3. Sura al-Imran

Medina 89 [200 verses]

The Quranic Text & Ali’s Version:

وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِ إِلَيْكَ...

3: 75. Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back;

C409. Hoard of gold: qintar: a talent of 1,200 ounces of gold. See 3:14. n. 354. (R).

...وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لاَّ يُؤَدِّهِ إِلَيْكَ إِلاَّ مَا دُمْتَ عَلَيْهِ قَآئِمًا...

others, who, if entrusted with a single silver coin, will not repay it unless thou constantly stoodest demanding,

C410. Silver coin: dinar. In the later Roman Empire, the denarius was a small silver coin. It must have been current in Syria and the markets of Arabia in the time of the Prophet.

It was the coin whose name is translated in the English Bible by the word penny. Matt. 22:19: hence the abbreviation of penny is d (= denarius).

The later Arabian coin dinar coined by the Umayyad, was a gold coin after the pattern of the Byzantine (Roman) denarius aureus and weighed about 66349 grains troy.

...ذَلِكَ بِأَنَّهُمْ قَالُواْ لَيْسَ عَلَيْنَا فِي الأُمِّيِّينَ سَبِيلٌ...

because, they say, "There is no call on us (to keep faith) with these ignorant (pagans)."

C411. Every race imbued with race arrogance resorts to this kind of moral or religious subterfuge. Even if its members are usually honest or just among themselves, they are contemptuous of those outside their circle, and cheat and deceive them without any qualms of conscience.

This is a "lie against Allah."

...وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ ﴿٧٥﴾

But they tell a lie against Allah, and (well) they know it.

بَلَى مَنْ أَوْفَى بِعَهْدِهِ وَاتَّقَى فَإِنَّ اللّهَ يُحِبُّ الْمُتَّقِينَ ﴿٧٦﴾

3: 76. Nay.

Those that keep their plighted faith and act aright, verily Allah loves those who act aright.

وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَن يُؤْمِنُ بِاللّهِ وَمَا أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ ...

3: 199. And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them,

...خَاشِعِينَ لِلّهِ لاَ يَشْتَرُونَ بِآيَاتِ اللّهِ ثَمَنًا قَلِيلاً ...

bowing in humility to Allah:

they will not sell the signs of Allah for a miserable gain!

...أُوْلَـئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ...

for them is a reward with their Lord,

... إِنَّ اللّهَ سَرِيعُ الْحِسَابِ ﴿١٩٩﴾

and Allah is swift in account

Other Versions:

3: 75

Asad ……….and [so] they tell a lie about God, being well aware [that it is a lie]

Pickthall Among the People of the Scripture there is he who, if thou trust him with a weight of treasure, will return it to thee. And among them there is he who, if thou trust him with a piece of gold, will not return it to thee unless thou keep standing over him. That is because they say: We have no duty to the Gentiles. They speak a lie concerning Allah knowingly.

Transliteration Wa min ahlil kita_bi man in ta'manhu bi qinta_riy yu'addihi ilaik(a), wa minhum man in ta'manhu bi dina_ril la_ yu'addihi ilaika illa_ ma_ dumta 'alaihi qa_'ima_(n), za_lika bi annahum qa_lu_ laisa 'alaina_ fil umiyyina sabil(un), wa yaqu_lu_na 'alalla_hil kaziba wa hum ya'lamu_n(a).

3: 76

Pickthall Nay, but (the chosen of Allah is) he who fulfilleth his pledge and wardeth off (evil); for lo! Allah loveth those who ward off (evil).

Transliteration Bala_ man aufa_ bi 'ahdihi wattaqa_ fa innalla_ha yuhibbul muttaqin(a).

[ Ruby’s note – Since this is in the context of the people of the Book (Jews Christians and Others to revelation came), the “muttaqin” among them is meant. ]

3: 199

Asad And, behold, among the followers of earlier revelation there are indeed such as [truly] believe in God, and in that which has been bestowed from on high upon you as well as in that which has been bestowed upon them. Standing in awe of God, they do not barter away God’s messages for a trifling gain. They shall have their reward with their Sustainer – for behold, God is swift in reckoning!

Pickthall And Lo! of the People of the Scripture there are some who believe in Allah and that which is revealed unto you and that which was revealed unto them, humbling themselves before Allah. They purchase not a trifling gain at the price of the revelations of Allah. Verily their reward is with their Lord, and Lo! Allah is swift to take account.

Transliteration Wa inna min ahlil kita_bi lamay yu'minu billa_hi wa ma_ unzila ilaikum wa ma_ unzila ilaihim kha_syi'ina lilla_h(i), la_ yasytaru_na bi a_ya_tilla_hi samanan qalila_(n), ula_'ika lahum ajruhum 'inda rabbihim, innalla_ha sari'ul hisa_b(i).

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7. Sura al-Araf, Mecca 39

The Quranic Text & Ali’s Version:

وَمِمَّنْ خَلَقْنَا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ ﴿١٨١﴾

7: 181. Of those We have created are people who direct (others) with truth, and dispense justice therewith.

Other Versions:

7: 181

Asad Now, among those whom We have created there are people who guide [others] in the way of the truth and act justly in its light [note 147].

Pickthall And of those whom We created there is a nation who guide with the Truth and establish justice therewith.

Transliteration Wa mimman khalaqna_ ummatuy yahdu_na bil haqqi wa bihi ya'dilu_n(a).

[[ Asad’s 147- …………In this verse, the reference is broadened to include the righteous of all times and communities - that is, all those who are receptive to God’s messages and live up to them by virtue of their conviction that God is the Ultimate Reality. ]]

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2. Surah al-Baqara, Medina 87

The Quranic Text & Ali’s Version:

بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ ...

2: 112. Nay, whoever submits his whole self to Allah and is a doer of good, he will get his reward with his Lord;

C114. The word translated "self" is Wajh, a comprehensive Arabic word. It means;

1. literally "face" but it may imply;

2. countenance or favour, as in 92:20;

3. honour, glory, Presence as applied to Allah, as in 2:115 and perhaps also in 55:27;

4. cause, sake ("for the sake of") as in 76:9;

5. the first part, the beginning as in 3:72;

6. nature, inner being, essence, self, as in 28:88, and perhaps also in 55:27.

Here I understand meaning 6; the face expresses the personality or the whole inner self of man. (R).

... وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿١١٢﴾

on such shall be no fear, nor shall they grieve.

C115. This phrase comes in aptly in its own context many times.

In this Surah it occurs in 11. 38, 62, 112, 262, 274, and 277. (R).

Other Versions:

2: 112

Asad ……shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve [note 91 & 92].

Pickthall Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve.

Bala_ man aslama wajhahu_ lilla_hi wa huwa muhsinun falahu_ ajruhu_ 'inda rabbih(i), wa la_ khaufun 'alaihim wa la_ hum yahzanu_n(a).

[Ruby’s note: Often the Quran has given the universal symptoms of truly righteous people: people of no fear and no grief, here and Hereafter. It is not that a righteous person would not have any grief or fear at all, but these would be temporary and they would overcome with the trust and submission to the Will of God. And again the Quran is expounding that righteous people can come from any brand of faith, there is no exclusivity of that in relation to a brand of faith or race or nationhood. ]

[Ali’s notes: 114 The word translated "self" is Wajh, a comprehensive Arabic word. It means (1) literally "face" but it may imply (2) countenance or favour, as in xcii. 20; (3) honour, glory, Presence as applied to God, as in ii. 115 and perhaps also in lv. 27; (4) cause, sake ("for the sake of") as in lxxvi 8; (5) the first part, the beginning as in iii. 71; (6) nature, inner being, essence, self, as in v. 111, xxviii 88, and perhaps also in lv. 27. Here I understand meaning 6; the face expresses the personality or the whole inner self of man. (2.112)

115 This phrase comes in aptly in its own context many times. In this Sura it occurs in 11, 38, 62, 112, 262, 274, and 277. It serves the same purpose as a refrain in a very well-arranged song, or a motif in Wagner's powerful music. (2.112)]

[Asad’s notes 91 & 92 - …………and it is in this sense that the terms “islam” and “muslim” are used throughout the Quran (see note on 68:35, where the expression ‘muslim’ occurs for the first time in the chronological order of revelation.)

Thus, according to the Quran, salvation is not reserved for any particular “denomination”, but is open to everyone who consciously realizes the oneness of God, surrender himself to His will and, by living righteously, gives practical effect to this spiritual attitude.]

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6. [al-Anam, Cattle Mecca 55]

The Quranic Text & Ali’s Version:

وَلاَ تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ...

6: 52. Send not away those who call on their Lord morning and evening, seeking His Face.

C870. Face: wajh: see 2:112 and n. 114.

...مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَيْءٍ...

Naught have they to gain from thee, and naught hast thou to gain from them,

C871. Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after Allah.

From a worldly point of view they had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over worldly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no responsibility for the Preacher.

...فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ ﴿٥٢﴾

that thou shouldst turn them away, and thus be (one) of the unjust.

Other Versions:

6: 52

Asad

Hence, repulse not [any of ] those who at morn and evening invoke their Sustainer, seeking His countenance. You are in no wise accountable for them –just as they are in no wise accountable for you – and

you have therefore no right to repulse them: for then you would be among the evildoers.

Pickthall Repel not those who call upon their Lord at morn and evening, seeking His countenance. Thou art not accountable for them in aught, nor are they accountable for thee in aught, that thou shouldst repel them and be of the wrong-doers.

Transliteration Wa la_ tatrudil lazina yad'u_na rabbahum bil gada_ti wal 'asyiyyi yuridu_na wajhah(u_), ma_ 'alaika min hisa_bihim min syai'iw wa ma_ min hisa_bika 'alaihim min syai'in fa tatrudahum fataku_na minaz za_limin(a).

[ Ruby’s note : This is a very important verse related to the non-Muslims

Neither Ali nor Asad’s notes expound the important underlying emphasis here:

First these people referred here are not Muslims, yet these same very people are described as very sincere who “morn and evening invoke their Sustainer” implying God is pleased with them with their sincerity and devotion. They may not be Muslims but they are described as righteous in their conviction. The next sentence is more reflective of this emphasis, it is saying direct to the Prophet that if he would have repulsed these people and not treat them right in giving due importance and attention, the Prophet himself would become “unjust” or “evildoer”. This is extremely important emphasis to note. Very few times the Quran expressed like this to warn the Prophet. ]

[ Ali’s note: 871 Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after God. From a worldly point of view they had nothing to gain from Muhammad as he was himself poor and he had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over wordly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no responsibility for the Preacher. (6.52)

872 Pursue the argument of the last note. The influential people who were not given precedence over the poor and humble but sincere disciples, were on their trial as to their spiritual insight. Their temptation was to say (and they said it in scorn): "We are much greater than they: has God then selected these lowly people for His teaching?" But that was so. And God knew best those who were grateful to Him for His guidance. (6.53) ]

[ Asad’s note 41: According to Traditions, this and the next verse were revealed when, several years before the Muslims’ exodus to Medina, some of the pagan chieftains at Mecca expressed their willingness to consider accepting Islam on the condition that the Prophet would dissociate himself from the former slaves and other “lowly” persons ………a demand which the Prophet, of course, rejected……………………..As the wording shows, it relates not to “lowly” followers of Islam but no to people who, while not being Muslims in the current sense of this word, believe in God and are always (“at morning and evening”) “seeking His countenance” (i.e., His grace and acceptance):

…………Although primarily addressed to the Prophet, the exhortation voiced in this passage is directed to all followers of the Quran: they are enjoined not to repulse anyone who believes in God – even though his beliefs may not fully answer to the demands of the Quran -……………..]

Key verses: 2:62, 3:75, 3:99, 3:110-113, 5:69, 6:52

2. Surah al-Baqara, Medina 87

The Quranic Text & Ali’s Version:

إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَادُواْ وَالنَّصَارَى وَالصَّابِئِينَ ...

2: 62. Those who believe (in the Qur'án) and those who follow the Jewish (Scriptures), and the Christians and the Sabians,

C76. Latest researches have revealed a small remnant of a religious community numbering about 2,000 souls in Lower Iraq, near Basra.

In Arabic they are called Subbi (plural Subba). They are also called Sabians and Nasoraeans; or Mandaeans, or Christians of St. John.

They claim to be Gnostics, of Knowers of the Great Life. They dress in white, and believe in frequent immersions in water. Their Book Ginza is in a dialect of Aramaic. They have theories of Darkness and Light as in Zoroastrianism. They use the name Yardan (Jordan) for any river. They live in peace and harmony among their Muslim neighbors. They resemble the Sabi'un mentioned in the Quran but are not probably identical with them.

The pseudo-Sabians of Harran, who attracted the attention of Khalifah Ma'mun al Rashid in 830 A.C. by their long hair and peculiar dress probably adopted the name as it was mentioned in the Quran, in order to claim the privileges of the People of the Book. They were Syrian Star-worshippers with Hellenistic tendencies, like the Jews contemporary with Jesus.

There was another people called the Sabaens, who played an important part in the history of early Arabia, and are known through their inscriptions in an alphabet allied to the Phoenician and Babylonian. They had a flourishing kingdom in the Yemen tract in South Arabia about 800-700 B.C., though their origin may have been in North Arabia. They worshipped the planets and stars (Moon, Sun, Venus). Probably the Queen of Sheba is connected with them. They succumbed to Abyssinia about 350 A.C. and to Persia about 579 A.C. Their capital was near San'a. They had beautiful stone buildings, in which the pointed arch is noticeable.

Cf. 5:69 and n. 779.

(See Encyclopedia Britannica, on Sabaeans). (R).

... مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحاً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ...

and who believe in Allah and the last day, and work righteousness, shall have their reward with their Lord;

... وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٦٢﴾

on them shall be no fear, nor shall they grieve.

C77. CF. 2:38, where the same phrase occurs. And it recurs again and again afterwards.

The point of the verse is that Islam does not teach an exclusive doctrine, and is not meant exclusively for one people. The Jews claimed this for themselves, and the Christians in their own origin were a sect of the Jews.

Even the modern organized Christian churches, though they have been, consciously or unconsciously, influenced by the Time-spirit, including the historical fact of Islam, yet cling to the idea of Vicarious Atonement, which means that all who do not believe in it or who lived previously to the death of Christ are at a disadvantage spiritually before the Throne of Allah.

The attitude of Islam is entirely different. Islam existed before the preaching of Muhammad on this earth: the Quran expressly calls Abraham a Muslim (3:67). Its teaching (submission to Allah's will) has been and will be the teaching of Religion for all time and for all peoples.

Asad’s Version:

2:62 Verily, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians –all who believe in God and the Last Day and do righteous deeds – shall have their reward with their Sustaienr; and no fear need they have, and neither shall they grieve.

According to Islam the best form of Worship of God is to submit to the Will of God and bring peace in this life. And peace is not possible with prejudice and hatred toward others . Spirituality and righteousness should bring compassion and understanding towards fellow human beings. It also should bring humility and wisdom to know that we do not know everything and only God alone knows exactly how God is going to judge an individual. Arrogance is a vice not a virtue in Islam.

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3. Sura al-Imran

Medina 89 [200 verses]

The Quranic Text & Ali’s Version:

إِنَّ الدِّينَ عِندَ اللّهِ الإِسْلاَمُ ...

3: 19. The Religion before Allah is Islam (submission to His will):

...وَمَا اخْتَلَفَ الَّذِينَ أُوْتُواْ الْكِتَابَ إِلاَّ مِن بَعْدِ مَا جَاءهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ...

nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them.

C359. Baghyan:

- through envy,

- through selfish contumacy or obstinacy,

- through sheer contrary-mindedness, or desire to resist or rebel.

Cf. 2:90, and 2:213.

...وَمَن يَكْفُرْ بِآيَاتِ اللّهِ فَإِنَّ اللّهِ سَرِيعُ الْحِسَابِ ﴿١٩﴾

But if any deny the Signs of Allah, Allah is swift in calling to account.

فَإنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلّهِ وَمَنِ اتَّبَعَنِ ...

3: 20. So if they dispute with thee, say:

"I have submitted my whole self to Allah and so have those who follow me." .

C360. Wajh: whole self.

See n. 114 to 2:112.

...وَقُل لِّلَّذِينَ أُوْتُواْ الْكِتَابَ وَالأُمِّيِّينَ أَأَسْلَمْتُمْ ...

And say to the People of the Book and to those who are unlearned: "Do ye (also) submit yourselves?"

C361. The People of the Book may be supposed to know something about the previous religious history of mankind. To them the appeal should be easy and intelligible, as all Religion is one, and it is only being renewed in Islam.

But the appeal is also made to the Pagan Arabs, who are unlearned, and who can well be expected to follow the example of one of their own, who received divine enlightenment, and was able to bring new knowledge to them.

A great many of both these classes did so. But the few who resisted Allah's grace, and actually threatened and persecuted those who believed, are told that Allah will look after His own.

...فَإِنْ أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلاَغُ ...

If they do, they are in right guidance, but if they turn back, thy duty is to convey the Message;

...وَاللّهُ بَصِيرٌ بِالْعِبَادِ ﴿٢٠﴾

and in Allah's sight are (all) His servants.

C362. Note the literary skill in the argument as it proceeds.

The mystery of birth faintly suggests that we are coming to the story of Jesus.

The exposition of the Book suggests that Islam is the same religion as that of the People of the Book.

Next we are told that the People of the Book made their religion one-sided, and through the priesthood of the family of Imran, we are brought to the story of Jesus, who was rejected by a body of the Jews as Muhammad was rejected by a body of both Jews and Christians.

لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاء مِن دُوْنِ الْمُؤْمِنِينَ...

3: 28. Let not the believers take for friends or helpers unbelievers rather than believers;

...وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللّهِ فِي شَيْءٍ إِلاَّ أَن تَتَّقُواْ مِنْهُمْ تُقَاةً ...

if any do that, in nothing will there be help from Allah; except by way of precaution, that ye may guard yourselves from them.

C373. If Faith is a fundamental matter in our lives our associations and friendships will naturally be with those who share our Faith.

"Evil communications corrupt good manners": and evil company may corrupt Faith.

In our ordinary every-day affairs of business, we are asked to seek the help of Believers rather than Unbelievers. Only in this way can our community be strong in organisation and unity. But where there is no question of preference, or where in self-defence we have to take the assistance of those not belonging to our Faith, that is permissible.

In any case we must not weaken our Brotherhood: we must try to make it stronger if possible.

...وَيُحَذِّرُكُمُ اللّهُ نَفْسَهُ وَإِلَى اللّهِ الْمَصِيرُ ﴿٢٨﴾

But Allah cautions you (to remember) Himself, for the final goal is to Allah.

Asad’s Version:

3: 19, 20 ……..And if they (non-muslims addressed here) surrender themselves unto Him, they are on the right path;

3: 28 Let not the believers take those who deny the truth for their allies in preference to the believers …..unless it be to protect yourselves against them in this way,…..

I feel it is wrong to assume and be certain how God is going to judge us. Life is

complex ; innumberable factors influence and shape our realities : only God can assess and weigh all these . Then His Infinite Mercy also contributes in the outcome of the devine judgement. Therefore it is wrong to make a judgement on an individual or group on the basis of his / her Muslim or non-Muslim status. The Quran warns us to make no such judgement. That is exclusively God’s domain.

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5. Surah al-Maida, Medina 112

The Quranic Text & Ali’s Version:

وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ ...

5: 48. To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety;

C759. After the corruption of the older revelations, the Quran comes with a twofold purpose:

1. to confirm the true and original Message, and

2. to guard it, or act as a check to its interpretation.

The Arabic word Muhaymin is very comprehensive in meaning. It means one who;

- safeguards,

- watches over,

- stands witness,

- preserves, and

- upholds.

The Quran safeguards "the Book", for it has preserved within it the teachings of all the former Books. It watches over these Books in the sense that it will not let their true teachings to be lost. It supports and upholds these Books in the sense that it corroborates the Word of Allah which has remained intact in them. It stands a witness because it bears testimony to the Word of Allah contained in these Books and helps to sort it out from the interpretations and commentaries of the people which were mixed with it: what is confirmed by the Quran is the Word of Allah and what is against it is that of the people. (R).

... فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ عَمَّا جَاءكَ مِنَ الْحَقِّ ...

so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the truth that hath come to thee.

... لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا...

To each among you have We prescribed a Law and an Open Way.

C760. Law: shirat, rules of practical conduct.

Open Way: Minhaj. The finer things which are above the law, but which are yet available to everyone, like a sort of open highway. The light in verses 44 and 46 though laws and rules may take different forms among different People.

... وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً ...

If Allah had so willed, He would have made you a single people,

... وَلَـكِن لِّيَبْلُوَكُمْ فِي مَآ آتَاكُم فَاسْتَبِقُوا الخَيْرَاتِ...

but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues.

C761. By origin mankind were a single people or nation: 4:1, and 2:213. That being so Allah could have kept us all alike, with one language, one kind of disposition, and one set of physical conditions (including climate) to live in. But in His wisdom, He gives us diversity in these things, not only at any given time, but in different periods and ages.

This tests our capacity for Unity (Wahdaniyat) still more, and accentuates the need of Unity and Islam.

... إِلَى الله مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿٤٨﴾

The goal of you all is to Allah;

it is He that will show you the truth of the matters in which ye dispute.

C762. Men are wont to make conflicting claims regarding Allah, the ultimate destiny of man, and other questions of vital importance.

No matter how vehement and eloquent the proponents of false doctrines might be, their efforts will prove fruitless and it will be indisputably clear on the Day of Judgment as to who entertained false notions and who cherished the truth. (Eds).

Asad’s Version:

5:48 “ To each among you have We prescribed a Law and an Open Way. If God had so willed, he would have made you a single People, but (His plan is ) to test you in what he hath given you. So strive as in a race in all virtues, the goal of you all is to God ; it is he that will show you the truth of the matters in which you dispute.”

Yes, we need to take the whole Quran into account as well as individual injuctions. However ,it is dangerous to assume God has abrogated some of his injunctions.

The confusion regarding the verse that says that - 2:106 “Any message which We annul or consign to oblivion We replace with a better or a similar one .” – stems

from erroneous idea about God and Religion. Besides, no such declared annulment is there in the Quran regarding any of the existing Quranic verses , and if God had consigned any verses to oblivion then those must not be the existing verses that we know. Therefore, in the context of the existing Quranic verses the above injunction cannot be applicable. The above verse then must me related to the era of the preceeding Prophets.

In that context a scholar of our time Assad said : ‘The principal laid down in this passage – relating to the supersession of the Biblical dispensation by that of the Quran – has given rise to an erroneous interpretation by many Muslim theologians. The word ‘ayah’

(“message”) occurring in this context is also used to denote a “ verse” of the Quran

( because every one of these verses contains a message). Taking this restricted meaning

of the term ‘ayah’ , some scholars conclude from the above passage that certain verses of the Quran have been ‘abrogated’ by God’s command before the revelation of the Quran

was completed. Apart from the fancifulness of this assertion – which calls to mind the image of a human auther correcting, on second thought , the proofs of his manuscript,

deleting one passage and replacing it with aonther - there does not exist a single reliable

Tradition to the effect that the Prophet ever declared a verse of the Quran to have been

‘abrogated’. At the root of the so-called ‘doctrine of abrogation’ may lie the inability of some of the early commentators to reconcile one Quranic passage with another …..”

As far as the fundamentals of Religion is concerned, God with His absolute knowledge

and Wisdom, has never changed his stand and God has made it absolutely clear in the Quran : 41:43 & 3:144 “(As for thee, O Prophet ) nothing is being said to thee but what was said to all (of God’s ) Apostles before thy time. “ With that understanding any individual who truly submits and complys with the True Nature of himself / herself is a muslim no matter what one calls himself / herself . By the same token Adam, Abraham, Moses, Jesus, and all other known and unknown messengers of God were muslims and followers of Islam .

And they lived long before Prophet Mohammed , five times prayer, fasting, and all the detail ways of doing things.

The Quran clearly lays down the definition of that eternal True religion : 30:30

“ And so, set thy face steadfastly towards the [ one ever-true ] faith, turning away

from all that is false, in accordance with the natural disposition which God has instilled

into man : [for] not to allow any change to corrupt what God has thus created - this is the

[purpose of the one] ever-true faith; but most people know it not. “

Again, here I would like to mention the fundamental verses related to these :

2:62 Verily, those who have attained to faith (in this divine writ), as well as those who follow the Jewish faith, and the Christians, and the Sabians – all who believe in God

and the Last Day and do righteous deeds – shall have their reward with their Sustainer

and no fear need they have, and neither shall they grieve.”

Mohammad Assad’s comment on these will further clarify the issue : ‘ The above passage – which recurs in the Quran several times – lays down a fundamental doctrine of Islam. With a breath of vision unparalleled in any other religious faith, the idea of

“ salvation” is here made conditional upon three elements only : belief in God, belief

in the Day of Judgment , and righteous action in life. …’.

In these fundamental matters, many muslims have misunderstood the Universal message of the Quran. And throughout the history these misunderstandings had caused much unnecessary bloodshed, injustice, and corruption in the world.

We need to have the courage and sincerity to address these fundamental issues ,

otherwise we may be responsible for changing God’s words and the spirit with which the Quran came.