سُوْرَةُ اٰلِ عِمْرٰنَ
Surah Aal-i-Imraan (3) — Ayah 28
لَّا يَتَّخِذِ ٱلْمُؤْمِنُونَ ٱلْكَـٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ ٱللَّهِ فِى شَىْءٍ إِلَّآ أَن تَتَّقُوا۟ مِنْهُمْ تُقَىٰةً ۗ وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ ۗ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ ﴿28﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Let not the believers take the disbelievers as Auliyâ (supporters, helpers) instead of the believers, and whoever does that will never be helped by Allâh in any way, except if you indeed fear a danger from them. And Allâh warns you against Himself (His punishment), and to Allâh is the final return.
Word by Word — Arabic, Transliteration & Meaning
لَّا
lā
(Let) not
يَتَّخِذِ
yattakhidhi
take
ٱلْمُؤْمِنُونَ
l-mu'minūna
the believers
ٱلْكَـٰفِرِينَ
l-kāfirīna
the disbelievers
أَوْلِيَآءَ
awliyāa
(as) allies
مِن
min
from
دُونِ
dūni
instead of
ٱلْمُؤْمِنِينَ ۖ
l-mu'minīna
the believers
وَمَن
waman
And whoever
يَفْعَلْ
yafʿal
does
ذَٰلِكَ
dhālika
that
فَلَيْسَ
falaysa
then not he (has)
مِنَ
mina
from
ٱللَّهِ
l-lahi
Allah
فِى
fī
in
شَىْءٍ
shayin
anything
إِلَّآ
illā
except
أَن
an
that
تَتَّقُوا۟
tattaqū
you fear
مِنْهُمْ
min'hum
from them
تُقَىٰةًۭ ۗ
tuqātan
(as) a precaution
وَيُحَذِّرُكُمُ
wayuḥadhirukumu
And warns you
ٱللَّهُ
l-lahu
Allah
نَفْسَهُۥ ۗ
nafsahu
(of) Himself
وَإِلَى
wa-ilā
and to
ٱللَّهِ
l-lahi
Allah
ٱلْمَصِيرُ
l-maṣīru
(is) the final return
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 28) ➊ {لَا يَتَّخِذِ الْمُؤْمِنُوْنَ … :} When Allah alone is the Owner of Sovereignty, the Giver of honor and disgrace, and the Source of all good, then it is also obligatory upon the believers that they maintain friendship with His friends and enmity with His enemies. They should not abandon the believers and befriend the disbelievers in hope of any benefit, and whoever does so will not have even the slightest share in Allah’s friendship. However, it is permissible to outwardly express friendship to protect oneself from their harm, while harboring hatred in the heart due to their disbelief. Similarly, those disbelievers who do not fight against the Muslims nor help any fighters, it is permissible to show kindness and prudent social conduct to them. See Surah Al-Mumtahanah (8, 9).
➋ {اِلَّاۤ اَنْ تَتَّقُوْا مِنْهُمْ تُقٰىةً :} The word {”تُقٰىةً“ ’’ وَقٰي يَقِيْ‘‘} is derived from the same root; due to the tanween, it has been translated as “to protect oneself in any way.” “Taqiyyah” is also synonymous with it. Tabari and Ibn Abi Hatim have narrated from Ibn Abbas (may Allah be pleased with them both) with a good chain that Allah, the Exalted, has forbidden the believers from having heartfelt friendship with the disbelievers, except if the disbelievers overpower them, then they may show leniency, but oppose them in religion. For further explanation, see Surah Al-Ma’idah (51, 56) and for details on taqiyyah, see Surah An-Nahl (106).
From these verses, the dislike for any Muslim to leave the land of the Muslims and reside in the land of the disbelievers is also established, because there it is difficult for a Muslim to live without practically befriending the disbelievers and to protect his own and his family’s religion. Therefore, if any Muslim is overpowered somewhere, it is permissible for him to express friendship to save his life, but it is obligatory for him to migrate from there to the land of the Muslims. However, if he is helpless, then Allah knows everything. These and other verses of similar meaning clarify the foreign policy of Muslim governments and also the matter of prudent social conduct in individual dealings, as Abu Darda (may Allah be pleased with him) said: “We smile in the faces of some people, while our hearts curse them.” [بخاری، الأدب، باب المداراۃ مع الناس …، قبل ح : ۶۱۳۱ ]
➋ {اِلَّاۤ اَنْ تَتَّقُوْا مِنْهُمْ تُقٰىةً :} The word {”تُقٰىةً“ ’’ وَقٰي يَقِيْ‘‘} is derived from the same root; due to the tanween, it has been translated as “to protect oneself in any way.” “Taqiyyah” is also synonymous with it. Tabari and Ibn Abi Hatim have narrated from Ibn Abbas (may Allah be pleased with them both) with a good chain that Allah, the Exalted, has forbidden the believers from having heartfelt friendship with the disbelievers, except if the disbelievers overpower them, then they may show leniency, but oppose them in religion. For further explanation, see Surah Al-Ma’idah (51, 56) and for details on taqiyyah, see Surah An-Nahl (106).
From these verses, the dislike for any Muslim to leave the land of the Muslims and reside in the land of the disbelievers is also established, because there it is difficult for a Muslim to live without practically befriending the disbelievers and to protect his own and his family’s religion. Therefore, if any Muslim is overpowered somewhere, it is permissible for him to express friendship to save his life, but it is obligatory for him to migrate from there to the land of the Muslims. However, if he is helpless, then Allah knows everything. These and other verses of similar meaning clarify the foreign policy of Muslim governments and also the matter of prudent social conduct in individual dealings, as Abu Darda (may Allah be pleased with him) said: “We smile in the faces of some people, while our hearts curse them.” [بخاری، الأدب، باب المداراۃ مع الناس …، قبل ح : ۶۱۳۱ ]
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
28. 1. Awliya is the plural of Wali. Wali refers to such a friend with whom there is heartfelt love and a special relationship, just as Allah Almighty has declared Himself the Wali of the people of faith. (اَللّٰهُ وَلِيُّ الَّذِيْنَ اٰمَنُوْا ۙيُخْرِجُهُمْ مِّنَ الظُّلُمٰتِ اِلَى النُّوْرِ) 2:257 That is, Allah is the Wali of the believers. This means that the believers have love for each other and a special relationship with one another, and they are each other's Wali (friends). Allah Almighty has strictly forbidden the believers here from taking the disbelievers as their friends because the disbelievers are enemies of Allah and also enemies of the believers. So then, how can it be justified to make them friends? Therefore, Allah Almighty has explained this subject in several places in the Noble Quran, so that the believers avoid forming alliances (friendship) and special relationships with the disbelievers. However, as needed and for the sake of benefit, it is permissible to make peace and agreements with them, and also to engage in commercial transactions. Similarly, with those disbelievers who are not enemies of the Muslims, it is also permissible to treat them kindly and deal with them courteously (the details of which are in Surah Mumtahanah), because all these dealings are different from alliance (friendship and love).
28. 2. This permission is for those Muslims who live under the rule of disbelievers, that if at any time it is not possible for them to avoid their harm without expressing friendship, then they may outwardly express friendship with their tongues.
28. 2. This permission is for those Muslims who live under the rule of disbelievers, that if at any time it is not possible for them to avoid their harm without expressing friendship, then they may outwardly express friendship with their tongues.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
28. Believers should never take disbelievers as allies instead of the believers. And whoever does so will have no connection with Allah—unless you do so as a precaution to protect yourselves from them [31]. And Allah warns you about Himself, and to Allah is the final return.
[31]
Exceptions in Friendship with Disbelievers:
In this verse, believers are addressed both individually and collectively. That is, no believer should take any disbeliever as a friend. The community of believers should not take the community of disbelievers as friends, nor should the government of believers take the government of disbelievers as its friend. The reason is that a disbeliever can never be a well-wisher of a believer. Whenever he gets the opportunity, he will only cause harm. One should not expect good from him, and the exception in this is that if, merely due to remaining aloof, you fear some danger from a disbeliever, then as a formality and for the sake of diplomacy, permission has been given to maintain friendship with him. Now, in this, there are countless matters that are left solely to the discretion of the believer. For example, is this danger to life, wealth, and honor, or is it something else? And is this danger actually present or merely imagined? Also, is the effect of this danger limited only to his own self, or could it become a cause of trial for other Muslims as well? Or, if by maintaining friendship with the disbelievers, he secures his own safety, will it not harm other Muslims? And so on. Now, see that the answers to all these questions are different. For example, the answer to the first question is that if indeed life, wealth, and honor are in danger, then one should take advantage of this permission. The answer to the second question is that imagined dangers should not be considered, and one should trust only in Allah. The answer to the third question is that if, by not taking precautionary measures and not maintaining formality with the disbeliever, harm comes to the Muslims, then certainly a way of protection and safety should be found. And the answer to the fourth question is that if by this friendship he himself is safe, but other Muslims are being harmed, then one should never do so. On such occasions, besides these questions, many other kinds of questions may also arise. For example, the danger he considers real may be nothing but a deception, and so on. The answers to these questions should be thought out in the heart with utmost honesty and piety, and then one should act accordingly. That is why, after granting this permission, Allah the Exalted has said:
﴿ وَيُحَذِّرُكُمُ اللّٰهُ نَفْسَهٗ﴾
That is, you should ponder over such matters fearing that Allah to whom you have to return, and He knows well the conditions and thoughts of your hearts, and He is also fully capable that if you do not fear the disbeliever but give precedence to the fear of Allah, He has full power to save you from their mischief and evil, and can create many other ways as well.
[31]
Exceptions in Friendship with Disbelievers:
In this verse, believers are addressed both individually and collectively. That is, no believer should take any disbeliever as a friend. The community of believers should not take the community of disbelievers as friends, nor should the government of believers take the government of disbelievers as its friend. The reason is that a disbeliever can never be a well-wisher of a believer. Whenever he gets the opportunity, he will only cause harm. One should not expect good from him, and the exception in this is that if, merely due to remaining aloof, you fear some danger from a disbeliever, then as a formality and for the sake of diplomacy, permission has been given to maintain friendship with him. Now, in this, there are countless matters that are left solely to the discretion of the believer. For example, is this danger to life, wealth, and honor, or is it something else? And is this danger actually present or merely imagined? Also, is the effect of this danger limited only to his own self, or could it become a cause of trial for other Muslims as well? Or, if by maintaining friendship with the disbelievers, he secures his own safety, will it not harm other Muslims? And so on. Now, see that the answers to all these questions are different. For example, the answer to the first question is that if indeed life, wealth, and honor are in danger, then one should take advantage of this permission. The answer to the second question is that imagined dangers should not be considered, and one should trust only in Allah. The answer to the third question is that if, by not taking precautionary measures and not maintaining formality with the disbeliever, harm comes to the Muslims, then certainly a way of protection and safety should be found. And the answer to the fourth question is that if by this friendship he himself is safe, but other Muslims are being harmed, then one should never do so. On such occasions, besides these questions, many other kinds of questions may also arise. For example, the danger he considers real may be nothing but a deception, and so on. The answers to these questions should be thought out in the heart with utmost honesty and piety, and then one should act accordingly. That is why, after granting this permission, Allah the Exalted has said:
﴿ وَيُحَذِّرُكُمُ اللّٰهُ نَفْسَهٗ﴾
That is, you should ponder over such matters fearing that Allah to whom you have to return, and He knows well the conditions and thoughts of your hearts, and He is also fully capable that if you do not fear the disbeliever but give precedence to the fear of Allah, He has full power to save you from their mischief and evil, and can create many other ways as well.
