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FRIENDSHIP in ISLAM

INTRODUCTION: FRIENDSHIP AND FIGHTING

The Quran contains many verses which appear to forbid Muslimsfrom making friends with unbelievers. Non-Muslims are inclined to

look at these verses and offhandedly dismiss Islam as out-dated and

intolerant. A more careful analysis of the relevant scriptures suggests

there is reason to think otherwise. In this analysis, verses on

friendship with unbelievers are discussed in the order that they were

revealed, because the order of suras is important in Islamic theology

and may affect the outcome of the discussion. This essay is part of a

series of essays on the subject of Islam and Violence. The issue of

friendship is relevant to the issue of violence in Islam becausefriendship, more or less, is the opposite of violence. Thus, if friendship

with the outsider is allowed or encouraged in Islam, this would seem

to rule out the possibility of violence in Islam. If, however, friendships

with outsiders are forbidden, then violence in Islam is a real

possibility. Disallowing friendships would have the effect of alienating

believers from unbelievers, and allowing misunderstanding and

mistrust to grow, which allows violence to take place. Forbidding

friendships does not prove that Islam supports violence, but it is a

crucial indicator.

23/114 SHUN UNBELIEVERS

In the earliest instance, the Quran commands believers (or perhaps

Mohammad) to shun those who turn away from Mohammads

message.1 Shun is also translated as, withdraw from (Pikthall).

There is no direct mention of friendship, but the possibility of

friendship with the unbeliever is ruled out by withdrawn from, or

shunning, the unbeliever. Nonetheless, this might be regarded as the

small seed from which the full doctrine grows: a social separation

begins between believers and unbelievers. (In the Quran, the word

unbeliever does not apply to Jews and Christians and is more or less

synonymous with polytheist or pagan.)

89/114 BELIEVERS FIRST

Later, The Quran instructs Muslims to not take friends from

unbelievers rather than believers, except the verse continues as a

precaution, that ye may guard yourselves from them. This verse

1Therefore shun those who turn away from Our Message and desire nothing but

the life of this world." (53:29, Mecca, 23/114)


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seems most suited to a wartime instruction to, keep your friends

close but your enemies closer. Indeed, the verse seems to make little

sense in any other context; unless there is something to be gained by

it even in peacetimes?2

In the same Sura, Allah commands Muslims

not to take intimate friends from unbelievers for the reason that,

They will not fail to corrupt you and They only desire your ruin.

The verse goes on to portray the believers in bleak terms, Rank

hatred has already appeared from their mouths: What their hearts

conceal is far worse.3

A biographer informs us that this verse was

delivered in response to Muslims who remained friends with Jews.4

Notice, the reason given for this enmity is that unbelievers are a

potent corrupting influence and they desire the ruin of Muslims.

Thus, it is possible that this verse has nothing to do with the Muslimswar with the Quraysh and that the principle, not to make friends with

unbelievers extends to the present day.

91/114 HOPE FOR FUTURE FRIENDSHIP

Some of the verses regarding friendship are undeniably wartime

utterances, relating to the conflict between Mohammad and the

Quraysh. In this particular occurrence the verse urges Muslims not to

take enemies as friends, or to show them love. The enemies are

described as those who have rejected the truth and driven the

Muslims from their homes a clear reference to the persecution in,

and exile from, Mecca.5 To explain this principle Allah offers, An

excellent example (to follow) the example of Abraham who said:

2 Let not the believers Take for friends or helpers Unbelievers rather than

believers: if any do that, in nothing will there be help from God: except by way of

precaution, that ye may Guard yourselves from them. But God cautions you (To

remember) Himself; for the final goal is to God.(3:28, Medina, 89/114)3 O ye who believe! Take not into your intimacy those outside your ranks: They will

not fail to corrupt you. They only desire your ruin: Rank hatred has already

appeared from their mouths: What their hearts conceal is far worse. We have

made plain to you the Signs, if ye have wisdom. (3:118, Medina, 89/114)4 "Some Muslims remained friends with the Jews, so Allah sent down a Qur'an

forbidding them to take Jews as friends. From their mouths hatred has already

shown itself and what they conceal is worse" (Ishaq 262)5 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 God 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. (60:1, Medina, 91/114)


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"We are clear of you and of whatever ye worship besides God: wehave rejected you, and there has arisen, between us and you, enmityand hatred for ever, - unless ye believe in God and Him alone"

6

Afterwards Abraham and his father pray for forgiveness from God.Later, the Quran also expresses the future hope that God might grant

friendship between Muslims and their enemies, although we are not

told under which conditions this peace might take place.7

Two verses

on we find another significant verse, which states that God does not

forbid, dealing kindly and justly with them *those who do not drive

Muslims from their homes and otherwise persecute them].8

(Notice,

this does not command kind treatment, nor does it forbid unkind

treatment of unbelievers.) The next verse is crucial, stating that God

only forbids friendship with those who persecute and displaceMuslims: God 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.9

However, the passage reaffirms the

command not to be friends with the unbelievers, who are under the

wrath of God (one can only assume, for the sake of consistency, that

these unbelievers are the same Meccan oppressors, mentioned

earlier.)10

Thus, it would seem that this constitutes an emphatic

statement that God only forbids friendships with those unbelieverswho fight against the faith and persecute Muslims, to a similar extentthat the Quraysh did.

6 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 God: we have rejected you, and there has arisen, between us and you,

enmity and hatred for ever,- unless ye believe in God 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 God." (They prayed): "Our Lord!

in Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final

Goal. (60:4, Medina, 91/114)7 It may be that God will grant love (and friendship) between you and those whom

ye (now) hold as enemies. For God has power (over all things); And God is Oft-

Forgiving, Most Merciful.(60:7, Medina, 91/114)8 God 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 God

loveth those who are just. (60:9, Medina, 91/114)9 God 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. (60:10, Medina, 91/114)10 O ye who believe! Turn not (for friendship) to people on whom is the Wrath of

God, of the Hereafter they are already in despair, just as the Unbelievers are in

despair about those (buried) in graves. (60:13)


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ONE PROBLEM

(However, there does seem to be some tension between Abrahams

example of eternal enmity against those who do not believe in one

God alone and allowing friendships with those who do not fight the

faith. The only way to reconcile these concepts (seeing as it can

hardly be a case of abrogation in such a short sura) is to assume that

the mere act of not worshiping one God was seen as somehow

fighting against the faith, or it was seen as a provocation to war which

Muslims could not let go. Thus, the Quranic, those who do notfight

you for (your) Faith, is the same as the Abrahamic, those who

believe in one God, and the Quranic, those who do fight you for

(your) Faith is equivalent to the Abrahamic, those who do not

believe in one God. This is reminiscent of the classical doctrine ofJihad which divided the world into, The House of Islam and The

House of War. In any case, this would appear to reconcile the

discrepancy. If this were the case, it would mean that Muslims are

allowed to befriend only those who believe in one God: this group

would include some Jews, very few Christians (Seeing as most of

them are quite attached to the idea that Jesus is Gods Son and the

idea of the trinity) and other minor religions, provided that they were

not fighting against Islam.)

92 /114UNTIL THEY FLEE TO ALLAH

The very next Sura, in order of time, instructs Muslims that they

should not take friends until unbelievers, flee in the way of God

(From what is forbidden).11

(The unbelievers are described as

wanting Muslims to leave their faith. The verse goes on to state that if

they, turn renegade after converting, they are to be killed.) (The

word, ranks, here, might suggest this verse applies, again, to a

wartime enemy, but this turn of phrase seems not to be used by any

other translators.) Later in the Sura, the Quran speaks to those who

take unbelievers as friends rather than believers, asking them if they

seek honour amongst them. The Quran enjoins, All honour is with

God. This verse may be interpreted to mean that the Muslims must

withdraw from unbelieving company or merely not to seek

11 They but wish that ye should reject Faith, as they do, and thus be on the same

footing (as they): But take not friends from their ranks until they flee in the way of

God (From what is forbidden). But if they turn renegades, seize them and slay

them wherever ye find them; and (in any case) take no friends or helpers from

their ranks;- (4:89)


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recognition or affirmation amongst them.12

In another instance, the

Quran states that those Muslims who take friends from unbelievers,

offer, an open proof against themselves.13

There is nothing in these

verses which suggests that these unbelievers are not the Quraysh

who persecuted the early Muslims, in keeping with the earlier

(underlined) statement.

105/114 WITH THE WRATH OF GOD ON THEM

Later still, The Quran warns against turning in friendship towards

those that have the wrath of God upon them. These unbelievers are

said to be, neither of you nor of them *presumably the People of the

Book+.14

(This might imply that friendships with the people of the

book were permitted at that time, although this possibility might be

ruled out in later verses.)

112/114 JEWS AND CHRISTIANS

Nearing the last sura to be revealed, The Quran instructs Muslims not

to take friends from Jews and Christians, part of the justification

being that, they are friends of each other, and that by taking friends

from them, Muslims in some way become like them or will be treated

as one of them. The final part of the verse implies the Jews and

Christians are not guided by Allah because they are unjust.15

The next

verse might explain why certain Muslims were tempted to seek

protection from Jews and Christians: they feared a change in fortune

and disaster.16

(They were hedging their bets, in other words.)

However, the verses continue that if God gives the Muslims the

victory, this faithless group will be sorry. In that case, the Muslims will

say, pointing to the defeated enemy, Are these the men who swore

12 Yea, to those who take for friends unbelievers rather than believers: is it honour

they seek among them? Nay,- all honour is with God.(4:139, Medina, 92/114)13 O ye who believe! Take not for friends unbelievers rather than believers: Do ye

wish to offer God an open proof against yourselves? (4:144, Medina, 92/114)14 Turnest thou not thy attention to those who turn (in friendship) to such as have

the Wrath of God upon them? They are neither of you nor of them, and they swear

to falsehood knowingly. (58:14, Medina, 105/114)15 "O you who believe! do not take the Jews and the Christians for friends; they are

friends of each other; and whoever amongst you takes them for a friend, then

surely he is one of them; surely Allah does not guide the unjust people." (5:51,

Medina, 112/114)16 Those in whose hearts is a disease - thou seest how eagerly they run about

amongst them, saying: "We do fear lest a change of fortune bring us disaster." Ah!

perhaps God will give (thee) victory, or a decision according to His will. Then will

they repent of the thoughts which they secretly harboured in their hearts. ." (5:52,

Medina, 112/114)


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their strongest oaths by God that they were with you?17

Thus, these

specific verses undoubtedly constitute wartime utterances; to not to

cross over to the other side, or else they might live to regret it.

OBJECTS OF WARHowever, Jews and Christians were not traditionally considered the

enemies of Muslims; so why are they considered enemies, here?

Muslims commonly urge that the Jews and Christians must have been

allied with the Quraysh. Indeed, the Banu Qurayza were rumoured to

have openly supported the Quraysh at the battle of the trench.

However, notice, (1) that this idea does not align with the text, which

states, they are allies ofeach other meaning either that the Jews

were the allies of Christians and, vice versa. (2) There is no mention of

either group being allies of the Quraysh. In fact, after expressing that

Jews, Christians and Sabians can enter heaven if they live rightly18

,

Allah enters into a long diatribe enumerating the errors of the People

of the Book, without once mentioning their alliance with the Quraysh

(the archenemy of the Muslims) as one of their many faults. (3) This

idea also does not explain why Christians are included in this verse

seeing as there is no historical reason to think they were allied with

the Quraysh. A more likely explanation is the Jews and Christians

those that opposed Mohammad were themselves becoming objects

of Allahs wrath. It is no coincidence, that in the very next sura, in

order of time, we find the very first declaration to fight against the

People of the book:

"Fight those who believe not in Allah nor the Last Day, nor hold thatforbidden which hath been forbidden by Allah and His Messenger,nor acknowledge the religion of Truth, (even if they are) of thePeople of the Book, until they pay the Jizya with willing submission,and feel themselves subdued." (9:29, Medina, 113/114)

Notice, that in the Quoted verse, Muslims are not commanded to

fight against the People of the Book because they are allies of Mecca

but because they do not believe. It is no coincidence either, that this

verse is followed by the very first rebuke against the People of Book

17 And those who believe will say: "Are these the men who swore their strongest

oaths by God, that they were with you?" All that they do will be in vain, and they

will fall into (nothing but) ruin. (5:53, Medina, 112/114)18 Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and

the Sabians and the Christians,- any who believe in God and the Last Day, and

work righteousness,- on them shall be no fear, nor shall they grieve. (5:69, Medina,

112/114)
http://www.usc.edu/dept/MSA/quran/009.qmt.html#009.029http://www.usc.edu/dept/MSA/quran/009.qmt.html#009.029


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as a whole, without singling out a disobedient section of the

community in other words, the People of the Book were quickly

losing favour with Allah. In light of these facts, there is no reason to

tie these instructions to withdrawal from friendships with Jews and

Christians to the war against the Quraysh. Indeed, around the same

time, the Quran commands enmity against the Jews and Christians,

for no other reason than that they do not believe.

DOES THIS APPLY TODAY?

Commentators are correct in assuming these verses are wartime

instructions. They are not correct in assuming that the reason for war

was an alliance with the Quraysh an assumption that is not

supported by the text or by history. Since the motivation behind this

verse has nothing to do with the war with Mecca, this verse might

very well be in full affect today. Whether the verse applies today

depends on whether Islam is still at war with Jews and Christians and

this, in turn, depends very much on whether the verse Quoted above

(to fight those who do not believe in Allah, Mohammad, and Islam) is

still in effect. In another essay I argue that the verse is in effect

because it is not limited to any time or place, but rather contains a set

of conditions, and it stands to reason that the command would apply

wherever the conditions are met. (For a more complete explanation

as well as a full rebuttal of the idea that these verses were limited to

Mohammads time read the essay, Violence in Islam.) Thus, two suras

short of the end of Mohammads prophetic course, Allah issues two

verses which might well undo (or abrogate) the more accepting

statements in previous verses. Here, the verse is explicitly directed

against Jews and Christians (who were not addressed in any of the

previous verses) and the reason for the restriction on friendship is,

roughly, that they would not believe in the Prophet. Due to the order

of revelation, this verse abrogates those verses allowing friendship

with Jews and Christians or anyone that was not persecuting Muslims.

One might as well draw a line though, rather than underline the

earlier statement or at least add something to it: God only forbids

friendships with those Muslims who persecute Muslims and Jews and

Christians.

OPTIONAL EXTRAS

Returning to the passage at hand, after Mohammad forbids

friendships with Jews and Christians, a verse later, Allah puts the

matter another way stating, Your (real) friends are (no less than) God,


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His Apostle, and the (fellowship of) believers.19

Pikthall translates this

as, Your friend can be onlyAllah; and His messenger and those who

believe. Thus, not only does Allah limit friendships with outsiders, he

limits friendships to insiders, so that the matter is doubly reinforced.

As if that were not enough, Allah continues: take not for friends and

protectors those who take your religion for a mockery or sport,

whether they are Jews, Christians or unbelievers.20

Notice, here, no

mention is made of any acts of war, or any unholy alliances: the chief

concern is that some people within these groups mock and criticize

Islam. This is a condition which applies to many critics of Islam today,

and there is no reason to think it is not in full effect as we speak.

113/114 FAMILY MEMBERS

The second last sura, in order of revelation, reassures (and thereby

endorses) believers that do not to take any friends besides God,

Mohammad and the believers.21

Later in the same sura, the Quran

commands Muslims not to choose even family members as friends if

they disbelieve. Those who take their unbelieving relatives as friends

are called wrong-doers.22

If even unbelieving family members

cannot be the objects of friendship, then there can be little doubt,

that Christians and Jews, and unbelievers are far less desirable as

companions. Thus, a final verse confirms the diagnosis: Muslims are

not allowed friends from amongst Jews, Christians or unbelieving

family members. Thus, the Quranic attitude towards the outsider

whatever their religious affiliation is consistent with a religion which

supports violence. (This is, of course, not enough to prove that Islam

is a violent religion, but it removes possible objections to this thesis.)

To forbid friendships with certain people has the effect of separating

the two groups and cultivating an attitude of suspicion and mistrust.

After all the believer realises there must have been some good

19 Your (real) friends are (no less than) God, His Apostle, and the (fellowship of)

believers,- those who establish regular prayers and regular charity, and they bow

down humbly (in worship). (5:55, Medina, 112/114)20 O ye who believe! take not for friends and protectors those who take your

religion for a mockery or sport,- whether among those who received the Scripture

before you, or among those who reject Faith; but fear ye God, if ye have faith

(indeed).(5:57, Medina, 112/114)21 Or think ye that ye shall be abandoned, as though God did not know those

among you who strive with might and main, and take none for friends and

protectors except God, His Apostle, and the (community of) Believers? But God is

well- acquainted with (all) that ye do. (9:16, Medina, 113/114)22 O ye who believe! take not for protectors your fathers and your brothers if they

love infidelity above Faith: if any of you do so, they do wrong. (9:23, Medina,

113/114)


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reason for keeping use separate from them, and this must be because

of something evil on their part. This may result in discrimination and

prejudice and ultimately, violence.

WAR AND PEACE

Notice, first, that the Quran develops the theme of friendship over

time. Nearing the end of the revelation, these pronouncements

become more severe, to include Jews and Christians, and, later, even

family members. Allah begins with outsiders, and moves gradually

closer to home, until he reaches the heart of the community the

family. Readers of another essay (See Violence in Islam) might notice

that these grim proclamations particularly towards the end of the

revelation coincide, almost precisely, with the widening of the

instructions to fight Jews and Christians, and with the prescription of

more severe punishments (murder, crucifixion, dismemberment).

Thus, the relationship between war and friendship is loosely

confirmed: as war becomes wider, the possibility of friendship

narrows. Notice, second, that if there is any conflict between later

verses and earlier verses, later verses are given priority in Islamic

theology, due to the doctrine ofabrogation23

, which, roughly, means

that God sometimes replaces verses with something better. Thus,

Muslims ought to adhere closer to the later verses, rather than

clinging to earlier verses, wich have been replaced by better verses.

CONCLUSION

The Quran was written and issued at a time of war. Thus, it contains

many instructions to go to war or about war in general. By the same

token, the Quran discourages friendships, because these are not

compatible with other wartime directives. Thus, there are those

Muslims who say that these verses are limited to Mohammads time

only or to times of war. This objection is treated in more detail

elsewhere (See, Violence In Islam) but suffice it to say that, first, thisis an assumption which is made for convenience or political

correctness rather than any theological or rational reason. Second,

that this assumption renders another group of verses of a revelation

(supposedly for all people for all time) as obsolete or without any

present-day application (except in times of war) and, third, that in the

case of friendship, the Quran provides no other guidance apart from

these verses. If these verses are limited to Mohammads time, then

there is no undercurrent of friendship to fall back on. This would

23 To repeal or cancel a law or agreement Concise OED


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mean that everything that the Quran has to say about a particular

topic all the Qurans guidance on friendship (just fewer than 20

verses) was functionally irrelevant. This would have serious and

uncomfortable implications for Muslims. The only other alternative,

however, it to accept that friendship between the Muslim and the

outsider is forbidden -- from Mohammads time, to the present day.

This raises the all-important question, how much guidance does a

wartime book afford people in times ofpeace? And, what are the

possible implications, for Muslims and non-Muslims alike, if the

Quran is only relevant at times of war?

POSTSCRIPT: BEST ALLIES FOREVER

Increasingly, apologists and translators are translating the Arabic

words, auliya or waleed, from friend and protector as it has

been traditionally been interpretedto ally. This is not because the

meaning of the word has changed or because a new meaning was

discovered, but because translators, taking into account the wartime

context, prefer to choose a word which they feel is appropriate for

the situation. (The controversial subject of friendship with

unbelievers might also have been an influence.) This move has the

unfortunate side effect of ruling out one of the primary meanings of

both words, which is friend. However, although this solves some

problems, it raises many more. For one thing, individuals as

opposed to communities or tribes are not ordinarily thought of as

forming alliances with other people; rather, we call this forming

relationships, creating partnerships, or even, making friends. It is

somewhat grandiose to call this making, allies and this would lead

to several absurd situations, consider: (1) It would be meaningless to

say to a Muslim, Take allies from the Ummah, rather than allies from

the unbeliever24

. The Muslim is already a member of the Ummah;

and, it is absurd to form alliances with a group you are already a

member of. It is absurd, also, to think that each believer might have

multiple, alliances with other members of the Ummah, which they

should prioritizes over the multiple alliances that they might have

with the unbelievers. It would be much more intelligible to ask

someone to make friends amongst the believers rather than

unbelievers. (2) Alternatively, consider the statement: Do not take

my enemies and yours as friendsoffering them your love.25

Notice,

first, that although it is possible to be friends with the enemy (though

24 See: 3:28;4:139;4:14425See: 60:1


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it is not advisable), it is quite impossible to make them your ally. One

can be friends and still fight at opposite sides of the battlefield, but

one cannot be enemies and allies at the same time the two

concepts are mutually exclusive. Thus it is utterly redundant to say,

do not take my enemies and yours as allies as if that were even

theoretically possible. Notice, second, that it also seems strange to

say, Do not take mine enemies and yours as allies, offering them

your love. Yet the simple word, friend solves these problems

completely. (4) It makes little sense, also, to say that people take

unbeliever as allies to, gain honour.26

The primary purpose of

making an alliance with the enemy unbeliever which would

constitute treason or apostasy; the universal act of cowardice could

not have been to gain honour, either amongst Muslims orunbelievers. Yet the verse makes complete sense in the case of a

person innocently winning friends and approval. (5) It, also, makes no

sense to tell someone not to take their father and brother as an ally

because they love infidelity above faith.27

After all, what sort of

dangerous wartime alliance could a father and son create, after

they had been naturally allied all their lives? It is meaningless to

translate this as, alliance with all the wartime associations that that

word entails, when a more sensible word exists. (6) We might also

add to drive the final nail into the coffin that Muslim apologiststoday, tend to deny that the punishment for leaving Islam (apostasy)

is death. Instead, they tend to argue that the punishment for

apostasy is death only if it involves a treacherous treasonous act

such as switching sides in a war of forming alliances with the enemy.

Here, however, if these new translations are to be accepted, we have

multiple instances addressing the formation of alliances with the

enemy and not one mention of death. Thus, this new move in

translation intended to solve a controversial problem only causes

another, more controversial problem. In summary, in some cases, onecan get away with translating a word as, ally. In other cases,

however, it leads to redundancies, tautologies and ludicrous, comical,

even more controversial outcomes.

26 See: 4:13927See: 60:5


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ADDENDUM RELEVANT PASSAGES ON

FRIENDSHIP

23/114 SHUN UNBELIEVERS

Therefore shun those who turn away from Our Message and desirenothing but the life of this world." (53:29, Mecca, 23/114)

89/114 BELIEVERS FIRST

Let not the believers Take for friends or helpers [auliya] Unbelieversrather than believers: if any do that, in nothing will there be help from

God: except by way of precaution, that ye may Guard yourselves fromthem. But God cautions you (To remember) Himself; for the final goal

is to God.(3:28, Medina, 89/114)

O ye who believe! Take not into your intimacy [bitanah] those outsideyour ranks: They will not fail to corrupt you. They only desire your ruin:

Rank hatred has already appeared from their mouths: What theirhearts conceal is far worse. We have made plain to you the Signs, if

ye have wisdom. (3:118, Medina, 89/114)

91/114 HOPE FOR FUTURE FRIENDSHIP

O ye who believe! Take not my enemies and yours as friends (orprotectors

[auliya]),- offering them (your) love, even though they have rejectedthe Truth that has come to you, and have (on the contrary) driven outthe Prophet and yourselves (from your homes), (simply) because ye

believe in God your Lord! If ye have come out to strive in My Way andto seek My Good Pleasure, (take them not as friends), holding secretconverse of love (and friendship) with them: for I know full well all thatye conceal and all that ye reveal. And any of you that does this has

strayed from the Straight Path. (60:1, Medina, 91/114)

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 youand of whatever ye worship besides God: we have rejected you, andthere has arisen, between us and you, enmity and hatred for ever,-

unless ye believe in God and Him alone": But not when Abraham saidto his father: "I will pray for forgiveness for thee, though I have nopower (to get) aught on thy behalf from God." (They prayed): "OurLord! in Thee do we trust, and to Thee do we turn in repentance: to

Thee is (our) Final Goal. (60:5, Medina, 91/114)

It may be that God will grant love (and friendship) between you and

those whom ye (now) hold as enemies. For God has power (over allthings); And God is Oft-Forgiving, Most Merciful. (60:7, Medina,

91/114)


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God 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 God loveth those who are just. (9)

God only forbids you, with regard to those who fight you for (your)Faith, and drive you out of your homes, and support (others) in drivingyou out, from turning to them (for friendship and protection). It is such

as turn to them (in these circumstances), that do wrong. (60:10,Medina, 91/114)

O ye who believe! Turn not (for friendship) to people on whom is theWrath of God, of the Hereafter they are already in despair, just as the

Unbelievers are in despair about those (buried) in graves. (60:13,Medina, 91/114)

92 /114

UNTIL THEY FLEE TO ALLAH

They but wish that ye should reject Faith, as they do, and thus be on

the same footing (as they): But take not friends [auliya] from theirranks until they flee in the way of God (From what is forbidden). But if

they turn renegades, seize them and slay them wherever ye findthem; and (in any case) take no friends or helpers from their ranks;-

(4:89, Medina, 92/114)

Yea, to those who take for friends [auliya] unbelievers rather thanbelievers: is it honour they seek among them? Nay, - all honour is with

God. (4:139, Medina, 92/114)

O ye who believe! Take not for friends [auliya] unbelievers rather thanbelievers: Do ye wish to offer God an open proof against yourselves?

(4:144, Medina, 92/114)

105/114 WITH THE WRATH OF GOD ON THEM

Turnest thou not thy attention to those who turn (in friendship) to suchas have the Wrath of God upon them? They are neither of you nor of

them, and they swear to falsehood knowingly. (58:14, Medina,

105/114)

112/114 JEWS AND CHRISTIANS

"O you who believe! Do not take the Jews and the Christians forfriends [auliya]; they are friends of each other; and whoever amongstyou takes them for a friend, then surely he is one of them; surely Allah

does not guide the unjust people." (51)Those in whose hearts is a disease - thou seest how eagerly they run

about amongst them, saying: "We do fear lest a change of fortunebring us disaster." Ah! Perhaps God will give (thee) victory, or a

decision according to His will. Then will they repent of the thoughtswhich they secretly harboured in their hearts. (52)


15/15

14

And those who believe will say: "Are these the men who swore theirstrongest oaths by God, that they were with you?" All that they do will

be in vain, and they will fall into (nothing but) ruin. (5:53, Medina,112/114)

Your (real) friends [walee] are (no less than) God, His Apostle, andthe (fellowship of) believers, - those who establish regular prayers and

regular charity, and they bow down humbly (in worship). (5:55,Medina, 112/114)

O ye who believe! Take not for friends and protectors [auliya] thosewho take your religion for a mockery or sport, - whether among those

who received the Scripture before you, or among those who rejectFaith; but fear ye God, if ye have faith (indeed). (5:57, Medina,

112/114)

113/114 FAMILY MEMBERS

Or think ye that ye shall be abandoned, as though God did not knowthose among you who strive with might and main, and take none for

friends and protectors [waleeja] except God, His Apostle, and the(community of) Believers? But God is well- acquainted with (all) that

ye do. (9:16, Medina, 113/114)

O ye who believe! take not for protectors [auliya]your fathers andyour brothers if they love infidelity above Faith: if any of you do so,

they do wrong. (9:23, Medina, 113/114)

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