The Family of Imran, The House of Imran — Verse 29

Allah Knows What the Hearts Conceal Allah tells His servants that He knows the secrets and apparent matters and that nothing concerning them escapes His observation. Rather, His knowledge encompasses them in all conditions, time frames, days and instances. His knowledge encompasses all that is in heaven and earth, and nothing not even the weight of an atom, or what is smaller than that in the earth, seas and mountains, escapes His observation. Indeed, وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (And Allah is able to do all things.) and His ability encompasses everything. This Ayah alerts Allah's servants that they should fear Him enough to not commit what He prohibits and dislikes, for He has perfect knowledge in all they do and is able to punish them promptly. And He gives respite to some of them, then He punishes them, and He is Swift and Mighty in taking account. This is why Allah said afterwards, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا (On the Day when every person will be confronted with all the good he has done,) meaning, on the Day of Resurrection, Allah brings the good and evil deeds before the servant, just as He said, يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.) 75:13. When the servant sees his good deeds, he becomes happy and delighted. When he sees the evil deeds he committed, he becomes sad and angry. Then he will wish that he could disown his evil work and that a long distance separated it from him. He will also say to the devil who used to accompany him in this life, and who used to encourage him to do evil; يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ ("Would that between me and you were the distance of the two easts ـ a horrible companion (indeed)!) 43:38. Allah then said, while threatening and warning, وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ (And Allah warns you against Himself) meaning, He warns you against His punishment. Allah then said, while bringing hope to His servants, so that they do not despair from His mercy or feel hopeless of His kindness, وَاللَّهُ رَءُوفٌ بِالْعِبَادِ (And Allah is full of kindness with the servants) Al-Hasan Al-Basri said, "Allah is so kind with them that He warns them against Himself." Others commented, "He is merciful with His creation and likes for them to remain on His straight path and chosen religion, and to follow His honorable Messenger."

Say to them ‘Whether you hide what is in your breasts in your hearts of patronage to them or disclose it manifest it God knows it and He knows what is in the heavens and what is in the earth; and God is Able to do all things and this includes punishing those who patronise them.

Say: �Whether you hide what is in your breasts or disclose it God knows it and knows what is in the heavens and what is in the earth; and God is Able to do all things.� There is nothing that escapes His knowledge so do not be grieved by any calamity that afflicts you. Soon He will bring you succor and response and soon the affliction and trial will disappear. He will hasten [His] assistance and protection.

Say: �Whether you hide what is in your breasts or disclose it God knows it and knows what is in the heavens and what is in the earth; and God is Able to do all things.� There is nothing that escapes His knowledge so do not be grieved by any calamity that afflicts you. Soon He will bring you succor and response and soon the affliction and trial will disappear. He will hasten [His] assistance and protection.

قل -أيها النبي- للمؤمنين: إن تكتموا ما استقر في قلوبكم من ممالاة الكافرين ونصرتهم أم تظهروا ذلك لا يَخْفَ على الله منه شيء، فإنَّ علمه محيط بكل ما في السماوات وما في الأرض، وله القدرة التامة على كل شيء.

يخبر تبارك وتعالى عباده أنه يعلم السرائر والضمائر والظواهر وأنه لا يخفى عليه منهم خافية بل علمه محيط بهم في سائر الأحوال والأزمان والأيام واللحظات وجميع الأوقات وجميع ما في الأرض والسموات لا يغيب عنه مثقال ذرة ولا أصغر من ذلك في جميع أقطار الأرض والبحار والجبال "والله على كل شيء قدير" أي وقدرته نافذة في جميع ذلك وهذا تنبيه منه لعباده على خوفه وخشيته لئلا يرتكبوا ما نهى عنه وما يبغضه منهم فإنه عالم بجميع أمورهم وهو قادر على معاجلتهم بالعقوبة وإن أنظر من أنظر منهم فإنه يمهل ثم يأخذ أخذ عزيز مقتدر. ولهذا قال بعد هذا "يوم تجد كل نفس ما عملت من خير محضرا" الآية.

المعنى : قل يا محمد لهؤلاء الذين يتخذون الكافرين أولياء من دون المؤمنين ، وقل لغيرهم ممن يوجه إليهم الخطاب ، قل لهم على سبيل الإرشاد والتحذير { إِن تُخْفُواْ مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ } من ولاية الكفار أو غيرها من الأقوال والأفعال { يَعْلَمْهُ الله } فيجازيكم عليه بما تستحقون .وفي أمر النبي صلى الله عليه وسلم بتوجيه هذا القول إلى المخاطبين ترهيب لهم من الآمر وهو الله - تعالى - لأن هذا التنويع في الخطاب من شأنه أن يربى المهابة في القلوب . وذلك - والله المثل الأعلى - كأن يقول الملك للمخالفين من رعيته : أحذركم من مخالفتى ، ثم يأمر أحد أصفيائه بأن يكرر هذا التحذير وأن يبين لهم سوء عاقبة المخالفين .وقوله { وَيَعْلَمُ مَا فِي السماوات وَمَا فِي الأرض } جملة مستأنفة وليست معطوفة على جواب الشرط وهو { يَعْلَمْهُ الله } ، وذلك لأن علمه - سبحانه - بما في السموات والأرض ليس متوقفا على شرط فلذلك جىء به مستأنفا . وهذا من باب ذكر بالعام بعد الخاص وهو علم ما فى صدوركم تأكيدا له وتقريراً .وقوله { والله على كُلِّ شَيْءٍ قَدِيرٌ } تذييل قصد به الإخبار بأنه مع علمه الواسع المحيط ، ذو قدرة نافذة على كل شىء وهذا لون من التهديد والتحذير لأن الذي يتوعد غيره بشىء لا يحول بينه وبين تحقيق هذا الشىء إلا أحد أمرين : الجهل بجريمة المجرم ، أو العجز عن تنفيذ وعيده ، فلما أعلمهم - سبحانه - بأن محيط بكل شىء وقادر على كل شىء ، ثبت أنه - سبحانه - متمكن من تنفيذ وعيده .قال صاحب الكشاف : " وقوله { والله على كُلِّ شَيْءٍ قَدِيرٌ } أى : هو قادر على عقوبتكم وهذا بيان لقوله { وَيُحَذِّرُكُمُ الله نَفْسَهُ } لأن نفسه وهى ذاته المميزة من سائر الذوات ، متصفة بعلم ذاتى لا يختص بمعلوم دون معلوم . فهى متعلقة بالمعلومات كلها وبقدرة ذاتية لا تختص بمقدور دون مقدور ، فهى قادرة على المقدورات كلها فكان حقها أن تحذر وتتقى فلا يجسر أحد على قبيح ولا يقصر عن واجب فإنه مطلع عليه لا محالة فلاحق به العقاب . ولو علم بعض عبيد السلطان أنه أراد الاطلاع على أحواله ، فوكل همه بما يورد ويصدر ، ونصب عليه عيونا ، وبث من يتجسس عن بواطن أموره : لأخذ حذره و تيقظ في أمره ، واتقى كل ما يتوقع فيه الاسترابة به ، فما بال من علم أن العالم بالذات - يعنى أن علمه بذاته لا بعلم زائد عن ذاته كعلم الحوادث وهذا عند المعتزلة - الذى يعلم السر وأخفى مهيمن عليه وهو آمن . اللهم إنا نعوذ بك من اغترارنا بسترك " .

القول في تأويل قوله : قُلْ إِنْ تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ وَيَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (29)قال أبو جعفر: يعني بذلك جل ثناؤه: " قل " يا محمد، للذين أمرتهم أن لا يتخذوا الكافرين أولياء من دون المؤمنين =" إن تخفوا ما في صدوركم " من موالاة الكفار فتُسِرُّوه، أو تبدوا ذلكم من نفوسكم بألسنتكم وأفعالكم فتظهروه =" يعلمه الله "، فلا يخفى عليه. يقول: فلا تُضمروا لهم مودّةً ولا تظهروا لهم موالاة، فينالكم من عقوبة ربكم ما لا طاقة لكم به، لأنه يعلم سرّكم وعلانيتكم، فلا يخفى عليه شيء منه، وهو مُحصيه عليكم حتى يجازيَكم عليه بالإحسان إحسانًا، وبالسيئة مثلها، كما:-6839 - حدثني موسى قال، حدثنا عمرو قال، حدثنا أسباط، عن السدي قال: أخبرهم أنه يعلم ما أسرّوا من ذلك وما أعلنوا، فقال: " إن تخفوا ما في صدوركم أو تبدوه ".* * *وأما قوله: " ويعلم ما في السموات وما في الأرض "، فإنه يعني أنه إذ كان لا يخفى عليه شيء هو في سماء أو أرض أو حيث كان، فكيف يخفى عليه - أيها القوم الذين يتخذون الكافرين أولياء من دون المؤمنين - ما في صدوركم من الميْل إليهم بالمودة والمحبة، أو ما تبدونه لهم بالمعونة فعلا وقولا.* * *وأما قوله: " والله على كل شيء قدير "، فإنه يعني: والله قديرٌ على معاجلتكم بالعقوبة على مُوالاتكم إياهم ومظاهرتكموهم على المؤمنين، وعلى ما يشاء من الأمور كلها، لا يتعذَّر عليه شيء أراده، ولا يمتنع عليه شيء طلبه.

( قل إن تخفوا ما في صدوركم ) أي قلوبكم من مودة الكفار ( أو تبدوه ) موالاتهم قولا وفعلا ( يعلمه الله ) وقال الكلبي : إن تسروا ما في قلوبكم لرسول الله صلى الله عليه وسلم من التكذيب أو تظهروه ، بحربه وقتاله ، يعلمه الله ويحفظه عليكم حتى يجازيكم به ثم قال : ( ويعلم ) رفع على الاستئناف ( ما في السماوات وما في الأرض ) يعني إذا كان لا يخفى عليه شيء في السماوات ولا في الأرض فكيف تخفى عليه موالاتكم الكفار وميلكم إليهم بالقلب؟ ( والله على كل شيء قدير )

انتقال من التحذير المجمل إلى ضرب من ضروب تفصيله ، وهو إشعار المحذّر باطّلاع الله على ما يخفونه من الأمر .وذكر الصدور هنا والمراد البواطن والضمائر : جرياً على معروف اللغة من إضافة الخواطر النفسية إلى الصدر والقلب ، لأنّ الانفعالات النفسانية وتردّدات التفكّر ونوايا النفوس كلّها يشعر لها بحركات في الصدور .وزاد أو تُبدوه فأفاد تعميم العلم تعليماً لهم بسعة علم الله تعالى لأنّ مقام إثبات صفات الله تعالى يقتضي الإيضاح .وجملة { ويعلم ما في السماوات وما في الأرض } معطوفة على جملة الشرط فهي معمولة لفعل قل ، وليست معطوفة على جواب الشرط : لأنّ علم الله بما في السماوات وما في الأرض ثابت مطلقاً غير معلّق على إخفاء ما في نفوسهم وإبدائه وما في الجملة من التعميم يجعلها في قوة التذييل .وقوله : { والله على كل شيء قدير } إعلام بأنّه مع العلم ذو قدرة على كلّ شيء ، وهذا من التهديد؛ إذ المهدِّد لا يحول بينه وبين تحقيق وعيده إلاّ أحد أمرين : الجهل بجريمة المجرم ، أو العجز عنه ، فلما أعلمهم بعموم علمه ، وعموم قدرته ، علموا أنّ الله لا يفلتهم من عقابه .وإظهار اسم الله دون ضميره فلم يقل وهو على كل شيء قدير : لتكون الجملة مستقلة فتجري مجرى المثل ، والجملة لها معنى التذييل . والخطاب للمؤمنين تبعاً لقوله : { لا يتّخذ المؤمنون الكافرين } [ آل عمران : 28 ] الآية .

وهذا نهي من الله تعالى للمؤمنين عن موالاة الكافرين بالمحبة والنصرة والاستعانة بهم على أمر من أمور المسلمين، وتوعد على ذلك فقال: { ومن يفعل ذلك فليس من الله في شيء } أي: فقد انقطع عن الله، وليس له في دين الله نصيب، لأن موالاة الكافرين لا تجتمع مع الإيمان، لأن الإيمان يأمر بموالاة الله وموالاة أوليائه المؤمنين المتعاونين على إقامة دين الله وجهاد أعدائه، قال تعالى: { والمؤمنون والمؤمنات بعضهم أولياء بعض } فمن والى - الكافرين من دون المؤمنين الذين يريدون أن يطفؤا نور الله ويفتنوا أولياءه خرج من حزب المؤمنين، وصار من حزب الكافرين، قال تعالى: { ومن يتولهم منكم فإنه منهم } وفي هذه الآية دليل على الابتعاد عن الكفار وعن معاشرتهم وصداقتهم، والميل إليهم والركون إليهم، وأنه لا يجوز أن يولى كافر ولاية من ولايات المسلمين، ولا يستعان به على الأمور التي هي مصالح لعموم المسلمين. قال الله تعالى: { إلا أن تتقوا منهم تقاة } أي: تخافوهم على أنفسكم فيحل لكم أن تفعلوا ما تعصمون به دماءكم من التقية باللسان وإظهار ما به تحصل التقية. ثم قال تعالى: { ويحذركم الله نفسه } أي: فلا تتعرضوا لسخطه بارتكاب معاصيه فيعاقبكم على ذلك { وإلى الله المصير } أي: مرجع العباد ليوم التناد، فيحصي أعمالهم ويحاسبهم عليها ويجازيهم، فإياكم أن تفعلوا من الأعمال القباح ما تستحقون به العقوبة، واعملوا ما به يحصل الأجر والمثوبة، ثم أخبر عن سعة علمه لما في النفوس خصوصا، ولما في السماء والأرض عموما، وعن كمال قدرته، ففيه إرشاد إلى تطهير القلوب واستحضار علم الله كل وقت فيستحي العبد من ربه أن يرى قلبه محلا لكل فكر رديء، بل يشغل أفكاره فيما يقرب إلى الله من تدبر آية من كتاب، أو سنة من أحاديث رسول الله، أو تصور وبحث في علم ينفعه، أو تفكر في مخلوقات الله ونعمه، أو نصح لعباد الله، وفي ضمن أخبار الله عن علمه وقدرته الإخبار بما هو لازم ذلك من المجازاة على الأعمال، ومحل ذلك يوم القيامة، فهو الذي توفى به النفوس بأعمالها فلهذا قال { يوم تجد كل نفس ما عملت من خير محضرًا }

قوله تعالى : قل إن تخفوا ما في صدوركم أو تبدوه يعلمه الله ويعلم ما في السماوات وما في الأرض والله على كل شيء قديرفهو العالم بخفيات الصدور وما اشتملت عليه ، وبما في السماوات والأرض وما احتوت عليه ، علام الغيوب لا يعزب عنه مثقال ذرة ولا يغيب عنه شيء ، سبحانه لا إله إلا هو عالم الغيب والشهادة .

A believer treats all human beings with justice and fairness, without differentiating between Muslims and non-Muslims. But friendship with non-Muslims who are at war with Islam is not lawful. In the eyes of God, it is our intention that matters: when our intention is sincere, God does not take us to task for our actions. The key factor, worthy of consideration in all matters, is the fear of God. One should always give proper thought to one’s behaviour, whatever the issue, because one is accountable to God for everything. Whoever is proved wrong on the divine scale cannot escape punishment. Nothing pertaining to human beings escapes the eyes of God, whether in public or in private. When the veil of the divine test is cast aside, the world of the Hereafter will appear before mankind and the fruits of all man’s actions will be before him. This sight will be so dreadful that all the things of this world which had appeared so pleasing to him, will now be the very things from which he will want to distance himself. What is most important in the eyes of God is whether Islam is implanted in one’s heart or not. A believer is one whose love for God springs from his heart, who loves God truly in his heart of hearts. It is people such as those who deserve God’s love and attention. One who forms such a bond with God is forgiven by Him for his failings. God is hard on the arrogant. But He is gentle with those who adopt modesty as their way of life.

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.

(Say) O Muhammad!: (Whether ye hide that which is in your breasts) what is in your hearts of hatred and enmity towards Muhammad (pbuh) (or reveal it) by showing abuse, defamation and waging war, (Allah knoweth it) Allah will record it and requite for it. (He knoweth that which is in the heavens and that which is in the earth) of good and evil, what is secret and what is revealed, (and Allah is Able to do all things) regarding the dwellers of the heavens and the dwellers of earth. This verse was revealed about the hypocrites and the Jews.