Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
And from his narration on the authority of Ibn 'Abbas that he said concerning the interpretation of Allah's saying (O ye who believe!): (O ye who believe!) referring to Hatib, (Choose not My enemy) in religion (and your enemy) who fight you, i.e. the people of Mecca (for friends) seeking their assistance and help. (Do ye give them friendship) you send them a letter to assist and help them (when they disbelieve in that truth which hath come unto you) i.e. to Hatib, (driving out the messenger) Muhammad (pbuh) from Mecca (and you) i.e. Hatib (because ye believe) because of your faith (in Allah, your Lord? If ye have come forth) if you have, O Hatib, come forth from Mecca to Medina (to strive in My way) for the sake of My obedience (and seeking My good pleasure, (show them not friendship). Do ye show friendship unto them in secret) do not send letters to them in secret to assist and help them, (when I am best Aware of what ye hide) i.e. of what you hide, O Hatib, regarding the letter; and it is also said that this means: regarding your faith (and what ye proclaim) O Hatib, of excuse; and it is also said: of profession of Allah's divine Oneness? (And whosoever doeth it among you) whoever of you, O believers, does as Hatib did, (he verily hath strayed from the right way) he has indeed strayed from the path of guidance.
O you who have faith, take not My enemy and your enemy as friends.
“O you who have faith, who have seen the Messenger as truthful, and who have accepted My message with spirit and soul, do not take My enemy and your enemy as your friend. No enemy of yours is greater than the commanding soul. Beware lest you feel secure from it. Always be on guard against it.”
MuṣṬafā said, “Your worst enemy is your soul that is between your two sides.” Your worst enemy is the disobedient soul. It always wants that in which is your loss. Anyone who lets the soul have what it wants is planting the seeds of his own remorse.
Among the reports from David is this: “O David, be the enemy of your own soul, for no one in the empire contends with Me except it.”
The soul [nafs] is dust-dwelling, terrestrial, and dark. It is a treacherous and deceiving enemy. Its root is from “rivalry” [tanāfus], and rivalry is the beginning of rancor, envy, hatred, and enmity. MuṣṬafā was not exaggerating when he said, “We have returned from the lesser struggle to the greater struggle.” He called war against Byzantium the smaller war and war against the soul the greater war. For, you can take Byzantium from the emperor with a small army, but you cannot take the soul from someone with all the friends on the face of the earth. This is because an unbeliever in Byzantium struggles face-to-face and shows impudence and wrath against the warriors and calls them to do improper acts. But the soul does not struggle face-to-face. It shows him affection and kindness and calls him to do honorable acts. This is why the men of religion's road leave aside many of the obedient acts, for they know that those are the decoys of the soul; a hunter catches birds with birds.
AḤmad Khiẓrūya Balkhī said, “I had severely put down my soul with various sorts of discipline and struggle. One day it became elated by war. I was surprised, because the soul does not become elated by obedience. I asked myself what sort of deception was hidden there. Perhaps it could not put up with hunger, for I was always commanding it to fast. It wanted to travel so as to break its fast while traveling.
I said to the soul that if I traveled I would not put aside the fasting. The soul said that it accepted that. I thought that perhaps it was not able to put up with standing in prayer all night. It wants to be able to sleep when traveling. I said that I would not decrease my standing in prayer, just as if I were not traveling. The soul said that it accepted that. I thought that perhaps it is because it does not mix with people when not traveling, for I kept it in solitude and seclusion. Its desire was to have companionship with people. I said to the soul that wherever I went in this traveling I would stop at ruined way stations so it would not see any people. It accepted that. I was helpless at its hands.
“I wept to God and pleaded with Him to make me aware of its deception. In the end I brought it to attestation. It said, 'When not traveling you kill me a thousand times every day with the sword of struggle, going against my desire, but people are not aware of that. At least let me go to war so that I may be killed once and for all. I will be a martyr, and all the world will know that AḤmad Khiẓrūya was martyred in the war.'
“I said to myself, 'Glory be to the Lord who created a soul so defective that it is a hypocrite in this world and wants to be famous after death! It does not want the reality of the submission in this world or the next.' Then I said, 'O commanding soul, by God I will not go to the war until you bind the belt of obedience.' So I did not travel and I increased the acts of discipline and the various sorts of struggle with which I was busy.”
O you who believe, do not take My enemy and your enemy, namely, the disbelievers of Mecca, for friends. You offer, you communicate to, them, the Prophet’s plan (s) to attack them, which he had confided to you, and had kept secret, at Hunayn, [communicating this to them out of], affection, between you and them. Hātib b. Abī Balta‘a sent them a letter to that effect, on account of his having children and close relatives, idolaters, among them. The Prophet (s) intercepted it from the person to whom he [Hātib] had given it to deliver, after God apprised him of this. Hātib’s excuse for this [conduct of his] was accepted [by the Prophet]; when verily they have disbelieved in the truth that has come to you, that is, [in] the religion of Islam and the Qur’ān, expelling the Messenger and you, from Mecca, by oppressing you, because you believe in God, your Lord. If you have gone forth to struggle in My way and to seek My pleasure … (the response to the conditional is indicated by what preceded, that is to say, [understand it as being] ‘then do not take them as friends’). You secretly harbour affection for them, when I know well what you hide and what you proclaim. And whoever among you does that, that is, to secretly communicate the Prophet’s news to them, has verily strayed from the right way, he has missed the path of guidance (originally, al-sawā’ means ‘the middle [way]’).
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 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 sent me, Zubayr and Al-Miqdad saying,
(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. The letter was addressed from Hatib bin Abu Balta`ah to some pagans of Makkah, telling them about what Allah's Messenger intended to do. Allah's Messenger 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 said to his Companions,
(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,
(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,
(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,
(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
(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,
(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,
(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)
(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 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,
(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,
(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,'
(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,
(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,
(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.
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
It would be appropriate to give at the outset the details of the incident concerning which these verses were sent down so that the subject that follows is understood easily. The commentators are agreed, and Ibn 'Abbas, Mujahid, Qatadah, 'Urwah bin Zubair and others also have unanimously reported, that these verses were revealed at the time when a letter of Hadrat Hatib bin Abi Balta'a to the pagans of Makkah was intercepted.
It so happened that, when the Quraish broke the Treaty of Hudaibiyah, the Holy Prophet (upon whom be Allah's peace) started making preparations for an invasion of Makkah, but he did not tell anyone, except a few close Companions, what was the goal of the expedition. By chance at about the same time a woman arrived from Makkah, who had been a slave-girl of the Bani 'Abdul Muttalib, and then after her freedom had adopted singing as her profession. She complained of poverty to the Holy Prophet and requested for financial help. The Holy Prophet appealed to the Bani 'Abdul Muttalib and the Bani al-Muttalib and satisfied her need. When she was about to leave for Makkah, Hadrat Hatib bin Abi Balta'a met her and quietly gave her a letter addressed to some of the Makkah chiefs and paid her ten dinars so that she kept the secret and carried the letter to the addressees secretly. When she had just left Madinah, Allah informed the Holy Prophet (Upon whom be Allah's peace) of it. So the Holy Prophet immediately sent Hadrat 'AIi, Hadrat Zubair and Hadrat Miqdad bin Aswad after her with the instruction: "Make haste: At Raudah khaki (12 miles from Madinah on the road to Makkah) you will meet a woman, who carries a letter from Hatib to the pagans of Makkah Seize that letter by any means you like. If she delivers the letter willingly, let her go; if she refuses to deliver it, kill her." When these Companions reached the place, they found the woman there They demanded the letter from her. She replied that she had a letter. They searched her but could find no letter. At last, they told her to deliver the letter, otherwise they would strip her and search her. When she saw that there was no way of escape, she took out the letter from her hair-plait and delivered it to them, and they brought it to the Holy Prophet. When the letter was opened and read it was found to contain information to the Quraish that the Holy Prophet (upon whom be Allah's peace) was making preparations to attack them. (In different traditions different wordings of the letter have been reported but the purport of all is one and the same). The Holy Prophet asked Hadrat Hatib what induced him to act thus. He replied: "Sir, do not make haste in this matter of mine. I have not done this because I have become a disbeliever or an apostate, and have started preferring disbelief to Islam. But the truth is that my near and dear ones are still in Makkah. I do not belong to the tribe of the Quraish, but had settled there under the guardianship of some of them. The families of the Emigrants, which are still in Makkah, will be defended and protected by their tribes and clans, but 1 have no tribe, which could give protection to my family. Therefore, I sent this letter in order to keep the Quraish under obligation so that they did not harm my children. " (According to Hadrat Hatib's.son `Abdur Rahman, Hadrat Habit had his children and brother still in Makkah at that time, and according to Hadrat Hatib's own report his mother also was there). Hearing what Hatib had to say, the Holy Prophet (upon whom be Allah's peace) said to the people: "Hatib has told you the truth. " That is, the real motive of his action was this and not any treachery against Islam or any intention to support disbelief. Hadrat `Umar rose and said: "Permit me, O Messenger of Allah, that I should cut off this hypocrite's head: he has been treacherous to Allah and His Messenger and the Muslims." The Holy Prophet said: "This man has participated in the Battle of Badr: You may not know, O `Umar, Allah may have looked favorably at the people of Badr and said: "Do as you please, I have forgiven you. " (The words in the last sentence are different in different traditions. In some these are to the effect: "I have granted you forgiveness"; in some other: I am your Forgiver"; and in still an other: "I will forgive you.") Hearing this Hadrat 'Umar wept and said: "Allah and His Messenger have the best knowledge. " This is a resume of those many traditions which Bukhari, Muslim, Ahmad, Abu Da'ud, Timidhi Nasa'i, Ibn Jarir Tabari, Ibn Hisham, Ibn Hibban and Ibn Abi Hatim have related on the authority of several reliable transmitters. The most authentic of these is the tradition which Hadrat `Ali's secretary, 'Ubaidullah bin Abu Rafi', heard from Hadrat `Ali himself, and from him Hadrat 'Ali's grandson, Hasan bin Muhammad bin Hanafiyah, heard and conveyed to the later reporters. In none of these there is.any mention that Hadrat Hatib was pardoned when he presented this excuse. But there is no hint either to show that he was awarded some punishment. That is why the Muslim scholars have concluded that Hadrat Hatib's excuse was accepted and he was pardoned.
Although what has been said up to here, and what follows in this regard, was sent down in connection with the incident relating to Hadrat Hatib, Allah, instead of dwelling on his case only, has given the believers this lesson for ever and ever: "It is contrary to the profession of the Faith that a person should act, out of any motive or reason, in a way detrimental to the interests of Islam and subservient to the interests of disbelief when a conflict is going on between Islam and disbelief and some people have adopted a hostile attitude towards the Muslims only because they are Muslims. Even if a person be wholly free from any ill-will against Islam and acts thus not with an evil intention but for the sake of a dire personal need, the act anyhow is unbecoming of a believer, and whoever acts thus strays from the right way."
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, on that Day, shall have enough to occupy him so as to make him heedless of others." ('Abasa: 34-37).
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 all its consequences, and no one else will become a partner in a matter of his personal responsibility."
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-defense: This chance also was not given him in private 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 secret.
(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 commit 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 Allah 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 Al Mumtahinah. 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 honor 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 favorably 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 sign 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. Imam Malik 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 judgment 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, they 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).
O you who believe, do not take My enemy and your enemy as friends…He said:God, Exalted is He, has warned the believers not to take as friends other than those whom God and His Messenger have befriended. Indeed, God, Exalted is He, is not [even] pleased ⸢when one who is His friend⸣ depends upon [another who is] His friend, so how will it be when he depends on [one who is] His enemy? Furthermore, a person who engages his heart in that which does not concern him relating to his Hereafter gains an enemy, so how will it be concerning some other [affair that does not concern him]?And a person who covets (ṭamaʿa) the Hereafter along with a desire for something lawful (ḥalāl) of this world is deluded (makhdūʿ), so how will it be for someone who desires something unlawful (ḥarām)?Anyone’s act that is not done in opposition (mukhālafa), or with endurance (mukābada), or out of preferring others over oneself (īthār), will be an act of ostentation (riyāʾ).He was asked the meaning of this. He replied:Opposition is the abandonment of what is forbidden, and for sure, abandoning a particle of what God has forbidden is more meritorious than worshipping God, Exalted is He, for your whole life. To show endurance is to fulfil God’s commandments, while to prefer others over oneself is to prefer God above all that is other than Him.Furthermore, through opposition they were dispossessed of their selves, but through endurancethey were dispossessed of their desires, so that their passions (shahawāt) were expressed through acts of obedience (ṭāʿāt); and by giving preference to others over themselves (īthār), they attained His love and good pleasure.His words, Exalted is He:
(O ye who believe! Choose not My enemy and your enemy for allies…) [60:1]. A group of Qur'anic exegetes said: “This verse was revealed about Hatib ibn Abi Balta'ah. It happened that Sarah, the client of Abu 'Amr ibn Sayfi ibn Hashim ibn 'Abd Manaf travelled from Mecca to Medina to see the Messenger of Allah, Allah bless him and give him peace, and found him getting ready to conquer Mecca. He asked her: 'Have you come as a Muslim?' When she answered in the negative, he asked: 'What has brought you here, then?' She said: 'You were my family, my clan and my patrons; I am in desperate need and have come so that you give me and clothe me'. He said: 'What happened to all the youths of Mecca', he asked her this because she was a singer. She said: 'No one has ever requested anything from me after the Battle of Badr!' The Messenger of Allah, Allah bless him and give him peace, encouraged the Banu 'Abd al-Muttalib and the Banu'l-Muttalib to be generous to her. They clothed her, gave her money and provided her with a mount. Hatib ibn Abi Balta'ah then got in touch with her, gave her ten pieces of gold and gave her a letter to hand over to the people of Mecca. He wrote in this letter: 'From Hatib to the people of Mecca: The Messenger of Allah, Allah bless him and give him peace, is about to attack you, so take precautions'. Sarah left and Gabriel, peace be upon him, came down and informed the Prophet, Allah bless him and give him peace, of what Hatib had done. The Messenger of Allah, Allah bless him and give him peace, sent 'Ali, 'Ammar, al-Zubayr, Talhah, al-Miqdad ibn al-Aswad and Abu Marthad - who were all horsemen - saying to them: 'Proceed to the meadow of Khakh. You will find there a woman on a camel-borne sedan chair. This woman has a letter from Hatib to the idolaters. Take that letter from her and let her go. But if she refuses to hand over the letter to you, behead her'. They proceeded to that location and found the woman there. They asked her: 'Where is the letter?' She swore by Allah that she did not have any letter with her. They searched her belongings but could not find the letter. They were about to leave when 'Ali said: 'By Allah, he did not tell us a lie, nor do we disbelieve in what he said to us'. He unsheathed his sword and said: 'Give us the letter or, by Allah, I will strip you of your clothes and then severe your head'. When she saw the seriousness of the matter, she got out the letter from her lock, for she had hid it in her hair, and they let her go. They went back to the Messenger of Allah, Allah bless him and give him peace. He sent for Hatib and when the latter came, the Messenger of Allah, Allah bless him and give him peace, asked him: 'Do you recognize this letter?' And when he answered in the affirmative, he asked: 'What drove you to do it?' He said: 'O Messenger of Allah, by Allah, I have not disbelieved since I became Muslim, nor did I betray you since I took your side, nor did I love them [the idolaters] since I departed from them. However, there is not a single person among the Emigrants except that he has someone to defend his closest relatives [in Mecca]. And since I am a stranger among them, and my family lives amongst them, I feared for them, and so I wanted to have some assistance from them, even though I knew that Allah will send His harm upon them and that my letter will be of no avail to them'. The Messenger of Allah, Allah bless him and give him peace, believed and forgave him. This verse was then revealed (O ye who believe! Choose not My enemy and your enemy for allies…). 'Umar ibn al-Khattab stood up and said: 'O Messenger of Allah, let me strike the neck of this hypocrite!' But the Messenger of Allah, Allah bless him and give him peace, said: 'O 'Umar, what do you know? It could be that Allah has looked at the people of Badr and said: 'Do what you please for I have forgiven you' ”. Abu Bakr Ahmad ibn al-Hasan ibn 'Amr informed us> Muhammad ibn Ya'qub> al-Rabi'> al-Shafi'i> Sufyan ibn 'Uyaynah> 'Amr ibn Dinar> al-Hasan ibn Muhammad ibn 'Ali> 'Ubayd Allah ibn Abi Rafi'> 'Ali who said: “The Messenger of Allah, Allah bless him and give him peace, sent us, al-Zubayr, al-Miqdad ibn al-Aswad and me, saying: 'Proceed to the meadow of Khakh where you will find a woman on a camel-borne sedan chair who has a letter'. And so we set off riding our horses and proceeded until we found a woman on a camel-borne sedan chair. We said to her: 'Take the letter out'. She said: 'I do not have any letter!' We said to her: 'You will either give us the letter or we will strip you naked'. When she heard this, she got the letter from her braids. We took it to the Messenger of Allah, Allah bless him and give him peace. The letter read: 'From Hatib ibn Abi Balta'ah to some people of the idolaters of Mecca', and informed them about some of what the Messenger of Allah, Allah bless him and give him peace, intended to do. The Prophet, Allah bless him and give him peace, asked Hatib: 'What is this, O Hatib?' Hatib answered: 'Do not be hasty [in judging me], I am a man who is just annexed to the Quraysh, for I am not a Qurashite. All the Emigrants you have with you have relatives who will protect their own relatives. I have no relatives in Mecca, and since I lacked relatives I wanted to get some assistance from them. By Allah, I did not do it because I doubt my religion nor because I have accepted disbelief after choosing Islam'. The Messenger of Allah, Allah bless him and give him peace, said: 'He has said the truth!' But 'Umar exclaimed: 'Let me strike the neck of this hypocrite!' The Prophet, Allah bless him and give him peace, said: 'He has taken part in the Battle of Badr; and you do not know, perhaps Allah has looked at those who took part in the Battle of Badr and said: 'Do as you please for I have forgiven you'. Then this verse was revealed (O ye who believe! Choose not My enemy and your enemy for allies…)”. This was narrated by Bukhari from al-Humaydi and by Muslim from Abu Bakr ibn Shaybah and another group, all of whom related it from Sufyan.