Ruku 48 ع
Section 48 of 556 • 8 Verses
قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ تَعَالَوْا۟ إِلَىٰ كَلِمَةٍ سَوَآءٍۭ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا ٱللَّهَ وَلَا نُشْرِكَ بِهِۦ شَيْـًٔا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ ٱللَّهِ ۚ فَإِن تَوَلَّوْا۟ فَقُولُوا۟ ٱشْهَدُوا۟ بِأَنَّا مُسْلِمُونَ
9:31.
’’کم سے کم‘‘ کسی لفظ کا ترجمہ نہیں بلکہ عبارت کا مفہوم ہے۔
9:31.
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these religions also teach and inculcate the doctrine of Divine Unity, then other Islamic teachings supposed to be of comparatively little importance could safely be left alone. It is unthinkable that the idea of compromise in matters of faith could ever have been encouraged, with a people who, in the immediately preceding verses, have been severely condemned for their false beliefs and who are so forcefully challenged to a prayer-contest to invoke the curse of God upon the holders of false beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in Divine Unity could not, according to the Holy Prophet, save He
9:31.
Important Words:
اربابا (Lords) is the plural of رب (Lord) for which see 1:2. رب means, lord, master or owner; a chief or ruler to whom obedience is rendered; one who fosters, brings up, or nourishes (Lane & Aqrab).
Commentary:
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these faiths become united in the doctrine of the Oneness of God, the verse permits the sacrifice of other Islamic teachings as being of comparatively little importance. Nothing can be farther from the truth. The Quran, the Hadith and the facts of history are all united in belying this ridiculous assumption. It is simply unthinkable that compromise in matters of faith could be allowed by any religion worth the name, particularly with a people who, in the immediately preceding verses, have been severely condemned for their beliefs and who are so forcefully challenged to a prayer contest to invoke the curse of God upon those who lie in their beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in the Oneness of God could not, according to the Holy Prophet, save Heraclius from God’s punishment. Elsewhere the Quran emphatically declares that, Surely the (true) religion with Allah is Islam, (i.e. complete submission); and whoso seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers (3:20 & 86). Can anything be clearer?
The truth is that this verse is intended to suggest an easy and simple method by which Jews and Christians can arrive at a right decision regarding the truth of Islam. Christians, in spite of claiming belief in the Unity of Godhead, felt satisfied in believing in the divinity of Jesus; and Jews, notwithstanding their claim to be monotheists, gave blind allegiance to their priests and divines, practically placing them in the position of God Himself. The verse exhorts both these communities to come back to their original belief in the Oneness of God and give up the worship of false deities who stand in the way of their accepting Islam. Thus, instead of seeking a compromise with these faiths, the verse virtually invites Christians and Jews to the faith of Islam, by drawing their attention to the doctrine of the Oneness of God which being, at least in its outer form, the common fundamental doctrine of all, could serve as a meeting ground for further approach.
It was exactly on these lines that Ahmad, the Promised Messiah, in his "Message of Peace", made an offer to the Hindus of India to enter into an agreement with the Muslims of his way of thinking to the effect that they (Hindus) would respect and honour the Holy Prophet of Islam and would look upon him as a true Messenger of God, even as he and his followers believed in Rama and Krishna as God’s Elect.
Special emphasis has been laid in the verse under comment on the Oneness of God—a doctrine on which in theory all revealed religions seem to agree, but regarding the details, of which no two Faiths are found to concur. Most religions claim to be monotheistic; but under the outer veneer of monotheism, polytheism very often lies hidden in most hideous forms. It is the simple faith of Islam alone which is really and truly monotheistic in all its aspects and which strongly condemns the association with God of anything or any being in His person, attributes, worship or works. It is most unfortunate, however, that in spite of Islam being such a strictly monotheistic faith, a section of present-day Muslims has drifted away into the quagmire of what cannot but be termed idol-worship in the wider sense of the word.
Incidentally, it may be noted that the letter mentioned by Bukhari and other Muslim traditionists as having been addressed by the Holy Prophet to Heraclius in the words of this verse inviting him to accept Islam has recently been discovered and found to contain the exact words quoted by Bukhari (R. Rel. vol. V. No. 8). This furnishes a strong proof of the essential authenticity of Bukhari and, for that matter, of other accepted works of Hadith.
a
9:31.
2
’’کم سے کم‘‘ کسی لفظ کا ترجمہ نہیں بلکہ عبارت کا مفہوم ہے۔
a
9:31.
353
Important Words:
اربابا (Lords) is the plural of رب (Lord) for which see 1:2. رب means, lord, master or owner; a chief or ruler to whom obedience is rendered; one who fosters, brings up, or nourishes (Lane & Aqrab).
Commentary:
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these faiths become united in the doctrine of the Oneness of God, the verse permits the sacrifice of other Islamic teachings as being of comparatively little importance. Nothing can be farther from the truth. The Quran, the Hadith and the facts of history are all united in belying this ridiculous assumption. It is simply unthinkable that compromise in matters of faith could be allowed by any religion worth the name, particularly with a people who, in the immediately preceding verses, have been severely condemned for their beliefs and who are so forcefully challenged to a prayer contest to invoke the curse of God upon those who lie in their beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in the Oneness of God could not, according to the Holy Prophet, save Heraclius from God’s punishment. Elsewhere the Quran emphatically declares that, Surely the (true) religion with Allah is Islam, (i.e. complete submission); and whoso seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers (3:20 & 86). Can anything be clearer?
The truth is that this verse is intended to suggest an easy and simple method by which Jews and Christians can arrive at a right decision regarding the truth of Islam. Christians, in spite of claiming belief in the Unity of Godhead, felt satisfied in believing in the divinity of Jesus; and Jews, notwithstanding their claim to be monotheists, gave blind allegiance to their priests and divines, practically placing them in the position of God Himself. The verse exhorts both these communities to come back to their original belief in the Oneness of God and give up the worship of false deities who stand in the way of their accepting Islam. Thus, instead of seeking a compromise with these faiths, the verse virtually invites Christians and Jews to the faith of Islam, by drawing their attention to the doctrine of the Oneness of God which being, at least in its outer form, the common fundamental doctrine of all, could serve as a meeting ground for further approach.
It was exactly on these lines that Ahmad, the Promised Messiah, in his "Message of Peace", made an offer to the Hindus of India to enter into an agreement with the Muslims of his way of thinking to the effect that they (Hindus) would respect and honour the Holy Prophet of Islam and would look upon him as a true Messenger of God, even as he and his followers believed in Rama and Krishna as God’s Elect.
Special emphasis has been laid in the verse under comment on the Oneness of God—a doctrine on which in theory all revealed religions seem to agree, but regarding the details, of which no two Faiths are found to concur. Most religions claim to be monotheistic; but under the outer veneer of monotheism, polytheism very often lies hidden in most hideous forms. It is the simple faith of Islam alone which is really and truly monotheistic in all its aspects and which strongly condemns the association with God of anything or any being in His person, attributes, worship or works. It is most unfortunate, however, that in spite of Islam being such a strictly monotheistic faith, a section of present-day Muslims has drifted away into the quagmire of what cannot but be termed idol-worship in the wider sense of the word.
Incidentally, it may be noted that the letter mentioned by Bukhari and other Muslim traditionists as having been addressed by the Holy Prophet to Heraclius in the words of this verse inviting him to accept Islam has recently been discovered and found to contain the exact words quoted by Bukhari (R. Rel. vol. V. No. 8). This furnishes a strong proof of the essential authenticity of Bukhari and, for that matter, of other accepted works of Hadith.
a
9:31.
426A
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these religions also teach and inculcate the doctrine of Divine Unity, then other Islamic teachings supposed to be of comparatively little importance could safely be left alone. It is unthinkable that the idea of compromise in matters of faith could ever have been encouraged, with a people who, in the immediately preceding verses, have been severely condemned for their false beliefs and who are so forcefully challenged to a prayer-contest to invoke the curse of God upon the holders of false beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in Divine Unity could not, according to the Holy Prophet, save He
يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تُحَآجُّونَ فِىٓ إِبْرَٰهِيمَ وَمَآ أُنزِلَتِ ٱلتَّوْرَىٰةُ وَٱلْإِنجِيلُ إِلَّا مِنۢ بَعْدِهِۦٓ ۚ أَفَلَا تَعْقِلُونَ
2:140.
2:140.
2:141.
Commentary:
As the context shows, the words, concerning Abraham, mean concerning the religion of Abraham. He was neither a follower of the Torah nor a follower of the Gospel; for both these Books were revealed long after him. Still the People of the Book disputed among themselves as to the religion of Abraham, each party claiming that he believed as they did.
b
2:140.
a
2:141.
354
Commentary:
As the context shows, the words, concerning Abraham, mean concerning the religion of Abraham. He was neither a follower of the Torah nor a follower of the Gospel; for both these Books were revealed long after him. Still the People of the Book disputed among themselves as to the religion of Abraham, each party claiming that he believed as they did.
a
2:140.
هَٰٓأَنتُمْ هَٰٓؤُلَآءِ حَٰجَجْتُمْ فِيمَا لَكُم بِهِۦ عِلْمٌ فَلِمَ تُحَآجُّونَ فِيمَا لَيْسَ لَكُم بِهِۦ عِلْمٌ ۚ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
The reference is either to the Quranic teaching or to the claim of the Jews and Christians about Abraham referred to in the preceding verse.
Commentary:
The verse administers a rebuke to the Jews with whom disputation about religious questions had become a habit and a pastime. The rebuke purports to say: Is not your appetite for bickering and quarrelling about Biblical principles and tenets, with which you are at least conversant to some extent, satisfied that you have begun to meddle with matters about which you know nothing? The reference is either to the Quranic teaching or to their claim about Abraham referred to in the preceding verse.
355
Commentary:
The verse administers a rebuke to the Jews with whom disputation about religious questions had become a habit and a pastime. The rebuke purports to say: Is not your appetite for bickering and quarrelling about Biblical principles and tenets, with which you are at least conversant to some extent, satisfied that you have begun to meddle with matters about which you know nothing? The reference is either to the Quranic teaching or to their claim about Abraham referred to in the preceding verse.
427
The reference is either to the Quranic teaching or to the claim of the Jews and Christians about Abraham referred to in the preceding verse.
مَا كَانَ إِبْرَٰهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَٰكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ
یعنی مُوَحّد جو حَنِیْف کا ترجمہ ہے۔
2:141.
3:96; 4:126; 6:162; 16:121, 124.
Important Words:
حنیفا (ever inclined to God). See 2:136.
Commentary:
If Abraham can be said to belong to any of the present faiths, it is Islam; for, (1) Islam is a name with a meaning bearing on the inner spirit of the faith-submission or obedience to the will of God; (2) Abraham himself used the word مسلم for himself and also for his son Ishmael, from whom the Holy Prophet of Islam is descended (2:129); and (3) he prayed that from among his progeny a مسلم (Muslim) people may come forth (2:129). But he was obviously not a Muslim in the sense that he followed in detail the religion brought by the Holy Prophet.
The clause, he was not of those who associate gods with God is a sort of rebuke to Jews and Christians who, in spite of calling themselves monotheists, virtually practised polytheism and still did not hesitate to claim Abraham as one of themselves.
c
2:141.
d
3:96; 4:126; 6:162; 16:121, 124.
3
یعنی مُوَحّد جو حَنِیْف کا ترجمہ ہے۔
a
2:141.
b
3:96; 4:126; 6:162; 16:121, 124.
356
Important Words:
حنیفا (ever inclined to God). See 2:136.
Commentary:
If Abraham can be said to belong to any of the present faiths, it is Islam; for, (1) Islam is a name with a meaning bearing on the inner spirit of the faith-submission or obedience to the will of God; (2) Abraham himself used the word مسلم for himself and also for his son Ishmael, from whom the Holy Prophet of Islam is descended (2:129); and (3) he prayed that from among his progeny a مسلم (Muslim) people may come forth (2:129). But he was obviously not a Muslim in the sense that he followed in detail the religion brought by the Holy Prophet.
The clause, he was not of those who associate gods with God is a sort of rebuke to Jews and Christians who, in spite of calling themselves monotheists, virtually practised polytheism and still did not hesitate to claim Abraham as one of themselves.
b
2:141.
c
3:96; 4:126; 6:162; 16:121, 124.
إِنَّ أَوْلَى ٱلنَّاسِ بِإِبْرَٰهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَٰذَا ٱلنَّبِىُّ وَٱلَّذِينَ ءَامَنُوا۟ ۗ وَٱللَّهُ وَلِىُّ ٱلْمُؤْمِنِينَ
16:124.
16:124.
16:124.
Important Words:
اولی (nearest). See 4:136.
Commentary:
Though in a technical sense Abraham was neither a Jew nor a Christian nor yet a Muslim for he lived long before these faiths came into existence, yet keeping in view the inner spirit of the faith he was certainly most nearly related to Islam and its Holy Founder. Jews and Christians had no right to claim him as their spiritual progenitor when all their beliefs and practices were at such variance with his teaching.
e
16:124.
c
16:124.
357
Important Words:
اولی (nearest). See 4:136.
Commentary:
Though in a technical sense Abraham was neither a Jew nor a Christian nor yet a Muslim for he lived long before these faiths came into existence, yet keeping in view the inner spirit of the faith he was certainly most nearly related to Islam and its Holy Founder. Jews and Christians had no right to claim him as their spiritual progenitor when all their beliefs and practices were at such variance with his teaching.
d
16:124.
وَدَّت طَّآئِفَةٌ مِّنْ أَهْلِ ٱلْكِتَٰبِ لَوْ يُضِلُّونَكُمْ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ
4:90.
4:90.
The simplicity, straightforwardness and perfection of the religion of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer, though not unpsychological, course that they begin to wish that Muslims may become like themselves.
Taking the word Dalalah in the sense of ruin (40:35) the expression Yudillunakum (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall.
4:90.
Commentary:
The simplicity, straightforwardness and perfection of the faith of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer though not unpsychological course that they begin to wish that Muslims may become like themselves.
Taking the word ضلالة in the sense of ruin (see 2:27), the expression یضلونکم (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall.
f
4:90.
a
4:90.
358
Commentary:
The simplicity, straightforwardness and perfection of the faith of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer though not unpsychological course that they begin to wish that Muslims may become like themselves.
Taking the word ضلالة in the sense of ruin (see 2:27), the expression یضلونکم (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall.
e
4:90.
427A
The simplicity, straightforwardness and perfection of the religion of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer, though not unpsychological, course that they begin to wish that Muslims may become like themselves.
Taking the word Dalalah in the sense of ruin (40:35) the expression Yudillunakum (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall.
يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَأَنتُمْ تَشْهَدُونَ
3:99.
a
3:99.
b
3:99.
359
Commentary:
Rejection of God’s signs is a heinous crime for anyone, but it becomes still more heinous for him who is a direct witness thereof.
a
3:99.
427B
Rejection of God’s Signs is a heinous crime for anyone, but it becomes still more heinous for him who is a direct witness thereof.
يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَلْبِسُونَ ٱلْحَقَّ بِٱلْبَٰطِلِ وَتَكْتُمُونَ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ
2:43.
See 2:43.
By means of the Signs, mentioned in their Scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad (peace and the blessings of God be on him) was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and would insist on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.
2:43.
See 2:43.
Commentary:
By means of the signs mentioned in their scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and insisted on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.
b
2:43.
c
2:43.
c
2:43.
d
See 2:43.
360
Commentary:
By means of the signs mentioned in their scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and insisted on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.
b
2:43.
c
See 2:43.
427C
By means of the Signs, mentioned in their Scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad (peace and the blessings of God be on him) was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and would insist on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.