Surah al-Ma'idah (The Table) 5 : 57

Overview (Verses 57- 58)

When Faith and Prayers Are Mocked
 
The approach utilised in this sūrah adopts several ways to impress on the believers the prohibition of taking as allies those who follow a faith different to their own, be they followers of earlier revelations or unbelievers associating partners with God. The aim of using such different methods is to make this rule of faith well established in their minds and consciences. This, in turn, indicates how important this rule is in the overall Islamic concept and the methods adopted by the Islamic movement.
 
In the first address, as we have seen, a straightforward prohibition has been emphasised, coupled with a warning that God may well bring about victory for the believers or bring about some other event of His own making, and thus the reality which the hypocrites try hard to cover up will be laid bare. In the second address, a warning is given against the renunciation of faith through the establishment of an alliance with the enemies of God, His Messenger and the believers. This is coupled with raising the far better prospect of belonging to the selected group who love God and are loved by Him, with the additional promise of victory to God’s party.
 
Now this passage adds a third address to the believers, appealing to them to defend their faith, worship and prayers which are mocked at and made a jest of by their enemies. Alliances with the people of earlier revelations or with unbelievers is forbidden in the same way. This prohibition is made directly relevant to fearing God. Belonging to the community of believers is made conditional on compliance with it. The actions of the unbelievers and the people of earlier revelations are shown in their true light and they are described as having no reason: “Believers, do not take for your friends those among the people of earlier revelations who mock at your faith and make a jest of it or those who are unbelievers. Fear God, if you are truly believers. For, when you call to prayer, they mock at it and make a jest of it. They do this because they are people who do not use their reason.” (Verses 57-58)
 
This is the sort of action which is bound to infuriate any believer who feels that he himself is treated in total disrespect, when an insult is directed against his faith and worship, and when his position as he stands to offer his worship is ridiculed. How, then, can any alliance or patronage be forged between the believers and anyone who shares in such a disgraceful action, simply because his mind is impaired? No man of sound mind would ever ridicule the Divine faith or the worship of believers, because a sound mind recognises the pointers to faith in everything around it. It is only when the mind is impaired or when it deviates from the truth that such pointers are not recognised? This because such a person’s attitude towards the whole universe around him is unsound. Everything in existence gives the same message that it has a Creator who deserves to be worshipped and glorified. A sound mind appreciates the beauty of worshipping the Creator of the universe. Hence, it does not make fun of something so beautiful and dignified.
 
Such mockery and ridicule used to be the work of unbelievers. In particular, it used to be the action of the Jews when the Qur’ān was being revealed to God’s Messenger, (peace be upon him), so that he would convey it to the Muslim community. We have no mention in the history of the period of any single incidence of this type by the Christians. However, God is stating for the Muslim community a basic principle of faith, as well as the Islamic concept and way of life. God has always been aware of what will take place in all future generations and the attitudes of other people towards Muslims.
 
We have seen that the enemies of this faith and the Muslim community, in all generations, from among those who claim to be Christians, have been much greater in number than the Jews and unbelievers who have fought against Islam. All those groups have taken a hostile attitude against Islam, schemed and fought an unabating war against it ever since the Muslim community clashed with the Byzantine Empire at the time of Abū Bakr and `Umar, the first two Caliphs. This continued right down to the Crusades and then to the “Oriental Question” which witnessed the grouping of Christian powers throughout the world in an alliance aimed at destroying the Muslim state altogether. This was followed by imperialism, which embodied the spirit of the Crusades. Such spirit continued to indicate itself in slips of the tongue made by imperialist leaders. Missionary work was initiated to further prepare the ground for imperialism and to give it support. This was followed by an unabating war against the pioneers of Islamic revival the world over. In all such campaigns and efforts, Jews, Christians and unbelievers of all sorts have taken part and joined forces.
 
The Qur’ān has been revealed so that it remains the constitution of the Muslim community until the Day of Judgement. It gives this community its methodological concept of faith, and lays down for it its social order and its method of operation. Hence, it teaches the Muslim community that it must never share patronage with anyone other than God, His Messenger and the believers. Alliances with Jews, Christians or unbelievers are forbidden outright, and their prohibition is repeatedly emphasised.
 
This religion of ours impresses on its followers the need for tolerance and that they must extend kind treatment to the people of earlier revelations, particularly those among them who claim to be Christians. It forbids them, however, to have a relationship of alliance and patronage with them. Tolerance and kind treatment is a question of behaviour and good manners.
 
Alliances, on the other hand, are a matter of faith and organisational groupings. Patronage and alliance mean mutual support between two camps and groups. This cannot take place between Muslims and the people of earlier revelations or with unbelievers, because to a Muslim such support is only a support for the cause of faith and for striving to establish its methods and system in practical life. How can such help and support operate between Muslims and non-Muslims over such a matter? This question is clear cut and allows no wavering. Indeed, God does not accept any attitude over this issue other than that of complete seriousness, which is the only attitude a Muslim may have towards his religion.