Surah al-Ma'idah (The Table) 5 : 55

Overview (Verses 55- 56)

The Party Assured of Triumph
 
Islam is not a mere title, slogan or verbal claim nor is it a hereditary relationship or a description of people who live in a certain area. The sūrah mentions here some essential characteristics of believers: “Those who attend to their prayers, pay their zakāt and bow down in worship.” (Verse 55)
 
The first characteristic is that of attending to prayers, not merely offering them. This means paying full attention to them so that prayers produce their effects as explained by God when He says: “Prayer restrains man from loathsome deeds and from all that is bad.” (29: 45) Those who pray but are not prevented by their prayer from such indulgence have not attended to it properly.
 
Another characteristic is that they pay zakāt, which means that they fulfil their financial obligation willingly, without hesitation and in obedience to God. Zakāt is not a simple tax; it is an act of worship which may be described as financial worship. This is indicative of the Islamic system which achieves several objectives through the same duty. This distinguishes it from man-made systems which may achieve one goal and remain short of achieving the rest.
 
It is not possible for social welfare to be achieved through the mere imposition of civil taxes, or that financial contributions be levied from the rich for the benefit of the poor in the name of the state or the people or any other worldly authority. In such a pattern, only one goal is achieved, namely, the payment of money to the needy.
 
Zakāt, on the other hand, has a specific significance which is indicated by its very name, which means “purifying alms”. First and foremost, zakāt is purification and growth. It purifies man’s conscience because it is an act of worship and it is paid willingly with a feeling of love towards those who need it, because as a worship its payer expects to be well rewarded for it in the life to come and hopes that his wealth in this life will increase through the implementation of the blessed economic system of Islam. There is also a healthy feeling generated by it among the poor who receive it because they feel that it is part of God’s grace that He has determined its payment to them by the rich. They entertain no grudge against the rich. (It is useful to remind ourselves here that under the Islamic system, the rich earn their money through legitimate means and do not usurp the right of anyone as they earn their income.) Needless to say, zakāt also achieves the objective of financial taxes in a healthy and satisfactory atmosphere characterised by purity and growth.
 
The payment of zakāt is a characteristic of the believers confirming that they implement God’s law in their lives. Its very payment is an acknowledgement that God has the authority over all their affairs. This is exactly what is meant by Islam, which is based on total submission to God.
 
“And bow down in worship.” (Verse 55) The way this phrase is expressed in the Arabic original indicates that bowing down in worship is their normal and essential condition. The Qur’ānic verse has already stated that they attend to their prayer, but this second description is even more comprehensive because it makes it appear as if worship is the most prominent characteristic by which they are known. In such contexts, Qur’ānic expressions are very powerful indeed.
 
In return for having complete trust in Him, and seeking only His support and maintaining a tie of patronage with Him only and, in consequence, with His Messenger and the believers, and in return for a complete split between them and all other camps that do not submit to Him, God promises the believers victory: “Those who ally themselves with God and His Messenger and the believers (will find that) the party of God will be victorious.” (Verse 56)
 
This promise of victory comes only after the basic principle has been outlined. It is to be in alliance only with God, His Messenger and the believers. This follows a clear warning against having an alliance with the Jews or Christians since it is tantamount to leaving the Muslim camp and belonging to the Jews and Christians. In other words, it is a complete rejection of faith.
 
What we have here is a consistant Qur’ānic point. God wants people to be Muslims because Islam is good, not because they will triumph or gain power in this world. These are fruits which come only at their appropriate time, and only as a means to accomplish God’s will, manifested in the practical implementation of His faith. They are never offered as a temptation to encourage people to accept Islam. Moreover, when Muslims triumph, they gain nothing out of their victory for themselves. They are simply the means through which God accomplishes His will. He grants them victory not as something they add to their personal credit, but to the advantage of their faith. As such, they earn the reward for having striven hard to achieve this victory and enjoy the results of the implementation of the Divine faith. Similarly, God may promise Muslims victory in order to strengthen them and free them from the shackles of the present, which may be overwhelming at times. When they are assured that the ultimate result will be in their favour, they are more determined to overcome the present impediment. In other words, they entertain hopes that God will fulfil His promise to the Muslim nation through their own efforts.
 
The fact that this statement occurs here tells us something about the Muslim community’s situation at that time and its need for such reassurance by reiterating the rule that God’s party will eventually triumph. This again confirms our view with regard to the timing of the revelation of this passage.
 
This rule, however, remains true regardless of time or place. We realise that it is one of God’s laws which never fail. If the community of believers experiences some reversals and loses some battles, the constant rule, which will always remain true, is that God’s party will remain victorious. Such a clear promise by God is more true than what may appear to be the case at any particular juncture. To maintain a relationship of patronage with God, His Messenger and the believers is the only way to eventually ensure the fulfilment of God’s promise.