FRIENDS IN ISLAM

This essay forms part of a series on the subject Violence in Islam. The essay discusses the relationship between friendship and violence in the Quran and traces the development of friendship in the Quran.

What the Quran says about friendships with unbelievers and whether this applies to Muslims today.

ISLAM

WAR

FRIENDSHIP

FRIENDSHIP in ISLAM
INTRODUCTION: FRIENDSHIP AND FIGHTING
The Quran contains many verses which appear to forbid Muslims from making friends with unbelievers. Non-Muslims are inclined to look at these verses and offhandedly dismiss Islam as out-dated and intolerant. A more careful analysis of the relevant scriptures suggests there is reason to think otherwise. In this analysis, verses on friendship with unbelievers are discussed in the order that they were revealed, because the order of suras is important in Islamic theology and may affect the outcome of the discussion. This essay is part of a series of essays on the subject of Islam and Violence. The issue of friendship is relevant to the issue of violence in Islam because friendship, more or less, is the opposite of violence. Thus, if friendship with the outsider is allowed or encouraged in Islam, this would seem to rule out the possibility of violence in Islam. If, however, friendships with outsiders are forbidden, then violence in Islam is a real possibility. Disallowing friendships would have the effect of alienating believers from unbelievers, and allowing misunderstanding and mistrust to grow, which allows violence to take place. Forbidding friendships does not prove that Islam supports violence, but it is a crucial indicator. 23/114 SHUN UNBELIEVERS In the earliest instance, the Quran commands believers (or perhaps Mohammad) to shun those who turn away from Mohammads message.1 Shun is also translated as, withdraw from (Pikthall). There is no direct mention of friendship, but the possibility of friendship with the unbeliever is ruled out by withdrawn from, or shunning, the unbeliever. Nonetheless, this might be regarded as the small seed from which the full doctrine grows: a social separation begins between believers and unbelievers. (In the Quran, the word unbeliever does not apply to Jews and Christians and is more or less synonymous with polytheist or pagan.) 89/114 BELIEVERS FIRST Later, The Quran instructs Muslims to not take friends from unbelievers rather than believers, except the verse continues as a precaution, that ye may guard yourselves from them. This verse
1Therefore

shun those who turn away from Our Message and desire nothing but the life of this world." (53:29, Mecca, 23/114)

seems most suited to a wartime instruction to, keep your friends close but your enemies closer. Indeed, the verse seems to make little sense in any other context; unless there is something to be gained by it even in peacetimes?2 In the same Sura, Allah commands Muslims not to take intimate friends from unbelievers for the reason that, They will not fail to corrupt you and They only desire your ruin. The verse goes on to portray the believers in bleak terms, Rank hatred has already appeared from their mouths: What their hearts conceal is far worse.3 A biographer informs us that this verse was delivered in response to Muslims who remained friends with Jews. 4 Notice, the reason given for this enmity is that unbelievers are a potent corrupting influence and they desire the ruin of Muslims. Thus, it is possible that this verse has nothing to do with the Muslims war with the Quraysh and that the principle, not to make friends with unbelievers extends to the present day. 91/114 HOPE FOR FUTURE FRIENDSHIP Some of the verses regarding friendship are undeniably wartime utterances, relating to the conflict between Mohammad and the Quraysh. In this particular occurrence the verse urges Muslims not to take enemies as friends, or to show them love. The enemies are described as those who have rejected the truth and driven the Muslims from their homes a clear reference to the persecution in, and exile from, Mecca.5 To explain this principle Allah offers, An excellent example (to follow) the example of Abraham who said:
Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from God: except by way of precaution, that ye may Guard yourselves from them. But God cautions you (To remember) Himself; for the final goal is to God.(3:28, Medina, 89/114) 3 O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom. (3:118, Medina, 89/114) 4 "Some Muslims remained friends with the Jews, so Allah sent down a Qur'an forbidding them to take Jews as friends. From their mouths hatred has already shown itself and what they conceal is worse" (Ishaq 262) 5 O ye who believe! Take not my enemies and yours as friends (or protectors),offering them (your) love, even though they have rejected the Truth that has come to you, and have (on the contrary) driven out the Prophet and yourselves (from your homes), (simply) because ye believe in God your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure, (take them not as friends), holding secret converse of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path. (60:1, Medina, 91/114)
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"We are clear of you and of whatever ye worship besides God: we have rejected you, and there has arisen, between us and you, enmity 6 and hatred for ever, - unless ye believe in God and Him alone"

Afterwards Abraham and his father pray for forgiveness from God. Later, the Quran also expresses the future hope that God might grant friendship between Muslims and their enemies, although we are not told under which conditions this peace might take place. 7 Two verses on we find another significant verse, which states that God does not forbid, dealing kindly and justly with them *those who do not drive Muslims from their homes and otherwise persecute them].8 (Notice, this does not command kind treatment, nor does it forbid unkind treatment of unbelievers.) The next verse is crucial, stating that God only forbids friendship with those who persecute and displace Muslims: God only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out.9 However, the passage reaffirms the command not to be friends with the unbelievers, who are under the wrath of God (one can only assume, for the sake of consistency, that these unbelievers are the same Meccan oppressors, mentioned earlier.)10 Thus, it would seem that this constitutes an emphatic statement that God only forbids friendships with those unbelievers who fight against the faith and persecute Muslims, to a similar extent that the Quraysh did.
There is for you an excellent example (to follow) in Abraham and those with him, when they said to their people: "We are clear of you and of whatever ye worship besides God: we have rejected you, and there has arisen, between us and you, enmity and hatred for ever,- unless ye believe in God and Him alone": But not when Abraham said to his father: "I will pray for forgiveness for thee, though I have no power (to get) aught on thy behalf from God." (They prayed): "Our Lord! in Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal. (60:4, Medina, 91/114) 7 It may be that God will grant love (and friendship) between you and those whom ye (now) hold as enemies. For God has power (over all things); And God is OftForgiving, Most Merciful.(60:7, Medina, 91/114) 8 God forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for God loveth those who are just. (60:9, Medina, 91/114) 9 God only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong. (60:10, Medina, 91/114) 10 O ye who believe! Turn not (for friendship) to people on whom is the Wrath of God, of the Hereafter they are already in despair, just as the Unbelievers are in despair about those (buried) in graves. (60:13)
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ONE PROBLEM (However, there does seem to be some tension between Abrahams example of eternal enmity against those who do not believe in one God alone and allowing friendships with those who do not fight the faith. The only way to reconcile these concepts (seeing as it can hardly be a case of abrogation in such a short sura) is to assume that the mere act of not worshiping one God was seen as somehow fighting against the faith, or it was seen as a provocation to war which Muslims could not let go. Thus, the Quranic, those who do not fight you for (your) Faith, is the same as the Abrahamic, those who believe in one God, and the Quranic, those who do fight you for (your) Faith is equivalent to the Abrahamic, those who do not believe in one God. This is reminiscent of the classical doctrine of Jihad which divided the world into, The House of Islam and The House of War. In any case, this would appear to reconcile the discrepancy. If this were the case, it would mean that Muslims are allowed to befriend only those who believe in one God: this group would include some Jews, very few Christians (Seeing as most of them are quite attached to the idea that Jesus is Gods Son and the idea of the trinity) and other minor religions, provided that they were not fighting against Islam.) 92 /114 UNTIL THEY FLEE TO ALLAH The very next Sura, in order of time, instructs Muslims that they should not take friends until unbelievers, flee in the way of God (From what is forbidden).11 (The unbelievers are described as wanting Muslims to leave their faith. The verse goes on to state that if they, turn renegade after converting, they are to be killed.) (The word, ranks, here, might suggest this verse applies, again, to a wartime enemy, but this turn of phrase seems not to be used by any other translators.) Later in the Sura, the Quran speaks to those who take unbelievers as friends rather than believers, asking them if they seek honour amongst them. The Quran enjoins, All honour is with God. This verse may be interpreted to mean that the Muslims must withdraw from unbelieving company or merely not to seek

They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of God (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;- (4:89)
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recognition or affirmation amongst them.12 In another instance, the Quran states that those Muslims who take friends from unbelievers, offer, an open proof against themselves.13 There is nothing in these verses which suggests that these unbelievers are not the Quraysh who persecuted the early Muslims, in keeping with the earlier (underlined) statement. 105/114 WITH THE WRATH OF GOD ON THEM Later still, The Quran warns against turning in friendship towards those that have the wrath of God upon them. These unbelievers are said to be, neither of you nor of them *presumably the People of the Book+.14 (This might imply that friendships with the people of the book were permitted at that time, although this possibility might be ruled out in later verses.) 112/114 JEWS AND CHRISTIANS Nearing the last sura to be revealed, The Quran instructs Muslims not to take friends from Jews and Christians, part of the justification being that, they are friends of each other, and that by taking friends from them, Muslims in some way become like them or will be treated as one of them. The final part of the verse implies the Jews and Christians are not guided by Allah because they are unjust.15 The next verse might explain why certain Muslims were tempted to seek protection from Jews and Christians: they feared a change in fortune and disaster. 16 (They were hedging their bets, in other words.) However, the verses continue that if God gives the Muslims the victory, this faithless group will be sorry. In that case, the Muslims will say, pointing to the defeated enemy, Are these the men who swore
Yea, to those who take for friends unbelievers rather than believers: is it honour they seek among them? Nay,- all honour is with God.(4:139, Medina, 92/114) 13 O ye who believe! Take not for friends unbelievers rather than believers: Do ye wish to offer God an open proof against yourselves? (4:144, Medina, 92/114) 14 Turnest thou not thy attention to those who turn (in friendship) to such as have the Wrath of God upon them? They are neither of you nor of them, and they swear to falsehood knowingly. (58:14, Medina, 105/114) 15 "O you who believe! do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people." (5:51, Medina, 112/114) 16 Those in whose hearts is a disease - thou seest how eagerly they run about amongst them, saying: "We do fear lest a change of fortune bring us disaster." Ah! perhaps God will give (thee) victory, or a decision according to His will. Then will they repent of the thoughts which they secretly harboured in their hearts. ." (5:52, Medina, 112/114)
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their strongest oaths by God that they were with you?17 Thus, these specific verses undoubtedly constitute wartime utterances; to not to cross over to the other side, or else they might live to regret it. OBJECTS OF WAR However, Jews and Christians were not traditionally considered the enemies of Muslims; so why are they considered enemies, here? Muslims commonly urge that the Jews and Christians must have been allied with the Quraysh. Indeed, the Banu Qurayza were rumoured to have openly supported the Quraysh at the battle of the trench. However, notice, (1) that this idea does not align with the text, which states, they are allies of each other meaning either that the Jews were the allies of Christians and, vice versa. (2) There is no mention of either group being allies of the Quraysh. In fact, after expressing that Jews, Christians and Sabians can enter heaven if they live rightly18, Allah enters into a long diatribe enumerating the errors of the People of the Book, without once mentioning their alliance with the Quraysh (the archenemy of the Muslims) as one of their many faults. (3) This idea also does not explain why Christians are included in this verse seeing as there is no historical reason to think they were allied with the Quraysh. A more likely explanation is the Jews and Christians those that opposed Mohammad were themselves becoming objects of Allahs wrath. It is no coincidence, that in the very next sura, in order of time, we find the very first declaration to fight against the People of the book:
"Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued." (9:29, Medina, 113/114)

Notice, that in the Quoted verse, Muslims are not commanded to fight against the People of the Book because they are allies of Mecca but because they do not believe. It is no coincidence either, that this verse is followed by the very first rebuke against the People of Book
And those who believe will say: "Are these the men who swore their strongest oaths by God, that they were with you?" All that they do will be in vain, and they will fall into (nothing but) ruin. (5:53, Medina, 112/114) 18 Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians and the Christians,- any who believe in God and the Last Day, and work righteousness,- on them shall be no fear, nor shall they grieve. (5:69, Medina, 112/114)
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as a whole, without singling out a disobedient section of the community in other words, the People of the Book were quickly losing favour with Allah. In light of these facts, there is no reason to tie these instructions to withdrawal from friendships with Jews and Christians to the war against the Quraysh. Indeed, around the same time, the Quran commands enmity against the Jews and Christians, for no other reason than that they do not believe. DOES THIS APPLY TODAY? Commentators are correct in assuming these verses are wartime instructions. They are not correct in assuming that the reason for war was an alliance with the Quraysh an assumption that is not supported by the text or by history. Since the motivation behind this verse has nothing to do with the war with Mecca, this verse might very well be in full affect today. Whether the verse applies today depends on whether Islam is still at war with Jews and Christians and this, in turn, depends very much on whether the verse Quoted above (to fight those who do not believe in Allah, Mohammad, and Islam) is still in effect. In another essay I argue that the verse is in effect because it is not limited to any time or place, but rather contains a set of conditions, and it stands to reason that the command would apply wherever the conditions are met. (For a more complete explanation as well as a full rebuttal of the idea that these verses were limited to Mohammads time read the essay, Violence in Islam.) Thus, two suras short of the end of Mohammads prophetic course, Allah issues two verses which might well undo (or abrogate) the more accepting statements in previous verses. Here, the verse is explicitly directed against Jews and Christians (who were not addressed in any of the previous verses) and the reason for the restriction on friendship is, roughly, that they would not believe in the Prophet. Due to the order of revelation, this verse abrogates those verses allowing friendship with Jews and Christians or anyone that was not persecuting Muslims. One might as well draw a line though, rather than underline the earlier statement or at least add something to it: God only forbids friendships with those Muslims who persecute Muslims and Jews and Christians. OPTIONAL EXTRAS Returning to the passage at hand, after Mohammad forbids friendships with Jews and Christians, a verse later, Allah puts the matter another way stating, Your (real) friends are (no less than) God,

His Apostle, and the (fellowship of) believers.19 Pikthall translates this as, Your friend can be only Allah; and His messenger and those who believe. Thus, not only does Allah limit friendships with outsiders, he limits friendships to insiders, so that the matter is doubly reinforced. As if that were not enough, Allah continues: take not for friends and protectors those who take your religion for a mockery or sport, whether they are Jews, Christians or unbelievers.20 Notice, here, no mention is made of any acts of war, or any unholy alliances: the chief concern is that some people within these groups mock and criticize Islam. This is a condition which applies to many critics of Islam today, and there is no reason to think it is not in full effect as we speak. 113/114 FAMILY MEMBERS The second last sura, in order of revelation, reassures (and thereby endorses) believers that do not to take any friends besides God, Mohammad and the believers.21 Later in the same sura, the Quran commands Muslims not to choose even family members as friends if they disbelieve. Those who take their unbelieving relatives as friends are called wrong-doers.22 If even unbelieving family members cannot be the objects of friendship, then there can be little doubt, that Christians and Jews, and unbelievers are far less desirable as companions. Thus, a final verse confirms the diagnosis: Muslims are not allowed friends from amongst Jews, Christians or unbelieving family members. Thus, the Quranic attitude towards the outsider whatever their religious affiliation is consistent with a religion which supports violence. (This is, of course, not enough to prove that Islam is a violent religion, but it removes possible objections to this thesis.) To forbid friendships with certain people has the effect of separating the two groups and cultivating an attitude of suspicion and mistrust. After all the believer realises there must have been some good
Your (real) friends are (no less than) God, His Apostle, and the (fellowship of) believers,- those who establish regular prayers and regular charity, and they bow down humbly (in worship). (5:55, Medina, 112/114) 20 O ye who believe! take not for friends and protectors those who take your religion for a mockery or sport,- whether among those who received the Scripture before you, or among those who reject Faith; but fear ye God, if ye have faith (indeed).(5:57, Medina, 112/114) 21 Or think ye that ye shall be abandoned, as though God did not know those among you who strive with might and main, and take none for friends and protectors except God, His Apostle, and the (community of) Believers? But God is well- acquainted with (all) that ye do. (9:16, Medina, 113/114) 22 O ye who believe! take not for protectors your fathers and your brothers if they love infidelity above Faith: if any of you do so, they do wrong. (9:23, Medina, 113/114)
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reason for keeping use separate from them, and this must be because of something evil on their part. This may result in discrimination and prejudice and ultimately, violence. WAR AND PEACE Notice, first, that the Quran develops the theme of friendship over time. Nearing the end of the revelation, these pronouncements become more severe, to include Jews and Christians, and, later, even family members. Allah begins with outsiders, and moves gradually closer to home, until he reaches the heart of the community the family. Readers of another essay (See Violence in Islam) might notice that these grim proclamations particularly towards the end of the revelation coincide, almost precisely, with the widening of the instructions to fight Jews and Christians, and with the prescription of more severe punishments (murder, crucifixion, dismemberment). Thus, the relationship between war and friendship is loosely confirmed: as war becomes wider, the possibility of friendship narrows. Notice, second, that if there is any conflict between later verses and earlier verses, later verses are given priority in Islamic theology, due to the doctrine of abrogation23, which, roughly, means that God sometimes replaces verses with something better. Thus, Muslims ought to adhere closer to the later verses, rather than clinging to earlier verses, wich have been replaced by better verses.

CONCLUSION
The Quran was written and issued at a time of war. Thus, it contains many instructions to go to war or about war in general. By the same token, the Quran discourages friendships, because these are not compatible with other wartime directives. Thus, there are those Muslims who say that these verses are limited to Mohammads time only or to times of war. This objection is treated in more detail elsewhere (See, Violence In Islam) but suffice it to say that, first, this is an assumption which is made for convenience or political correctness rather than any theological or rational reason. Second, that this assumption renders another group of verses of a revelation (supposedly for all people for all time) as obsolete or without any present-day application (except in times of war) and, third, that in the case of friendship, the Quran provides no other guidance apart from these verses. If these verses are limited to Mohammads time, then there is no undercurrent of friendship to fall back on. This would
23

To repeal or cancel a law or agreement Concise OED

mean that everything that the Quran has to say about a particular topic all the Qurans guidance on friendship (just fewer than 20 verses) was functionally irrelevant. This would have serious and uncomfortable implications for Muslims. The only other alternative, however, it to accept that friendship between the Muslim and the outsider is forbidden -- from Mohammads time, to the present day. This raises the all-important question, how much guidance does a wartime book afford people in times of peace? And, what are the possible implications, for Muslims and non-Muslims alike, if the Quran is only relevant at times of war?

POSTSCRIPT: BEST ALLIES FOREVER

Increasingly, apologists and translators are translating the Arabic words, auliya or waleed, from friend and protector as it has been traditionally been interpreted to ally. This is not because the meaning of the word has changed or because a new meaning was discovered, but because translators, taking into account the wartime context, prefer to choose a word which they feel is appropriate for the situation. (The controversial subject of friendship with unbelievers might also have been an influence.) This move has the unfortunate side effect of ruling out one of the primary meanings of both words, which is friend. However, although this solves some problems, it raises many more. For one thing, individuals as opposed to communities or tribes are not ordinarily thought of as forming alliances with other people; rather, we call this forming relationships, creating partnerships, or even, making friends. It is somewhat grandiose to call this making, allies and this would lead to several absurd situations, consider: (1) It would be meaningless to say to a Muslim, Take allies from the Ummah, rather than allies from the unbeliever24. The Muslim is already a member of the Ummah; and, it is absurd to form alliances with a group you are already a member of. It is absurd, also, to think that each believer might have multiple, alliances with other members of the Ummah, which they should prioritizes over the multiple alliances that they might have with the unbelievers. It would be much more intelligible to ask someone to make friends amongst the believers rather than unbelievers. (2) Alternatively, consider the statement: Do not take my enemies and yours as friends offering them your love.25 Notice, first, that although it is possible to be friends with the enemy (though
24 25

See: 3:28;4:139;4:144 See: 60:1

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it is not advisable), it is quite impossible to make them your ally. One can be friends and still fight at opposite sides of the battlefield, but one cannot be enemies and allies at the same time the two concepts are mutually exclusive. Thus it is utterly redundant to say, do not take my enemies and yours as allies as if that were even theoretically possible. Notice, second, that it also seems strange to say, Do not take mine enemies and yours as allies, offering them your love. Yet the simple word, friend solves these problems completely. (4) It makes little sense, also, to say that people take unbeliever as allies to, gain honour.26 The primary purpose of making an alliance with the enemy unbeliever which would constitute treason or apostasy; the universal act of cowardice could not have been to gain honour, either amongst Muslims or unbelievers. Yet the verse makes complete sense in the case of a person innocently winning friends and approval. (5) It, also, makes no sense to tell someone not to take their father and brother as an ally because they love infidelity above faith.27 After all, what sort of dangerous wartime alliance could a father and son create, after they had been naturally allied all their lives? It is meaningless to translate this as, alliance with all the wartime associations that that word entails, when a more sensible word exists. (6) We might also add to drive the final nail into the coffin that Muslim apologists today, tend to deny that the punishment for leaving Islam (apostasy) is death. Instead, they tend to argue that the punishment for apostasy is death only if it involves a treacherous treasonous act such as switching sides in a war of forming alliances with the enemy. Here, however, if these new translations are to be accepted, we have multiple instances addressing the formation of alliances with the enemy and not one mention of death. Thus, this new move in translation intended to solve a controversial problem only causes another, more controversial problem. In summary, in some cases, one can get away with translating a word as, ally. In other cases, however, it leads to redundancies, tautologies and ludicrous, comical, even more controversial outcomes.

26 27

See: 4:139 See: 60:5

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ADDENDUM RELEVANT PASSAGES ON FRIENDSHIP

23/114 SHUN UNBELIEVERS
Therefore shun those who turn away from Our Message and desire nothing but the life of this world." (53:29, Mecca, 23/114)

89/114 BELIEVERS FIRST

Let not the believers Take for friends or helpers [auliya] Unbelievers rather than believers: if any do that, in nothing will there be help from God: except by way of precaution, that ye may Guard yourselves from them. But God cautions you (To remember) Himself; for the final goal is to God.(3:28, Medina, 89/114) O ye who believe! Take not into your intimacy [bitanah] those outside your ranks: They will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom. (3:118, Medina, 89/114)

91/114 HOPE FOR FUTURE FRIENDSHIP

O ye who believe! Take not my enemies and yours as friends (or protectors [auliya]),- offering them (your) love, even though they have rejected the Truth that has come to you, and have (on the contrary) driven out the Prophet and yourselves (from your homes), (simply) because ye believe in God your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure, (take them not as friends), holding secret converse of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path. (60:1, Medina, 91/114) There is for you an excellent example (to follow) in Abraham and those with him, when they said to their people: "We are clear of you and of whatever ye worship besides God: we have rejected you, and there has arisen, between us and you, enmity and hatred for ever,unless ye believe in God and Him alone": But not when Abraham said to his father: "I will pray for forgiveness for thee, though I have no power (to get) aught on thy behalf from God." (They prayed): "Our Lord! in Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal. (60:5, Medina, 91/114) It may be that God will grant love (and friendship) between you and those whom ye (now) hold as enemies. For God has power (over all things); And God is Oft-Forgiving, Most Merciful. (60:7, Medina, 91/114)

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God forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for God loveth those who are just. (9) God only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong. (60:10, Medina, 91/114) O ye who believe! Turn not (for friendship) to people on whom is the Wrath of God, of the Hereafter they are already in despair, just as the Unbelievers are in despair about those (buried) in graves. (60:13, Medina, 91/114)

92 /114 UNTIL THEY FLEE TO ALLAH

They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends [auliya] from their ranks until they flee in the way of God (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;(4:89, Medina, 92/114) Yea, to those who take for friends [auliya] unbelievers rather than believers: is it honour they seek among them? Nay, - all honour is with God. (4:139, Medina, 92/114) O ye who believe! Take not for friends [auliya] unbelievers rather than believers: Do ye wish to offer God an open proof against yourselves? (4:144, Medina, 92/114)

105/114 WITH THE WRATH OF GOD ON THEM

Turnest thou not thy attention to those who turn (in friendship) to such as have the Wrath of God upon them? They are neither of you nor of them, and they swear to falsehood knowingly. (58:14, Medina, 105/114)

112/114 JEWS AND CHRISTIANS

"O you who believe! Do not take the Jews and the Christians for friends [auliya]; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people." (51) Those in whose hearts is a disease - thou seest how eagerly they run about amongst them, saying: "We do fear lest a change of fortune bring us disaster." Ah! Perhaps God will give (thee) victory, or a decision according to His will. Then will they repent of the thoughts which they secretly harboured in their hearts. (52)

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And those who believe will say: "Are these the men who swore their strongest oaths by God, that they were with you?" All that they do will be in vain, and they will fall into (nothing but) ruin. (5:53, Medina, 112/114) Your (real) friends [walee] are (no less than) God, His Apostle, and the (fellowship of) believers, - those who establish regular prayers and regular charity, and they bow down humbly (in worship). (5:55, Medina, 112/114) O ye who believe! Take not for friends and protectors [auliya] those who take your religion for a mockery or sport, - whether among those who received the Scripture before you, or among those who reject Faith; but fear ye God, if ye have faith (indeed). (5:57, Medina, 112/114)

113/114 FAMILY MEMBERS

Or think ye that ye shall be abandoned, as though God did not know those among you who strive with might and main, and take none for friends and protectors [waleeja] except God, His Apostle, and the (community of) Believers? But God is well- acquainted with (all) that ye do. (9:16, Medina, 113/114) O ye who believe! take not for protectors [auliya] your fathers and your brothers if they love infidelity above Faith: if any of you do so, they do wrong. (9:23, Medina, 113/114)

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