Transliteration:( Laa tajidu qawmany yu'minoona billaahi wal yawmil aakhiri yuwaaaddoona man haaaddal laaha wa Rasoolahoo wa law kaanooo aabaaa'ahum aw abnaaa'ahum aw ikhwaa nahum aw 'asheeratahum; ulaaa'ika kataba fee quloobihi mul eemaana wa ayyadahum biroohimminhu wa yudkhilu hum jannatin tajree min tahtihal anhaaru khaalideena feehaa; radiyal laahu 'anhum wa radoo 'anhu; ulaaa 'ika hizbul laah; alaaa inna hizbal laahi humul muflihoon )
70. This means upon all those things connected with faith. By using the word 'few' all are denoted.
71. This means the sign of a perfect believer is that his heart never inclines towards the infidels, and he does not maintain the slightest friendship with them. If his parents, brothers. and sisters happen to be infidels, he keeps no love in his heart for them. The love for Allah Almighty does not leave any room for the love of His enemies in his heart. Says one poet:
"Thousands of relatives become strangers through attachment with Allah. Love for One apels from the heart love for everything else". May Allah Almighty grants us such perfect faith.
72. The hues of the Noble Companions is the living commentary of this verse, which can never be erased. In the Battle of Uhud, Hazrat Abu Ubaidah ibn Jarrah killed his father Jarrah; Hazrat Alli Murtaza killed Utbah ibn Rabeeah in the Battle of Badr, Hazrat Umar killed his maternal uncle Aas ibn Hisham and Mus'ab ibn Umar killed his brother Abdullah ibn Umar. Hazrat Abu Bakr Siddiq called his son, Abdur Rahman for a duel, but, the Holy Prophet stopped the Later, Hazrat Abdur Rahman accepted Islam. In short, it is an outstanding commentary of this verse.
73. By 'spirit' is meant the Holy Qur'aan, or Hazrat Jibraeel(On whom be peace) or the Divine help from unknown sources. It should be remembered that the coming of hardship in this world on the Noble Companions and the believers is not against this verse.
Those hardships become a form of compensation for the sinful believers for their sins, and a means of raising the status of the pious deeds. A bubonic plague is a punishment for the infidels, but the same thing is a means of mercy for the believers. The ability to bear this with patience is Divine help for the believer.
74. This means the reward for such sincere believers in this world is that they shall be guided to be steadfast on their faith. Just as the deep images do not get removed from the coin. in a like manner, faith will never vanish from their hearts. In the Hereafter, their reward is that Allah Almighty will be theirs, and they will be for Him. When Allah Almighty becomes theirs, then everything therein like Paradise and all its bounties, too, will be theirs. May Allah Almighty grant this to us. Aameen.
75. From this emerge two issues:
1. To gain the pleasure of Allah Almighty is a great bounty, which only a few obtain.
2. Pious sages can be addressed with Radi Allahu Anhu May Allah he pleased with him. Such a person may be a Companion, a saint or a pious scholar Says Allah Almighty: "Allah is well pleased with them and they are pleased with Allah" (S98 V8). He who fears Allah is well pleased with Him and Ile with him.
76. This tells us that the Noble Companions are Allah Almighty's group, and until the Day of Judgement those who attach themselves to them will all be part of Allah Almighty's group. Those who detach themselves from them are all included in the devil's group.
The tafsir of Surah Mujadilah verse 22 by Ibn Kathir is unavailable here.
Please refer to Surah Mujadilah ayat 20 which provides the complete commentary from verse 20 through 22.
37. Two things have been stated in this verse: first, a matter of principle, and the second, a statement of fact. The matter of principle is that faith in the true religion and love of the opponents of the religion are contradictory things, which cannot conceivably co-exist in one and the same place. It is absolutely impossible that love of the faith and love of the enemies of Allah and His Messenger (peace be upon him) should co-exist in one and the same heart, just as a person’s love for himself and his love for his enemy cannot co-exist in his heart simultaneously This is as if to say: lf you see a person who professes the faith as well as keeps relations of love with the opponents of Islam, you should never be involved in the misunderstanding that he might perhaps be true in his profession in spite of his this attitude and conduct. Likewise, the people who have established relations with Islam and the opponents of Islam simultaneously, should themselves also consider their position well and see what they actually are. Are they believers or hypocrites? And what actually they want to be. Do they want to live as believers or as hypocrites? If they have any righteousness left in them and any feeling that from a moral viewpoint hypocrisy is the meanest and most abject attitude for man, they should give up their attempt to ride in two boats simultaneously. Faith wants them to be decisive. If they want to remain believers, they should sever and sacrifice all those connections that clash with their relationship with Islam. If they hold another relation dearer to themselves than the relationship with Islam, then they should better give up their false profession of Islam.
Here, Allah has not just stated the principle but has also presented the fact as a model before those who professed the faith. The true believers had in fact severed all connections that clashed with their relationship with Allah’s religion. This had been witnessed by entire Arabia in the battles of Badr and Uhud. The emigrants from Makkah had fought against their own tribe and closest kinsmen only for the sake of Allah and His religion. Abu Ubaidah killed his father, Abdullah bin al-jarrah. Musab bin Umair killed his brother, Ubaid bin Umair. Umar killed his maternal uncle, Aas bin Hisham bin Mughirah. Abu Bakr became ready to fight his son, Abdur Rahman. Ali, Hamzah and Ubaidah bin al-Harith killed Utbah, Shaibah and Walid bin Utbah, who were their close kinsmen. About the prisoners of war captured at Badr, Umar gave the opinion that they should all be put to the sword, and proposed that a relative should kill a relative. In the same battle of Badr when Musab bin Umair saw that an Ansari Muslim had captured his real brother, Abu Aziz bin Umair, and was tying him, he shouted out to him, saying: Tie him tight: his mother is a rich woman. She will pay you a large ransom. Abu Aziz said: You are a brother and say this. Musab replied: Not you, but this Ansari Muslim is my brother now who has captured you. In the same battle of Badr, Abul Aas the son-in-law of the Prophet (peace be upon him) was taken as a prisoner and was shown no special favor any different from the other prisoners on account of his relationship with the Prophet (peace be upon him). Thus, the world was made a witness to the fact and shown the character of the sincere Muslims and their profound relationship with Allah and His Messenger (peace be upon him).
Dailami has related this invocation of the Prophet (peace be upon him) on the authority of Muadh: Alla-humma la taj al li-fajir-in (and according to another tradition, il-fasiq-in) alayya yadan wa la ni mata fa yuwadda-hu qalbi fa-inni wajad-tu fima uhitu ilayya la tajidu qaum-an yu minuna billahi wal-yaum il-akhir-i yuwaaddiuaa man haadd-Allahs wa Rasulahu: O God, let not the wicked (and according to another tradition, the sinful) do me a favor because of which I may have love for him in my heart, for in the revelation sent down by You, I have also found this: You will never find any people who believe in Allah and the Last Day loving those who oppose Allah and His Messenger (peace be upon him).
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