَكُمْ أَعْدَآءً وَيَبْسُطُواْ إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُمْ بِالسُّوءِ ( And whosoever of you does that, then indeed he has gone astray from the straight path.
Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, ) meaning, `if they gain the upper hand over you, they would use every type of harm in their disposal to hurt you in words and action,' وَوَدُّواْ لَوْ تَكْفُرُونَ ( and they desire that you should disbelieve. ) meaning, `they are eager that you do not earn any good.
Therefore, their enmity to you is outward and inward, so how can you become supporters of this type of people' This also encourages the enmity.
Allah's statement, لَن تَنفَعَكُمْ أَرْحَـمُكُمْ وَلاَ أَوْلَـدُكُمْ يَوْمَ الْقِيَـمَةِ يَفْصِلُ بَيْنَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ( Neither your relatives nor your children will benefit you on the Day of Resurrection.
He will judge between you.
And Allah is the All-Seer of what you do. ) means, `your family relations will not benefit you with Allah if Allah decided to cause harm your way.
Your relations will not benefit you if you please them with what angers Allah.' Those who agree with their family being disbelievers in order to please them will have earned loss and failure and their deeds will be rendered invalid.
Their relation will not benefit them with Allah, even if their relation was with a Prophet.
Imam Ahmad recorded that Anas said that a man said, "O Allah's Messenger! Where is my father" He said,
«فِي النَّار»
( In the Fire. ) When the man went away, the Prophet called him back and said:
«إِنَّ أَبِي وَأَبَاكَ فِي النَّار»
( Verily, my father and your father are in the Fire. ) Muslim and Abu Dawud also collected this Hadith.

(60:3) On the Day of Resurrection neither your blood-kindred nor your own offspring will avail you. *3 (On that Day) He will separate you. *4 Allah sees all that you do. *5

Never will your relatives or your children meaning

*3) The allusion is to Hadrat Hatib.
As he had acted thus only in order to ensure that his mother and brother and children remained safe in the event of a war, it is being said: " The relations for whose sake you have committed this grave error, will not save you on the Day of Resurrection.
No one will dare come forward in the Court of Allah and say: `Our father, or our son, or our brother had committed this sin for ow sake; therefore, we may be punished instead of him.
At that time everyone will be worried only about himself, and weighed down with the anxiety of somehow saving himself from the consequences of his own acts, not to speak of being ready to take the burden of another's sins on his head, " This thing has been expressed in clearer words at several other places in the Qur'an.
At one place it has boon said: " To save oneself froth the torment of that Day, the culprit will wish to give his children, his wife, his brother, his kinsfolk, who gave him shelter, and all the people of the earth, in ransom that this device might rescue him. " ( Al-Ma'arij -11-14 ).
At another place: `On the Day man shall flee froth his brother and his mother and his father and his wife and his children.
Each one of them? an that Day, shall have enough to occupy him so as to make him heedless of others." ( 'Abasa: 34-37 ).

*4) That is, "All worldly relationships and bonds of lout and friendship shall be rendered void in the Hereafter.
The people will not be judged as groups and parties and families, but every person will have to present himself as an individual and render his own account only.
Therefore, no one in the world should commit a wrong for the sake of a relationship or friendship or fraternity, for he will himself have to face alI its consequences, and no one else will become a partner in a matter of his personal responsibility."
*5) The following conclusions arc deduced from the details of the cast of .Hadrat Hatib, as mentioned above, and the verses which were sent down in this connection:
( 1 ) Whatever the motive of the person, it was in itself an act of espionage, and a very dangerous kind of espionage on a critical occasion.
The enemy, who was absolutely unaware, had been informed of the immanent attack from Madinah.
Then it was not a case based on suspicion but a letter written by the concerned person himself had been intercepted, after which no other proof of the guilt was required.
These were not peace but war time conditions; yet the Holy Prophet ( upon whom be Allah's peace ) did not place Hadrat Hatib in confinement without giving-him a chance of self-defence: This chance also was not given him in camera but publicly before the people.
This makes it manifest that there is no room in Islam for such, laws and regulations under which the ruler may have the right in any case to imprison a person only on the basis of his own knowledge or ' suspicion.
Islam also does not recognize the method of trying a person secretly in camera.

( 2 ) Hadrat Hatib was not only one of the Emigrants but also a participant in the Battle of Badr, and enjoyed a distinguished place among the Companions.
But despite this a serious crime happened to be committed by him and Allah took him to task for this in the Qur'an as is evident from the above verses.
In the Hadith too, his case has been narrated in detail and among the commentators also there may be none who has not made a reference to it.
These arc some of the evidences which prove that the Companions were not innocent.
They also could commit errors because of human weaknesses, and errors happened to be committed by them practically.
The teaching of regarding them with respect and reverence that Allah and His Messenger have given, does not at all require that if one of them happened to conunit an error, it should not be mentioned, for evidently, if this were their demand, neither would Allah have mentioned them in His Book, nor the Companions and their successors and the traditionists and the commentators would have related their details in their traditions and books.

( 3 ) The view that Hadrat `Umar expressed in the case of Hadrat Hatib concerned the apparent aspect of the act.
His reasoning was that the act was clearly in the nature of treachery to Allah and His Messenger and the Muslims; therefore, Hatib was a hypocrite and deserved to be put to death.
But the Holy Prophet ( upon whom be Allah's peace ) rejected his viewpoint and explained the viewpoint of the Islamic Shari'ah, saying: "Decision should not be given only on the outward form of the act but it should also be seen what evidence is given by the past lift and general character of the person, who happens to commit the act and the circumstances under which he commits it.
The act, no doubt, smacked of espionage, but did the attitude of the person concerned towards Islam and the followers of Islam until then indicate that he could do such a thing with the intention of treachery to AIlah and His Messenger and the Muslims? He was one of those who had emigrated for the sake of the Faith.
Could he have made such a sacrifice without sincerity? He fought in a critical battle like Badr for the sake of his Faith when the Muslims were facing an enemy much better equipped and three times their number, Could the sincerity of such a person be doubted? Or, could it be believed that he had the slightest inclination towards the Quraish? He was telling the plain truth that his family at Makkah did not enjoy the protection of any tribe or clan, which the families of the other Emigrants enjoyed; therefore, he acted thus during war time only in order to safeguard his children from the persecution of the disbelievers.
The facts confirmed that he did not really belong to any tribe at Makkah and this too was known that his family members were still back at Makkah.
Therefore, there was no reason why his statement should be taken as false and the opinion formed that his actual motive was not this but the intention of treachery.
No doubt, for a sincere Muslim even with a good intention it was not lawful that he should inform the enemy of the military plans of the Muslims only for the sake of his personal interests, yet there is a great difference between the error of a sincere Muslim and the treachery of a hypocrite.
Both cannot be awarded the same punishment only on the basis of the similarity between their acts.
This was the Holy Prophet's decision in this case, and Allah confirmed it in the verses of Surah AIMumtahinah.
A careful study of the above three verses will show that in these Allah has certainly reprimanded Hatib, but it is a kind of a reprimand administered to a believer and not the one administered to a hypocrite.
Moreover, no penalty, or physical punishment was awarded to him, but he was administered a severe rebuke publicly and lot off, which meant that in a Muslim society even a blot on the honour of a guilty believer and his falling into disrepute also was a very severe punishment.

( 4 ) About the great merit of tile Companions who fought at Badr, the Holy Prophet ( upon whom be Allah's peace ) said: You may not know Allah might have looked favourably at tilt people of Badr and said: 'Do as you please, I have forgiven you'." This does not moan that the Companions of Badr were forgiven each and .
every sin and they were at liberty to commit whatever sin and crime they pleased, for forgiveness had already been guaranteed to them This was neither meant by the Holy Prophet ( upon whom be Allah's peace ) nor the Companions ever understood it in this meaning, nor any Canpartion of Badr after hearing this good news ever thought that he was free to commit any sin, nor ever any rule was made on the basis of this in the Islamic Shari'ah that if a Companion of Badr happened to commit a sin, he should not be given ally punishment for it.
As a matter of fact, if one considers the circumstances under which this was said and the words that the Holy Prophet used on this occasion carefully, one can clearly understand the meaning to be this: "It would not be anything impossible if in view of the great and meritorious services that the Companions rendered at Badr out of sincerity and devotion and at the very risk of their lives for the sake of Allah and His Religion, Allah might have forgiven all their former and latter sins mercifully.
Therefore, you should not suspect such a Companion of treachery and hypocrisy, and should accept the excuse that he himself is presenting for his crime."
( 5 ) From the Qur'an and the Holy Prophet's sayings it also becomes evident that a Muslim's being involved in espionage for the disbelievers by itself is not a sufficient basis for the conclusion that he has become an apostate, or is devoid of the Faith, or is a hypocrite.
For reaching such a conclusion if there arc some other circumstances and evidences, it would be a different thing; otherwise by itself this act is only a crime, not a sigin of disbelief.

( 6 ) From these verses of the Qur'an it also becomes evident that for a Muslim it is in no case permissible that he should spy for the disbelievers, no matter how gravely his own life and property, or that of his near and dear ones, might be endangered.

( 7 ) When Hadrat `Umar asked for the Holy Prophet's permission to put Hadrat Hatib to death for the crime of espionage, the Holy Prophet did not say that the crime was not punishable with -death, but declined permission on the ground that Hatib's being a Companion of Badr was an express proof of his being sincere, and the statement given by him was correct that be had acted thus not out of any good wishes for the enemies but for the sake of safeguarding his family from any possible persecution to death.
From this one section of the jurists has argued that the general law in respect of a Muslim spy is that he should be put to death, unless there are very weighty-reasons for awarding him a lesser punishment or a mere reprimand.
But the jurists have disputed this question.
Imam Shafe'i and some other jurists hold the view that the Muslim spy is punishable, but not with death.
Imam Abu Hanifah and Imam Auza'i maintain that he will be subjected to corporal punishment and long imprisonment.
ImamMalik says that he will be put to death, but the Malik; jurists hold different views on this question.
Ash'hab says that the Muslim ruler has vast powers in this matter.
He can exercise his judgement keeping in view the circumstances of the crime and the culprit and award him any punishment.
A saying of Imam Malik and Ibn al-Qasim also is to the same effect.
Ibn al Majishun and `Abdul Malik bin Habib say that if the culprit is a habitual spy, he should be put to death.
Ibn Wahb says that the punishment of the spy is death, but if he repents of spying, he may be pardoned.
Sahnun says that one cannot know whether his repentance is genuine or deceptive; therefore, he should be put to death.
There is a saying of Ibn al-Qasim also in support of this.
And Asbagh says that the belligerent spy is punishable with death, but the Muslim or dhimmi spy should be given corporal punishment instead of the death sentence, unless he be helping the enemies openly as against the Muslims.
( Ibn al-`Arabi, Ahkam al-Qur'an; 'Umdat al-Qari; Fath al-Bari. )
( 8 ) The Hadith that has been cited above also permits that for the investigation of the crime not only the male but the female accused also can be stripped if so required.
Although Hadrat `Ali, Hadrat Zubair and Hadrat Miqdad had not stripped the woman, yet they had threatened her that if she did not produce the letter, thay would strip and search her..
Obviously, if it were not lawful, the three illustrious Companions could not have threatened her thus.
And one can understand that they must have reported the story of their expedition on their return to the Holy Prophet ( upon whom be Allah s peace ).
Had he expressed his displeasure, it must have been reported.
That is why the jurists have held it as permissible.
( 'Umdat al-Qari ).

Which was revealed in Al-Madinah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Reason behind revealing Surat Al-Mumtahanah The story of Hatib bin Abi Balta`ah is the reason behind revealing the beginning of this honorable Surah.
Hatib was among the Early Emigrants and participated in the battle of Badr.
Hatib had children and wealth in Makkah, but he was not from the tribe of Quraysh.
Rather, he was an ally of `Uthman.
When the Messenger of Allah ﷺ decided to conquer Makkah, after its people broke the peace treaty between them, he ordered the Muslims to mobilize their forces to attack Makkah, and then said, «اللْهُمَّ عَمِّ عَلَيْهِمْ خَبَرَنَا» ( O Allah! Keep our news concealed from them. ) Hatib wrote a letter and sent it to the people of Makkah, with a woman from the tribe of Quraysh, informing them of the Messenger's intent to attack them.
He wanted them to be indebted to him so that they would grant safety to his family in Makkah.
Allah the Exalted conveyed this matter to His Messenger , because He accepted the Prophet's invocation to Him to conceal the news of the attack.
The Prophet sent someone after the woman and retrieved the letter.
This story is collected in the Two Sahihs.
Imam Ahmad recorded that Hasan bin Muhammad bin `Ali said that `Abdullah bin Abu Rafi` -- or Ubaydullah bin Abu Rafi` -- said that he heard `Ali say, "Allah's Messenger ﷺ sent me, Zubayr and Al-Miqdad saying, «انْطَلِقُوا حَتْى تَأْتُوا رَوْضَةَ خَاخٍ فَإِنَّ بِهَا ظَعِينَةً مَعَهَا كِتَابٌ فَخُذُوهُ مِنْهَا» ( Proceed until you reach Rawdat Khakh, where there is a lady carrying a letter.
Take that letter from her. ) So we proceeded on our way, with our horses galloping, until we reached the Rawdah.
There we found the lady and said to her, `Take out the letter.' She said, `I am not carrying a letter.' We said, `Take out the letter, or else we will take off your clothes.' So she took it out of her braid, and we brought the letter to Allah's Messenger ﷺ.
The letter was addressed from Hatib bin Abu Balta`ah to some pagans of Makkah, telling them about what Allah's Messenger ﷺ intended to do.
Allah's Messenger ﷺ said, «يَا حَاطِبُ، مَا هَذَا؟» ( O Hatib! What is this ) Hatib replied, `O Allah's Messenger! Do not make a hasty decision about me.
I was a person not belonging to Quraysh, but I was an ally to them.
All the Emigrants who were with you have kinsmen ( in Makkah ) who can protect their families.
So I wanted to do them a favor, so they might protect my relatives, as I have no blood relation with them.
I did not do this out of disbelief or to renegade from my religion, nor did I do it to choose disbelief after Islam.' Allah's Messenger ﷺ said to his Companions, «إِنَّهُ صَدَقَكُم» ( Regarding him, he has told you the truth. ) `Umar said, `O Allah's Messenger! Allow me to chop off the head of this hypocrite!' The Prophet said, «إِنَّهُ قَدْ شَهِدَ بَدْرًا، وَمَا يُدْرِيكَ لَعَلَّ اللهَ اطَّلَعَ إِلَى أَهْلِ بَدْرٍ فَقَالَ:اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُم» ( He attended Badr.
What can I tell you, perhaps Allah looked at those who attended Badr and said, "O the people of Badr, do what you like, for I have forgiven you." )" The Group with the exception of Ibn Majah, collected this Hadith using various chains of narration that included Sufyan bin `Uyaynah.
Al-Bukhari added in his narration in the chapter on the Prophet's battles, "Then Allah revealed the Surah, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ ( O you who believe! Take not my enemies and your enemies as protecting friends... ) " Al-Bukhari said in another part of his Sahih, `Amr ( one of the narrators of the Hadith ) said, "This Ayah, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ ( O you who believe! Take not my enemies and your enemies as protecting friends'... ) was revealed about Hatib, but I do not know if the Ayah was mentioned in the Hadith ( or was added as an explanation by one of the narrators )." Al-Bukhari also said that `Ali bin Al-Madini said that Sufyan bin `Uyaynah was asked, "Is this why this Ayah, لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ ( O you who believe! Take not my enemies and your enemies as protecting friends. ) was revealed" Sufyan said, "This is the narration that I collected from `Amr, I did not leave a letter out of it.
I do not know if anyone else memorized the same words for it." The Command to have Enmity towards the Disbelievers and to abandon supporting Them Allah's statement, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَقَدْ كَفَرُواْ بِمَا جَآءَكُمْ مِّنَ الْحَقِّ ( O you who believe! Take not My enemies and your enemies as protecting friends showing affection towards them, while they have disbelieved in what has come to you of the truth, ) refers to the idolators and the disbelievers who are combatants against Allah, His Messenger and the believers.
It is they whom Allah has decided should be our enemies and should be fought.
Allah has forbidden the believers to take them as friends, supporters or companions.
Allah the Exalted said in another Ayah , يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْيَهُودَ وَالنَّصَـرَى أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ ( O you who believe! Take not the Jews and the Christians as protecting friends, they are but protecting friends of each other.
And if any among you takes them (as such ), then surely, he is one of them.) ( 5:51 ) This Ayah contains a stern warning and a sure threat.
Allah the Exalted said, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الَّذِينَ اتَّخَذُواْ دِينَكُمْ هُزُواً وَلَعِباً مِّنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَآءَ وَاتَّقُواْ اللَّهَ إِن كُنتُم مُّؤْمِنِينَ ( O you who believe! Take not as protecting friends those who take your religion as a mockery and fun from among those who received the Scripture before you, nor from among the disbelievers; and have Taqwa of Allah if you indeed are true believers. ) ( 5:57 ) يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُواْ للَّهِ عَلَيْكُمْ سُلْطَاناً مُّبِيناً ( O you who believe! Take not for protecting friends disbelievers instead of believers.
Do you wish to offer Allah a manifest proof against yourselves ) ( 4:144 ) and, لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَىْءٍ إِلاَ أَن تَتَّقُواْ مِنْهُمْ تُقَـةً وَيُحَذِّرْكُمُ اللَّهُ نَفْسَهُ ( Let not the believers take the disbelievers as protecting friends instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them.
And Allah warns you against Himself (His punishment ).) ( 3:28 ) This is why Allah's Messenger ﷺ accepted Hatib's excuse when he said that he only wanted to have a favor on the Quraysh, because of the property and family members he left behind in Makkah.
Allah's statement, يُخْرِجُونَ الرَّسُولَ وَإِيَّـكُمْ ( and have driven out the Messenger and yourselves ( from your homeland )) follows His encouragement to fight against them and to avoid being their supporters.
This is because they expelled the Messenger and his Companions on account of their hatred for Tawhid and worshipping Allah alone in sincerity.
This is why Allah the Exalted said, أَن تُؤْمِنُواْ بِاللَّهِ رَبِّكُمْ ( because you believe in Allah, your Lord! ) meaning, `your only fault is that you believed in Allah, Lord of all that exists.' Allah the Exalted said in other Ayat, وَمَا نَقَمُواْ مِنْهُمْ إِلاَّ أَن يُؤْمِنُواْ بِاللَّهِ الْعَزِيزِ الْحَمِيدِ ( And they had no fault except that they believed in Allah, Almighty, Al-Hamid! ) ( 85:8 ) and, الَّذِينَ أُخْرِجُواْ مِن دِيَـرِهِم بِغَيْرِ حَقٍّ إِلاَّ أَن يَقُولُواْ رَبُّنَا اللَّهُ ( Those who have been expelled from their homes unjustly only because they said: "Our Lord is Allah." ) ( 22:40 ) Allah said, إِن كُنتُمْ خَرَجْتُمْ جِهَاداً فِى سَبِيلِى وَابْتِغَآءَ مَرْضَاتِى ( If you have come forth to strive in My cause and to seek My good pleasure. ) Allah says, `if you are as described here, then do not take the disbelievers as supporters.
If you migrated in Jihad for My cause and for seeking My pleasure, then do not take My enemies and your enemies as protecting friends, after they expelled you from your homes and property in rage against you and rejection of your religion.' Allah's statement, تُسِرُّونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَأَنَاْ أَعْلَمُ بِمَآ أَخْفَيْتُمْ وَمَآ أَعْلَنتُمْ ( You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. ) Allah asks, `do you do this while I know the secrets of the hearts, the intentions and all apparent things,' وَمَن يَفْعَلْهُ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ السَّبِيلِإِن يَثْقَفُوكُمْ يَكُونُواْ لَكُمْ أَعْدَآءً وَيَبْسُطُواْ إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُمْ بِالسُّوءِ ( And whosoever of you does that, then indeed he has gone astray from the straight path.
Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, ) meaning, `if they gain the upper hand over you, they would use every type of harm in their disposal to hurt you in words and action,' وَوَدُّواْ لَوْ تَكْفُرُونَ ( and they desire that you should disbelieve. ) meaning, `they are eager that you do not earn any good.
Therefore, their enmity to you is outward and inward, so how can you become supporters of this type of people' This also encourages the enmity.
Allah's statement, لَن تَنفَعَكُمْ أَرْحَـمُكُمْ وَلاَ أَوْلَـدُكُمْ يَوْمَ الْقِيَـمَةِ يَفْصِلُ بَيْنَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ( Neither your relatives nor your children will benefit you on the Day of Resurrection.
He will judge between you.
And Allah is the All-Seer of what you do. ) means, `your family relations will not benefit you with Allah if Allah decided to cause harm your way.
Your relations will not benefit you if you please them with what angers Allah.' Those who agree with their family being disbelievers in order to please them will have earned loss and failure and their deeds will be rendered invalid.
Their relation will not benefit them with Allah, even if their relation was with a Prophet.
Imam Ahmad recorded that Anas said that a man said, "O Allah's Messenger! Where is my father" He said, «فِي النَّار» ( In the Fire. ) When the man went away, the Prophet called him back and said: «إِنَّ أَبِي وَأَبَاكَ فِي النَّار» ( Verily, my father and your father are in the Fire. ) Muslim and Abu Dawud also collected this Hadith.

( Your ties of kindred ) in Mecca, if you were to disbelieve, ( and your children will avail you naught upon the Day of Resurrection ) against Allah’s chastisement. ( He will part you ) He will separate you from the believers on the Day of Judgement; and it is also said this means: He will judge between you on this. ( Allah is Seer of what ye do ) of good and evil.

Neither your relatives nor your children will benefit you on the Day of Resurrection (against Allah). He will judge between you. And Allah is the All-Seer of what you do.

Page 549 English transliteration