Explanation in Brief

The verses cited above take up three important subjects which are the basic principles of unity among Muslims as a collectively organized community.

1. Muslims can deal with non-Muslims in the spirit of tolerance, sympathy, goodwill, equity, justice, favour and kindness, almost every-thing within that line of conduct. In fact, they should do that for they have been taught to do that. But, what is not permitted is the kind of fast friendship and indiscriminating intimacy which may garble the distinctive hallmarks of Islam. This is the issue known as the ` Tack al-Muwalat' to refrain from deep (friendship) in Islamic terminology.

2. The second principle stressed upon is that should the Muslims of any time and place shift away from the first principle stated above and develop an intimacy of this nature with non-Muslims, then, let them not be under the impression that their conduct could harm Islam in any manner whatsoever - because Allah Almighty has Himself taken the responsibility of seeing that Islam remains duly protected. It cannot be eliminated by anyone. However, if a set of people still go out of their minds, break the limits of Islamic modality of doing things and, let us presume, decide to leave the very pale of Islam, then, Allah Ta` ala will bring in another set of people who will uphold and establish the principles and laws of Islam.

3. Once we know the positive and negative aspects in perspective, it becomes evident that the real friendship of a Muslim - deep, intense, profound and reliance-worthy - can only be with Allah, the Highest of the high, His Messenger, and with those who believe in them.

After this brief introduction of the subject, we can now move to the detailed explanation of the verses.

Commentary

In the first verse (51), Muslims have been commanded not to enter into "Muwalat" (deep friendship) with Jews and Christians as is the customary practice of non-Muslims in general and, of Jews and Christians in particular, who reserve deep friendship for their own people only. They do not deal with Muslims at the same wave length.

After this clear instruction, should a Muslim do otherwise and en-ter into an intimate friendship with a Jew or Christian, then, in the sight of Islam, he is fit to be counted as one of them - and not as a Muslim.

The Background of Revelation

Reporting from ` Ikrimah, Ibn Jarir ؓ has said that this verse was revealed in the background of a particular event. After the Holy Prophet ﷺ had settled in Madinah, he had entered into a treaty with Jews and Christians living nearby which required that they would neither fight against Muslims nor help any other tribe at war with them, rather, they would join Muslims to fight against them. Similarly, Muslims will not fight them nor help anyone against them, rather, would de-fend them against the aggressors. For some time, both parties kept adhering to the treaty. But, the Jews could not observe the terms of the treaty any longer because of their conspiratorial nature and anti-Islam temperament. They made a secret deal with the pagans of Makkah against Muslims and wrote them a letter inviting them to their fortress. When the Holy Prophet ﷺ came to know about this conspiracy, he dispatched a posse of Mujahidin to confront them. These Jews from Banu Qurayzah were, on the one hand, conspiring with the disbelievers of Makkah, while on the other, having infiltrated among Mus-lims, they had succeeded in making pacts of friendship with many of them. This was their front of spying for the disbelievers of Makkah against Muslims. Revealed thereupon was this verse which stopped Muslims from indulging in deep friendship with Jews and Christians, so that they could be deprived of having access to sensitive information about Muslims. At that time, some noble Companions, including Sayyidna ` Ubadah ibn Samit ؓ ، openly announced the cancellation of their treaty obligations as well as their support for abandonment of any close friendship in the future. As for the hypocrites who had their pragmatic relationship with Muslims, or people whose hearts had yet to taste the sweetness of genuine faith, they apprehended dangers in breaking relationships with Jews and Christians lest the conspiracy hatched by the disbelievers and the Jews succeeded and Muslims were overpowered in which case it would be necessary that they keep their relationships balanced both ways to avoid any problems Tor them later on. It was on this basis that ` Abdullah ibn Ubaiyy ibn Salul ؓ had said that he saw danger in cutting off relationship with these people and, therefore, he cannot do that. Revealed thereupon was the second verse (52):