Do the disbelievers include People of the Book?

Sources

• ✓ 5:57 · Al-Maaida

  5:57 · Muhammad Marmaduke Pickthall

  يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَكُمْ هُزُوًۭا وَلَعِبًۭا مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَٱلْكُفَّارَ أَوْلِيَآءَ ۚ وَٱتَّقُوا۟ ٱللَّهَ إِن كُنتُم مُّؤْمِنِينَ

  O Ye who believe! Choose not for guardians such of those who received the Scripture before you, and of the disbelievers, as make a jest and sport of your religion. But keep your duty to Allah if ye are true believers.

• ✓ Majma al-Bayan fi Tafsir al-Qur'an on 5:57

  Shia

  Majma al-Bayan fi Tafsir al-Qur'an · 5:57

  O you who have believed, do not take those who mock and play with your religion as allies—the ones who were given the Scripture before you—and the disbelievers as protectors. And fear God, if you are indeed believers. Recitation: The people of Basra and Al-Kisai recited "and the disbelievers" in the genitive case. Others recited it in the accusative. The argument for the genitive reading is that it aligns the syntax with the nearest governing word, which governs the genitive. The argument for the accusative reading is that it coordinates with the particle that causes the accusative, as if it said: "Do not take the disbelievers as protectors." Al-Zajjaj said regarding the word "hazwa" there are four acceptable pronunciations by vowels: You can say "huzu'" with a Dammah on the Zāy and a clear hamzah, which is the original and preferred form. Or you can say "hazwa," changing the hamzah to a wāw because it follows a vowel ending. Or say "haz'a" with a Sukūn on the Zāy and a clear hamzah. These three forms are acceptable. There is another variant, which is not permissible, where it is pronounced as "hazā," like the word "hudā." This form happens when the hamzah in "haz'a" is shifted onto the Zāy via a vowel, similar to how one might say "khabā" instead of "khubā." Language: The term "haz'u" means mockery or scorn, expressing what distracts or astonishes in a derisive manner. God said, "And indeed, messengers before you were mocked." A poet said, "Alas, I mocked her and the graying of age amazed her; so with you there is neither denial nor wonder." The verb stems from "hazā," meaning to mock, to be mocked, and to deride. "Play" (la'ib) means to take in a manner not according to truth, similar to "abangh" (playing about). Its root relates to the saliva of a child, who plays by drooling, because saliva flows toward an unintended place; thus, a player deviates from the path of truth. Occasion of Revelation: It was said that Rifa’ah ibn Zayd ibn Ataboot and Suwaid ibn al-Harith had professed Islam but then hypocritically turned away, and some Muslims befriended them, so this verse was revealed. Ibn Abbas narrated this. Meaning: God then affirmed the prohibition against taking disbelievers as allies, saying, "O you who have believed, do not take those who have taken your religion lightly and playfully," meaning those who outwardly profess faith but conceal disbelief—in this way, they are playing with religion. "Those who were given the Scripture before you" refers to the Jews and Christians. "And the disbelievers" in the genitive—meaning, among the disbelievers—"as allies," that is, as intimate friends and companions. The derision comes both from the People of the Book and from the polytheists and hypocrites. It is indicated in God’s statement, "We have indeed sufficed you against the mockers, those who make a god alongside God." It also refers to the derision by the hypocrites: "And when they meet with their devils, they say, ‘Indeed, we are with you; we were only mocking.’" Everyone mentioned—the polytheists, hypocrites, and those among Jews and Christians who did not embrace Islam—falls under the name "disbelievers." This is supported by God’s saying: "Those who disbelieve among the People of the Book and the polytheists were not separate until after the clear proofs came to them." Hence, when the term "disbelievers" is applied to the mockers, it is fitting that the phrase "and the disbelievers" clarifies the meaning of the relative clause "those who have taken your religion lightly and playfully," just as the phrase "those who were given the Scripture before you" clarifies that preceding segment. If the verse said only "among the disbelievers," it would generalize all, but the term "disbelievers" mostly applies to the polytheists, and the People of the Book are generally those who, upon treaty, enter into covenant with the Muslims, pay the jizyah, and acknowledge their religion; thus they were treated separately. As for the accusative reading, it means: "Do not take the mockers among the People of the Book," and "do not take the disbelievers as allies." "And fear God" refers to fearing Him when taking such protectors, after the prohibition. "If you are believers"—that is, under His promise and threat—means that it is not proper for those who truly believe to ally with those who mock the religion. Whoever is a believer becomes angered by those who insult the religion and responds to them with the hatred and enmity they deserve.

• ✓ Sahih al-Bukhari 63:169

  Sunni SAHIH

  Sahih al-Bukhari · Book 63, Hadith 169 · Narrated by Ibn Abbas

  The People of the Book divide it (the scripture) into parts; they believe in some parts and disbelieve in others. This refers to the saying of God, 'Those who have divided the Quran into parts.'