Surah 60:1 What is its meaning?

[Lachln]

Hello,

I am Christian doing some research on Qur'an excerpts and came across this:
"O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth, having driven out the Prophet and yourselves [only] because you believe in Allah , your Lord. If you have come out for jihad in My cause and seeking means to My approval, [take them not as friends]. You confide to them affection, but I am most knowing of what you have concealed and what you have declared. And whoever does it among you has certainly strayed from the soundness of the way.O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth, having driven out the Prophet and yourselves [only] because you believe in Allah , your Lord. If you have come out for jihad in My cause and seeking means to My approval, [take them not as friends]. You confide to them affection, but I am most knowing of what you have concealed and what you have declared. And whoever does it among you has certainly strayed from the soundness of the way." - Surah 60:1

I'm a highschool student and we are required to interpret this text from the perspective if someone when the text was first introduced, a contemporary reader, and a marginalized reader.

To me, this text is the polar opposite of the Christian story "The Good Samaritan."

Do you believe that the meaning of this text has developed over time or has the meaning remained the same? I couldn't picture the meaning remaining the same. I would have never imagined a Muslim to persecute someone simply over being from a different religion. I couldn't even imagine a Muslim persecuting someone at all.

If you could give some detail as to why the meaning has changed/why the meaning has stayed the same, that'd be awesome!

Thank-you,

 

[greenhill]

I believe the meaning has remained the same, very much like the requirement to do the prayers, but people will do as they please.

I don't see anywhere in the ayat that says persecute non believers, though. What I see is the reference about the prophet being persecuted.

In my mind, it is very important to read and refer to what is said as opposed to conjuring things that are not said.

In essence what it's trying to say is not to ally with unbelievers in seeking 'protection'.

It says nothing about not being courteous, but just warns against forming a pact or alliance.

Fast forward many many centuries, the Arab nations formed a pact with the US, what happens?

eace:

 

[syed_z]

The following Verses are to be read together with the Verse you've quoted:

(60:7) It may well be that Allah will implant love between you and those with whom you have had enmity. Allah is Most Powerful; and Allah is Most Forgiving, Most Compassionate.
(60:8) Allah does not forbid that you be kind and just to those who did not fight against you on account of religion, nor drove you out of your homes. Surely Allah loves those who are equitable.
(60:9) Allah only forbids you to be friends with those who have fought against you on account of religion and who have driven you out of your homes and have abetted in your expulsion. And any who make friends with them, they are the wrong-doers.

No verse of the Quran should be taken in isolation and studied. The correct approach to Quran is to study all Verses together pertaining to war and peace agreement or any other subject.

 

[Good brother]

The ayah tells us not to support those who fight us and to assist the disbelievers against the Muslims...

It would be appropriate to give at the outset the details of the incident concerning which these verses were sent down so that the subject that follows is understood easily. The commentators are agreed, and Ibn 'Abbas, Mujahid, Qatadah, 'Urwah bin Zubair and others also have unanimously reported, that these verses were revealed at the time when a letter of Hadrat Hatib bin Abi Balta'a to the pagans of Makkah was intercepted.
It so happened that, when the Quraish broke the Treaty of Hudaibiyah, the Holy Prophet (upon whom be Allah's peace) started making preparations for an invasion of Makkah, but he did not tell anyone, except a few close Companions, what was the goal of the expedition. By chance at about the same time a woman arrived from Makkah, who had been a slave-girl of the Bani 'Abdul Muttalib, and then after her freedom had adopted singing as her profession. She complained of poverty to the Holy Prophet and requested for financial help. The Holy Prophet appealed to the Bani 'Abdul Muttalib and the Bani al-Muttalib and satisfied her need. When she was about to leave for Makkah, Hadrat Hatib bin Abi Balta'a met her and quietly gave her a letter addressed to some of the.Makkah chiefs and paid her ten dinars so that she kept the secret and carried the letter to the addressees secretly. When she had just left Madinah, Allah informed the Holy Prophet (Upon whom be Allah's peace) of it. So the Holy Prophet immediately sent Hadrat 'AIi, Hadrat Zubair and Hadrat Miqdad bin Aswad after her with the instruction: "Make haste: At Raudah khaki (12 rules from Madinah on the road to Makkah) you will meet a woman, who carries a letter from Hatib to the pagans of Makkah Seize that letter by any means you like. If she delivers the letter willingly, Iet her go; if she refuses to deliver it, kill her." When these Companions reached the place, they found the woman there They demanded the letter from her. She replied that she had a letter. They searched her but could find no letter. At last, they told her to deliver the letter, otherwise they would strip her and search her. Whe she saw that there was no way of escape, she took out the letter from her hair-plait and delivered it to them, and they brought it to the Holy Prophet. When the letter was opened and read it was found to contain information to the Quraish that the Holy Prophet (upon whom be Allah's peace) was making preparations to attack them. (In different traditions different wordings of the letter have been reported but the purport of all is one and the same). The Holy Prophet asked Hadrat Hatib what induced him to act thus. He replied: "Sir, do not make haste in this matter of mine. I have not done this because I have become a disbeliever or an apostate, and have started preferring disbelief to Islam. But the truth is that my near and dear ones arc still in Makkah. I do not belong to the tribe of the Quraish, but had settled there under the guardianship of some of them. The families of the Emigrants, which are still in Makkah, will be defended and protected by their tribes and clans, but 1 have no tribe, which could give protection to my family. Therefore, I sent this letter in order to keep the Quraish under obligation so that they did not harm my children. " (According to Hadrat Hatib's .son `Abdur Rahman, Hadrat Habit had his children and brother still in Makkah at that time, and according to Hadrat Hatib's own report his mother also was there). Hearing what Hatib had to say, the Holy Prophet (upon whom be Allah's peace) said to the people: "Hatib has told you the truth. " That is, the real motive of his action was this and not any treachery against Islam or any intention to support disbelief. Hadrat `Umar rose and said: "Permit me, O Messenger of AIlah, that I should cut off this hypocrite's head: he has been treacherous to Allah and His Messenger and the Muslims." The Holy Prophet said: "This man has participated in the Battle of Badr: You may not know, O `Umar, Allah may have looked favourably at the people of Badr and said: "Do as you please, I have forgiven you. " (The words in the last sentence are different in different traditions. In some these are to the effect: "I have granted you forgiveness"; in some other: I am your Forgiver"; and in still an other: "I will forgive you.") Hearing this Hadrat 'Umar wept and said: "Allah and His Messenger have the best knowledge. " This is a resume of those many traditions which Bukhari, Muslim, Ahmad, Abu Da'ud, Timidhi Nasa'i, Ibn Jarir Tabari, Ibn Hisham, Ibn Hibban and Ibn Abi Hatim have related on the authority of several reliable transmitters. The most authentic of these is the tradition which Hadrat `Ali's secretary, 'Ubaidullah bin Abu Rafi', heard from Hadrat `Ali himself, and from him Hadrat 'Ali's grandson, Hasan bin Muhammad bin Hanafiyah, heard and conveyed to the later reporters. In none of these there is .any mention that Hadrat Hatib was pardoned when he presented this excuse. But there is no hint either to show that he was awarded some punishment. That is why the Muslim scholars have concluded that Hadrat Hatib's excuse was accepted and he was pardoned. (Tafheem Alquran)

 

[saif-uddin]

Hello,

I am Christian doing some research on Qur'an excerpts and came across this:
"O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth, having driven out the Prophet and yourselves [only] because you believe in Allah , your Lord. If you have come out for jihad in My cause and seeking means to My approval, [take them not as friends]. You confide to them affection, but I am most knowing of what you have concealed and what you have declared. And whoever does it among you has certainly strayed from the soundness of the way.O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth, having driven out the Prophet and yourselves [only] because you believe in Allah , your Lord. If you have come out for jihad in My cause and seeking means to My approval, [take them not as friends]. You confide to them affection, but I am most knowing of what you have concealed and what you have declared. And whoever does it among you has certainly strayed from the soundness of the way." - Surah 60:1

I'm a highschool student and we are required to interpret this text from the perspective if someone when the text was first introduced, a contemporary reader, and a marginalized reader.

To me, this text is the polar opposite of the Christian story "The Good Samaritan."

Do you believe that the meaning of this text has developed over time or has the meaning remained the same? I couldn't picture the meaning remaining the same. I would have never imagined a Muslim to persecute someone simply over being from a different religion. I couldn't even imagine a Muslim persecuting someone at all.

If you could give some detail as to why the meaning has changed/why the meaning has stayed the same, that'd be awesome!

Thank-you,

Peace be Upon those who recieve Guidance!

The meaning remains the same, the Quran is to be followed till Judgement day.

the Previous revealations have been made obsolete, since they were for a particular nations and times.

as for your claim of the the Ayaah being the Opposite to the "Good samaritan" story,

perhaps you'd say the same about Jesus (peace be upon him) ...

Luke 19:27
-------------
"But as for these enemies of mine, who did not want me to reign over them, bring them here and slaughter them before me.”

Islam teaches us to be courteous/polite and civil even towards our enemies, but it doesn't teach us to be Gulible, show the enemies of God All-Mighty affection or scratch their backs like Hypocrites,

food for thought.

regards