Your patron is only Allah and His messenger and those who believe –those who attend to their prayers, pay their zakah (i.e purifying alms) and bow down in worship. Whoever strives to have for a patron Allah and His Messenger and the believers (will find) that the party of Allah will be victorious. [The Repast : ‘Al Maidah’: 5:55-56 ]
Several references have been made to the sort of alliances and ties of patronage believers may have .It has been clearly indicated that ties of patronage can only be formed with Muslims, not with the followers of any other faith. The distinction between such ties of alliance and patronage on the one hand and tolerance and friendliness on the other has also been emphasized. It should also be stressed that Muslims with whom alliance can be made are not merely those who claim to be Muslims.
Islam is not a mere title or slogan or a verbal claim or a hereditary relationship or a description of people who live in a certain area. The surah mentions here some essential characteristics of believers: ‘Those who attend to their prayers, pay their zakah and bow down in worship.’
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 Allah when he says: ‘Prayers prevent [those who attend to it ] from indulging in indecency and censurable behavior.’ 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 zakah, which means that they fulfill their financial obligation willingly ,without hesitation and in obedience to Allah .Zakah is not a simple tax; it 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 that social welfare be achieved through the mere imposition of civil taxes or that financial contribution 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.
Zakah, on the other hand, has a specific significance which is indicated by its very name which means ‘purifying alms’ First and foremost, zakah is purification and growth. It purifies men’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 Allah’s grace that he has determined its payment to them by the rich. [it is useful to remind our selves 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 income ].It is needless to say that zakah also achieves the objective of financial taxes in a healthy and satisfactory atmosphere characterized by purity and growth.
The payment of zakah is a characteristic of the believers confirming that they implement Allah’s law in their lives, Its very payment is an acknowledgement on their part that Allah has the authority over all their affairs. This is exactly what is meant by Islam which is based on total submission to Allah.
‘And bow down in worship.’ The way this phrase is expressed in the Arabic original indicates that bowing down in worship is their normal and essential condition. The Quranic verse has already stated that they attend to their prayer. But this second description is even more comprehensive because it makes them appear as if bowing down in worship is their most prominent characteristic by which they are known. In such contexts, Qur’anic 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 with His messenger and the believers consequentially, and in return for a complete split between them and all other camps that do not submit to Him, Allah promises the believers victory:
‘Whoever strives to have for a patron Allah and His messenger and the believers, will find that the party of Allah will be victorious’.
This promise of victory comes only after the basic principle of faith has been outlined. It is to be in alliance only with Allah, 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 constant Quranic point. Allah wants people to be Muslims. because Islam is good, not because they will triumph or gain power in the world. These are fruits which come only at their appropriate time and only as a means to accomplish Allah’s will, manifested in the practical implementation of this faith. They are never offered as a temptation to encourage people to accept this faith. Moreover, when Muslims triumph, they gain nothing out their victory for themselves. They are simply the means through which Allah 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 the reward for the fruits which are reaped as a result of the implementation of the divine faith. Similarly, Allah 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 favor, they are more determined to overcome the present impediment and they entertain hopes that Allah may fulfill his promise to the Muslim nation through their own efforts. As we have said, this will ensure for them the reward for striving for Allah’s cause and the rewards of the establishment of Allah’s faith and the reward for enjoying the fruits which are reaped as a result.
The fact that this statement occurs here tells us something about the situation of the Muslim community at that time and its need for such reassurance by reiterating the rule that Allah’s party will eventually triumph. This again confirms our view with regard to the time when this passage of the surah was revealed.
This rule however, remains true regardless of time or place. We realise that it is one of Allah’s law which never fails. If the community of believers experience some reversals and losses some battles, the constant rule which will always remain true is that Allah’s
party will remain victorious. Such a clear promise by Allah is more true than what may appear to be the case at any particular juncture .To maintain a relationship of patronage with Allah, His messenger and believers is the only way which will ensure the fulfillment of Allah’s promise eventually.
