“Prophet! Have fear of God and do not yield to the unbelievers and the hypocrites. God is certainly All-Knowing, Wise. Follow what is revealed to you by your Lord; for God is well aware of all that you do. Place your trust in God; for God alone is worthy of all trust.” (Verses 1-3) Thus begins the sūrah which regulates certain aspects of the social and moral life of the newly born Muslim community. It is a beginning that tells us something about the nature of the Islamic system and its underlying principles. Islam is not merely a set of directives and admonitions, or manners and moral values, or a collection of laws and regulations, or traditions and practices. All these are included in Islam, but they do not make up Islam in its totality. Islam means submission to God’s will, a willingness to obey its orders, observe its prohibitions, looking up to no other system and adopting no other way. It is essentially an acceptance that mankind are subject to the overall divine code that governs their life and the earth they live on, as well as other planets and stars, and indeed governs the whole universe including the realms we know nothing about. It is also a certainty that as humans the only choice we should make is to do what God orders, refrain from what He forbids, take what He makes available and await the results He brings about. This is the basic rule on which are then established laws, regulations, traditions, manners and moral values. All these represent the practical manifestation of faith and submission to God. Islam is a faith that lays down a code which puts in place a specific social order.

In their close interaction, these three make up Islam.

It is in this light that we should understand that the first directive in this sūrah, concerned as it is with the regulation of the Islamic social order, is addressed to the Prophet, requiring him to remain God-fearing. To stand in awe of God and remember that He watches over us, makes us alert, urging us to abide by every rule and implement every directive: “Prophet! Have fear of God.” (Verse 1)

The second directive prohibits yielding to the unbelievers and hypocrites, following their suggestions or adopting their views and methods: “and do not yield to the unbelievers and the hypocrites.” (Verse 1) This directive is given before the order to follow God’s revelation, which suggests that the pressures brought to bear by the hypocrites and the unbelievers in Madinah and its surrounding area were very strong. Nevertheless this directive remains applicable in all situations, warning the believers against following the hypocrites and the unbelievers, particularly in questions of faith, law and social order. This guarantees for the Muslim community that its system remains pure, unadulterated by directives other than God’s.

No one should be deceived by the wealth of knowledge and experience the unbelievers and hypocrites appear to possess, as were some Muslims in periods of weakness and deviation from the Islamic system. It is God who has perfect knowledge and infinite wisdom. The Islamic system is His own choice, established by His knowledge and wisdom: “God is certainly All-Knowing, Wise.” (Verse 1)

The sūrah now moves on to abolish certain practices in order to make the family the basis of the community: “Nor does He make your wives whom you declare to be as unlawful to you as your mothers’ bodies truly your mothers. Likewise, He does not make your adopted sons truly your sons. These are only words you utter with your mouths, but God says the truth and He alone shows the right path. Call them by their fathers’ names; that is more just in God’s sight. If you do not know who their fathers are, then treat them as your brethren in faith and your proteges. You shall not be blamed if you make a mistake, but for what your hearts intend. God is indeed Much-Forgiving, Merciful.” (Verses 4-5)

In pre-Islamic days a man would say to his wife, ‘you are to me like my mother’s back’, which meant that she was forbidden for him to marry. From that moment sex between them was regarded as incestuous. Yet she remained suspended: she was neither divorced such that she could marry another man, nor married having a lawful relationship with her husband. This was one aspect of the cruelty to which women were subjected in pre-Islamic days. As Islam started to reorganize social relations, making the family the basic social unit where each new generation grows in a sound environment, it attached great importance to removing such injustices against women and to giving family relations a basis of fairness and an easy, relaxed atmosphere. One of its new laws was “Nor does He make your wives whom you declare to be as unlawful to you as your mothers’ bodies truly your mothers.” (Verse 4) The words a man utters do not change facts. Mothers and wives are totally different, and the nature of a relationship cannot be changed by the uttering of a word. Therefore, a pronouncement like this, or żihār, did not make a wife permanently forbidden to her husband as if she were his mother.

Some reports suggest that żihār was outlawed by other verses in Sūrah 58, The Pleading, when Aws ibn al-Şāmit pronounced żihār against his wife Khawlah bint Mālik ibn Tha`labah. She complained to the Prophet, saying: “Messenger of God! He took my money and used me throughout my years of strength, and I have given him children. Now when I have grown old and can no longer bear children, he makes me like his mother!” The Prophet said to her: “I am afraid you are no longer lawful to him.” [Related by Ibn Mājah, al-Ĥākim and al-Bayhaqī]. She repeated her complaint several times. God then revealed the following verses:

God has heard the words of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God is All-Hearing, All-Seeing. Even if any of you say to their wives, ‘You are to me like my mother’s bodies,’ they are not their mothers; their only mothers are those who gave them birth.

What they say is iniquitous and false. Yet God pardons and forgives. Those who separate themselves from their wives by saying, ‘You are as unlawful to me as my mother’ and then go back on what they have said, must atone by freeing a slave before the couple may resume their full marital relation. This you are enjoined to do, and God is fully aware of all that you do. However, he who does not have the means shall fast instead for two consecutive months before the couple may resume their full marital relation; and he who is unable to do it shall feed sixty needy people; this, so that you may prove your faith in God and His Messenger Such are the bounds set by God.

Similarly, the practice of adopting a child reflected flaws in the foundation of the family and society. Although chastity was highly valued by the Arabs who, as is widely known, took pride in their ancestry, there were other phenomena that moved in the opposite direction. These were generally accepted, but not in the prominent families and clans. Indeed, some individuals could not tell who their fathers were.

Furthermore, if a man liked one of these ‘off-spring’, he could adopt him, calling him his son, and the two would then inherit each other. The same applied to some people whose real fathers were even known. In this respect, they too could be adopted. This was particularly so with captives, when children or adolescents were taken captive in a raid on a clan or during a war. If a man then wished to adopt such a captive, he would declare such adoption, and the captive would then be known as a son of his adopting father. He would then enjoy the privileges of being a son and was required to fulfil his duties as a son.

One of these was Zayd ibn Ĥārithah, of the Arab tribe of Kalb. He was taken captive when young in pre-Islamic days, then sold to Ĥakīm ibn Ĥizām who gave him as a gift to his aunt Khadījah. When she was married to the Prophet, she gave him Zayd as a gift, but Zayd’s father and uncle appealed to him for Zayd’s release.

The Prophet then decided to give him a choice, and he chose to remain with the Prophet. Therefore, the Prophet set him free and adopted him as his son. He was then called Zayd ibn Muĥammad. When Islam started several years later, he was the first man to accept Islam from among the lower classes in society.

Subsequently, when Islam began to set family relations on their natural basis and strengthen family bonds, purging these of any distortion, it abolished adoption, making the true blood relation the only cause for a son and father to be so called.

Therefore, the Qur’ān states: “Likewise, He does not make your adopted sons truly your sons. These are only words you utter with your mouths.” (Verse 4) Words can neither change reality nor can they establish a substitute relation to that of blood, which allows for hereditary qualities resulting from conception, pregnancy and birth, and which then allows for natural feelings to be engendered. The fact is that a child is seen as a living part of its natural parents.

“But God says the truth and He alone shows the right path.” (Verse 4) God says the absolute truth which admits no falsehood whatsoever. It is only right that family relations should be established on facts of marriage and birth, not on mere words.

God indeed shows the right path that is in harmony with sound, undistorted human nature and which cannot be substituted by any man-made system. Needless to say, the word of truth stated by God is far stronger and more solid.

“Call them by their fathers’ names; that is more just in God’s sight.” (Verse 5) It is only fair that a child should be called by its father’s name: it is fair to the father from whom the child comes into existence, and fair to the child to take his father’s name, inherit and be inherited by him, cooperate with him and provide a continuation of the lineage that relates him to his ancestors. It is also fair to put everything in its proper place and establish every relation on its natural basis, allowing no child or parent to be deprived of any special or distinctive quality. Moreover, it is only fair that no one other than the natural parent should shoulder the parental responsibility or enjoy its benefit, and no one other than a natural child should have the rights and duties of being a son or daughter.

Having abolished adoption, the sūrah moves on to put an end to the brotherhood institution, established by Islam following the migration of the Muslims from Makkah to Madinah. This was a practical measure to address the situation of those immigrants who had abandoned their relations and property in Makkah, and the situation of Muslims in Madinah whose relations with their families were severed as a result of their embracing Islam. At the same time, the Prophet’s personal authority over all believers is emphasized and given a higher position than all blood relations, while his wives are to be seen as the spiritual mothers of all believers: “The Prophet has more claim on the believers than they have on their own selves; and his wives are their mothers. Blood relatives have, according to God’s decree, a stronger claim upon one another than other believers [of Madinah] and those who have migrated [for God’s sake]. Nonetheless, you are to act with kindness towards your close friends. This is written down in God’s decree.” (Verse 6)

When the Muhājirīn, i.e. the Muslims from Makkah, left for Madinah, they had to leave everything behind, preferring their faith to their relatives, clans, property, livelihood, friends, and life memories. They abandoned all this for their faith. Their migration in this way, abandoning all that was dear, including their own families, provided an example of how faith grips one’s whole being. They provided the practical example of the integrity of the Islamic personality, confirming the Qur’ānic statement: “Never has God put two hearts in one man’s body.” (Verse 4)

A different situation, however, arose in Madinah as Islam began to infiltrate homes. The result was that some members of a family became Muslims while others did not. Relations between people were often severed; family bonds became shaky; and there was an even greater disruption of social bonds. The Muslim society was still in its infancy and the Muslim state was still more of an idea than a solid regime with lasting roots.

This gave the new faith a strong moral impetus that superseded all emotions, traditions, social institutions and bonds, making faith the only bond that unites hearts. At the same time it united the small units that separated from their natural roots in the family and the clan, thus replacing the ties of blood, family, interest, friendship, race and language. It united these Muslim units into a well-knit and coherent block that showed a high degree of solidarity, cooperation and mutual care.

This was not initiated by legislative texts or government orders; instead, it was based on an inner impetus that was stronger than anything that was familiar in ordinary human life. This provided the basis for the rise of the Muslim community, which could not be otherwise established.

The Muhājirīn [i.e. the migrants from Makkah] were welcomed in Madinah by its Muslim residents, the Anşār. They were made so welcome that the Anşār opened their hearts and homes for them and gave them shares in their property. In fact they were so keen to make the Makkan Muslims feel welcome in their new abode that the Anşār drew lots to decide who would take each of the Muhājirīn: this because there were only a few of the latter as compared with the great many Anşār who were keen to host them. They, in fact, shared with the Muhājirīn everything they had, willingly and with warm hearts that betrayed no trace of avarice or showing off.

At the same time, it re-emphasized the Prophet’s authority over all Muslims, which gave him a higher claim than that of blood, indeed one that is higher than one’s own wishes and desires: “The Prophet has more claim on the believers than they have on their own selves.” (Verse 6) Islam also makes the Prophet’s wives spiritual mothers to all believers: “and his wives are their mothers.” (Verse 6)

The Prophet’s authority over all Muslims is comprehensive. Inevitably, this includes charting a complete way of life for them. They cannot choose for themselves anything other than what he chooses for them in accordance with what God reveals to him. In an authentic ĥadīth, the Prophet is quoted as saying: “No one of you is a true believer until his preferences are subject to my message.” This is so pervasive as to include their own feelings whereby the Prophet (peace be upon him) is dearer to them than their own lives. Thus, believers do not prefer their own safety to his, and they do not place anyone ahead of him in their hearts. Authentic aĥādīth speaking of this are many, and here we give just two examples: “None of you attains to true faith until I am dearer to him than his own soul, his property, offspring and all mankind.” “`Umar said to the Prophet: ‘By God! I love you more than I love anyone other than my own self.’ The Prophet said: ‘No, `Umar! I should be dearer to you than your own self.’ Then `Umar rejoined: ‘Messenger of God! I love you more than anyone else, including myself.’ The Prophet said: ‘You have got it now, `Umar.’ This is not some mere utterance of a word. It is a standard, an extremely high one that people cannot attain to without possessing a special touch that opens a sublime horizon before their hearts, purging them of the self love that is deeply rooted in their very natures. Indeed, human beings love themselves far more than they can imagine. We may think that we have managed to bring our self love under control.

Yet should anyone say a derogatory word to us, we will react as though we have been bitten by a snake. So much so that we may not be able to rein in our reactions, and even if we do restrain ourselves sufficiently so as not to react visibly, we will still feel the injury keenly. We may be willing to sacrifice our lives for what we believe in, and we may claim that we are free of self interest, but we still find it impossible to accept insults or derogatory criticism. Once more, this is a high standard which is difficult to attain without long training, constant alertness and the seeking of God’s help. This is what the Prophet called the greater Jihād, or striving for God’s cause. We need only to remember that even `Umar ibn al-Khaţţāb needed instruction by the Prophet to open his pure heart to it.

The Prophet’s authority over the believers also includes their commitments. An authentic ĥadīth quotes the Prophet as saying: “I am the patron of every believer, both in this life and in the life to come. Read, if you will, [God’s revelation]: The Prophet has more claim on the believers than they have on their own selves.’ (Verse 6)

Referring to God’s decree that He willed it to be the permanent system, the sūrah refers to His covenant with prophets in general, and with the Prophet Muĥammad and other messengers of firm resolve in particular. This covenant commits them to deliver God’s message containing His code for human life, and to implement and advocate it among the communities to which they were sent. When they have done so, people will then be responsible for their own attitudes towards divine guidance, and for their belief or disbelief. They are now accountable for themselves having no justification whatsoever for not following divine guidance after God’s messengers delivered His message to them: “We did accept a solemn pledge from all the prophets: from you, [Muĥammad], and from Noah, Abraham, Moses and Jesus son of Mary. From all did We accept a weighty, solemn pledge. God will question the truthful about the truth [entrusted to them]. He has prepared painful suffering for the unbelievers.” (Verses 7-8)

If It is a single covenant or pledge that remained the same from Noah to Muĥammad, the seal of all prophets (peace be upon them all). It is one covenant, one system and one trust taken up by each and every one of them. The following two verses outline the covenant in general: “We did accept a solemn pledge from all the prophets.” A specific reference to the Messenger who received the Qur’ān and whose message is addressed to all mankind then follows: “from you, [Muĥammad’,” and then makes mention of other messengers endowed with strong and firm resolve. These were the ones entrusted with the major divine messages prior to Muĥammad, the last one: “and from Noah, Abraham, Moses and Jesus son of Mary.” Then the sūrah describes the covenant itself: “From all did We accept a weighty, solemn pledge.” The description of the covenant here gives it a tangible, solid form. It was indeed a pledge between God and the individuals He chose to receive His revelations, deliver His messages and establish His code, being all the time faithful to what He had entrusted them with.

“God will question the truthful about the truth [entrusted to them].” The truthful are the believers. They are the ones who said the word of truth and believed in the message of truth. All others are liars because they believe in and say what is false. Describing the believers as truthful here is significant as it carries a clear meaning. They will be asked about the truth on the Day of Judgement in the same way as a teacher asks a top student to state the answer which earned him high marks. It is a question asked to honour those being asked. It informs all those present that the truthful deserve to be honoured on the great day when all mankind are assembled.

As for those who believed in what is false and made false claims concerning the most important issue of all, the issue of faith, a totally different result awaits them:

“He has prepared painful suffering for the unbelievers.” (Verse 8)