Microsoft Word Al Jalalain Eng with introduction docx

(Al-Mumtahanah)
[60:1]
O you who believe, do not take My enemy and your enemy, namely, the disbelievers of Mecca, for friends. 
You offer, you communicate to, them, the Prophet’s plan (s) to attack them, which he had confided to you, 
and had kept secret, at Hunayn, [communicating this to them out of], affection, between you and them. 
H
ā
tib b. Ab
ī
Balta‘a sent them a letter to that effect, on account of his having children and close relatives, 
idolaters, among them. The Prophet (s) intercepted it from the person to whom he [H
ā
tib] had given it to 
deliver, after God apprised him of this. H
ā
tib’s excuse for this [conduct of his] was accepted [by the 
Prophet]; when verily they have disbelieved in the truth that has come to you, that is, [in] the religion of 
Islam and the Qur’
ā
n, expelling the Messenger and you, from Mecca, by oppressing you, because you 
believe in God, your Lord. If you have gone forth to struggle in My way and to seek My pleasure … (the 
response to the conditional is indicated by what preceded, that is to say, [understand it as being] ‘then do 
not take them as friends’). You secretly harbour affection for them, when I know well what you hide and 
what you proclaim. And whoever among you does that, that is, to secretly communicate the Prophet’s news 
to them, has verily strayed from the right way, he has missed the path of guidance (originally, al-saw
ā
’ 
means ‘the middle [way]’). 
[60:2]
If they were to prevail over you, they would be your enemies, and would stretch out against you their 
hands, to kill and assault you, and their tongues with evil [intent], with insults and reviling; and they long for 
you to disbelieve. 
[60:3]
Your relatives and your children, the idolatrous [ones], for whose sake you secretly communicated the news, 
will not avail you, against the chastisement in the Hereafter. On the Day of Resurrection you will be 
separated (passive yufsalu; or read active yafsilu, ‘He will separate you’) from them, so that you will be in 
Paradise, while they will be alongside the disbelievers in the Fire. And God is Seer of what you do. 
[60:4]
Verily there is for you a good example (read iswa or uswa in both instances, meaning qudwa) in [the person 
of] Abraham, in terms of [his] sayings and deeds, and those who were with him, of believers, when they 
said to their people, ‘We are indeed innocent of you (bura’
ā
’ is the plural of bar
ī
’, similar [in form] to zar
ī
f, 
‘charming’) and of what you worship besides God. We repudiate you, we disavow you, and between us and 
you there has arisen enmity and hate forever (wa’l-baghd
ā
’u abadan: pronounce both hamzas fully, or 
replace the second one with a w
ā
w) until you [come to] believe in God alone’, except for Abraham’s saying 
to his father, ‘I shall ask forgiveness for you — [this statement is] excepted from ‘a [good] example’, so it is 
not [right] for you to follow his example in this [respect] by asking forgiveness for disbelievers. As for his 
saying: but I cannot avail you anything against God’ — that is, either against His chastisement or [to secure 
for you of] His reward — he [Abraham] is using it to intimate [to his father] that he can do nothing for him 
other than to ask forgiveness [for him], which [saying] is itself based on that [former statement] albeit 
excepted [from it] in terms of what is meant by it, even if on the face of it, it would seem to be 
[semantically] part of the [good] example to be followed: Say, ‘Who can avail you anything against God’ [Q. 
48:11]; his [Abraham’s] plea of forgiveness for him was before it became evident to him that he [his father] 
was an enemy of God, as mentioned in s
ū
rat Bar
ā
’a [Q. 9:114]. ‘Our Lord, in You we put our trust, and to 
You we turn [penitently], and to You is the journeying: these are the words of the Friend [of God, Abraham] 
and those who were with him, in other words, they were saying: 
[60:5]

---

662
Our Lord, do not make us a cause of beguilement for those who disbelieve, that is to say, do not make them 
prevail over us, lest they think that they are following the truth and are beguiled as a result, in other words, 
[lest] they lose their reason because of us; and forgive us. Our Lord, You are indeed the Mighty, the Wise’, 
in Your kingdom and Your actions. 
[60:6]
Verily there is for you, O community of Muhammad (s) (laqad k
ā
na lakum is the response to an implied 
oath) in them a good example, for those [of you] who (li-man k
ā
na is an inclusive substitution for –kum [of 
lakum, ‘for you’] with the same preposition [li-] repeated) anticipate God and the Last Day, that is, [for 
those] who fear these two, or who expect reward or punishment. And whoever turns away, by befriending 
the disbelievers, [should know that] God is the Independent, [without need] of His creatures, the Worthy of 
Praise, to those who obey Him.
[60:7]
It may be that God will bring about between you and those of them with whom you are at enmity, from 
among the disbelievers of Mecca out of [your] obedience to God, exalted be He, affection, by His guiding 
them to faith, so that they then become your friends. For God is Powerful, [able] to do that — and He did do 
this after the conquest of Mecca — and God is Forgiving, to them of their past [deeds], Merciful, to them 
[also]. 
[60:8]
God does not forbid you in regard to those who did not wage war against you, from among the disbelievers, 
on account of religion and did not expel you from your homes, that you should treat them kindly (an 
tabarr
ū
hum is an inclusive substitution for alladh
ī
na, ‘those who’) and deal with them justly: this was 
[revealed] before the command to struggle against them. Assuredly God loves the just. 
[60:9]
God only forbids you in regard to those who waged war against you on account of religion and expelled you 
from your homes and supported [others] in your expulsion, that you should make friends with them (an 
tawallawhum is an inclusive substitution for alladh
ī
na, ‘those who’). And whoever makes friends with them, 
those — they are the wrongdoers. 
[60:10]
O you who believe, when believing women come to you, [saying] with their tongues [that they are], 
emigrating, from the [company of] disbelievers — [this was] following the truce concluded with them [the 
disbelievers] at al-Hudaybiyya to the effect that if any of their number should go to [join] the believers, that 
person should be sent back — test them, by making them swear that they had only gone forth [from Mecca] 
because of their [sincere] wish to embrace Islam, and not out of some hatred for their disbelieving 
husbands, nor because they might be enamoured by some Muslim man: that was how the Prophet (s) used 
to take from them their oaths. God knows best [the state of] their faith. Then, if you know them, if you 
suppose them, on the basis of their oaths, to be believers, do not send them back to the disbelievers. They 
[the women] are not lawful for them, nor are they [the disbelievers] lawful for them. And give them, that is 
to say, their disbelieving husbands, what they have expended, on them [on such women], in the way of 
dowries. And you would not be at fault if you marry them, on that [previous] condition, when you have 
given them their dowries. And do not hold on (read tumassik
ū
or tumsik
ū
) to the [conjugal] ties of 
disbelieving women, your wives, for your Islam automatically prohibits you from this, or [to the ties of] those 
apostatising women who return to the idolaters, for [likewise] their apostatising automatically prohibits you 
from marrying them, and ask for, demand, [the return of] what you have expended, on these women, of 
dowries, in the event of apostasy, from those disbelievers to whom they are married. And let them ask for 
what they have expended, on those women who have emigrated, as explained above, that it may be repaid 

---

663
to them. That is God’s judgement. He judges between you, therewith, and God is Knower, Wise. 
[60:11]
And if you lose any of your wives, that is to say, [if you lose] one or more of them — or [it means if you 
lose] anything of their dowries — by [their] going, to the disbelievers, as apostates, and so you retaliate, 
you embark upon a raid and capture spoils [from them], then give those whose wives have gone, from the 
spoils, the like of what they have expended, for their having lost it to the disbelievers. And fear God in 
Whom you believe. And indeed the believers did what they had been commanded to do in the way of paying 
[back] the disbelievers [the dowries of their former wives] and the believers [the dowries of the women who 
had apostatised]. Afterwards, however, this stipulation was annulled. 
[60:12]
O Prophet, if believing women come to you, pledging allegiance to you that they will not ascribe anything as 
partner to God, and that they will not steal, nor commit adultery, nor slay their children, as used to be done 
during the time of pagandom (j
ā
hiliyya), when they would bury new-born girls alive, fearing ignominy and 
impoverishment, nor bring any lie that they have invented [originating] between their hands and their legs, 
that is, [by bringing] a foundling which they then [falsely] ascribe to the husband — it [the lie] is described 
in terms of a real child, because when a woman gives birth to a child, it falls between her hands and legs; 
nor disobey you in, doing, what is decent, which is that which concords with obedience to God, such as 
refraining from wailing, ripping apart [their] clothes [in grief], pulling out [their] hair, tearing open the front 
of [their] garments or scratching [their] faces, then accept their allegiance — the Prophet (s) did this [but] 
in words, and he did not shake hands with any of them — and ask God to forgive them; surely God is 
Forgiving, Merciful. 
[60:13]
O you who believe, do not befriend a people against whom God is wrathful, namely, the Jews. They have 
truly despaired of the Hereafter, of [attaining] its reward — despite their being certain of its truth, out of 
obstinacy towards the Prophet, even though they know him to be sincere — just as the disbelievers have 
despaired — they [themselves] being — of those who are in the tombs, that is to say, those who are 
entombed [and barred] from the good of the Hereafter, for they are shown [both] their [would-have-been] 
places in Paradise, had they believed, and the Fire for which they are destined.
Meccan or Medinese, consisting of 14 verses.