مُسۡلِمُوۡنَ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "مُسۡلِمُوۡنَ".
اَمۡ کُنۡتُمۡ شُہَدَآءَ اِذۡ حَضَرَ یَعۡقُوۡبَ الۡمَوۡتُ اِذۡ قَالَ لِبَنِیۡہِ مَا تَعۡبُدُوۡنَ مِنۡۢ بَعۡدِیۡ قَالُوۡا نَعۡبُدُ اِلٰہَکَ وَاِلٰہَ اٰبَآئِکَ اِبۡرٰہٖمَ وَاِسۡمٰعِیۡلَ وَاِسۡحٰقَ اِلٰہًا وّٰحِدًا وَّنَحۡنُ لَہٗ مُسۡلِمُوۡنَ
Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which shows that the word Ab (father) also sometimes means uncle. Jacob’s sons, the Israelites, held Ishmael in great respect.
In corroboration of what the Qur’an says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, 'Hearken to your father Israel' (Gen. 49: 2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, O Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one" (Mider. Rabbah on Gen. par. 98, & on Deut. par. 2). Compare also Targ. Jer. on Deut. 6: 4.
Important Words:
اله (God) is derived from اله (alaha) which means, he worshipped. So اله means, a thing or person or being worshipped, whether true or false; a deity (Aqrab).
Commentary:
Jacob or Israel was the son of Isaac who was a son of Abraham. Thus Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which proves two things: firstly, that the word اب (father) is also used of uncle; and secondly, that up to the time of Jacob’s sons, Ishmael was held in due respect by the Israelites. Nay, the children of Israel mention the name of Ishmael even before that of their own grandfather, Isaac, and do not mention any other son of Abraham.
The words, were you present when death came to Jacob, signify that the principle of submission to the will of God is not an innovation introduced by Islam, but has been recognized by good and righteous people in all times and even Israel, the founder of the Jewish tribes, acted upon that principle, so much so, that the only thought that came to his mind when death approached him was to enjoin the same noble principle upon his children. Israel wished his sons to become pious Muslims; will not the Jews of the Holy Prophet’s day act upon that principle?
In corroboration of what the Quran says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, Hearken to your father Israel (Gen. 49:2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, o Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is One" (Midr. Rabbah on Gen. par. 98, and on Deut. par. 2). Compare also Targ. Jer. on Deut. 6:4.
140
Important Words:
اله (God) is derived from اله (alaha) which means, he worshipped. So اله means, a thing or person or being worshipped, whether true or false; a deity (Aqrab).
Commentary:
Jacob or Israel was the son of Isaac who was a son of Abraham. Thus Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which proves two things: firstly, that the word اب (father) is also used of uncle; and secondly, that up to the time of Jacob’s sons, Ishmael was held in due respect by the Israelites. Nay, the children of Israel mention the name of Ishmael even before that of their own grandfather, Isaac, and do not mention any other son of Abraham.
The words, were you present when death came to Jacob, signify that the principle of submission to the will of God is not an innovation introduced by Islam, but has been recognized by good and righteous people in all times and even Israel, the founder of the Jewish tribes, acted upon that principle, so much so, that the only thought that came to his mind when death approached him was to enjoin the same noble principle upon his children. Israel wished his sons to become pious Muslims; will not the Jews of the Holy Prophet’s day act upon that principle?
In corroboration of what the Quran says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, Hearken to your father Israel (Gen. 49:2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, o Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is One" (Midr. Rabbah on Gen. par. 98, and on Deut. par. 2). Compare also Targ. Jer. on Deut. 6:4.
150
Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which shows that the word Ab (father) also sometimes means uncle. Jacob’s sons, the Israelites, held Ishmael in great respect.
151
In corroboration of what the Qur’an says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, 'Hearken to your father Israel' (Gen. 49: 2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, O Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one" (Mider. Rabbah on Gen. par. 98, & on Deut. par. 2). Compare also Targ. Jer. on Deut. 6: 4.
قُوۡلُوۡۤا اٰمَنَّا بِاللّٰہِ وَمَاۤ اُنۡزِلَ اِلَیۡنَا وَمَاۤ اُنۡزِلَ اِلٰۤی اِبۡرٰہٖمَ وَاِسۡمٰعِیۡلَ وَاِسۡحٰقَ وَیَعۡقُوۡبَ وَالۡاَسۡبَاطِ وَمَاۤ اُوۡتِیَ مُوۡسٰی وَعِیۡسٰی وَمَاۤ اُوۡتِیَ النَّبِیُّوۡنَ مِنۡ رَّبِّہِمۡ لَا نُفَرِّقُ بَیۡنَ اَحَدٍ مِّنۡہُمۡ وَنَحۡنُ لَہٗ مُسۡلِمُوۡنَ
3:85.
2:286; 3:85; 4:153.
伊斯兰教是承认各民族的先知的唯一宗教, 而其他宗教则把先知品位局限于他们各自的范围, 这确是增进了伊斯兰教的极大声誉。«古兰经»自然只提到阿拉伯人所熟知的先前得到伊斯兰教的那些先知的名字; 但对此做了一般性的陈述: “每一个民族都有过传警告者 (35:25)。” “我们在他们 (先知) 之间不做任何区别,” 意思是说, 就他们的先知品位来说, 穆斯林对不同的先知一视同仁, 不加区别。此话不应被解释为, 所有的先知均属同一个神圣品位。这种想法不符合经文2:254。
2:286; 3:85; 4:153.
3:85.
The word children here refers to the twelve tribes of Israel named after the twelve sons of Jacob—Ruben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35: 23-26: 49: 28).
It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all nations, whereas other religions confine Prophethood to their own respective spheres. Naturally, the Qur’an mentions only the names of those Prophets who were known to the Arabs to whom the Message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a Warner has not been sent (35:25). The words, "We make no distinction between any of them," mean that a Muslim makes no difference between the different Prophets in respect of their Prophethood. The words should not be construed to mean that all the Prophets are of the same spiritual rank. Such an idea is against 2:254.
3:85.
2:286; 3:85; 4:153.
Important Words:
اسباط (children) is derived from سبط. They say سبط الشعر i.e. the hair was or became loose and hanging. سبط المطر means, the rain was copious and extensive. سبط signifies the idea of length and extensiveness. شعر سبط means, hair that is long and not curly. سبط الکفین means, a generous man, literally one possessing long and open hands, because his helping hand extends to every needy person. A grandson is also called سبط (sibt) because his birth signifies increase of progeny. In a still wider sense, the word might signify progeny generally. The expression here refers to the twelve tribes of Israel named after the twelve sons of Jacob: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35:23-26; 49:28).
Commentary:
The verse is addressed to Muslims who are enjoined to reply to Jews and Christians by saying that the central point in religion is belief in, and submission to, God; and so everything that comes from God must be accepted and it is simply foolish to say that a people believing in some Prophets of God need not believe in others. All Messengers of God and all revelations coming from Him must be accepted and no distinction is to be made between this Prophet and that or between this revelation and that, so far as belief in them is concerned. One Prophet may be higher in status than another and one revelation may be more important than another; but all of them must be accepted without discrimination. The words, to Him we submit ourselves, have been used as an argument in support of the above assertion. When we submit to God, everything coming from Him must be accepted.
It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all countries and all nations, whereas other faiths limit prophethood only to their own respective spheres. Naturally the Quran mentions only the names of those Prophets who were known to the Arabs to whom the message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a warner has not been sent (35:25).
As already pointed out, this verse should not be understood to mean that the Quran regards all Prophets to be equal in rank. In fact, the Quran clearly states that different Prophets possess different ranks, some of them being spiritually higher than others (2:254). The sentence, We make no difference between any of them, thus only means that a Muslim makes no distinction between the different Prophets in respect of their prophethood.
Some Christian critics have objected to the verse under comment and have demanded proof of the prophethood of Ishmael. But what proof is there, it may be asked, of the prophethood of Isaac? If the Bible testifies to the prophethood of Isaac, the Quran testifies to the prophethood of Ishmael. If the testimony of the Quran cannot be accepted as a proof for the prophethood of Ishmael, there is no earthly reason why the testimony of the Bible be accepted as a proof for Isaac’s prophethood. And even the Bible is not without evidence of the fact that God made a number of promises to Abraham about the future greatness of Ishmael and his progeny (see note on 2:130).
d
3:85.
e
2:286; 3:85; 4:153.
83
伊斯兰教是承认各民族的先知的唯一宗教, 而其他宗教则把先知品位局限于他们各自的范围, 这确是增进了伊斯兰教的极大声誉。«古兰经»自然只提到阿拉伯人所熟知的先前得到伊斯兰教的那些先知的名字; 但对此做了一般性的陈述: “每一个民族都有过传警告者 (35:25)。” “我们在他们 (先知) 之间不做任何区别,” 意思是说, 就他们的先知品位来说, 穆斯林对不同的先知一视同仁, 不加区别。此话不应被解释为, 所有的先知均属同一个神圣品位。这种想法不符合经文2:254。
a
3:85.
b
2:286; 3:85; 4:153.
143
Important Words:
اسباط (children) is derived from سبط. They say سبط الشعر i.e. the hair was or became loose and hanging. سبط المطر means, the rain was copious and extensive. سبط signifies the idea of length and extensiveness. شعر سبط means, hair that is long and not curly. سبط الکفین means, a generous man, literally one possessing long and open hands, because his helping hand extends to every needy person. A grandson is also called سبط (sibt) because his birth signifies increase of progeny. In a still wider sense, the word might signify progeny generally. The expression here refers to the twelve tribes of Israel named after the twelve sons of Jacob: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35:23-26; 49:28).
Commentary:
The verse is addressed to Muslims who are enjoined to reply to Jews and Christians by saying that the central point in religion is belief in, and submission to, God; and so everything that comes from God must be accepted and it is simply foolish to say that a people believing in some Prophets of God need not believe in others. All Messengers of God and all revelations coming from Him must be accepted and no distinction is to be made between this Prophet and that or between this revelation and that, so far as belief in them is concerned. One Prophet may be higher in status than another and one revelation may be more important than another; but all of them must be accepted without discrimination. The words, to Him we submit ourselves, have been used as an argument in support of the above assertion. When we submit to God, everything coming from Him must be accepted.
It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all countries and all nations, whereas other faiths limit prophethood only to their own respective spheres. Naturally the Quran mentions only the names of those Prophets who were known to the Arabs to whom the message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a warner has not been sent (35:25).
As already pointed out, this verse should not be understood to mean that the Quran regards all Prophets to be equal in rank. In fact, the Quran clearly states that different Prophets possess different ranks, some of them being spiritually higher than others (2:254). The sentence, We make no difference between any of them, thus only means that a Muslim makes no distinction between the different Prophets in respect of their prophethood.
Some Christian critics have objected to the verse under comment and have demanded proof of the prophethood of Ishmael. But what proof is there, it may be asked, of the prophethood of Isaac? If the Bible testifies to the prophethood of Isaac, the Quran testifies to the prophethood of Ishmael. If the testimony of the Quran cannot be accepted as a proof for the prophethood of Ishmael, there is no earthly reason why the testimony of the Bible be accepted as a proof for Isaac’s prophethood. And even the Bible is not without evidence of the fact that God made a number of promises to Abraham about the future greatness of Ishmael and his progeny (see note on 2:130).
a
2:286; 3:85; 4:153.
d
3:85.
153
The word children here refers to the twelve tribes of Israel named after the twelve sons of Jacob—Ruben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35: 23-26: 49: 28).
154
It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all nations, whereas other religions confine Prophethood to their own respective spheres. Naturally, the Qur’an mentions only the names of those Prophets who were known to the Arabs to whom the Message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a Warner has not been sent (35:25). The words, "We make no distinction between any of them," mean that a Muslim makes no difference between the different Prophets in respect of their Prophethood. The words should not be construed to mean that all the Prophets are of the same spiritual rank. Such an idea is against 2:254.
۞ فَلَمَّاۤ اَحَسَّ عِیۡسٰی مِنۡہُمُ الۡکُفۡرَ قَالَ مَنۡ اَنۡصَارِیۡۤ اِلَی اللّٰہِ ۖ قَالَ الۡحَوَارِیُّوۡنَ نَحۡنُ اَنۡصَارُ اللّٰہِ اٰمَنَّا بِاللّٰہِ وَاشۡہَدۡ بِاَنَّا مُسۡلِمُوۡنَ
5:112; 61:15.
5:112; 61:15.
Hawariyyun is the plural of Hawariyy which means, (1) a washerman; (2) one tried and found to be free from vice or fault (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet (Lane & Mufradat).
5:112; 61:15.
Important Words:
الحواریون (disciples) is the plural of حواری (a disciple) which is derived from حار which means, he or it returned; or he became perplexed. حار الثوب means, he washed the cloth and rendered it white. حواری means: (1) one who whitens clothes by washing them, i.e. a washerman; (2) one who has been tried and found to be free from vice or fault; (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet; (7) a relation. The disciples of Jesus were called حواریون because they helped him in his work, or because they were white or pure of heart, or because they made the hearts of other people white and pure by their noble teachings and good example, or (as some have thought) because some of them were washermen by profession (Lane, Aqrab & Mufradat). The Quran has used the word in the sense of helpers, as the words that follow indicate.
Commentary:
In this verse, the Quran has cleared the disciples of Jesus of the serious lapses ascribed to them in the Gospels. They were sincere helpers in the cause of God, believing in the mission of Jesus and making no secret of their faith.
The word حواری as explained under Important Words above, signifies a reliable helper and disciple of a Prophet. From an authentic saying of the Holy Prophet, the word appears to have also been once applied by him to one of his trustworthy and distinguished Companions, Zubair bin ‘Awwam, who, on an occasion of great danger, went alone boldly in the enemy camp during an extremely cold and dark night and brought back necessary information (Bukhari).
c
5:112; 61:15.
b
5:112; 61:15.
342
Important Words:
الحواریون (disciples) is the plural of حواری (a disciple) which is derived from حار which means, he or it returned; or he became perplexed. حار الثوب means, he washed the cloth and rendered it white. حواری means: (1) one who whitens clothes by washing them, i.e. a washerman; (2) one who has been tried and found to be free from vice or fault; (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet; (7) a relation. The disciples of Jesus were called حواریون because they helped him in his work, or because they were white or pure of heart, or because they made the hearts of other people white and pure by their noble teachings and good example, or (as some have thought) because some of them were washermen by profession (Lane, Aqrab & Mufradat). The Quran has used the word in the sense of helpers, as the words that follow indicate.
Commentary:
In this verse, the Quran has cleared the disciples of Jesus of the serious lapses ascribed to them in the Gospels. They were sincere helpers in the cause of God, believing in the mission of Jesus and making no secret of their faith.
The word حواری as explained under Important Words above, signifies a reliable helper and disciple of a Prophet. From an authentic saying of the Holy Prophet, the word appears to have also been once applied by him to one of his trustworthy and distinguished Companions, Zubair bin ‘Awwam, who, on an occasion of great danger, went alone boldly in the enemy camp during an extremely cold and dark night and brought back necessary information (Bukhari).
c
5:112; 61:15.
422
Hawariyyun is the plural of Hawariyy which means, (1) a washerman; (2) one tried and found to be free from vice or fault (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet (Lane & Mufradat).
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ تَعَالَوۡا اِلٰی کَلِمَۃٍ سَوَآءٍۭ بَیۡنَنَا وَبَیۡنَکُمۡ اَلَّا نَعۡبُدَ اِلَّا اللّٰہَ وَلَا نُشۡرِکَ بِہٖ شَیۡـًٔا وَّلَا یَتَّخِذَ بَعۡضُنَا بَعۡضًا اَرۡبَابًا مِّنۡ دُوۡنِ اللّٰہِ ۚ فَاِنۡ تَوَلَّوۡا فَقُوۡلُوا اشۡہَدُوۡا بِاَنَّا مُسۡلِمُوۡنَ
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
قُلۡ اٰمَنَّا بِاللّٰہِ وَمَاۤ اُنۡزِلَ عَلَیۡنَا وَمَاۤ اُنۡزِلَ عَلٰۤی اِبۡرٰہِیۡمَ وَاِسۡمٰعِیۡلَ وَاِسۡحٰقَ وَیَعۡقُوۡبَ وَالۡاَسۡبَاطِ وَمَاۤ اُوۡتِیَ مُوۡسٰی وَعِیۡسٰی وَالنَّبِیُّوۡنَ مِنۡ رَّبِّہِمۡ لَا نُفَرِّقُ بَیۡنَ اَحَدٍ مِّنۡہُمۡ وَنَحۡنُ لَہٗ مُسۡلِمُوۡنَ
2:137, 286.
2:137, 286.
The Jews refused to believe in non-Israelite Prophets as the words, obey none but him who follows your religion (3:74) show. The charge has been pressed home to them that while they rejected all but the Israelite Prophets, Islam requires its followers to believe in all the Prophets of God, irrespective of the country or the race or the community to which they belonged or of the time in which they lived. This constitutes Islam’s great superiority over all other religions.
The words do not mean that there is no difference of rank or status between various Prophets which view is contrary to 2:254. What they really signify is that there can be no discrimination between them as Divine Messengers.
2:137; 2:286
Commentary:
The Jews refused to believe in non-Israelite Prophets as the words, obey none but him who follows your religion (3:74) show. In the present verse, the charge has been pressed home to Jews that whereas they rejected all but the Israelite Prophets, Islam requires its followers to believe in all the Prophets of God, irrespective of the country or the race or the community to which they belonged or of the time in which they lived. Again, Islam requires them not only to believe in the Prophets that have passed away but also in any that may appear in future. A great contrast indeed, between the catholicity of Islam and the narrow-mindedness of Judaism!
The words, We make no distinction between any of them, should not be understood to mean that Islam considers all Prophets to be of equal spiritual rank. This view is contrary to 2:254 in which some Prophets have been declared to possess a higher spiritual rank than others.
So the words refer only to discrimination as regards believing in them and not as regards their rank.
a
2:137, 286.
b
2:137; 2:286
373
Commentary:
The Jews refused to believe in non-Israelite Prophets as the words, obey none but him who follows your religion (3:74) show. In the present verse, the charge has been pressed home to Jews that whereas they rejected all but the Israelite Prophets, Islam requires its followers to believe in all the Prophets of God, irrespective of the country or the race or the community to which they belonged or of the time in which they lived. Again, Islam requires them not only to believe in the Prophets that have passed away but also in any that may appear in future. A great contrast indeed, between the catholicity of Islam and the narrow-mindedness of Judaism!
The words, We make no distinction between any of them, should not be understood to mean that Islam considers all Prophets to be of equal spiritual rank. This view is contrary to 2:254 in which some Prophets have been declared to possess a higher spiritual rank than others.
So the words refer only to discrimination as regards believing in them and not as regards their rank.
a
2:137, 286.
435
The Jews refused to believe in non-Israelite Prophets as the words, obey none but him who follows your religion (3:74) show. The charge has been pressed home to them that while they rejected all but the Israelite Prophets, Islam requires its followers to believe in all the Prophets of God, irrespective of the country or the race or the community to which they belonged or of the time in which they lived. This constitutes Islam’s great superiority over all other religions.
435A
The words do not mean that there is no difference of rank or status between various Prophets which view is contrary to 2:254. What they really signify is that there can be no discrimination between them as Divine Messengers.
وَاِذۡ اَوۡحَیۡتُ اِلَی الۡحَوَارِیّٖنَ اَنۡ اٰمِنُوۡا بِیۡ وَبِرَسُوۡلِیۡ قَالُوۡۤا اٰمَنَّا وَاشۡہَدۡ بِاَنَّنَا مُسۡلِمُوۡنَ
3:53, 54; 61:15.
3:53, 54; 61:15.
3:53-54; 61:15.
Important Words:
The verb اوحی (inspired) does not always mean verbal revelation. It sometimes simply means to inspire a person with an idea, or to suggest it to him; and it is in this sense that the word is used here. The word has also been used with reference to the bee (16:89).
الحوارین (disciples). See 3:53.
d
3:53, 54; 61:15.
a
3:53-54; 61:15.
739
Important Words:
The verb اوحی (inspired) does not always mean verbal revelation. It sometimes simply means to inspire a person with an idea, or to suggest it to him; and it is in this sense that the word is used here. The word has also been used with reference to the bee (16:89).
الحوارین (disciples). See 3:53.
b
3:53, 54; 61:15.
۞ وَلَا تُجٰدِلُوۡۤا اَہۡلَ الۡکِتٰبِ اِلَّا بِالَّتِیۡ ہِیَ اَحۡسَنُ اِلَّا الَّذِیۡنَ ظَلَمُوۡا مِنۡہُمۡ ۖ وَقُوۡلُوۡۤا اٰمَنَّا بِالَّذِیۡۤ اُنۡزِلَ اِلَیۡنَا وَاُنۡزِلَ اِلَیۡکُمۡ وَاِلٰہُنَا وَاِلٰہُکُمۡ وٰحِدٌ وَّنَحۡنُ لَہٗ مُسۡلِمُوۡنَ
16:126; 23:97; 41:35.
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
16:126; 23:97; 41:35.
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
d
16:126; 23:97; 41:35.
979
这节经文制定了把我们的教义宣传给别人听时指导我们一个非常稳妥的 原则。开始时, 我们应该把宣传的重点放在我们和对方共有的那些信念的宗教原理上。举例说, 我们被告知说, 当我们向 “有经的人” 宣讲时, 应该从安拉的独一性和安拉的启示这两个基本教义开始。
a
16:126; 23:97; 41:35.
2971
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
a
16:126; 23:97; 41:35.
2257
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.