130. Asad comments: ‘I.e., "If God finds in your hearts a disposition to realize the truth of His message, He will bestow on you faith and, thus, the good of the life to come: and this will outweigh by far your defeat in war and the loss of so many of your friends and companions." Although these words relate primarily to the pagan Quraysh taken prisoner in the battle of Badr, they circumscribe the Islamic attitude towards all unbelieving enemies who might fall in the believers' hands in the course of war.'

Ibn Hajr has written that when the Prophet charged `Abbas a 100 Awqiyah for himself and 80 for `Aqil, `Abbas chided him: "Is this how you pay me for being related to you?" And Allah revealed, "Say to the captives in your hand ..."

131. Ibn Is-haq has reported that on the day of Badr the Prophet said: "A few of the Banu Hashim have been forced into this conflict against their will. Therefore, whoever comes across Abu al-Bakhtari, let him not kill him. Whoever comes across `Abbas ibn `Abdul Muttalib, let him not kill him." Upon that Hudhayfah b. `Utbah remarked, "Are we to slaughter our fathers, sons, brothers, and kinsfolk but spare `Abbas? By Allah, if I overpower him, I shall put him to the sword.' His words reached the Prophet. He said to `Umar, "O Abu Hafs - and this was the only time in his life that he addressed `Umar as Abu Hafs - will the face of the Prophet's uncle be struck?" `Umar retaliated, "Shall I kill him, O Messenger of Allah? I think the man is a hypocrite." Ibn `Utbah says, "I was never in peace from what I said that day and was always afraid Allah (will chastise me) unless Allah were to cleanse me of it through martyrdom." And, to be sure, he was martyred in the battle of Yamamah (Ibn Kathir).

`Abbas (ra), who was taken a prisoner at Badr, used to say about himself: "I am one of those who had the promise fulfilled on himself. I paid 40 Awqiyah of gold on that day for my release, but later, Allah (swt) gave me 40 slaves. And I hope to be forgiven my sins (as promised in the verse)" - Ibn Jarir.

Abu Bakr al-Bayhaqi has a report that much later the governor of Bahrayn region sent so much goods as the Prophet never received before or after. The Prophet ordered that it to be laid out in the yard of the mosque. He emerged for the Prayers but did not even look at the heap. After the Prayers he began to distribute. No one passed by but he called him in and gave him some. Then `Abbas showed up and said, "Give me now, O Messenger of Allah, in return of what I spent on ransom." The Prophet told him, "Help yourself." `Abbas gathered so much in his shirt that he could not lift it. He asked someone standing there if he could help him lift it. The man declined. Then he asked `Ali to help him lift it. But he too declined. The Prophet suggested that he lessen the load and lift it himself. `Abbas did that, but could only do it with difficulty. The reporter says the Prophet fixed his gaze on `Abbas until he disappeared - wondering at his avarice. After him the Prophet (saws) left the place only after he was left with not a single Dirham. Bukhari has parts of this report spread over different parts of his collection (Razi in parts and Ibn Kathir).

Bahrayn of those times referred to the Western boundary of the Arabian Peninsula, minus Oman (Au.).

132. Yusuf Ali writes: "Note how comprehensive is Allah's care. He encourages and strengthens the Muslims, at the same time condemning any base motives that may have entered their minds. He consoles the prisoners of war and promises them better things if there is any good in them at all. And He offers comfort to those who have left their homes in His Cause, and knits them into closer fellowship with those who have helped them and sympathized with them."

With reference to the words, ‘If Allah knows of goodness in your hearts, He will grant you better than what has been taken from you; and He will forgive you,' Thanwi points out that this verse leads to the conclusion that obedience evokes blessings of both this world as well as the next, although the rewards of the next world are worthier.

133. The allusion is to some of those prisoners at Badr who showed signs of inclination toward Islam. However, they seemed to be merely wishing to be friendly with the Muslims without damaging their relationships with the unbelievers (Ibn Jarir, Qurtubi).

But Qatadah has said that the allusion is to Ibn Abi Sarh who was one of the Prophet’s revelation writers. Subsequently, he became an apostate and joined up with the pagans at Makkah. When Makkah fell, the Prophet announced that three people were not to be given shelter. One of them was `Abdullah ibn Abi Sarh. But `Uthman brought him to the Prophet seeking his pardon. While they stood there an Ansari came up with an unsheathed sword, circling the man. Initially the Prophet did not say anything. Finally he pardoned him. Later he remarked that if he had delayed the pardon, it was because he was expecting the Ansari to behead him. The Ansari remarked that he could have signaled him with his eye. The Prophet replied, "A Prophet does not signal with his eye" (Ibn Jarir).

134. "Hijrah is not ‘emigration' or ‘flight' pure and simple, but emigration with a religious motive" (Majid).

135. Another verse of the Qur'an describes the nature of the "wilayah" between the Muhajirun and Ansar. It says (59: 8-9):

لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ هُمُ الصَّادِقُونَ (8) وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ [الحشر : 8 ، 9]

"(The spoils are) for the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah, (His) approval, and supporting Allah and His Messenger. Those are the truthful ones. And (also for) those who were settled in the home (i.e., the Ansar), and (adopted) the faith before them. They love those who emigrated to them and find not any want in their breasts for what they (the emigrants) were given, instead, they give (them) preference over their own selves, although they are (themselves) in want."

Ibn Kathir explains the last phrase as meaning that they do not envy them over the superiority that Allah gave the Emigrants over the Helpers because of their emigration.

136. The first generation scholars have said that the "wilayah" (rendered here as friendship) as spoken of in these set of verses, (of which "ukhuwwah" is one manifestation: Au.), included inheritance between them. So that, those Muhajir and the Ansari Muslims between whom the Prophet had declared ukhuwwah (brotherhood) received their share of inheritance from each other (even before the kinsfolk could get their share: Ibn Kathir from Bukhari). In contrast, a Muslim who did not migrate to Madinah was not inherited by his Muslim relatives who had migrated, and vice versa (just as a Muslim and pagan did not inherit each other: Au.). This remained until the fall of Makkah (when mu'akha [brotherhood pact] ended: Au.). This is what verse 75 of this chapter is speaking of, announcing (that the mu'akha rule was for the special circumstances of the early days and) that those related by blood are nearer, implying that henceforth they - the kin - will inherit each other (Ibn Jarir).

Ibn Jarir's own opinion is that by "wilayah" of these verses, it is only material and moral help that is meant.

The Prophet has however plainly said in a report preserved by Hakim and declared trustworthy:

لاَ يَتَوَارَثَ أَهْلُ مِلَّتَيْنِ شَتَّى لَا يَرِثُ الْمُسْلِمُ الْكَافِرَ وَلَا الْكَافِرُ الْمُسْلِمَ

"Members of two religious communities will not inherit each other. Neither a Muslim can inherit an unbeliever, nor an unbeliever a Muslim."

Similar reports are found in piece-meal in the Sahihayn and Tirmidhi (Ibn Kathir).

A report in Muslim makes things clearer. It says that when the Prophet sent his Companions out in a campaign, he instructed them in words:

اغْزُوا بِاسْمِ اللَّهِ فِى سَبِيلِ اللَّهِ قَاتِلُوا مَنْ كَفَرَ بِاللَّهِ اغْزُوا وَ لاَ تَغُلُّوا وَلاَ تَغْدِرُوا وَلاَ تَمْثُلُوا وَلاَ تَقْتُلُوا وَلِيدًا وَإِذَا لَقِيتَ عَدُوَّكَ مِنَ الْمُشْرِكِينَ فَادْعُهُمْ إِلَى ثَلاَثِ خِصَالٍ - أَوْ خِلاَلٍ - فَأَيَّتُهُنَّ مَا أَجَابُوكَ فَاقْبَلْ مِنْهُمْ وَكُفَّ عَنْهُمْ ثُمَّ ادْعُهُمْ إِلَى الإِسْلاَمِ فَإِنْ أَجَابُوكَ فَاقْبَلْ مِنْهُمْ وَكُفَّ عَنْهُمْ ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِينَ وَأَخْبِرْهُمْ أَنَّهُمْ إِنْ فَعَلُوا ذَلِكَ فَلَهُمْ مَا لِلْمُهَاجِرِينَ وَعَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ فَإِنْ أَبَوْا أَنْ يَتَحَوَّلُوا مِنْهَا فَأَخْبِرْهُمْ أَنَّهُمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يَجْرِى عَلَيْهِمْ حُكْمُ اللَّهِ الَّذِى يَجْرِى عَلَى الْمُؤْمِنِينَ وَلاَ يَكُونُ لَهُمْ فِى الْغَنِيمَةِ وَالْفَىْءِ شَىْءٌ إِلاَّ أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ فَإِنْ هُمْ أَبَوْا فَسَلْهُمُ الْجِزْيَةَ فَإِنْ هُمْ أَجَابُوكَ فَاقْبَلْ مِنْهُمْ وَكُفَّ عَنْهُمْ فَإِنْ هُمْ أَبَوْا فَاسْتَعِنْ بِاللَّهِ وَقَاتِلْهُمْ.

"Go out: in the name of Allah, in the path of Allah. Fight him who rejects Allah. When you meet your enemies, invite them to one of the three and accept from them whichsoever of the three they choose. Invite them to Islam. If they accept, restrain yourselves. Then urge them to migrate from their homes to the land of the emigrants (Madinah). If they do that, they shall get what the emigrants get. If they refuse, and choose to remain in their places, then tell them that they will be counted among the bedouin-Muslims, and to be ruled by Allah's commandments - just as other Muslims. But they shall have no share in the spoils of war: of any kind, unless they fight alongside the Muslims. If they decline to accept the offer, then let them choose to pay tribute. If they accept that, then restrain yourselves against them. But if they decline, then seek Allah's help and fight against them" (Ibn Kathir).

Mufti Shafi` adds: In the light of the above verse, some scholars have ruled that just as the difference in religion is a bar to inheritance, difference in lands (ikhtilaf al-daarayn) is also a bar to inheritance. Details might be seen in fiqh books.

137. Although (those who remain in Dar al-Harb) are Muslims, and Allah has commanded the general body of Muslims to help them when they ask for help, an exception has been made: a situation in which the Muslims have entered into a no-war pact (with the Dar al-Harb in question) - Shafi`. However, if the Dar al-Harb Muslims sought help, while the main body of Muslims is bound by a treaty, then, they might revoke the treaty if they think that the situation demands it (Thanwi). Further, if the Dar al-Harb Muslims have entered into a pact with the non-Muslims, those of Dar al-Islam are not bound by such a treaty (Shabbir).

138. The rule remains for the future also. If, in any land, it is not possible for Muslims to follow the commandments of the Shari`ah, it is obligatory on them to emigrate. If they do not, without a good reason, then, even if they do not become unbelievers altogether, the law of the muhajir and non-muhajir (in Dar al-Harb) of no inheritance between them will come into force (Shafi`).

139. Accordingly, the Hanafiyyah say that all kinds of unbelievers can inherit each other; so that a Christian may inherit a Hindu, etc. (Razi).

In fact, Mufti Shafi` adds, even the division of inheritance will follow the rules that the non-Muslims normally apply to themselves. In other words, as minorities, they have the freedom to live by their Personal Law. If that is not done, it will, as the verse warns, lead to corruption in the land.

140. What the verse means to say is that ‘if you do not treat the believers, wherever they might be, as your friends and natural allies, and do not go to their help, then, there will be great sedition and corruption in the lands (Au).

Incidentally, it might be mentioned that the Prophet did not treat those as Muslims who had not emigrated to Madinah (Ibn Jarir). He has said in a tradition of Abu Da'ud and Ibn Majah:

إِنِّي بَرِيءٌ مِنْ كُلِّ مُسْلِمٍ مُقِيمٍ بَيْنَ أَظْهُرِ الْمُشْرِكِينَ ، قَالُوا : يَا رَسُولَ اللَّهِ ، وَلِمَ ؟ قَالَ : لاَ تَتَرَاءَى نَارَاهُمَا

"I am quit of every Muslim who chooses to live in the lands of the pagans. The two should not see each other's fires." They asked, “Why is that so, Messenger of Allah?” He replied, “Fires of the two will not see each other.” (Ibn Kathir). Meaning, by the last phrase, perhaps, that when the two, Muslim and non-Muslim encamp, the Muslims should keep enough distance between themselves and the pagans. Another interpretation (as in Ikmal al-Mu`allim Sharh Sahih Muslim) is that the two will not have houses in Paradise together (Au.).

Another hadith of Abu Da'ud (declared Sahih by Albani) says,

مَنْ جَامَعَ الْمُشْرِكَ وَسَكَنَ مَعَهُ فَإِنَّهُ مِثْلُهُ

"Whoever intermingled with a pagan and lived with him is of him." According to another version the above hadith ends with the words, “he will be raised with him,” (i.e., with the pagan). If the Muslims do not do that then "there will be sedition and great corruption in the land" (Ibn Kathir).

Yusuf Ali speaks of another aspect of the meaning: "Evil consorts with evil. The good have all the more reason for drawing together and not only living in mutual harmony, but being ready at all times to protect each other. Otherwise the world will be given over to aggressions by unscrupulous people, and the good will fail in their duty to establish Allah's Peace and to strengthen all the forces of truth and righteousness."

141. Yusuf Ali also explains: "Those who come into the fold last are none the less brethren in the fullest acceptance of the term. But any special provisions made in the special circumstances of the first martyrs for the Cause will not of course apply to them as the special circumstances which made them necessary have ceased to exist."

We have a hadith of the Prophet in this context. He said,

الْمُهَاجِرُونَ وَالأَنْصَارُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ فِي الدُّنْيَا وَالآخِرَةِ ، وَالطُّلَقَاءُ مِنْ قُرَيْشٍ ، وَالْعُتَقَاءُ مِنْ ثَقِيفٍ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ فِي الدُّنْيَا وَالآخِرَةِ

"Surely, Muhajirun and Ansar are each others' supporters (awliya'). So also, the freed ones of the Quraysh and the freed ones of the Thaqif tribe are supporters of each other - until the Day of Judgment" (Ibn Kathir).

142. In the opinion of Ibn Zubayr, this verse abrogated the practice in pagan times of the two friends entering into a compact to the effect that one would inherit the other (Ibn Jarir).

Alusi adds: The verse is the basis of the recommendation that the nearest of kin should lead in the funeral Prayers.

Mufti Shafi` explains the inheritance rules: Verses 11 and 12 of surah al-Nisa' had already spoken of those who receive the first preference in the division of inheritance. The inheritors named there are technically known as "Dhu al-fara'id." They are the first recipients. However, if anything is left after distribution among them, then it goes to the "Ulu al-arham" as stated in the present verse. But the textual word "Ulu al-arham", meaning "the kinsfolk" is of a general nature, applicable to every one of the family, however distantly related. In fact, it can be extended to the last man on earth since all are sons of Adam. It is ahadith which tell us that in matters of inheritance, the nearest of kin are considered for eligibility before the distant ones. It says: "As for the fara’id (primary heirs) distribute it among those who deserve it. What remains thereafter is for the nearest male of the kinsfolk." In simpler words, whatever is left after the division according to the Qur'anic injunction in verses 11 and 12 of surah al-Nisa' is to go to the nearest of male kin on the father's side, and then to the one more distant, and so on. These are technically known al `Asabat. Finally, if anything is still left, it is to be divided among the "Ulu al-arham" which, when used with reference to the Laws of Inheritance, becomes a technical term comprising maternal uncles, maternal aunts, etc. Details might be seen in fiqh books.

Sayyid comments: With the surah drawing to a close, it offers us the final lessons. On the one hand, it speaks of the nature of relationship that exists between members of a Muslim society, while, on the other, it delineates the society's relationship with other societies. It states the rules that bind one individual with the others. These rules also shed light on the "nature" of the Muslim society and the foundations on which it rests. Lo, they are not the relationships of blood, region, race, past history, language, or economy. These are not the basis of the relationships. It is Faith which is the basis of all relationship.. The basis is leadership .. and the Movement.. Those who believed and emigrated to the Land of Islam, cutting asunder all kinds of bindings that could hold them back: the land, the homes, the people and other considerations, .. and then fought in the way of Allah with their own souls and their own wealth, .. and those who sheltered them, helped them and took them close to themselves for the sake of Faith under a single leadership, being transformed into a single surging current .. such, they are the friends and supporters of each other .. to the extent that they were to inherit each other. As for those who disbelieved, they are friends and supporters of their likes."

Further down the lines he writes: "The effect on the Islamic polity and the society it gave birth to, of the phenomenon that was laid out above was something incredibly wonderful. It was a society bonded by no other factor than Faith. Race, color, geographical location, language or other considerations played no role whatsoever. Consequently, the Islamic society became open for all kinds and classes of people, of variety of colors, speaking different dialects, facing no stumbling blocks of any kind. Varieties of people poured into the melting pot and then the elements were made to fuse into each other to give rise to an admixture, within a very short period. In its sequel, this small band of men brought into being a great civilization stretching over a vast area of the globe at a lightning pace despite the fact that it was an age in which movements were slow and means of communication crude.

"The new civilization had fused into itself Arabs, Persians, Syrians, Egyptians, Moroccans, Turks, Chinese, Indians, Romans, Greeks, Indonesians, Africans and the rest of the varieties of people. Together, its parts created a massive whole that came to be known as the Islamic civilization. Yet, not for a single day it was ‘Arabic' or ‘nationalistic.' It was always ‘Islamic' founded on Faith.

The new elements fused together to create a civilization in which they were all equal, bound to others by love. Everyone poured in his efforts, and everyone contributed his specialty and pooled in individual as well as collective experiences to build a civilization to which they all related themselves as equals. Their unity within it was by the bond of love for their Lord and it was their humanity alone that was brought to fore, without any obstacles .. a coming together of humankind that was never experienced before in history.

"Earlier and later, other efforts to unite the people under one banner had met with failures: the Roman empire, the British empire, the European hegemony, and finally, the Communist regimes. All of them miserably failed in their efforts to unite the people.

"It was Islam and Islam alone that succeeded. Yet, how ironic it is, that today that its own adherents should look for alternatives and bank on failed formulas to unite the Muslims?"