3:118 Aal-i-Imraan (The Family of Imraan)

ينهى تعالى عباده المؤمنين أن يتخذوا بطانة من المنافقين من أهل الكتاب وغيرهم يظهرونهم على سرائرهم أو يولونهم بعض الأعمال الإسلامية وذلك أنهم هم الأعداء الذين امتلأت قلوبهم من العداوة والبغضاء فظهرت على أفواههم { وما تخفي صدورهم أكبر } مما يسمع منهم فلهذا { لا يألونكم خبالا } أي: لا يقصرون في حصول الضرر عليكم والمشقة وعمل الأسباب التي فيها ضرركم ومساعدة الأعداء عليكم قال الله للمؤمنين { قد بينا لكم الآيات } أي: التي فيها مصالحكم الدينية والدنيوية { لعلكم تعقلون } فتعرفونها وتفرقون بين الصديق والعدو، فليس كل أحد يجعل بطانة، وإنما العاقل من إذا ابتلي بمخالطة العدو أن تكون مخالطة في ظاهره ولا يطلعه من باطنه على شيء ولو تملق له وأقسم أنه من أوليائه.

يقول تبارك وتعالى ناهيا عباده المؤمنين عن اتخاذ المنافقين بطانة أي يطلعونهم على سرائرهم وما يضمرونه لأعدائهم والمنافقون بجهدهم وطاقتهم لا يألون المؤمنين خبالا أي يسعون في مخالفتهم وما يضرهم بكل ممكن وبما يستطيعون من المكر والخديعة ويودّون ما يعنت المؤمنين ويحرجهم ويشق عليهم وقوله تعالى "لا تتخذوا بطانة من دونكم" أي من غيركم من أهل الأديان وبطانة الرجل هم خاصة أهله الذين يطلعون على داخل أمره وقد روى البخاري والنسائي وغيرهما من حديث جماعة منهم يونس ويحيى بن سعيد وموسى بن عقبة وابن أبي عتيق عن الزهري عن أبي سلمة عن أبي سعيد أن رسول الله صلى الله عليه وسلم قال "ما بعث الله من نبي ولا استخلف من خليفة إلا كانت له بطانتان بطانة تأمره بالخير وتحضه عليه وبطانة تأمره بالسوء وتحضه عليه والمعصوم من عصمة الله" وقد رواه الأوزاعي ومعاوية بن سلام عن الزهري عن أبي سلمة عن أبي هريرة مرفوعا بنحوه فيحتمل أنه عند الزهري عن أبي سلمة عنهما وأخرجه النسائي عن الزهري أيضا وعلقه البخاري في صحيحه فقال: وقال عبيد الله بن أبي جعفر عن صفوان بن سليم عن أبي سلمة عن أبي أيوب الأنصاري مرفوعا فذكره فيحتمل أنه عند أبي سلمة عن ثلاثة من الصحابة والله أعلم وقال ابن أبي حاتم حدثنا أبي حدثنا أبو أيوب محمد بن الوزان حدثنا عيسى بن يونس عن أبي حيان التيمي عن أبي الزنباع عن ابن أبي الدهقانة قال: قيل لعمر بن الخطاب رضي الله عنه إن ههنا غلاما من أهل الحيرة حافظ كاتب فلو اتخذته كاتبا فقال: قد اتخذت إذا بطانة من دون المؤمنين ففي هذا الأثر مع هذه الآية دليل على أن أهل الذمة لا يجوز استعمالهم في الكتابة التي فيها استطالة على المسلمين واطلاع على دواخل أمورهم التي يخشى أن يفشوها إلى الأعداء من أهل الحرب ولهذا قال تعالى "لا يألونكم خبالا ودوا ما عنتم" وقال الحافظ أبو يعلى حدثنا إسحاق بن إسرائيل حدثنا هشيم حدثنا العوام عن الأزهر بن راشد قال: كانوا يأتون أنسا فإذا حدثهم بحديث لا يدرون ما هو أتوا الحسن يعني البصري فيفسره لهم قال: فحدث ذات يوم عن النبي صلى الله عليه وسلم أنه قال " لا تستضيئوا بنار المشركين ولا تنقشوا في خواتيمكم عربيا " فلم يدروا ما هو فأتوا الحسن فقالوا له: إن أنسا حدثنا أن رسول الله صلى الله عليه وسلم قال "لا تستضيئوا بنار المشركين ولا تنقشوا في خواتيمكم عربيا" فقال الحسن: أما قوله "لا تنقشوا في خواتيمكم عربيا" محمد صلى الله عليه وسلم وأما قوله "لا تستضيئوا بنار المشركين" يقول لا تستشيروا المشركين في أموركم ثم قال الحسن: تصديق ذلك في كتاب الله "يا أيها الذين آمنوا لا تتخذوا بطانة من دونكم" هكذا رواه الحافظ أبو يعلى رحمه الله تعالى وقد رواه النسائي عن مجاهد بن موسى عن هشيم ورواه الإمام أحمد عن هشيم بإسناده مثله من غير ذكر تفسير الحسن البصري وهذا التفسير فيه نظر ومعناه ظاهر "لا تنقشوا في خواتيمكم عربيا" أي بخط عربي لئلا يشابه نقش خاتم النبي صلى الله عليه وسلم فإنه كان نقشه محمد رسول الله ولهذا جاء في الحديث الصحيح أنه نهى أن ينقش أحد على نقشه وأما الاستضاءة بنار المشركين فمعناه لا تقاربوهم في المنازل بحيث تكونون معهم في بلادهم بل تباعدوا منهم وهاجروا من بلادهم ولهذا روى أبو داود "لا تتراءى ناراهما" وفي الحديث الآخر "من جامع المشرك أو سكن معه فهو مثله" فحمل الحديث على ما قاله الحسن رحمه الله والاستشهاد عليه بالآية فيه نظر والله أعلم. ثم قال تعالى "قد بدت البغضاء من أفواههم وما تخفي صدورهم أكبر "أي قد لاح على صفحات وجوههم وفلتات ألسنتهم من العداوة مع ما هم مشتملون عليه في صدورهم من البغضاء للإسلام وأهله ما لا يخفي مثله علي لبيب عامل ولهذا قال تعالى "قد بينا لكم الآيات إن كنتم تعقلون".

Prohibition of Taking Allies From Disbelievers Who Ridicule Islam

Allah forbids His believing servants from taking the hypocrites as allies, so that the hypocrites do not have the opportunity to expose the secrets of the believers and their plans against their enemies. The hypocrites try their very best to confuse, oppose and harm the believers any way they can, and by using any wicked, evil means at their disposal. They wish the very worst and difficult conditions for the believers. Allah said,

لاَ تَتَّخِذُواْ بِطَانَةً مِّن دُونِكُمْ

(Take not as (your) Bitanah those other than your own) 3:118, in reference to taking followers of other religions as consultants and allies, for advisors of a certain person have access to his most secret affairs. Al-Bukhari and An-Nasa'i recorded that, Abu Sa`id said that the Messenger of Allah ﷺ said,

«مَا بَعَثَ اللهُ مِنْ نَبِيَ وَلَا اسْتَخْلَفَ مِنْ خَلِيفَةٍ إِلَّا كَانَتْ لَهُ بِطَانَتَانِ: بِطَانَةٌ تَأْمُرُهُ بِالْخَيْرِ وَتَحُضُّهُ عَلَيْهِ، وَبِطَانَةٌ تَأْمُرُهُ بِالسُّوءِ وَتَحُضُّهُ عَلَيْهِ، وَالْمَعْصُومُ مَنْ عَصَمَ الله»

(Allah has not sent any Prophet nor was there any Khalifah but they have two types of allies, one that commands him with righteousness and advises it, and another that commands him with evil and advises him with it. Only those whom Allah gives immunity are immune.)

Ibn Abi Hatim reported that Ibn Abi Ad-Dahqanah said, "`Umar bin Al-Khattab was told, `There is young man here from the people of Hirah (in Iraq, who were Christians) who is a proficient scribe. Why do you not appoint him as a scribe' `Umar said, `I would then be taking advisors from among the disbelievers."' This Ayah and the story about `Umar testify to the fact that Muslims are not allowed to use Ahl Adh-Dhimmah to be scribes in matters that affect the affairs of Muslims and expose their secrets, for they might convey these secrets to combatant disbelievers. This is why Allah said,

لاَ يَأْلُونَكُمْ خَبَالاً وَدُّواْ مَا عَنِتُّمْ

(since they will not fail to do their best to corrupt you. They desire to harm you severely.)

Allah then said,

قَدْ بَدَتِ الْبَغْضَآءُ مِنْ أَفْوَهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ

(Hatred has already appeared from their mouths, but what their breasts conceal is far worse.) meaning, enmity appears on their faces and in what they sometimes utter, as well as, the enmity they have against Islam and its people in their hearts. Since this fact is apparent to every person who has sound comprehension, therefore,

قَدْ بَيَّنَّا لَكُمُ الاٌّيَـتِ إِنْ كُنتُمْ تَعْقِلُونَ

(Indeed We have made plain to you the Ayat if you understand.)

Allah said next,

هَآأَنتُمْ أُوْلاءِ تُحِبُّونَهُمْ وَلاَ يُحِبُّونَكُمْ

(O! You are the ones who love them but they love you not), meaning, O believers! You like the hypocrites because you think they are believers, for they pretend to be so, but they do not like you publicly or secretly.

وَتُؤْمِنُونَ بِالْكِتَـبِ كُلِّهِ

(And you believe in all the Scriptures) meaning, you have no doubt in any part of Allah's Book, while the hypocrites have deep doubts, confusion and reservations about it.

Muhammad bin Ishaq reported that Ibn `Abbas said that,

وَتُؤْمِنُونَ بِالْكِتَـبِ كُلِّهِ

(and you believe in all the Scriptures,) means, you believe in your Book, their Book, and the previous Books, while the hypocrites disbelieve in your Book, and this is why they deserve that you dislike them instead of them disliking you. Ibn Jarir collected this statement.

وَإِذَا لَقُوكُمْ قَالُواْ ءَامَنَّا وَإِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الاٌّنَامِلَ مِنَ الْغَيْظِ

(And when they meet you, they say, "We believe." But when they are alone, they bite their Anamil at you in rage.)

The word Anamil, means the tips of the fingers, as Qatadah stated. This is the behavior of the hypocrites who pretend to be believers and kind when they are with the believers, all the while concealing the opposite in their hearts in every respect. This is the exact situation that Allah describes,

وَإِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الاٌّنَامِلَ مِنَ الْغَيْظِ

(But when they are alone, they bite their Anamil at you in rage) and rage is extreme anger and fury. Allah said to them,

قُلْ مُوتُواْ بِغَيْظِكُمْ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ

(Say: "Perish in your rage. Certainly, Allah knows what is in the breasts (all the secrets).") for no matter how much you envy the believers and feel rage towards them, know that Allah shall perfect His favor on His believing servants, complete His religion, raise high His Word and give dominance to His religion. Therefore, O hypocrites, die in rage,

إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ

(Allah knows what is in the breasts.)

Allah has perfect knowledge of what you conceal in your hearts and chests and in the rage, envy and hatred you have against the believers. Allah will punish you for all this in this life, and they will have the good that you dislike for them. In the Hereafter, you will suffer severe torment in the Fire where you will remain for eternity.

Thereafter, Allah said,

إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُواْ بِهَا

(If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it) 3:120. This only emphasizes the severity of the enmity that the hypocrites feel against the believers. If the believers enjoy fertile years, victories, support and their numbers and following increase, the hypocrites become displeased. When the Muslims suffer a drought or their enemies gain the upper hand against them, by Allah's decree, just as occurred during the battle of Uhud, the hypocrites become pleased. Allah said to His believing servants,

وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئاً

(But if you remain patient and have Taqwa, not the least harm will their cunning do to you.)

Allah directs the believers to safety from the wickedness of evil people and the plots of the sinners, by recommending them to revert to patience and by having fear of Allah and trusting Him. Allah encompasses the enemies of the believers, all the while the believers have no power or strength except from Him. Whatever Allah wills, occurs, and whatever He does not will, does not occur. Nothing happens in His Kingdom except with His decision and according to His decrees. Verily, whoever relies on Allah, Allah shall suffice for him.

Allah then mentions the story of Uhud, the defeat that He tested the believers with, His distinguishing the believers from the hypocrites and their patience.

O you who believe do not take as intimates as sincere friends revealing to them your secret thoughts anyone apart from yourselves from among the Jews Christians and the hypocrites; such men spare nothing to ruin you khabālan is in the accusative because the preposition that usually precedes it sc. fī’l-khabāl has been omitted that is to say they would not be remiss about corrupting you; they would love they wish for you to suffer al-‘anat means extreme hardship. Hatred enmity towards you is revealed it is manifested by their mouths by sowing discord among you and informing the idolaters of your secret plans; and what their breasts conceal of enmity is yet greater. Now We have made clear to you the signs of their enmity; if you understand this then do not befriend them.

Commentary

These verses were revealed in a particular background. There were Jewish settlements around Madinah. They had old friendly ties with the tribes of Aws and Khazraj. Individuals from these tribes were also on friendly terms with other individuals from the Jewish settlements. In their tribal capacity too, Aws and Khazraj were to the Jews their neighbours and allies. When these two tribes embraced Islam, they continued to maintain their old ties with them. Individuals from these tribes saw no problems in meeting their old Jewish friends with the same love and sincerity. But, Jews were so hostile to the Holy Prophet ﷺ and the religion brought by him that they were unwilling to be sincere and loving to anyone who had said yes to the prophetic call and had embraced Islam. So, they outwardly went along with the same old relationships with'the Ansars of Madinah, but inwardly they had turned into their enemies. The apparent friendship they had allowed to remain became their cover which they utilized in their sinster efforts to foment trouble among Muslims so that their unity could be disintegrated. They even went to the limit of banking on this feigned friendship with Muslims to find out their organizational secrets and pass them on to the enemies.

It is this hypocritical behaviour of theirs which Allah Almighty has asked Muslims to guard against. We have been given an important rule of conduct when it was said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِّن دُونِكُمْ

0 those who believe, do not take anyone as insider but from your own selves.

The word, بِطَانَةً bitanah used here means a friend, confidant, one with whom secrets are shared. The lining or inside part of a dress which stays close to the body is also known as بِطَانَةً bitanah. Derived from بِطَنَ batn (inside), it is used in everything opposed to ظھر zahr (outside). That which is outside is ظھر zahr and that which is inside is بِطَنَ batn. In garments, the outer part is ظھارہ ziharah and the inner part touching the body such as a lining is called بِطَانَةً bitanah. [ There is an expression in English - 'hand in glove'- which comes close to this sense, even if partly. It means 'to be on very intimate terms'.]

Similarly, the expression, bitanatu-th'thawb (بِطَانَةً الثوب) lends the metaphor of friend, confidant, one who comes to know internal secrets and that is how the word, بِطَانَةً bitanah is used to carry that sense. The well-known, and quite reliable lexicon of Arabic, لسان العرب Lisan al-Arab explains بِطَانَةً bitanah as follows:

بظانۃ الرجل صاحب سرہ و داخلۃ امرہ الذی یش اورہ فی احوالہ

It means that a person's بِطَانَةً bitanah is one who knows his secrets, has access to his affairs in which he seeks his advice. Raghib al-Isfahani (رح) in his Mufradat and al-Qurtubi (رح) in his Tafsir have given the same meaning. (The word, بِطَانَةً 'bitanah', translated here as 'insider' is an effort to cover some of these important shades of meaning.)

So, it has been enjoined upon Muslims through this verse that they should not take persons other than those from their own community as confidants and advisers, in a way that leads one into spilling the sensitive secrets of one's own government, community or state. No doubt, under the shade of its universal mercy, Islam has given unusual instructions to Muslims in order that they treat non-Muslims with compassion, goodwill, beneficence, kindliness and tolerance, and not leaving it at that, the Holy Prophet ﷺ has put these in actual practice in all affairs concerning non-Muslims. But, at the same time, and in perfect wisdom, binding instructions were given so as to make sure that the organized body of Muslims and its particular hall-marks stay protected. A Muslim cannot be permitted to go beyond a certain limit when developing or promoting relations (unilateral, bilateral or multi-lateral) with those who disbelieve in or practice hostility against the Law of Islam. This is so because such an action throws the doors of harm and danger open both for the individuals and the community. This arrangement is clear, reasonable, appropriate, and very necessary to give secure frontiers to the individuals as well as to the Muslim state.

About non-Muslims resident in Islamic states or those tied with Muslims through a treaty, the teachings of the Holy Prophet ﷺ and his most emphatic instructions for their protection are all part of the Islamic law. The Holy Prophet ﷺ has said:

من آذی ذمیا فانا خصمہ و من کنت خصمہ خصمتہ یوم القیامہ

Whoever harms a Dhimmi (protected non-Muslim), I shall be his opponent on the Day of Judgment and I always defeat the one whom I oppose. (Reported by Ibn Masud)

In another hadith, he said :

منعنی رَبِّی ان اظلم معاھدا ولا غیرہ

My Lord has prohibited me to wrong the one protected by a treaty, or anyone other than him. (narrated by Sayyidna ` AIi ؓ )

In yet another hadith, he said:

الا من ظلم معاھداً او انتقصہ او کلفہ فوق طاقتہ او اخذ منہ شیٔاً بغیر طیب نفس منہ فَاَنَا حجیجہ یوم القیامہ

Beware, whoever wrongs a non-Muslim protected by treaty, or usurps his right, or obligates him to do what is beyond his power, or takes from him something without his genuine consent, then, I shall be the advocate for him (the said non-Muslim) on the Day of Judgment.

Side by side with these concessions and considerations for non-Muslims, instructions were given to Muslims that they should protect their distinct group cohesion by not trusting enemies of Islam and Muslims with their secrets. Ibn Abi Hatim ؓ narrates that Sayyidna ` Umar ibn Al-Khattab ؓ was asked to appoint a young non-Muslim as the chief manager and scribe in his office since he was very good at that. Thereupon, he said:

قد اتخذت اذا بطانۃ من دون المؤمنین

If I were to take him in, in that case, I will be taking an insider from among non-Muslims (which is against the Qur'anic authority).

Imam al-Qurtubi (رح) ، famous scholar and commentator of the fifth century says, with marked pensive longing, that contravention of this teaching of the Qur'an has produced evil results for Muslims:

وقد انقلبت الاحوال فی ھذہ الازمان باتخاذ اھل الکتب کتبۃ و امنآء و تسودوا بذلک عند جھلۃ الاغنیاء من الولاۃ و الاُمرآء

Things have so changed these days that Jews and Christians were trusted with secrets and considered trustworthy through which they were able to prevail over the ignorant rich, the rulers and the chiefs.

Even today, in a state established under a particular ideology, a person who does not subscribe to this ideology cannot be admitted into the inner echelons of power as a confidant. In Russia and China, a person who does not believe in communism is not given any responsible office or, farther still, trusted with state secrets. A close study of the decline of Muslim states would reveal several reasons behind it. One of the oft-repeated ones will be that Muslims had entrusted their sensitive affairs in the hands of non-Muslim confidants. This policy was an active factor in the decline of the Ottoman Caliphate as well.

The reason why this command has been given is explained soon after. Starting from لَا يَأْلُونَكُمْ خَبَالًا (they would spare no effort to do you mischief) and ending at إِن كُنتُمْ تَعْقِلُونَ (provided that you understand), the text warns Muslims that they should not take anyone other than their own Muslim brothers as insiders on their affairs, for no other group, be they Jews, Christians, hypocrites or other disbelievers, could be their genuine well-wishers. Contrary to that, they are always on the lookout for opportunities to hoodwink and hurt them materially and spiritually. They are always plotting to harm them in this worldly life as well as to take them away from the enjoined pursuits of their Faith. All this is what the Muslims can see for themselves, but the venom that lies hidden in their hearts is far too fatal. However there are times when they are enraged with their deceptive cool front thrown off and the fangs of their deep hostility become clearly visible. Why would an intelligent person take such people as his confidant? Allah Almighty has pointed out who they are and what has to be done about them. Now it is upto him who understands what is involved here.

The sentence وَدُّوا مَا عَنِتُّمْ ; (they want you to be in trouble) is a perfect mirror of the mentality of disbelievers. Here, the in-depth teaching is that no non-Muslim can ever be the real friend and well-wisher of Muslims.

(O ye who believe! Take not for intimates others than your own folk�) [3:118]. Ibn �Abbas and Mujahid said: �This was revealed about a group of believers who took some hypocrites as intimate friends and had ties with some Jewish men due to bonds of kinship, friendship, alliance, neighbourhood and milk relations which they had with them. Allah, exalted is He, revealed this verse warning them against taking them as intimates for fear lest they turn them away from their religion�.