Sequence of Verses Mentioned earlier was the friendliness of Jews with disbelievers. Mentioned now is their hostility towards Muslims in tandem with the disbelievers - which was the real cause of that friendship (the enemy of my enemy is my friend! ). And since the Qur&an upholds justice univer¬sally, it has not counted everyone even among Jews and Christians as being in the same lot. Whoever among them had some good quality, that was acknowledged openly - for example, the presence of a particu¬lar group among the Christians which did not have the kind of preju¬dice the Jews were known for, and the statement about the Christians who had responded heartily to the call of truth and for which they were considered worthy of the best of praise and reward. This particu¬lar group was that of the Christians of Ethiopia who did nothing which could cause problems for Muslims who had migrated to Ethiopia from their home in Makkah, before the Hijrah to Madinah. Any Christian, other than them, who is like them, shall also be legally counted as one of them. As for those who had accepted the truth, they are the King of Ethiopia, Najashi (Negus) and his courtiers who wept on hearing the Qur&an in their own country and embraced Islam. After that, a deputation of thirty men from there came to the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) who recited the Qur&an to them which they heard in tears and took their Shahadah as Muslims. This is the Cause or Back-ground of the revelation of this verse. Commentary Some Votaries of the Truth among the People of the Book Mentioned in these verses are those among the people of the Book who, had no feelings of malice or enmity for Muslims because of their godliness and tilt towards truth. But, people of such quality - like Sayyidna ` Abdullah ibn Salam - were very rare, rather almost nonexistent among the Jews. Speaking comparatively, there were more such people among the Christians. Specially so, during the blessed pe¬riod of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) ، there was a large number of such people in Ethiopia which included King Najashi and his civil ser¬vants. For this reason, when the Muslims of Makkah al-Mukarramah were fed up with being continually oppressed by the Quraysh, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) advised them to migrate to Ethiopia saying that he had heard that the King of Ethiopia himself was no oppressor of people, nor did he allow anyone to oppress others, therefore, Mus¬lims should go there for some time. Following this advice, the first group of eleven persons started their journey towards Ethiopia. Included in the group were Sayyidna ` Uthman ibn ` Affan and Sayyidah Ruqaiyyah, his respected wife and the daughter of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) . After that, a large car¬avan of Muslims comprising of eighty two men in addition to women, led by Sayyidna Ja&far ibn Abi Talib (رض) reached Ethiopia. Received there nicely and gently by the King and his people, they started living there in peace. But, the wrath of the Quraysh of Makkah knew no bounds. They could not bear by the idea that Muslims persecuted by them could live in peace in some other country. This they did not wish to allow. They sent a deputation of their men, with gifts as customary, to the King of Ethiopia with the request that he should expel Muslims from his coun¬try. But, the King of Ethiopia decided to first investigate into the matter. He talked to Sayyidna Ja&far ibn Abi Talib and his companions about Islam and its Prophet. When he heard about the life of the Holy Prophet صلی اللہ علیہ وسلم and the teachings of Islam, he found these true to the prophecy of Sayyidna ` Isa (علیہ السلام) and Injil which contained the glad tidings of the coming of the Last of the Prophets, Sayyidna Mu¬hammad al-Mustafa (صلی اللہ علیہ وآلہ وسلم) a brief outline of his teachings, and his physical features as well as those of his Companions (for ready identification). Impressed with and convinced by what he found out, he returned the gifts brought by the Quraysh deputation telling them plainly that he could never order such people to leave his country. The Effect of Sayyidna Ja` far&s Presentation on Najashi Sayyidna Ja&far (رض) had succeeded in presenting a brief but very com¬prehensive portrayal of Islam and its teachings in the court of Najashi, the King of Ethiopia. Then, there was their very stay (as Muslim role models) in Ethiopia which had generated not only in his heart but in the hearts of his officials and common people genuine feelings for Islam and its Prophet. Consequently, when the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) migrat¬ed to Madinah al-Tayyibah and the news that they were comfortable and at peace there reached Ethiopia the immigrating guests of the country decided to go to Madinah. Then, Najashi, the King of Ethiopia sent with them a deputation of leading scholars and missionaries from among his co-religionists to present his compliments before the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) . This group was comprised of seventy persons, out of which, there were sixty from Ethiopia itself, and eight from Syria. The Visit of Ethiopian Delegation Attired in the coarse robes of monks, this deputation presented itself before the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) . He recited Surah Yasin before them. As they heard it, tears kept flowing from their eyes. They all said how similar that was to what was revealed to Sayyidna &Isa (علیہ السلام) . All of them embraced Islam. After their return to Ethiopia, King Najashi also embraced Islam. He sent his son as the leader of another deputation to the Holy Proph¬et (صلی اللہ علیہ وآلہ وسلم) ، with a letter from him. Unfortunately, the boat carry¬ing them was drowned in the sea. In short, the King of Ethiopia, its officials and citizens did not only treat Islam and Muslims gently, fair¬ly and justly, but they themselves embraced Islam finally. According to the majority of commentators, the verses cited above were revealed about these blessed souls: وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً لِّلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَىٰ And you will certainly find that the closest of them in friend-ship with the believers are those who say, |"We are Chris¬tians.|" And about the verses which follow, and in which their weeping in fear of Allah and their acceptance of the truth has been described, the majority of commentators also agree that - though these verses have been revealed about Najashi and the deputation sent by him - yet, its words are general. Therefore, its legal force covers and includes all such Christians who are devoted to truth and justice similar to the people of Ethiopia. That is, they were followers of the Injil before Is-lam, and after the coming of Islam, they became followers of Islam. Though, there were some people of this class even among Jews who adhered to the Torah since the period of Sayyidna Musa (علیہ السلام) ، but when came Islam, they entered the fold of Islam. However, the number of such people was so small that it cannot be considered significant in the context of communities and nations. As for the rest of the Jews, they were the foremost in their hostility towards Muslims. Therefore, their attitude was identified at the very beginning of the verse by saying: لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِّلَّذِينَ آمَنُوا الْيَهُودَ You will certainly find that the most hostile people against the believers are the Jews ... Limits of Interpretation To recapitulate, it can be said that a particular group of the Chris¬tians has been praised in this verse, a group which was God-fearing and upright in matters of truth. It includes King Najashi, his officials and citizens - as well as other Christians who had these qualities, or would have in times to come. But, it does not mean - neither based on what the text says, nor could it possibly be - that the Christians have to be taken as friends of Muslims, no matter how astray they go and how aggressive in their anti Islam hostility they become, and yet Mus¬lims will have to extend their hand of friendship towards them. This interpretation, as obvious, is false and is absolutely against facts. Therefore, Imam Abu Bakr Al-Jassas (رح) has said in his Ahkam al-Qur&an: that the thinking of some people who take the praise of Christians in this verse in an absolute sense and consider them better than the Jews, again in an absolute sense, is open ignorance - because a com¬parison of the religious beliefs of the two groups will show that the Christians are more pronounced in being Mushriks (as ascribers of partners in the divinity of Allah); and as for their dealings with Mus¬lims are concerned, common modern-day Christians have not been any less than Jews in their anti-Islam activities. However, it is correct that there have been a good many God-fearing and truth-loving. people among them. That is why they had the Taufiq to accept Islam and be-come Muslims. It must be kept in mind that these verses were re¬vealed to show this particular difference between the two groups. The Qur&an has itself pointed out to this fact at the end of this very verse (82) in the following words: ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ |"That is because among them there are priests and monks and because they are not arrogant (which could make them unwilling to listen and think).|" Comparison makes it clear that this was not the condition of Jews. They were not God-fearing and truth-loving. Their scholars and rab¬bis were far removed from renouncing the material pleasures of mortal life for the sake of knowledge and religion, instead of which, they had harnessed their knowledge and learning as a source of accumulating material benefits. This lust for the mundane had gripped them to the extent that they did not care to make a distinction between the true and the false or the lawful and the unlawful. Those who side with Truth are the moving spirit of a community The statement given in the verse also tells us something crucial about the life of a community or nation (of true believers) - , that its `.Ulama& and Mashaikh are its real movers and makers, the very spirit of the system. Until such time that there are present in the society (genuine) ` Ulama& and Mashaikh, who would not follow their worldly desires (in matters of Din and public good of Believers) motivated by nothing but the fear of Allah and answerability before Him, then, the community or nation in which they are shall never be deprived of real good and real blessing.
