Overview (Verses 113 - 116)

An Example to Follow

The believers whose lives and property God has bought in return for His promise to admit them to paradise are a unique community, because faith is their only bond which unites them and makes of them a well-knit community. This sūrah which outlines the relationship between the Muslim community and others who do not belong to it also makes a final judgement in respect of relationships not based on this bond, particularly after the rapid expansion of the Muslim community following the conquest of Makkah, when large numbers of people embraced Islam without being fundamentally affected by its way of life. They continued to attach great importance to blood relations. The verses that follow sever the ties that existed in the past between the believers who have made this deal and those who have not taken part in it, even though they may be related to them by blood. This is because they have two different courses to follow and two widely different ends in the hereafter.

It is not for the Prophet and the believers to pray for the forgiveness of those who associate partners with God, even though they may be their close relatives, after it has become clear that they are destined for the blazing fire. Abraham prayed for the forgiveness of his father only because of a promise he had made to him. But when it became clear to him that he was God’s enemy, he disowned him; Abraham was most tender-hearted, most clement. Never will God let people go astray after He has given them guidance until He has made plain to them all that they should avoid. God has perfect knowledge of all things. To God belongs the kingdom of the heavens and the earth; He alone gives life and causes death. Besides God, you have none to protect or support you. (Verses 113-116)

It appears that some Muslims used to pray to God to forgive their parents who were unbelievers, and to request the Prophet to pray for their forgiveness. These verses were then revealed to state that such prayer was evidence of their continued attachment to blood relations which was unacceptable from true believers. It was not right or up to them to do so. But the question arises here: how can the believers be certain that those relatives were destined for hell-fire? Most probably that ensues once those relatives die without having accepted the divine faith, when they can no longer believe.

Faith is the great bond that regulates all human bonds and relationships. If it is severed then all other bonds are uprooted. There can be no more value for bonds of blood or marriage relationships, or bonds of race and nationality. It is either that faith unites people and maintains their bonds, or there are no relationships when faith does not exist: “Abraham prayed for the forgiveness of his father only because of a promise he had made to him. But when it became clear to him that he was God’s enemy, he disowned him; Abraham was most tender-hearted, most clement.” (Verse 114)

Abraham’s example in this regard should not be followed, because he was only fulfilling a promise which he made to his father to pray for his forgiveness in the hope that he would follow God’s guidance. At the time Abraham said to his father: “Peace be on you. I shall pray to my Lord to forgive you; for He has always been very kind to me. But I shall withdraw from you all and from whatever you invoke instead of God, and I shall pray to my Lord alone. Perhaps, by my prayer to my Lord I shall not be unblest.” (19:47-48) When his father died an unbeliever and Abraham realized that he was an enemy of God, he disowned him and severed all relations with him.

“Abraham was most tender-hearted, most clement.” (Verse 114) He used to pray to God very often and with great sincerity. He was also clement and he would forgive those who treated him badly. His father ill-treated him but he was forbearing. Yet only when he realized that there was no hope that he would ever believe in God, did he give up on him.

It has been reported that when these verses were revealed those believers who were in the habit of praying for the forgiveness of their relatives feared that they might have gone far astray because their action was against God’s law. The following verse was then revealed to reassure them that no punishment could be incurred prior to a clear definition of error: “Never will God let people go astray after He has given them guidance until He has made plain to them all that they should avoid. God has perfect knowledge of all things.” (Verse 115)

God does not hold against people anything He has not made clear that they should avoid. He does not let them go astray because of certain actions unless these are of a type which He has clearly forbidden them in advance. Human knowledge is limited and it is God alone who has perfect knowledge of all things. God has made this religion easy to follow, explaining what should be done and what should be avoided with all clarity. He has left certain things without giving a clear verdict on them. This is done on purpose to make things easier for people. He has made it clear that we need not ask about those matters where a clear verdict has not been given, lest such questioning should lead to more restrictions. Hence no one may forbid what God has not clearly forbidden.

At the end of this passage, in an atmosphere which calls for abandoning blood ties and being ready to sacrifice one’s life and property, the sūrah makes a clear statement that it is God alone who protects and supports the believers. He is the One who has sovereignty over the heavens and the earth and it is He who controls life and death: “To God belongs the kingdom of the heavens and the earth; He alone gives life and causes death. Besides God, you have none to protect or support you.” (Verse 116) All property, all human beings and all creation, the heavens and the earth, life and death, support and protection are all in God’s hands. To maintain a strong tie with Him is sufficient for anyone.

These categorical statements concerning blood relations indicate the hesitation that some people might have shown and their leaning at one time to such ties and at another to their bond of faith. It is fitting that this final definition is made in this sūrah which outlines the final shape of the relationship between the Muslim community and other communities. It was not permissible to pray to God to forgive those who died unbelievers. This is meant to purge the hearts of believers from any lingering bonds. The only tie to unite the advocates of Islam is that of faith. It is an aspect of their conceptual beliefs and also of their method of action. This is made abundantly clear in this sūrah.