23. The discourse now turns to the believers. While reading this passage one should keep in mind the fact that at the time when these verses were revealed. Muslims were passing through great hardships. After years of persecution at Makkah they had left their home and emigrated to Madinah, where the sincere Muslims who had given them refuge had been doubly burdened. On the one hand, they had to support and sustain hundreds of the emigrants who were coming to them from different parts of Arabia. On the other, they had become the target of the persecution and enmity of the enemies of Islam of entire Arabia.

24. This same theme has also occurred in ( Surah Al-Hadid, Ayats 22-23 ) above and we have explained it in( E.Ns 39 to 42 of the commentary of that Surah). The same circumstances under which this thing was said there and the same object for which it was said underlie the verses here as well. This means that afflictions and hardships do not descend of themselves, nor has anyone in the world the power to cause an affliction to descend on anyone he may like by his own authority. All calamities wholly depend on Allah’s leave. He may allow an affliction to descend upon someone or may disallow it. And Allah’s leave in any case is based on one or other wisdom, directed to some ultimate good, which man neither knows, nor can understand.

25. That is, it is only belief in Allah which keeps man on the right path even in the face of an onslaught of afflictions and does not let him waver under the most trying circumstances. The one whose heart is devoid of belief either looks upon afflictions as a result of mere chance, or thinks they are brought or prevented by worldly powers, or considers them to be the work of such imaginary powers which human superstition regards as potent in bringing good and causing evil, or believes that God is the real Doer of everything but does not believe so truly and sincerely in all these different cases man degenerates. He endures the affliction, but then yields and bows to every false god, accepts every humiliation, is ready to do any mean thing and commit any wrong act he does not hesitate to abuse God, even commits suicide. On the contrary, the heart of the person who knows and believes sincerely that everything is in the hands of Allah. He alone in the Master and the Ruler of the universe. That only by His permission can an affliction befall and only by His command can it be averted. Such a person is blessed by Allah with the grace of patience and submission and of acquiescing in divine will, and is granted the power to face every circumstance with determination and courage. Even under the most straitened circumstances the candle of the hope of Allah’s bounty lights up his way. No affliction, however severe and trying, can dishearten him as to cause him to swerve from the right path or bow to falsehood, or invoke others than Allah for the redress of his grievances. Thus, every affliction opens up for him a new door to well-being and happiness and no affliction remains an affliction for him. In fact, it becomes, in the final, a blessing in disguise. For whether he falls a victim to it or passes through if safely, in each case he emerges successful from the trial set for him by his Lord. This same thing has been stated by the Prophet (peace be upon him) in a Hadith which has been reported unanimously by all the reporters, saying: Strange is the affair of the believer! Whatever Allah decrees for him is good for him. When an affliction befalls him, he endures it patiently, and this proves good for him. When he is blessed with prosperity, he thanks his Lord, and this too proves good for him. Such a good fortune only falls to the lot of a believer.

26. In this context this has two meanings: First, that Allah knows who really believes and what is the measure of his belief. So, on the basis of His knowledge, He grants guidance only to that heart, which has belief in it, and grants it guidance precisely in accordance with the measure of belief. Another meaning can also be: That Allah is not unaware of the condition of His believing servants. He has not left them alone after having invited them to faith and subjected them at the same time to severe trials and temptations of the world. He knows exactly what hardships a believer is passing through in the world, and under what circumstances he is fulfilling the demands of his faith. Therefore, O believers, you should rest assured that whatever affliction descends upon you by Allah’s leave, in Allah’s knowledge it must be directed to some ultimate good, which must be for your own well-being. For Allah is well-wisher of His believing servants. He does not will to subject them to afflictions and hardships without good reason.

27. In view of the context, it means: Whatever the circumstances, good or bad, you should remain steadfast to obedience to Allah and His Messenger. But if under the pressure of hardships you turned away from obedience, you would only harm your own selves. The only responsibility of Our Messenger was to guide you to the right path, which the Messenger has fulfilled in the best way possible.

28. That is, all divine powers belong to Allah alone. No one else has any power to make or mar your destiny. He alone can bring about a good time and He alone can avert a bad time. Therefore, whoever believes sincerely that Allah is One, has absolutely no other choice than to place his full trust in Him and to continue doing his duty as a believer with the conviction that goodness and well being only lie in the way that Allah has shown him. If he attains to success in this way, it will only be by Allah’s help and leave; there is no other helper. And if he encounters difficulties, hardships, dangers and disasters in this way, Allah alone will rescue him, for there is no other rescuer beside Him.

29. This verse has two meanings:

According to the first meaning, it applies to most of those difficulties which are encountered by many believing men from their wives and the women from their husbands and the parents from their children in following the way of God. It seldom so happens in the world that a man has a wife or a wife has a husband, who are full companions and helpers of each other in the matter of faith and righteousness, and that both may also have such children as may be the comfort of their eyes as regards to faith and deeds, morals and conduct. But generally it so happens that if the husband is righteous and honest, the wife and children look upon his honesty and piety and righteousness as a misfortune for themselves, and want that the husband and the father should earn Hell for their sake, and, by giving up the distinction between the lawful and the unlawful, should provide means of luxury and enjoyment, sin and vice, for them in every passable way. On the contrary, many a time a pious believing woman happens to have a husband, who does not at all approve her obedience to the laws of God. And the children, following in the footsteps of the father, make the life of the mother miserable by their deviation and evil deeds. Then, particularly, when during the conflict between Islam and unbelief a man’s faith demands that he should suffer losses for the sake of Allah and this religion, run risks, emigrate from the country or even endanger his life by joining the war against unbelief, the greatest hindrance in his way are the people of his own household.

The second meaning relates to those special circumstances which most of the Muslims were facing at the time these verses were sent down, and also today they are faced by every person who embraces Islam in a non-Muslim society. At that time in Makkah and in other parts of Arabia a situation that was commonly being experienced was that a man would embrace Islam but his wife and children would not only be disinclined to accept it but would try their best to press him to give up Islam. And similar were the situation encountered by the women who alone embraced Islam in the family.

Addressing the believers who may be confronted with either situation, three things have been impressed:

First, they have been warned as if to say: Although from the worldly point of view these are the dearest relations of man, yet from the religious point of view, they are your enemies. This enmity may be for the reason that they hinder you from good and induce you to do evil, or that they restrain you from belief and pull you towards unbelief, or that their sympathies are with he unbelievers, and through you if they ever come to know any of the war secrets of the Muslims, they convey it to the enemies of Islam. Owing to these the nature and quality of enmity may vary, but in any case it is enmity; and if you hold your faith dearer to your heart, you should regard them as your enemies. In their love you should never forget that between you and them there stands the barrier of belief and unbelief, or of obedience and disobedience.

Then, it is said: Beware of them. That is, you should not ruin your eternal life for the sake of their worldly life. Let not their love so overwhelm you that they become a hindrance for you in your relationship with Allah and His Messenger (peace be upon him) and your loyalty to Islam. Do not place such reliance on them that the secrets of the Muslim community should come to their notice and through them reach your enemies only by your negligence and carelessness. This is the first thing of which the Prophet (peace be upon him) has warned the Muslims in a Hadith: A person will be brought up on the Day of Resurrection, and it will be proclaimed: His wife and children ate up all his good deeds.

In the end, it is said: If you pardon and overlook and forgive, Allah is surely All-Forgiving, All-Merciful. It means: You are being made aware of their enmity so that you may beware of them and do your best to save your faith from them. This warning does not, however, mean that you should treat your wife and children harshly, or strain your relations with them so as to make your own and their domestic lift miserable and wretched. For if you did so, two of the disadvantages would obviously result: First, it may close down every avenue to the reformation of the wife and children forever; second, it may give rise to suspicions and misgivings against Islam in the society and the people around may form the impression that a Muslim turns unduly rigid and ill-tempered for his own children in his own house as soon as he has embraced Islam. In this connection, one should also keep in mind that in the beginning when the people became Muslims, they encountered a special difficulty if their parents were unbelievers. They would press their children to give up the new faith. They would face another difficulty when their wives and children (or in case of women, their husbands and children) persisted unbelief and would force them to abandon the faith of truth. About the first difficulty, instruction was given in (Surah Al-Ankabut, Ayat 8) and (Surah Luqman, Ayat 14-15), saying: Treat your parents well but if they press you to join with Me another about whom you have no knowledge, do not obey them at all. About the second difficulty the instruction has been given here, saying: You must try to save your faith from your children and family members but do not treat them harshly, but rather politely and leniently. (For further explanation, see (Surah At-Taubah, Ayats 23-24); (E N. 37 of Surah Al-Mujadalah); (E.Ns 1 to 3 of Surah Al- Mumtahanah); (E.N. 18 of Surah Munafiqoon).

30. For explanation, see (E.N. 23 of Surah Al-Anfaal). Here one should also keep in view the Prophet’s (peace be upon him) saying which Tabarani has related on the authority of Abu Malik al-Ashari, saying: Your real enemy is not he whom, if you kill there is success for you, and if he kills you, there is Paradise for you; but your real enemy may be your own child who is born of your own loins, or the wealth of which you are the owner. That is why here as well as in Surah (Al-Anfaal, Ayat 28), Allah says: If you save yourselves from the temptation and allurements of worldly possessions and children and succeed in keeping love of them subject to the love of Allah, there are rich rewards for you with Allah.

31. At another place in the Quran it has been said: Fear Allah as rightfully He should be feared. (Surah Aal-Imran, Ayat 102). At still another place: Allah does not burden any one with a responsibility heavier than he can bear. (Surah Al-Baqarah, Ayat 286) And here: Fear Allah as much as you can. When these three verses are read together it appears that the first verse sets an ideal which every believer should try to attain. The second verse lays down the principle that no one has been required to exert himself beyond his power and ability, for in Allah’s religion one has been made responsible only for what is within his power and ability. This verse enjoins every believer to try to attain piety and consciousness of God as far as he can. He should carry out His commands and avoid His disobedience as best as he possibly can. For if he shows laxity in this regard, he will not be able to escape punishment. However, one will not be held accountable for what was beyond his power and Allah alone can decide best what was really beyond a person’s power and ability.

32. For explanation, see (E.N. 19 of Surah Al-Hashr).

33. For explanation, see (E.N. 267 of Surah Al-Baqarah); (E.N. 33 of Surah Al-Maidah); (E.N. 16 of Surah Al-Hadid).

34. For explanation, see (E.Ns 52, 59 of Surah Fatir); (E.N. 42 of Surah Ash-Shura).