Overview (Verses 28 - 32)

An Unwelcome Confrontation

Let not the believers take unbelievers for their allies in preference to the believers. He who does this has cut himself off from God, unless it be that you protect yourselves against them in this way. God warns you to beware of Him: for to God you shall all return. Say: “Whether you conceal what is in your hearts or bring it into the open, it is known to God. He knows all that is in the heavens and all that is on earth; and God has the power to accomplish anything. On the day when every soul will find itself confronted with whatever good it has done and whatever evil it has done, they will wish that there were a long span of time between them and that day. God warns you to beware of Him; and God is Most Compassionate towards His servants. “Say: “If you love God, follow me; God will love you and forgive you your sins. God is Much- Forgiving, Merciful. “Say: “Obey God and the messenger.” If they turn their backs, God does not love the unbelievers. (Verses 28-32)

In these verses, we have first a statement confirming the denunciation made in the preceding verses of the attitude of those who have been given a share of God’s revelations, but who have nevertheless turned their backs and refused to submit their disputes for arbitration according to God’s book which lays down God’s code for human life. They have rejected the Divine code which regulates the life of the universe as well as human life. The preceding verses were also a prelude to the stern warning included in the current passage against the believers forging an alliance with the unbelievers. Since the unbelievers have no power to control the universe, and since all power belongs to God, He alone is the guardian of the believers and their allies.

In the preceding passage, the sūrah placed much emphasis on the fact that all power belongs to God, Who is in absolute control of the universe and Who alone provides sustenance to all His creation. How, then, can a believer be justified in forming an alliance with the enemies of God? True faith in God cannot be combined with an alliance with, or patronage of the enemies of God, who are themselves called upon to implement God’s revelations, but who instead turn their backs in contempt.

Hence, we have this very stern warning in verse 28, making it absolutely clear that a Muslim disowns Islam if he forges a relationship of alliance or patronage with someone who refuses to acknowledge God’s revelation as the arbiter in life: “Let not the believers take unbelievers for their allies in preference to the believers. He who does this has cut himself off from God.” What a decisive statement! He has cut himself off from God. He has no relationship whatsoever with Him: no faith, no tie, no support. He never comes near to God nor has any contact with Him whatsoever.

Concessions are only granted to those who find themselves in a state of fear. Such people may try to protect themselves by pretending to support the unbelievers, but this must be understood to be only a verbal support given for a specific purpose. It cannot be an expression of any firmly established alliance or deeply rooted love. Ibn `Abbās says: “The concession here must not be understood as to seek protection through acting in support of unbelievers; it must be limited only to verbal statements.” There is no concession whatsoever for a relationship of love between a believer and an unbeliever. It is implied here and explicitly stated elsewhere in this sūrah that an unbeliever is a person who does not accept that God’s revelation be implemented in all aspects of life. Nor does this concession permit a believer to aid an unbeliever, in any form or way, pretending that he only seeks to protect himself. God cannot be so deceived.

Since the case here is one of conscience and the control is exercised only through the fear of God, Who knows everything, the warning to the believer against God’s punishment§ is given in a most unfamiliar mode of expression: “God warns you to beware of Him: for to God you shall all return.”

A further warning is also driven home to man whereby he should be aware that God watches him and knows his every action and intention: “Say: ‘Whether you conceal what is in your hearts or bring it into the open, it is known to God. He knows all that is in the heavens and all that is on earth; and God has the power to accomplish anything.’” (Verse 29)  A real threat is implied here, one which arouses man’s fear and makes him conscious that he must not make himself liable to God’s punishment which is inflicted on the basis of His knowledge and ability, and hence, cannot be avoided or repelled.

The warning and threat are further amplified with an image of the Day of Judgement brought before our eyes. It is indeed a fearful day, when nothing escapes attention. Everyone will find a full and detailed account of all his actions and intentions: “On the day when every soul will find itself confronted with whatever good it has done and whatever evil it has done, they will wish that there were a long span of time between them and that Day.” (Verse 30) This is a confrontation which leaves the human heart and mind totally overwhelmed. Every human being is cornered by both his good and evil actions. There is no escape. Hence, he inevitably entertains the wish that the confrontation could be long delayed. The confrontation is, however, actually taking place and this leaves any person totally helpless. It is important to point out that the original Arabic text admits two different interpretations regarding that wish; it may be taken to mean that every soul wishes that the day itself be far removed, and alternat
vely that everyone wishes that the evil they have done be placed far away from them.

The general warning to people to guard against incurring God’s anger is repeated again, but this is coupled with a reminder of God’s compassion and mercy. There is still a chance to take heed before it is too late: “God warns you to beware of Him; and God is Most Compassionate towards His servants.” (Verse 30) These very warnings and reminders are indicative of His compassion and that He wants only what is good for His servants.

These verses are nothing short of a sustained campaign made in a variety of hues and expressions. It suggests that there was at the time a real danger facing the Muslim community in Madinah and involving relations between individuals in the Muslim camp and their relatives, friends, or clients who belonged to the idolaters in Makkah or the Jews in Madinah. Islam sought to lay down the foundations of the Muslim community on the basis of its supreme tie, i.e. faith. The way of life derived from that faith must be the only one to implement. No hesitation or second thoughts could be tolerated in this regard.

These verses also suggest that man will need to exert sustained efforts in order to rid himself of these pressures and shackles, in order to associate himself only with God, and to be committed only to the Divine way of life.

Islam does not restrain any of its followers from being kind to any non-Muslim who does not stand in opposition to Islam. The forging of alliances, however, is different from kind treatment. An alliance means a commitment of mutual support and loyalty. This cannot be given by any true believer except to believers who share with him his faith in God, adopt the Divine way of life and willingly accept the rulings embodied in His revelations in all their disputes.

The whole passage ends on a high note stating in absolute clarity the final verdict on the whole issue which is central to the sūrah. In just a few words, the essence of faith and submission are stated in such a way which admits of no confusion whatsoever between faith and unfaith: “Say: ‘If you love God, follow me; God will love you and forgive you your sins. God is Much-Forgiving, Merciful.’ Say: ‘Obey God and the messenger.’ If they turn backs, God does not love the unbelievers.” (Verses 31-32)

True love of God is not a mere verbal claim or a spiritual passion. The claim and the passion must be confirmed with a conscious following of God’s Messenger and implementation of the Divine way of life. To be a true believer is not to repeat certain words or to experience certain feelings or to observe certain rituals. True faith is total obedience to God and His Messenger and a conscious implementation of the constitution conveyed to us through God’s Messenger.

Imām Ibn Kathīr comments on the verse which states: “Say: ‘If you love God, follow me; God will love you and forgive you your sins. God is Much-Forgiving, Merciful.” He says: “This verse gives a verdict in the case of anyone who claims to love God but does not follow the way of life laid down by Prophet Muĥammad. His very claim is an absolute lie unless he follows the Muĥammadan legislation in all his actions and statements. This is endorsed by the authentic tradition of the Prophet (peace be upon him) which states: ‘Anyone who does something which is not in conformity with this matter of ours will have it rejected.”

In his commentary on the final verse, “Say: ‘Obey God and the messenger.’ If they turn then backs, God does not love the unbelievers,” Imām Ibn Kathīr says this verse indicates that to disobey God’s Messenger is to reject the faith. God does not love anyone who may be described as an unbeliever, even though he may claim to love God.

In his well-known biography of the Prophet Muĥammad, Imām Ibn al-Qayyim writes: “There are well documented reports of many a person from among the people who follow other religions or idolaters who have admitted that the Prophet was a messenger from God and that whatever he said was the truth, but they nevertheless did not become Muslims by that mere admission. When we consider this fact we are bound to conclude that to be a Muslim is much more than the mere knowledge or even the admission of the truthfulness of the Prophet’s message; that knowledge and admission must be combined with conscious obedience of the Prophet and the implementation of his religion in every aspect of life.”

This faith of Islam has a distinctive component which is essential for its very existence, namely, obedience to God’s law and following His Messenger and referring all disputes to God’s book for arbitration. It is a fact which is derived from the faith in the Oneness of God as preached by Islam. It is the faith based on the oneness of the deity who alone has the right to impose his authority on people and provide them with the legislation to implement and set for them the values and standards to observe. Overall authority in human life and all its aspects belong to God alone in the same way as He alone has the absolute authority in the whole universe. After all, man represents only a small element of the great universe.

As we have seen, in these two opening passages of the sūrah, and indeed in its very first verse, this fact is stated in absolutely clear terms: “God: there is no deity save Him, the Ever-living, the Eternal Master all.” Anyone who wants to be a Muslim must recognise this fact an accept it. This is the only form of Islam acceptable to God, Who accepts no other faith.