Surah al-Ma'idah (The Table) 5 : 85

Overview (Verses 85- 86)

On Recognising the Truth of Islam
 
Having described their frank, positive attitude towards the truth revealed to God’s Messenger and their declaration of their acceptance of Islam and their willingness to bear witness to it by sacrificing their wealth and lives for its cause, praying all the time that God may accept them as witnesses and admit them among the righteous, the sūrah describes their destiny: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85)
 
God knows that what they have said is true and that they mean it seriously. They are determined to follow the path of faith and to bear witness to the truthfulness of the new religion they have adopted. He knows that they consider that bearing such testimony with all that it requires of personal and financial sacrifice is a favour which God grants to those of His servants who He chooses. He also knows that they realise that they have no way to follow other than the one they have chosen, hoping that their Lord will include them among the righteous. As God knows all this about them, He accepts their statement and grants them Heaven as a reward, describing them as people who do good and granting them the reward He keeps in reserve for such people: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85) Doing good is the highest grade of faith and submission to God. This group of people have earned God’s own acknowledgement that they do good.
 
The sūrah has given us a very clear description of this group of people who are “nearest in affection to the believers”, giving prominence to the fact that they are far from arrogant and that they respond to the truth once they recognise it. Moreover, they are honest, serious and willing to fulfil the requirements of faith. But the sūrah does not stop at that in identifying this group. It goes on to distinguish them from the rest of those who say, “We are Christians”. This latter group listen to the truth, but they deny it, turn away from it and have no interest in bearing witness to its truthfulness. Indeed, they claim it to be false: “While those who disbelieve and deny Our revelations are destined for the blazing fire.” (Verse 86)
 
There is no doubt that the description, “those who disbelieve and deny Our revelations”, refers here to those who claim to be Christians, yet listen to the truth and refuse to respond to it. The Qur’ān describes them as unbelievers as long as they adopt this attitude. The description applies to the Jews and Christians who are joined with the idolaters in being unbelievers as long as they continue to deny that what God revealed to His Messenger as the truth, and as long as they continue to refuse to accept Islam which is the only religion acceptable to God. Statements to this effect are found in the Qur’ān: “Those who disbelieve among the people of earlier revelations and the idolaters could have never departed [from their erring ways] until there had come to them the Clear Proof... Those who disbelieve among the people of earlier revelations and the idolaters shall be in the fire of hell, wherein they will abide. They are the worst of all creatures.” (98: 1 and 6) “Unbelievers indeed are those who say: ‘God is the Christ, son of Mary.’” (Verse 72) “Unbelievers indeed are those who say: ‘God is the third of a trinity.’” (Verse 73) “Those of the Children of Israel who disbelieved were cursed by David and Jesus, son of Mary.” (Verse 78)
 
It is, then, a description repeatedly used in the Qur’ān and a judgement endorsed on several occasions. It is used here to distinguish between two groups of those who describe themselves as Christians as they adopt opposing attitudes towards believers. It also distinguishes the destiny of one group to that of the other. The first group will dwell in Heaven forever, since this is the reward of those who do good, while the other will end up in Hell.
 
In conclusion, we say that not all those who describe themselves as Christians are included among those who are “nearest in affection to the believers”. Anyone who suggests otherwise simply tries to make his judgement on the basis of only one part of the Qur’ānic statement, paying little attention to the rest. God’s judgement applies only to a particular group of Christians of whom God has given us a full description, leaving no room for ambiguity or confusion.
 
But who are the Christians about whom this statement is made? We have several reports which identify them. The first one is given by al-Qurţubī, a renowned scholar, who includes the following in his well- known commentary on the Qur’ān:
 
This verse refers to Negus, the ruler of Abyssinia, and his people. When a group of Muslims arrived in their land after the first emigration, as reported in detail in biographies of the Prophet, to save themselves from persecution by the unbelievers in Makkah.
 
The emigrants were a good number of people. God’s Messenger later migrated to Madinah and the unbelievers were unable to capture him. Subsequently, war broke out between the two camps and the unbelievers were unable to harm the Prophet. When the Battle of Badr took place and God caused many of the stalwarts among the unbelievers to be killed in that Battle, the unbelievers of the Quraysh thought that they could pursue their revenge against the Muslim emigrants in Abyssinia. Some of them suggested that they should send two wise men to Negus with rich presents to request him to extradite the Muslims who had taken refuge in his land. If he responded favourably to this request, they would kill those Muslims in revenge for those unbelievers killed at the Battle of Badr.
 
The Quraysh sent `Amr ibn al-`Āş and `Abdullāh ibn Abī Rabī`ah with rich gifts. When God’s Messenger heard of this, he sent `Amr ibn Umayyah al- Damrī who carried a letter from the Prophet to Negus. When Negus read the Prophet’s letter, he called in Ja`far ibn Abī Ţālib and his fellow immigrants. He also called in his priests and monks. He asked Ja`far to recite a passage from the Qur’ān and Ja`far recited Sūrah 19, entitled Mary. When they listened to it, their eyes were full with tears. It is to those people that reference is made by God in the following verses: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, ‘We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance. When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: ‘Our Lord, we do believe; so enrol us among those who bear witness to the truth.’” (Verses 82-3) (This report is mentioned in a ĥadīth related by Abū Dāwūd.]
 
A different report is given by al-Bayhaqī on the authority of Ibn Isĥāq:
 
Twenty people or so of Abyssinian Christians came to meet the Prophet (peace be upon him) when he was still in Makkah. They found him in the Mosque and they talked to him and asked him questions. Several groups of people from the Quraysh were sitting in their usual places around the Ka`bah. When the Abyssinians had put all their questions to the Prophet, he called on them to believe in his message. He recited to them passages of the Qur’ān. When they listened to them, their eyes were tearful. They responded positively and declared that they believed in him as God’s Messenger. They recognised him as the Prophet described in their Scriptures. When they left the Prophet, Abū Jahl, [the most hostile opponent of Islam in Makkah], and a number of Quraysh men stopped them and said, ‘What a gullible group of people you are! Your people back home have sent you to gather information about this man. But you have not been long with him when you disowned your own faith and declared your belief in what he said to you. We have never seen a more feeble-minded group than you.’ They replied, ‘We leave you in peace, as we do not wish to have a slanging match with you. We are responsible for our deeds and you for yours. We will let no chance to do ourselves good slip away without making use of it.’ It is also said that this group of Christians came from Najrān in Southern Arabia. It is reported that other verses of the Qur’ān commending their attitude were also revealed including the following verses: “Those to whom We have vouchsafed revelations in the past believe in it [i.e. the Qur’ān]; and when it is read out to them, they say, ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we surrendered ourselves to Him. These shall receive a twofold reward for having been patient in adversity, and having repelled evil with good, and having spent in charity out of what We provided for them, and whenever they heard frivolous talk, having turned away from it and said: We are responsible for our deeds and you for yours. Peace be to you. We do not seek out ignorant people.’’’ (28: 52-5)
 
A third report suggests that Ja`far ibn Abī Ţālib, the Prophet’s cousin, and his fellow immigrants in Abyssinia, came back to join the Prophet accompanied by 70 men wearing woolen clothes. Sixty-two of them were from Abyssinia and the other eight from Syria. The latter group included a monk called Baĥīrā and the other seven were Idrīs, Ashraf, Abrahah, Thumāmah, Qutham, Durayd and Ayman. The Prophet recited to them the full text of Sūrah 36. When they listened to the Qur’ān, their eyes were full of tears and they declared that they believed in its truth. They said, `This is very similar to the revelations given to Jesus Christ.’ It is in reference to them that the following verses were revealed: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, ‘We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance. When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: `Our Lord, we do believe; so enrol us among those who bear witness to the truth. How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” (Verses 82-4) This delegation was sent by the Abyssinian ruler, Negus, and they were the ones who dedicated themselves to worship in isolated places, such as caves.
 
Sa`īd ibn Jubayr says that God also revealed other verses of the Qur’ān, such as verses 52-5 of Sūrah 28, quoted above, about this group of people. Muqātil and al- Kalbī report that they were 40 Christians from Najrān and 32 from Abyssinia together with 68 from Syria. Qatādah says that these verses were revealed in reference to a group of Christians who followed the authentic Christian revelations. When God sent the Prophet Muĥammad with His last message, they believed in him and God praised them for this.
 
A Positive Response to God’s Revelations
 
What we have stated in respect of the meaning of these verses, as suggested by the general sequence of the sūrah and confirmed by these reports, fits in well with other statements in this sūrah and in the Qur’ān as a whole concerning the attitudes of Jews and Christians in general towards the Islamic faith and its followers. Moreover, it fits in with the history of the Muslim community throughout the fourteen centuries of its history.
 
The sūrah maintains the same trend, atmosphere and objectives throughout. Moreover, God’s revelations do not contradict each other:
 
“Had it issued from any but God, they would surely have found in it many an inner contradiction!” (4: 82) In this same sūrah various statements have been given which confirm the import of this text which is the subject of our discussion. Of these we may quote: “Believers, do not take the Jews and the Christians for your allies. They are allies of one another. Whoever of you allies himself with them is indeed one of them. God does not bestow His guidance on the wrongdoers.” (Verse 51) “Say: People of earlier revelations! You have no ground to stand upon unless you observe the Torah and the Gospel and that which has been revealed to you by your Lord. That which is revealed to you by your Lord is bound to make many of them even more stubborn in their arrogance and disbelief. But do not grieve for unbelieving folk.” (Verse 68)
 
Similarly in Sūrah 2, The Cow, we read: “The Jews and the Christians will never be pleased with you [Muĥammad] unless you follow their faith. Say, ‘God’s guidance is the only true guidance.’ And if after all the knowledge you have received you yield to their desires, there shall be none to help you or protect you from God.” (2: 120)
 
The events of history have confirmed God’s warnings to the Muslim community against the designs of both the Jews and Christians. History has recorded the wicked opposition of the Jews to Islam right from its first day in Madinah. Their scheming against Islam has continued since then to the present moment, and they continue to be its leaders, nursing their wicked grudges and always resorting to treacherous schemes to undermine Islam. History has also recorded that the crusading Christians have taken a hostile attitude to Islam ever since the Battle of al-Yarmūk between the Muslim army and the forces of the Byzantine Empire. It must be mentioned here that there were exceptional cases such as those described in the verses we have been discussing, when some Christians responded to the call of Islam and embraced it. There were also other groups of Christians who preferred to live under Islamic justice in order to save themselves from the oppression of their co-religionists. The general Christian trend towards Islam, however, is epitomised by the Crusades which have continued in different shades from the day of the Battle of al-Yarmūk up to the present day, although they may occasionally seek to take a low profile.
 
The Crusades, which lasted for two centuries, epitomise the Christian grudge against Islam. Their attitude is also reflected by the war of extermination launched against Islam and Muslims in the Andalus, in the colonisation of Muslim areas in Africa and throughout the world, as well as in missionary campaigns throughout the Muslim world.
 
Despite their mutual hatred of each other, Zionism and the Christian world continue to maintain their alliance against Islam. In their campaign against it, they have given practical proof to what God, who knows all, has said about them: “They are allies of one another.” (Verse 51) They continued their campaigns until they were able to break up the state of the last Caliphate and they went on to erode all aspects of Islam, one after the other. They managed to undermine the Islamic system of government, and they are trying now to undermine the ties generated by Islamic prayer, as the Prophet himself has forewarned.
 
Moreover, today, they adopt the attitude of the Jews, lending support to paganism against Islam, wherever the two are in confrontation. They do this through direct aid or through the international organisations which they control. The attitude of Christian powers to the conflict between India and Pakistan over Kashmir is proof positive of all this.
 
In addition, they continue to patronise and lend support to regimes which undertake to crush the Islamic revivalist movement everywhere. They try to impart a heroic character to these regimes in order to enable them to crush Islam. This is a brief summary of what the history of fourteen centuries of Islam tell us about the attitude of the Jews and Christians towards Islam. Both are in the same camp, hostile to Islam, always trying to undermine it. It is extremely important that the advocates of Islam who fight for it today and in the future should realise this, so that they are not deceived by reconciliatory calls which take up the first part of the Qur’ānic statement and abandon its end, without picking up the thread of the whole sūrah or the evidence provided by other Qur’ānic statements, or without benefiting from historical events that confirm all this. Such movements use the preamble of the Qur’ānic text in order to calm the Muslims’ legitimate feelings towards those who are hostile to them and scheme against them. All these forces mobilise their efforts in order to level a final, devastating blow at the roots of the Islamic faith.
 
These forces fear nothing as much as they fear enlightened minds among the believers, even though they may be small in number. Those who try to suppress this awareness are the worst enemies of Islam. Some of them may be deluded victims but the harm they cause is in no way less than the harm which the worst enemies of Islam try to inflict. Indeed, it may be even more harmful.
 
This Qur’ān guides to the way that is straightest. It is highly consistent, showing no contradiction whatsoever. Therefore, we must try to understand its message with open minds.

Overview (Verses 85- 86)

On Recognising the Truth of Islam
 
Having described their frank, positive attitude towards the truth revealed to God’s Messenger and their declaration of their acceptance of Islam and their willingness to bear witness to it by sacrificing their wealth and lives for its cause, praying all the time that God may accept them as witnesses and admit them among the righteous, the sūrah describes their destiny: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85)
 
God knows that what they have said is true and that they mean it seriously. They are determined to follow the path of faith and to bear witness to the truthfulness of the new religion they have adopted. He knows that they consider that bearing such testimony with all that it requires of personal and financial sacrifice is a favour which God grants to those of His servants who He chooses. He also knows that they realise that they have no way to follow other than the one they have chosen, hoping that their Lord will include them among the righteous. As God knows all this about them, He accepts their statement and grants them Heaven as a reward, describing them as people who do good and granting them the reward He keeps in reserve for such people: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85) Doing good is the highest grade of faith and submission to God. This group of people have earned God’s own acknowledgement that they do good.
 
The sūrah has given us a very clear description of this group of people who are “nearest in affection to the believers”, giving prominence to the fact that they are far from arrogant and that they respond to the truth once they recognise it. Moreover, they are honest, serious and willing to fulfil the requirements of faith. But the sūrah does not stop at that in identifying this group. It goes on to distinguish them from the rest of those who say, “We are Christians”. This latter group listen to the truth, but they deny it, turn away from it and have no interest in bearing witness to its truthfulness. Indeed, they claim it to be false: “While those who disbelieve and deny Our revelations are destined for the blazing fire.” (Verse 86)
 
There is no doubt that the description, “those who disbelieve and deny Our revelations”, refers here to those who claim to be Christians, yet listen to the truth and refuse to respond to it. The Qur’ān describes them as unbelievers as long as they adopt this attitude. The description applies to the Jews and Christians who are joined with the idolaters in being unbelievers as long as they continue to deny that what God revealed to His Messenger as the truth, and as long as they continue to refuse to accept Islam which is the only religion acceptable to God. Statements to this effect are found in the Qur’ān: “Those who disbelieve among the people of earlier revelations and the idolaters could have never departed [from their erring ways] until there had come to them the Clear Proof... Those who disbelieve among the people of earlier revelations and the idolaters shall be in the fire of hell, wherein they will abide. They are the worst of all creatures.” (98: 1 and 6) “Unbelievers indeed are those who say: ‘God is the Christ, son of Mary.’” (Verse 72) “Unbelievers indeed are those who say: ‘God is the third of a trinity.’” (Verse 73) “Those of the Children of Israel who disbelieved were cursed by David and Jesus, son of Mary.” (Verse 78)
 
It is, then, a description repeatedly used in the Qur’ān and a judgement endorsed on several occasions. It is used here to distinguish between two groups of those who describe themselves as Christians as they adopt opposing attitudes towards believers. It also distinguishes the destiny of one group to that of the other. The first group will dwell in Heaven forever, since this is the reward of those who do good, while the other will end up in Hell.
 
In conclusion, we say that not all those who describe themselves as Christians are included among those who are “nearest in affection to the believers”. Anyone who suggests otherwise simply tries to make his judgement on the basis of only one part of the Qur’ānic statement, paying little attention to the rest. God’s judgement applies only to a particular group of Christians of whom God has given us a full description, leaving no room for ambiguity or confusion.
 
But who are the Christians about whom this statement is made? We have several reports which identify them. The first one is given by al-Qurţubī, a renowned scholar, who includes the following in his well- known commentary on the Qur’ān:
 
This verse refers to Negus, the ruler of Abyssinia, and his people. When a group of Muslims arrived in their land after the first emigration, as reported in detail in biographies of the Prophet, to save themselves from persecution by the unbelievers in Makkah.
 
The emigrants were a good number of people. God’s Messenger later migrated to Madinah and the unbelievers were unable to capture him. Subsequently, war broke out between the two camps and the unbelievers were unable to harm the Prophet. When the Battle of Badr took place and God caused many of the stalwarts among the unbelievers to be killed in that Battle, the unbelievers of the Quraysh thought that they could pursue their revenge against the Muslim emigrants in Abyssinia. Some of them suggested that they should send two wise men to Negus with rich presents to request him to extradite the Muslims who had taken refuge in his land. If he responded favourably to this request, they would kill those Muslims in revenge for those unbelievers killed at the Battle of Badr.
 
The Quraysh sent `Amr ibn al-`Āş and `Abdullāh ibn Abī Rabī`ah with rich gifts. When God’s Messenger heard of this, he sent `Amr ibn Umayyah al- Damrī who carried a letter from the Prophet to Negus. When Negus read the Prophet’s letter, he called in Ja`far ibn Abī Ţālib and his fellow immigrants. He also called in his priests and monks. He asked Ja`far to recite a passage from the Qur’ān and Ja`far recited Sūrah 19, entitled Mary. When they listened to it, their eyes were full with tears. It is to those people that reference is made by God in the following verses: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, ‘We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance. When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: ‘Our Lord, we do believe; so enrol us among those who bear witness to the truth.’” (Verses 82-3) (This report is mentioned in a ĥadīth related by Abū Dāwūd.]
 
A different report is given by al-Bayhaqī on the authority of Ibn Isĥāq:
 
Twenty people or so of Abyssinian Christians came to meet the Prophet (peace be upon him) when he was still in Makkah. They found him in the Mosque and they talked to him and asked him questions. Several groups of people from the Quraysh were sitting in their usual places around the Ka`bah. When the Abyssinians had put all their questions to the Prophet, he called on them to believe in his message. He recited to them passages of the Qur’ān. When they listened to them, their eyes were tearful. They responded positively and declared that they believed in him as God’s Messenger. They recognised him as the Prophet described in their Scriptures. When they left the Prophet, Abū Jahl, [the most hostile opponent of Islam in Makkah], and a number of Quraysh men stopped them and said, ‘What a gullible group of people you are! Your people back home have sent you to gather information about this man. But you have not been long with him when you disowned your own faith and declared your belief in what he said to you. We have never seen a more feeble-minded group than you.’ They replied, ‘We leave you in peace, as we do not wish to have a slanging match with you. We are responsible for our deeds and you for yours. We will let no chance to do ourselves good slip away without making use of it.’ It is also said that this group of Christians came from Najrān in Southern Arabia. It is reported that other verses of the Qur’ān commending their attitude were also revealed including the following verses: “Those to whom We have vouchsafed revelations in the past believe in it [i.e. the Qur’ān]; and when it is read out to them, they say, ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we surrendered ourselves to Him. These shall receive a twofold reward for having been patient in adversity, and having repelled evil with good, and having spent in charity out of what We provided for them, and whenever they heard frivolous talk, having turned away from it and said: We are responsible for our deeds and you for yours. Peace be to you. We do not seek out ignorant people.’’’ (28: 52-5)
 
A third report suggests that Ja`far ibn Abī Ţālib, the Prophet’s cousin, and his fellow immigrants in Abyssinia, came back to join the Prophet accompanied by 70 men wearing woolen clothes. Sixty-two of them were from Abyssinia and the other eight from Syria. The latter group included a monk called Baĥīrā and the other seven were Idrīs, Ashraf, Abrahah, Thumāmah, Qutham, Durayd and Ayman. The Prophet recited to them the full text of Sūrah 36. When they listened to the Qur’ān, their eyes were full of tears and they declared that they believed in its truth. They said, `This is very similar to the revelations given to Jesus Christ.’ It is in reference to them that the following verses were revealed: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, ‘We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance. When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: `Our Lord, we do believe; so enrol us among those who bear witness to the truth. How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” (Verses 82-4) This delegation was sent by the Abyssinian ruler, Negus, and they were the ones who dedicated themselves to worship in isolated places, such as caves.
 
Sa`īd ibn Jubayr says that God also revealed other verses of the Qur’ān, such as verses 52-5 of Sūrah 28, quoted above, about this group of people. Muqātil and al- Kalbī report that they were 40 Christians from Najrān and 32 from Abyssinia together with 68 from Syria. Qatādah says that these verses were revealed in reference to a group of Christians who followed the authentic Christian revelations. When God sent the Prophet Muĥammad with His last message, they believed in him and God praised them for this.
 
A Positive Response to God’s Revelations
 
What we have stated in respect of the meaning of these verses, as suggested by the general sequence of the sūrah and confirmed by these reports, fits in well with other statements in this sūrah and in the Qur’ān as a whole concerning the attitudes of Jews and Christians in general towards the Islamic faith and its followers. Moreover, it fits in with the history of the Muslim community throughout the fourteen centuries of its history.
 
The sūrah maintains the same trend, atmosphere and objectives throughout. Moreover, God’s revelations do not contradict each other:
 
“Had it issued from any but God, they would surely have found in it many an inner contradiction!” (4: 82) In this same sūrah various statements have been given which confirm the import of this text which is the subject of our discussion. Of these we may quote: “Believers, do not take the Jews and the Christians for your allies. They are allies of one another. Whoever of you allies himself with them is indeed one of them. God does not bestow His guidance on the wrongdoers.” (Verse 51) “Say: People of earlier revelations! You have no ground to stand upon unless you observe the Torah and the Gospel and that which has been revealed to you by your Lord. That which is revealed to you by your Lord is bound to make many of them even more stubborn in their arrogance and disbelief. But do not grieve for unbelieving folk.” (Verse 68)
 
Similarly in Sūrah 2, The Cow, we read: “The Jews and the Christians will never be pleased with you [Muĥammad] unless you follow their faith. Say, ‘God’s guidance is the only true guidance.’ And if after all the knowledge you have received you yield to their desires, there shall be none to help you or protect you from God.” (2: 120)
 
The events of history have confirmed God’s warnings to the Muslim community against the designs of both the Jews and Christians. History has recorded the wicked opposition of the Jews to Islam right from its first day in Madinah. Their scheming against Islam has continued since then to the present moment, and they continue to be its leaders, nursing their wicked grudges and always resorting to treacherous schemes to undermine Islam. History has also recorded that the crusading Christians have taken a hostile attitude to Islam ever since the Battle of al-Yarmūk between the Muslim army and the forces of the Byzantine Empire. It must be mentioned here that there were exceptional cases such as those described in the verses we have been discussing, when some Christians responded to the call of Islam and embraced it. There were also other groups of Christians who preferred to live under Islamic justice in order to save themselves from the oppression of their co-religionists. The general Christian trend towards Islam, however, is epitomised by the Crusades which have continued in different shades from the day of the Battle of al-Yarmūk up to the present day, although they may occasionally seek to take a low profile.
 
The Crusades, which lasted for two centuries, epitomise the Christian grudge against Islam. Their attitude is also reflected by the war of extermination launched against Islam and Muslims in the Andalus, in the colonisation of Muslim areas in Africa and throughout the world, as well as in missionary campaigns throughout the Muslim world.
 
Despite their mutual hatred of each other, Zionism and the Christian world continue to maintain their alliance against Islam. In their campaign against it, they have given practical proof to what God, who knows all, has said about them: “They are allies of one another.” (Verse 51) They continued their campaigns until they were able to break up the state of the last Caliphate and they went on to erode all aspects of Islam, one after the other. They managed to undermine the Islamic system of government, and they are trying now to undermine the ties generated by Islamic prayer, as the Prophet himself has forewarned.
 
Moreover, today, they adopt the attitude of the Jews, lending support to paganism against Islam, wherever the two are in confrontation. They do this through direct aid or through the international organisations which they control. The attitude of Christian powers to the conflict between India and Pakistan over Kashmir is proof positive of all this.
 
In addition, they continue to patronise and lend support to regimes which undertake to crush the Islamic revivalist movement everywhere. They try to impart a heroic character to these regimes in order to enable them to crush Islam. This is a brief summary of what the history of fourteen centuries of Islam tell us about the attitude of the Jews and Christians towards Islam. Both are in the same camp, hostile to Islam, always trying to undermine it. It is extremely important that the advocates of Islam who fight for it today and in the future should realise this, so that they are not deceived by reconciliatory calls which take up the first part of the Qur’ānic statement and abandon its end, without picking up the thread of the whole sūrah or the evidence provided by other Qur’ānic statements, or without benefiting from historical events that confirm all this. Such movements use the preamble of the Qur’ānic text in order to calm the Muslims’ legitimate feelings towards those who are hostile to them and scheme against them. All these forces mobilise their efforts in order to level a final, devastating blow at the roots of the Islamic faith.
 
These forces fear nothing as much as they fear enlightened minds among the believers, even though they may be small in number. Those who try to suppress this awareness are the worst enemies of Islam. Some of them may be deluded victims but the harm they cause is in no way less than the harm which the worst enemies of Islam try to inflict. Indeed, it may be even more harmful.
 
This Qur’ān guides to the way that is straightest. It is highly consistent, showing no contradiction whatsoever. Therefore, we must try to understand its message with open minds.