1. It would be appropriate to give at the outset the details of the incident concerning which these verses were revealed so that the subject that follows is understood easily. The commentators agree, 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 Hatib bin Abi Baltaa to the pagans of Makkah was intercepted.

It so happened that, when the Quraish broke the treaty of Hudaibiyah, the Prophet (peace be upon him) started making preparations for an invasion of Makkah, but he did not tell anyone, except a few close companions, about the goal of the expedition. 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 Prophet (peace be upon him) and requested for financial help. The Prophet (peace be upon him) appealed to Bani Abdul Muttalib and he satisfied her need. When she was about to leave for Makkah, Hatib bin Abi Baltaa 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 Al-Madinah, Allah informed the Prophet (peace be upon him) of it. The Prophet (peace be upon him) immediately sent Ali, Zubair and Miqdad bin Aswad after her with the instruction: Make haste. At Raudah khaki (12 miles from Al-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 Prophet (peace be upon him). When the letter was opened and read, it was found to contain information to the Quraish that the Prophet (peace be upon him) 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 Prophet (peace be upon him) asked Hatib what induced him to act thus. He replied: 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 I 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 Hatib’s son Abdur Rahman, Habit had his children and brother still in Makkah at that time, and according to Hatib’s own report his mother was also there). Hearing what Hatib had to say, the Prophet (peace be upon him) 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. 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 Prophet (peace be upon him) 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 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 Daud, Timidhi, Nasai, 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 Ali’s secretary, Ubaidullah bin Abu Rafi, heard from Ali himself, and from him Ali’s grandson, Hasan bin Muhammad bin Hanafiyah, heard and conveyed to the later reporters. In none of these there is any mention that 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 Hatib’s excuse was accepted and he was pardoned.

2. Although what has been said up to here, and what follows in this regard, was revealed in connection with the incident relating to Hatib, Allah, instead of dwelling on his case only, has given the believers this lesson forever. 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.

3. The allusion is to 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 our 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 him. This thing has been expressed in clearer words at several other places in the Quran. At one place it has been said: To save oneself from 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. (Surah Al-Maarij, Ayats 11-14). And at another place it is said: On the Day man shall flee from 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.(Surah Abasa, Ayats 34-37).

4. That is, all worldly relations and bonds of love 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.

5. The following conclusions are deduced from the details of the case of Hatib, as mentioned above, and the verses which were revealed 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 Al- 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 Prophet (peace be upon him) did not place Hatib in confinement without giving him a chance of self defense. This option was also not given to 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) 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 Quran as is evident from the above verses. In the Hadith too, his case has been narrated in detail and also among the commentators there may be none who has not made a reference to it. These are 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 (peace be upon him) 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 Umar expressed in the case of 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 (peace be upon him) and the Muslims. Therefore, Hatib was a hypocrite and deserved to be put to death. But the Prophet (peace be upon him) rejected his viewpoint and explained the viewpoint of the Islamic Shariah, 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 life 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 (peace be upon him) 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 real 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 Prophet’s (peace be upon him) 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 let off, which meant that in a Muslim society even a blot on the honor of a guilty believer and his falling into disrepute was also a very severe punishment.

(4) About the great merit of those companions who fought at Badr, the Prophet (peace be upon him) said: You may not know Allah might have looked favorably at the people of Badr and said: Do as you please, I have forgiven you. This does not mean 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 Prophet (peace be upon him) nor the companions ever understood it in this meaning, nor any companion 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 Shariah that if a companion of Badr happened to commit a sin, he should not be given any punishment for it. As a matter of fact, if one considers the circumstances under which this was said and the words that the Prophet (peace be upon him) 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 was presenting for his crime.

(5) From the Quran and the Prophet’s (peace be upon him) 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 are 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 Quran 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 Umar asked for the Prophet’s (peace be upon him) permission to put Hatib to death for the crime of espionage, the Prophet (peace be upon him) 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 Shafei and some other jurists hold the view that the Muslim spy is punishable, but not with death. Imam Abu Hanifah and Imam Auzai maintain that he will be subjected to corporal punishment and long imprisonment. Imam Malik says that he will be put to death, but the Maliki jurists hold different views on this question. Ashhab 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 also a saying of Ibn al-Qasim 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-Quran; 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 can also be stripped if so required. Although Ali, Zubair and 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 Prophet (peace be upon him). Had he expressed his displeasure, it must have been reported. That is why the jurists have held it as permissible. (Umdat al-Qari).

6. That is, we reject you. We neither consider you to be in the right nor your religion. The inevitable demand of the faith in Allah is denial of taghut (Satan): Whoever rejects taghut and believes in Allah has taken a firm support that never gives way. (Surah Al-Baqarah, Ayat 256).

7. In other words, it means: Though there is an excellent example for you in Abraham’s (peace be upon him) conduct in that he expressed disapproval of his pagan people and broke off all connections with them, yet his promise to pray for the forgiveness of his pagan father and then carrying it out practically is not worth following, for the believers should not have even this much relationship of love and sympathy with the disbelievers. In (Surah At-Taubah, Ayat 113), Allah has clearly warned: It does not behoove the Prophet (peace be upon him) and those who have believed that they should pray for the forgiveness of the polytheists even though they be near kinsmen. Thus, no Muslim is allowed to pray for the forgiveness of his unbelieving kinsmen on the basis of the argument that the Prophet Abraham (peace be upon him) had done so. As for the question, why did the Prophet Abraham (peace be upon him) pray thus, and did he carry out his promise practically. The answer has been provided by the Quran in full detail. When his father expelled him from the house, he had said on his departure: I bid you farewell: I will pray to my Lord for your forgiveness.(Surah Maryam, Ayat 47). On the basis of this very promise he prayed for him twice. One prayer is contained in (Surah Ibrahim, Ayat 41): Lord, forgive me and my parents and the believers on the Day when reckoning will be hold. And the second prayer is in (Surah Ash Shuara, Ayat 86): Forgive my father, for indeed he is from among those who have strayed and do not disgrace me on the Day when the people will be raised back to life. But afterwards when he realized that the father for whose forgiveness he was praying, wan an enemy of Allah, he excused himself from it and broke off even this relationship of love and sympathy with him.

As regards to the prayer of Abraham for his father, it was only to fulfill a promise he bad made to him, but when he realized that he was an enemy of Allah, he disowned him. The fact is that Abraham was a tender-hearted, God fearing and forbearing man. (Surah At-Taubah, Ayat 114).

A study of these verses makes the principle manifest that only that act of the prophet is worthy of following, which they persistently practiced till the end. As regards to those acts which they themselves gave up or which Allah restrained them from practicing or which were forbidden in the divine Shariah, they are not worth following, and no one showed follow such acts of theirs on the basis of the argument that that was such and such a prophet’s practice.

Here also another question arises which may create confusion in some minds. In the verse under discussion, the saying of the Abraham (peace be upon him), which Allah has declared as not worth following, has two parts. The first part is that he said to his father: I will pray for your forgiveness, and the second: I have no power to get anything for you from Allah. Of these the first thing of not being a worthy examples to be followed is understandable, but, what is wrong with the second thing that that too has been made an exception from being an example worthily of imitation, whereas it by itself is a truth? The answer is that the saying of the Abraham (peace be upon him) has been included in the exception for the reason that when a person after making a promise with another to do something, says that it is not in his power to do anything beyond that for him, it automatically gives the meaning that if it were in his power to do anything further for him, he would have done that too for his sake. This makes his relationship of sympathy with the other person even more manifest. On that very basis this second part of the saying of the Prophet Abraham (peace be upon him) also deserved to be included in the exception, although its subject was true in so far as it does not lie even in the power of a Prophet to have a person forgiven by Allah. Allama Alusi in his Ruhal-Maani has also given this same answer to this question.

8. There are several ways in which the believers can become a cause of trial for the disbelievers, for which every believer should seek Allah’s refuge. For example:

(1) The disbelievers may gain upper hand over them and consider it a proof of their being in the right and the believers being in the wrong.

(2) The persecution of the believers by the disbelievers may become unbearable with the result that they may yield to them and abandon their faith and moral values. This would subject the believers to public ridicule and would provide the disbelievers with an opportunity to humiliate and debase them and their religion.

(3) In spite of being the standard-bearers of the true faith the believers may lose their moral superiority that should accrue to them as believers. And the people may see the same defects and deficiencies in their character as are commonly found in an un-Islamic community. This would give the disbelievers an opportunity to say that the faith of the believers was in no way superior to their disbelief. (For further details see( E.N. 83 of Surah Younus).