MORE ON THE INTERACTION OF BELIEFS AND DOCTRINES OF MUSLIMS, JEWS AND CHRISTIANS AS SEEN IN FIQH AND THE HOLY QURAN

MORE ON THE INTERACTION OF BELIEFS AND DOCTRINES
 OF MUSLIMS, JEWS AND CHRISTIANS
 AS SEEN IN FIQH AND THE HOLY QURAN

ABSTRACT AUGUST 2015

The article continues to discuss our inter-Faith relations with the Ehle Kitab. This problem has ratcheted up tremendously with our transfer to a globalized pluralistic existence. Emigration of Muslims to the West has brought this issue in sharp focus. Even those who believe that the Holy Quran advises them against befriending and socializing with the people of the Book have no qualms about moving over to the West and taking an oath of allegiance. It therefore discusses a few more ayahs of the Quran on this issue: “And do not argue with the People of the Scripture except in a way that is best except for those who commit injustice among them, and say, "We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him.”  This  serves as a strong testimony that Islam is a Moderate and Tolerant, Peaceful and Progressive (MTnPP) religion.

It is a fairly common notion among Muslims — explicit or implicit — that our Deen prohibits friendship with the Ehle-Kitab on the basis of this ayah: “Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah , except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the [final] destination.”  Some general observations about interpreting and comprehending the message of  Allah Ta'aala Subhaanahoo have been discussed to prove that only an intimate and emotional friendship with a potential to harm the interest of Muslim is forbidden. What is clearly frowned upon is embracing the lifestyle of the unbelievers to gain equality and honor. As Mufti Mohammed Shafi points out  “Any emotionally involved friendship that comes from the heart is absolutely forbidden(Haram). However, a formal friendship at the level of mutual dealings is, no doubt, permissible…”.  “O you who have believed, do not take as intimates those other than yourselves………” is the next ayah discussed which in it’s latter part enumerates several reasons for this prohibition “……for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.” If the non-believers in our contacts today display these features this ayah becomes operative. If not, they should not be subject to the substance of this ayah. The article ends by quoting five more ayahs throwing light on this subject. 

 Read ONLY,  IF AND WHEN you have time and mood for: 

 “An Ayah of the Quran for 30 Days” -- August 2015

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude:                       Recurrent Primary Message          1st.           Page

Starting Dua, a note & The Ayah                                       2nd.        Page

A Short Version:       For the Busy Bee                                Two +     Pages

The Main Story:           Recommended                                Five          Pages

Footnotes:                   For the Perfectionist                        Two          Pages

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran. 

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion. 

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers. 

Further, we recall that Allah Ta’aala has declared in HIS Book¹ “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement² “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh  -- in matters religion. 

(NOTE:  I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.) 

THE AYAH

Surah Al-Ankaboot (29), Ayah 46

وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا آَمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ 

“And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say, "We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him.” Sahih International  

A SHORT VERSION

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

  We have been discussing our inter-Faith relations with the Ehle Kitab. What should be our attitude and approach to them in view of  big differences in our Beliefs and Doctrine ( Eemaan and Eitiqaad)? This problem has ratcheted up tremendously with our transfer to a globalized pluralistic existence. Distances have been drastically reduced, moving from one corner to the other corner of the world is a child’s play and communication is instantaneous. Emigration of Muslims to the West has brought this issue in sharp focus. Even those who believe that the Holy Quran advises them against befriending and socializing with the people of the Book have no qualms about moving over to the West and taking an oath of allegiance. It will therefore help to study a few more ayahs of the Quran on this issue.

The index verse is a very clear and obvious instructions to us for our engagement with Jews and Christians. It serves as a strong testimony that Islam is a Moderate and Tolerant, Peaceful and Progressive (MTnPP) religion. The much vaunted religious tolerance of the West of the  the twentieth century was declared by the Holy Quran in early seventh century. We are required to stress cooperation rather than confrontation; to stretch for common grounds rather than cling to divisions. Show our urbanity, kindness, sincerity, truth, and genuine anxiety for the good of others says Yousuf Ali in his tafseer. To quote Maulana Maudoodi………….. ( see the main story)

A part of this ayah needs special attention:………….. ( see the main story)

It is a fairly common notion among Muslims — explicit or implicit — that our Deen prohibits friendship with the Ehle-Kitab and other non-Muslims in general. There is a strong basis for this in the form of an Ayah, quoted hereunder in the Quran which at first sight suggests exactly this type of recommendation. 

“Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah , except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the [final] destination.”  Sahih International³ 

A very powerful ayah forbidding Muslims to prefer nonbelievers over their brothers in Islam in their life under the threat of losing all relationship with their Creator. A very frightening proposition. Let us study this strong ayah in some details to fathom the real meaning. This is extremely important for us as we have to live, navigate and coexist on this planet where three fourth of humanity is non-believers. Moreover, it is the non-Muslims who are ruling the world and calling the shots across the board. 

To start with, let me draw some general observations about interpreting and comprehending the message of  Allah Ta'aala Subhaanahoo; we will then discuss this specific ayah. 

First, the holy Text was revealed in late sixth and early seventh century. We are living in the twentieth century. The Quran and its message will be operative till the Doomsday which may be now or many millennium away.  It will be an insult to plain and basic common sense and a grand slur on the Divine Religion to think that the Holy Text will convey exactly the same message to a reader fourteen hundred years ago, today and then in the next millennium. Sounds inconceivable. Interpretations have changed and will continue do so.  Zakat was allowed to a rich man if he was traveling. The rule stays but the practice is given up since the electronic transfer of money. Freeing a slave is one of the greatest piety in Islam. No more because times have changed. Almost, in every generation the Holy Quran has to be re-visited to find fresh and contextual meaning to words of Allah Ta'aala Subhaanahoo in the light of ongoing knowledge HE has provided through the use of the HIS promised “PEN”. 

Second,……………..( see the main story)

Coming back to the index ayah. Muslims were driven away from their homes in Makkah. Medinah welcomed them with open arms. There are now two camps facing each other in an ideological war; a perpetual cold war with intermittent hot episodes. To add to the tragedy, strong family and clan ties bind then together across this divide. The ayah makes perfect sense in this background. Does it not? Fast forward by fourteen hundred years and the background changes dramatically. Seven billion souls of all  colors and shades, arranged in different boxes and compartments are inhabiting this shrunken globalised village, interdependent and intertwined. Does the apparent meaning of the ayah make any sense now? It does not. This ayah therefore needs a fresh contextual interpretation. 

The term used in the ayah is “awliya” ( sing. wali). It is variously translated as allies, friends, helpers, and patrons. Friendship comes in different forms and grades. Which one is allowed to us and which one is not? Some examples from our glorious past can guide us. The Holy  Prophet had demonstrated great compassion, generosity and politeness dealing with unbelievers……..( see the main story). Sayyidna Umar used to give stipends and allowances to needy non-Muslims subjects. So the present pattern of our harmony, goodwill and companionship with "deniers of the truth” who  are our neighbours, classmates, roommates, playmates, peers, compatriots and our geo-political allies is not only valid in Islam but necessary for the health and prosperity of the community of faith. An intimate and emotional friendship with a potential to harm the interest of Muslim is certainly forbidden. What is clearly frowned upon is embracing the lifestyle of the unbelievers to gain equality and honor. Allow me to quote from Islamic scholarship to gain your confidence.

Dr. Mohammed Asad explains:……….( see the main story)

Mufti Mohammed Shafi make  a categorical statement “Any emotionally involved friendship that comes from the heart is absolutely forbidden(Haram). However, a formal friendship at the level of mutual dealings is, no doubt, permissible; but, that too is not favored if unnecessary.” But adds later “On the other hand, there are a large number of verses from the Holy Qur'an, the words and acts of the noble Prophet, the practice of the rightly-guided Khulafa and other revered Companions, which bring to light injunctions and actual modes of dealing with non-Muslims by way of favour, compassion, generosity, sympathy and concern, which has little or no parallel in world history.” 

He has described in some detail four levels of friendship based on intimacy, concern, cordiality and dealing. The first level is forbidden for non-Muslims; rest are all halal:-…………..( see the main story)

A small section of the ayah deserves special mention: ………( see the main story)

I am not impressed by Maulana Maudoodi’s rendering. Listen to him and decide for yourself: ……. ( see the main story)

The next ayah I would like to discuss on this topic:

“O you who have believed, do not take as intimates those other than yourselves………” Sahih International⁴   (….. but from your own selves…Mufti Mohammed)

Most mufassireen  have used the word “initmates". However, Muhsin Khan is more explicit in his translation: “O you who believe! Take not as (your) Bitanah (advisors, consultants, protectors, helpers, friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites).” Insider and bosom friends are additional terms for translation of “Bitanah”.

So, this ayah is forbidding us a special level of association in special circumstances with those other than Muslims. The word, bitanah also means a confidant to share secret with; an insider.  The inner lining of a dress is also known as bitanah.  This ayah is instructing Muslims to appoint confidants and advisers only from within their community. It is proper to be reminded at this point, however  that Islam has strongly advised  Muslims to treat non-Muslims with compassion, goodwill, beneficence, kindness and tolerance. To put the proper balance on this issue, reading some ahaadith about treatment of non-Muslims associated or under control of Muslims should be helpful. The Holy Prophet has said: ……..( see the main story)

Coming back to the ayah, it’s latter part enumerates several reasons for this prohibition⁵:

“……for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.”

If the non-believers in our contacts today display these features this ayah becomes operative. If not, they should not be subject to the substance of this ayah. Unfortunately many Muslims also in our times fit the description in this ayah. Don’t they come under this law? I think they should. 

May I quote Dr. Mohammed Asad as a support for my view:………( see the main story)

Maulana Maudoodi and Mufti Mohammed Shafi regard the ………( see the main story)

Here is another ayah with clear instruction for a specific situation:……… Sahih International⁶( see the main story)

An ayah depicting a distinction between People of the Book: ……… Sahih International⁷ ( see the main story)

Listen to the magnanimous approach Allah Ta'aala Subhaanahoo wants us to adopt with the People of the Book: ……….Sahih International⁸( see the main story)

Another ayah puts a different angle to what we have discussed up-till now:………….Sahih International⁹ ( see the main story)

Lastly this ayah which conveys the same message we have been discussing but delivered more forcefully: …………Maudoodi¹⁰ ( see the main story)

........and Allah knows best. 

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

                                 

We have been discussing our inter-Faith relations with the Ehle Kitab. What should be our attitude and approach to them in view of  big differences in our Beliefs and Doctrine ( Eemaan and Eitiqaad)? This problem has ratcheted up tremendously with our transfer to a globalized pluralistic existence. Distances have been drastically reduced, moving from one corner to the other corner of the world is a child’s play and communication is instantaneous. Emigration of Muslims to the West has brought this issue in sharp focus. Even those who believe that the Holy Quran advises them against befriending and socializing with the people of the Book have no qualms about moving over to the West and taking an oath of allegiance. It will therefore help to study a few more ayahs of the Quran on this issue.

The index verse is a very clear and obvious instructions to us for our engagement with Jews and Christians. It serves as a strong testimony that Islam is a Moderate and Tolerant, Peaceful and Progressive (MTnPP) religion. The much vaunted religious tolerance of the West of the  the twentieth century was declared by the Holy Quran in early seventh century. We are required to stress cooperation rather than confrontation; to stretch for common grounds rather than cling to divisions. Show our urbanity, kindness, sincerity, truth, and genuine anxiety for the good of others says Yousuf Ali in his tafseer. To quote Maulana Maudoodi “He should not fight like a wrestler whose only object is to defeat his opponent. He should rather conduct himself like a physician who is ever cautious not to cause the patient's ailment to worsen by any of his own mistakes.” He goes on to emphasize that “This instruction bas been given here especially in connection with the conduct of a discussion with the people of the Book, but is a general instruction pertaining to the preaching of the religion and it has been given at several places in the Qur’an.” I feel this needs to be really hammered into the heads of many of the Muslims in our days; a need to be polite, gentle and reasonable in our discourse with other religions. More often than not, whenever there is an appeal in the Quran for faith in the Quran, it is followed by a similar appeal for faith in the Holy Books preceding the Quran. Does it mean that Muslims have to believe in the Torah and Injeel in their present form? This needs a discussion by itself. 

A part of this ayah needs special attention: “…….. except for those who commit injustice among them…..”. This is one of the many situations to bring out the fact than Islam has a very balanced and practical point of view on all issues. In the ayah we are advised humility in our dealings. But wait, we are immediately warned in this segment of the ayah that this attitude will not work all the time. We are sure to encounter folks who insist on “Zulm” i.e. injustice and wrong. These people may  need a heavy and firm hand. However, Dr. Mohammed Asad points out the implication behind this segment of the ayah also could be that in such cases all disputes should a priori be avoided. This is a better option, if available for a Muslim.

It is a fairly common notion among Muslims — explicit or implicit — that our Deen prohibits friendship with the Ehle-Kitab and other non-Muslims in general. There is a strong basis for this in the form of an Ayah, quoted hereunder in the Quran which at first sight suggests exactly this type of recommendation. 

“Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah , except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the [final] destination.”  Sahih International³ 

A very powerful ayah forbidding Muslims to prefer nonbelievers over their brothers in Islam in their life under the threat of losing all relationship with their Creator. A very frightening proposition. Let us study this strong ayah in some details to fathom the real meaning. This is extremely important for us as we have to live, navigate and coexist on this planet where three fourth of humanity is non-believers. Moreover, it is the non-Muslims who are ruling the world and calling the shots across the board. 

To start with, let me draw some general observations about interpreting and comprehending the message of  Allah Ta'aala Subhaanahoo; we will then discuss this specific ayah. 

First, the holy Text was revealed in late sixth and early seventh century. We are living in the twentieth century. The Quran and its message will be operative till the Doomsday which may be now or many millennium away.  It will be an insult to plain and basic common sense and a grand slur on the Divine Religion to think that the Holy Text will convey exactly the same message to a reader fourteen hundred years ago, today and then in the next millennium. Sounds inconceivable. Interpretations have changed and will continue do so.  Zakat was allowed to a rich man if he was traveling. The rule stays but the practice is given up since the electronic transfer of money. Freeing a slave is one of the greatest piety in Islam. No more because times have changed. Almost, in every generation the Holy Quran has to be re-visited to find fresh and contextual meaning to words of Allah Ta'aala Subhaanahoo in the light of ongoing knowledge HE has provided through the use of the HIS promised “PEN”. 

Second, it is a persistent Sunnah of our beloved Prophet and the great Sahaabaa to travel on camel back. We do not think of it even in Medinah during Hajj and Umrah. Once again because times have changed. Sahaabaa cooked on timber, we use cooking range. They carried water in sheep skin, we enjoy running water. Hazrat Bilal had to climb atop to see the sunset before he would “sing” his melodious Maghreb azaan but we offer our prayers exact at say 8.17 pm even in a closed room.  We have no qualms about using the advanced technology, mainly a product of the Judio-Christian ingenuity  for our material benefit and comforts. Even the Salafists, orthodox bearded Ulemas and the notorious Jihadists are in the forefront to use modern technology for physical well-being, their worldly needs and personal gratification. However even moderate educated Muslims are wary  and reluctant to adopt new ideas and thoughts to improve the vision of Muslims even when these are consistent with the general Islamic philosophy. This is a major hindrance in appreciating the current meaning of some of the verses. 

Third, the Book was revealed to a small community of thousands in a small city. The message of Islam further divided this community which was very painful: tribes, clans and families were torn apart. But they continued to face and jostle with one another. Literally and definitely it was very true on the ground: if you are not one of us, you are one of them. One minute, a man called Umer was a determined enemy of Islam. And boom, suddenly he becomes the greatest asset for Muslims with loud cries of God is Great. At this very moment he becomes an enemy to the Quraish despite the strong tribal and family ties. This political dynamics of those days — if not a friend then immediately an enemy — is very crucial to understanding some of the verses of the Quran. 

Fourth, our overall assessment and appreciation of the message, meaning and theme of our Deen is very relevant to our understanding of an ayah. Do we think Islam is a dynamic and progressive  religion for navigating humans even in the thirty first century or is it a religion which declares the seventh century as the zenith of human development. Mullah Omer, Osama Bin Laden and “Caliph” Abu Bakr Baghdadi base their diabolical scheme and movement on the ayahs of the Quran. Again the coward, callous and cruel boy maintains that he was inspired by the Quran for his atrocious attack on Malala, an unarmed, unsuspecting and innocent female teenager. Barbarity, conducted by Believers and attributing it to our Holy Text!!! Can you imagine something more reprehensible from an Islamic point of view? I certainly cannot.

Lastly the occasion, the reason and the audience for the revelation of the verse is extremely important. An ayah has a specific application for that particular situation and general one for all times to come. The relative importance of these two applications differs with each ayah. 

Coming back to the index ayah. Muslims were driven away from their homes in Makkah. Medinah welcomed them with open arms. There are now two camps facing each other in an ideological war; a perpetual cold war with intermittent hot episodes. To add to the tragedy, strong family and clan ties bind then together across this divide. The ayah makes perfect sense in this background. Does it not? Fast forward by fourteen hundred years and the background changes dramatically. Seven billion souls of all  colors and shades, arranged in different boxes and compartments are inhabiting this shrunken globalised village, interdependent and intertwined. Does the apparent meaning of the ayah make any sense now? It does not. This ayah therefore needs a fresh contextual interpretation. 

The term used in the ayah is “awliya” ( sing. wali). It is variously translated as allies, friends, helpers, and patrons. Friendship comes in different forms and grades. Which one is allowed to us and which one is not? Some examples from our glorious past can guide us. The Holy  Prophet had demonstrated great compassion, generosity and politeness dealing with unbelievers. When Makkah was in the grip of famine, he personally went out to help them. After the conquest of Makkah he showed exemplary mercy, tenderness and fellow-feeling towards the pagans. Non-Muslim prisoners were treated by him kindly and affectionately. A delegation from the tribe of Bano Thaqif, not Muslims as yet visited him. They were allowed the honour of staying in the Mosque of the Prophet. The constitution of the “State of Medinah” chartered by our Noble Prophet is a perfect guide for us for political alliance and co-existence with non-Muslims. Sayyidna Umar used to give stipends and allowances to needy non-Muslims subjects. So the present pattern of our harmony, goodwill and companionship with "deniers of the truth” who  are our neighbours, classmates, roommates, playmates, peers, compatriots and our geo-political allies is not only valid in Islam but necessary for the health and prosperity of the community of faith. An intimate and emotional friendship with a potential to harm the interest of Muslim is certainly forbidden. What is clearly frowned upon is embracing the lifestyle of the unbelievers to gain equality and honor. Allow me to quote from Islamic scholarship to gain your confidence.

Dr. Mohammed Asad explains: “However, the term "allies" (awliya) does not indicate, in this context, merely political alliances. More than anything else, it obviously alludes to a "moral alliance" with the deniers of the truth: that is to say, to an adoption of their way of life in preference to the way of life of the believers, in the hope of being "honored", or accepted as equals, by the former. Since an imitation of the way of life of confirmed unbelievers must obviously conflict with the moral principles demanded by true faith, it unavoidably leads to a gradual abandonment of those principles.”

Mufti Mohammed Shafi make  a categorical statement “Any emotionally involved friendship that comes from the heart is absolutely forbidden(Haram). However, a formal friendship at the level of mutual dealings is, no doubt, permissible; but, that too is not favored if unnecessary.” But adds later “On the other hand, there are a large number of verses from the Holy Qur'an, the words and acts of the noble Prophet, the practice of the rightly-guided Khulafa and other revered Companions, which bring to light injunctions and actual modes of dealing with non-Muslims by way of favour, compassion, generosity, sympathy and concern, which has little or no parallel in world history.” 

He has described in some detail four levels of friendship based on intimacy, concern, cordiality and dealing. The first level is forbidden for non-Muslims; rest are all halal:-

The first degree of such relations comes from the heart, that of affection and love involving intense emotional commitment. This is called Muwalat or close friendship. This sort of friendship is restricted to true Muslims. A Muslim is not permitted to have this kind of relationship with a non- Muslim.

The second degree is that of Muwasat (concern), which means relationship based on sympathy, kindness and concern. It includes charitable help and support, condolence and consolation and any well-meaning attitude of wishing well. Barring disbelievers who are at war with Muslims, this kind of relationship is permissible with all other non- Muslims. 

The third degree is that of Mudarat (cordiality) which means relations based on customary cordiality, adequacy in courtesy, pleasant and friendly  behaviour and mannerly politeness. This too is permissible with all non-Muslims

The fourth degree is that of Mu'amalat (dealings). It means dealings and transactions in business or employment or wages or industry or technology. These too are permissible with non-Muslims, except when such dealings harm the general body of Muslims. 

A small section of the ayah deserves special mention: “….illa an tattaqoo minhum tuqatan….” It represents an example of unique elliptical style of Holy Text. it therefore has significantly different translations and explanations. I like Dr. Ghali’s translation: “excepting that you may protect yourselves against them (in manner) of protection.” Dr. Asad translates it as "unless you fear from them something that is to be feared” and explains thus “Zamakhshari explains this phrase as meaning, "unless you have reason to fear that they might do something which ought to be guarded against" - obviously referring to situations in which "those who deny the truth" are more powerful than the Muslims, and are therefore in a position to damage the latter unless they become their "allies" in a political or moral sense.”

I am not impressed by Maulana Maudoodi’s rendering. Listen to him and decide for yourself: “This means that it is lawful for a believer, helpless in the grip of the enemies of Islam and in imminent danger of severe wrong and persecution, to keep his faith concealed and to behave in such a manner as to create the impression that he is on the same side as his enemies. A person whose Muslim identity is discovered is permitted to adopt a friendly attitude towards the unbelievers in order to save his life. If he considers himself incapable of enduring the excesses to which he may be subjected, he may even state that he is not a believer (taqiyah)”.  

The next ayah I would like to discuss on this topic:

“O you who have believed, do not take as intimates those other than yourselves………” Sahih International⁴   (….. but from your own selves…Mufti Mohammed)

Most mufassireen  have used the word “initmates". However, Muhsin Khan is more explicit in his translation: “O you who believe! Take not as (your) Bitanah (advisors, consultants, protectors, helpers, friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites).” Insider and bosom friends are additional terms for translation of “Bitanah”.

So, this ayah is forbidding us a special level of association in special circumstances with those other than Muslims. The word, bitanah also means a confidant to share secret with; an insider.  The inner lining of a dress is also known as bitanah.  This ayah is instructing Muslims to appoint confidants and advisers only from within their community. It is proper to be reminded at this point, however  that Islam has strongly advised  Muslims to treat non-Muslims with compassion, goodwill, beneficence, kindness and tolerance. To put the proper balance on this issue, reading some ahaadith about treatment of non-Muslims associated or under control of Muslims should be helpful. The Holy Prophet has said: 

“Whoever harms a dhimmi (protected non-Muslim), I shall be his opponent on the Day of Judgement and I always defeat the one whom I oppose.” (Reported by Ibn Mas'id) and

“My Lord has prohibited me to wrong the one protected by a treaty, or anyone other than him.” (narrated by Sayyidna 'Ali) and

“Beware, whoever wrongs a non-Muslim protected by treaty, or usurps his right, or obligates him to do what is beyond his power, or takes from him something without his genuine consent, then, I shall be the advocate for him (the said non- Muslim) on the day of Judgement.” 

Coming back to the ayah, it’s latter part enumerates several reasons for this prohibition⁵:

“……for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.”

If the non-believers in our contacts today display these features this ayah becomes operative. If not, they should not be subject to the substance of this ayah. Unfortunately many Muslims also in our times fit the description in this ayah. Don’t they come under this law? I think they should. 

May I quote Dr. Mohammed Asad as a support for my view: “Literally the phrase means "from among others than yourselves". Some of the commentators incline to the view that this expression comprises all non-Muslims: but this view obviously conflicts with 60:8-9, where the believers are expressly allowed to form friendships with such of the non-believers as are not hostile to them and to their faith. Moreover, the sequence makes it clear that by "those who are not of your kind" are meant only people whose enmity to Islam and its followers has become apparent from their behaviour and their utterances (Tabari). The rendering adopted by me, "people who are not of your kind", implies that their outlook on life is so fundamentally opposed to that of the Muslims that genuine friendship is entirely out of the question.”

Maulana Maudoodi and Mufti Mohammed Shafi regard the relationship between the Jews living on the outskirts of Medinah and  the two tribes of Aws and Khazraj as the main focus of this ayah. 

Here is another ayah with clear instruction for a specific situation:

“O you who have believed, take not those who have taken your religion in ridicule and amusement among the ones who were given the Scripture before you nor the disbelievers as allies. And fear Allah , if you should [truly] be believers.”   Sahih International⁶        

Even today we  are facing this “ridicule and amusement”  or mockery, sport and joke in different forms against our religion. But please note the remedy that  Allah Ta'aala Subhaanahoo has prescribed for us in this situation. We have been asked to keep away and do not make them allies; there is no reference to retaliation. A nun does not have to be stabbed in the name of our great Deen in Africa because a cartoon of our Noble Prophet appears in Denmark. A cold blooded massacre of the staff of the newspaper is not the message of this ayah. In fact such a behaviour is a great blot on our pure and beautiful religion. 

An ayah depicting a distinction between People of the Book:

“You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with Allah ; and you will find the nearest of them in affection to the believers those who say, "We are Christians." That is because among them are priests and monks and because they are not arrogant.”  Sahih International⁷ 

According to many commentators, the ayah is referring to the Christians of Ethiopia and its King Najashi who was very kind to the First Emigrants Muslims. However it also has a general application in our times. It is noteworthy that in this ayah Jews and Mushrikin — those who ascribe partners in the Divinity of Allah — are bracketed together whereas the Christians are mentioned apart. Apparently seems intriguing with their concept of Trinity. I better let a scholar do the explanation to convince you. I quote Dr. Mohammed Asad: “It is noteworthy that the Qur'an does not in this context include the Christians among "those who are bent on ascribing divinity to aught beside God" (alladhina ashraku - the element of intent being expressed in the use of the past tense, similar to alladhina kafaru, alladhina zalamu, etc.): for

although, by their deification of Jesus, they are guilty of the sin of shirk ("the ascribing of divinity to anyone or anything beside God"), the Christians do not consciously worship a plurality of deities inasmuch as, theoretically, their theology postulates belief in the One God, who is conceived as manifesting Himself in a trinity of aspects, or "persons", of whom Jesus is supposed to be one. However repugnant this doctrine may be to the teachings of the Qur'an, their shirk is not based on conscious intent, but rather flows from their "overstepping the bounds of truth" in their veneration of Jesus”

Listen to the magnanimous approach Allah Ta'aala Subhaanahoo wants us to adopt with the People of the Book:

“Say, [O believers], "We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him.”  Sahih International⁸ ……..[2/136]………..

Another ayah puts a different angle to what we have discussed up-till now:

“O you who have believed, do not take My enemies and your enemies as allies……..”  Sahih International⁹

Lastly this ayah which conveys the same message we have been discussing but delivered more forcefully:

“Believers! Do not take the Jews and the Christians for your allies. They are the allies of each other. And among you he who takes them for allies, shall be regarded as one of them. Allah does not guide the wrong-doers.”  Maudoodi¹⁰

........and Allah knows best. 

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

FOOTNOTES

(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِبِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

(3) Surah 3/28

لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ وَمَنْ يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَإِلَى اللَّهِ الْمَصِيرُ 

(4) Surah 3/118 (part of the ayah)

يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ 

(5) Surah 3/118 (the other part of the ayah)

لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الْآَيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ 

(6) Surah 5/57

يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ هُزُوًا وَلَعِبًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاءَ وَاتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ

(7) Surah 5/82

لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِلَّذِينَ آَمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آَمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَى ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ 

(8) Surah 2/136

قُولُوا آَمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَمَا أُوتِيَ النَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

(9) Surah 60/1

يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ

(10) Surah 5/51

يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

ISLAMIC THEOLOGICAL APPROACH TO BELIEFS AND DOCTRINES OF EHLE KITAB - PEOPLE OF THE BOOK - AS DICTATED IN THE QIRAN

ISLAMIC THEOLOGICAL APPROACH TO BELIEFS AND DOCTRINES OF EHLE KITAB - PEOPLE OF THE BOOK   AS DICTATED IN THE QIRAN

ABSTRACT 

The article starts with the beautiful ayah “Say, [O Muhammad], "Do you argue with us about Allah while He is our Lord and your Lord? For us are our deeds, and for you are your deeds. And we are sincere [in deed and intention or worship and obedience]  to Him.” This remarkable principle of religious toleration and peaceful coexistence is offered to the non-believers by our Holy Book as far back as the early seventh century. It is followed by another superb ayah of our Holy Book highlighting some lofty values in human relations enunciated centuries ago which the Western civilisation is catching up now: “Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans - whoever believeth in Allah and the Last Day and doeth right - surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.” The Lord and Creator of the Universe and all mankind is declaring here the minimum criteria for human  salvation on the Day of Judgement. This is the General Principle enunciated by the Rabb-ul Aalameen for all mankind and seems to be the obvious meaning of the text of the Ayah relating to the creed of Islam. The article discusses different interpretations of this ayah. The terms Fiqh and Shari’ah are defined and contrasted. Some ground realities around us are highlighted to bring the problem into proper focus. The innocent new born has no say in deciding which house-hold does he land at birth. It is entirely a Divine Decision.  But this is usually the only factor to decide whether he will, holding the hand of his father/mother as a child walk into a Masjid, Church, Synagogue or Temple. What about the innocent child born in a Hindu house-hold entirely by a Divine Design? Abubakr Baghdadi is a Jannati and Martin Luther King Jr. is guaranteed hellfire. Bhutto, Altaf Bhai certain candidates for the Jannah. As for  Gandhi, Nelson Mandela and Mother Teresa, they will surely be roasted in hellfire. The verse under discussion is the gift from Allah Ta'aala Subhaanahoo to make sense out of this non-sense. In the Court of the Ahkami-al-Hakimeen (the best, wisest, most judicious of all judges) on the Day of Judgement, the Holy Quran declares that the insignia and stripes of religion that we display on our chest will be mostly irrelevant. The team of experts appointed by Allah Ta'aala Subhaanahoo and provided by the minutest details (“…an atom weight of……” Surah Al Zalzala) of the digital footprints of the human race will assess and scrutinize accurately and minutely:

1) Nature, type and intensity of your Belief in Allah notwithstanding your profession about it

2) The depth and sincerity of your Belief in the Hereafter

3) Your deeds, action and performance closely analyzing your intentions (niyyah), sincerity, resources, influence, power etc. 

May be, just may be as a result Mandela and Baghdadi may change places, up there. Finally and  surely the Aleemun Khabeer (All-Knowing, All-Aware) knows best.

 Read ONLY,  IF AND WHEN you have time and mood for: 

 “An Ayah of the Quran for 30 Days” -- July 2015

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude:                       Recurrent Primary Message          1st.            Page

Starting Dua, a note & The Ayah                                        2nd.          Page

A Short Summary:       For the Busy Bee                           Two           Pages

The Main Story:           Recommended                               Four          Pages

Footnotes:                   For the Perfectionist                       One           Page

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran. 

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion. 

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers. 

Further, we recall that Allah Ta’aala has declared in HIS Book¹ “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement² “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh  -- in matters religion. 

(NOTE:  I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.) 

THE AYAH

Surah Al-Baqaraa; Ayah 139
قُل أَتُحاجّونَنا فِي اللَّهِ وَهُوَ رَبُّنا وَرَبُّكُم وَلَنا أَعمالُنا وَلَكُم أَعمالُكُم وَنَحنُ لَهُ مُخلِصونَ

“Say, [O Muhammad], "Do you argue with us about Allah while He is our Lord and your Lord? For us are our deeds, and for you are your deeds. And we are sincere [in deed and intention or worship and obedience]  to Him.” Sahih International

A SHORT VERSION

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

A beautiful ayah but demands an unbiased approach and an open mind to understand the Divine message underneath. In response to the claims of the Jews and Christians regarding the succession of prophethood and their assertion that they are the chosen ones, the Quran offers a very magnanimous and entirely just offer. It is addressing the People of the Book that Allah is the Lord of all Mankind — yours and ours —so we do not have to fight over it. All of us will be rewarded in the Hereafter according to our actions. Let us concentrate on our actions here for the hereafter instead of worrying and fighting about the actions of the other. This remarkable principle of religious toleration and peaceful coexistence is offered to the non-believers by our Holy Book as far back as the early seventh century. Yet it is marketed as a showpiece of democracy and Western civilisation developed in the modern world. Why? Unfortunately, our Community of Faith does not live up to these lofty principles. As a matter of fact we are inclined to be intolerant and many of us tend to be aggressive and even violent in our bigotry. Part of the answer lies with the approach and attitude of  our venerable Ulema.

There is another superb ayah of our Holy Book highlighting some lofty values in human relations enunciated centuries ago which the Western civilisation is catching up now:³                  

“Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans - whoever believeth in Allah and the Last Day and doeth right - surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.”  Pickthall

At the outset, it must be emphasised that this ayah is certainly not relieving a Momin from the well accepted duties and responsibilities of our Shari’ah. These are there to stay because the Holy Text is replete with them. No ayah of the Quran can be interpreted in isolation. It has to be read in conjunction with other related ones. Our Da’wa for Islam has to continue with the same vigour. What then is Allah Ta'aala Subhaanahoo ordaining us by this  very meaningful clearly worded ayah with far reaching implications?

The elaborate set of Islamic Law known as Fiqh (the Do’s and Don’ts for Muslims) has been worked out diligently and honestly by our outstanding Imams and Ulemas as a working formula for this world. It is based on their sincere understanding and assessment of the Shari’ah — the Islamic Law envisaged by Allah Ta'aala Subhaanahoo. Fiqh is a total human effort to decipher as closely as possible the design of Shari’ah — a total Divine phenomenon. Fiqh, therefore is not and can never be a true copy of the Shari’ah. On the basis of Fiqh we have very strong and dogmatic opinions about what makes a Muslim and his status in our world and his future for the next. This ayah points to one major fault in our thinking. According to prevalent Fiqh, pronouncement of Shahaada makes a Muslim and ensures his salvation. On the other hand lack of Shahaada denies any chance of salvation. “Sorry, it is not that simple” according to the Shari’ah in the Hereafter as per this ayah. As Lord and Creator of the Universe and all mankind, HE is declaring the minimum criteria for human salvation on the Day of Judgement. Allah Ta’aala

Subhaanahoo declares in no uncertain terms that the label of your religiosity as a result of just pronouncing the shahaada will not matter in the Kingdom Come; it is your doctrine and deeds that will count viz. Belief in Allah, Belief in the Hereafter and righteous deeds. This is the General Principle enunciated by the Rabb-ul Aalameen for all mankind; a beacon of light for all of us specially the non-Muslims.

In this verse Allah Ta'aala Subhaanahoo, in HIS eternal wisdom has enunciated the minimal duties and obligations for salvation. Let me borrow the words of Dr. Mohammed Asad from his  renowned exegesis “The Message of the Quran” “The above passage - which recurs in the Qur'an several times - lays down a fundamental doctrine of Islam. With a breadth 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. The statement of this doctrine at this juncture - that is, in the midst of an appeal to the children of Israel - is warranted by the false Jewish belief that their descent from Abraham entitles them to be regarded as "God's chosen people”. 

This seems to be the obvious meaning of the text of the Ayah relating to the creed of Islam. But it hurts the interest, worldly gains, pride and prejudices of the Tribe of Muslims. No wonder it is an unpopular interpretation and is not supported by many of our scholars. Maudoodi comes out with a very debatable conclusion “The aim of the verse is merely to repudiate the illusion cherished by the Jews that, by virtue of their being Jews, they have a monopoly of salvation.”  Mufti Mohammed Shafi argues⁴ that this ayah is an assurance to all and to Jews in particular that they will be rewarded if they submit themselves fully to the commandments of  Allah both in their beliefs and in their deeds. First, the wordings of the ayah do not support this interpretation of the great scholar. Second, Islam originated with this practice of accepting Jews, Christian and non-believers once they have retracted. The Jews did not need fresh assurance on this account. I also feel that the esteemed Mufti comes out with some sarcasm and name calling in a footnote to express his views. This is specifically forbidden in our Holy Book. You judge for your self.⁵         

There is another controversial logic by this eminent scholar. He explains “Faith in Allah is the first article in the Islamic creed, while faith in the Day of Judgment is the last. By mentioning only these two, the verse intends to say in a succinct manner that it is necessary to have faith in all the articles of the creed, from the first to the last.”  Is he right? Probably not as proved by these ayahs.⁶  

Sayyid Qutb, the famous scholar has this to say about this ayah“….. the most basic and all-embracing principle of the unity of God’s religion. It establishes that belief in God is one and the same for all groups and nations, and that it will lead to righteousness and good deeds. God’s grace and mercy are not the monopoly or the privilege of any particular racial or ethnic group. They are extended to all believers at all stages of human history, in succession……” But he  has decided that this is operative only “until the arrival of God’s final message”. According to his logic, with the advent of Islam, we are now the only guided one; we are the chosen one; we are the true believers. Rest of humanity is doomed to Hellfire. We claim all this while not missing a single moment to condemn the Jews for claiming exactly the same position. 

Let us look at some ground realities around us. The innocent new born has no say in deciding which house-hold does he land at birth. It is entirely a Divine Decision.  But this is the single most important, as a matter of fact the only factor to decide whether he will, holding the hand of his father/mother as a child walks into a Masjid, Church, Synagogue or Temple. As a young man he is driven more by his loyalty to his tribe rather than the love and knowledge of religion. Largely if not completely, the bias or antipathy against the “the other camp” is the underlying driver for the passion and energy for one’s religion. This is is true, I dare say for about 90% of humanity. Hence there are millions and billions of Muslims and Christians in our world but we see very little of Islam or Christianity around us. What about the innocent child born in a Hindu house-hold entirely by a Divine Design?  He has started on the wrong foot and has a great and weighty handicap as compared to a child born in a Muslim house-hold. The Muslim Ummah has a mandate t0 guide them by their words and deeds towards the true Deen, Islam. As per our Holy Text, we will be required to bear witness on the day of Judgement that we have sincerely conveyed the message of our beloved Prophet to our neighbors in our life time. We seem to have failed miserably in this sacred duty.  There are glorious and effective  exceptions of Da’waa in our times. But their good work is cleanly wiped out by the marauding hordes of Mulla Umer, OBL and Abu Bakr Baghdadi. Islam is the only Divinely chosen religion goes the saying. It is absolutely true, I believe, you believe , the whole Ummah does.. However there has to be a fault line somehow and somewhere. A girl/boy of fourteen dies: son of a Christian priest:destined for hell; son of a Muslim drug dealer:destined for Jannah! Abubakr Baghdadi is a Jannati and Martin Luther King Jr. is guaranteed hellfire. The Kings,Emirs, Sultans and Shaikhs of the Islamic world will have a red carpet rolled out leading to  Jannah  but their poor and miserable Christian, Hindu and Buddhist slave workers are booked straight for Hell. Zulfikhar Ali Bhutto, Asif Ali Zardari, Altaf Bhai and Nawaz Shareef, all guaranteed candidates for the Jannah. As for  Gandhi, Nehru, Mandella and Mother Teresa, they will surely be roasted in hellfire. Does it not sound simply nonsense? It does! It most definitely does!  The verse under discussion is the gift from Allah Ta'aala Subhaanahoo to make

sense out of this non-sense. In the Court of the Ahkami-al-Hakimeen (the best, wisest, most judicious of all judges) on the Day of Judgement, the Holy Quran declares that the insignia and stripes of religion that you display on your chest will be mostly irrelevant. The team of experts appointed by Allah Ta'aala Subhaanahoo and provided by the minutest details (“…an atom weight of……” (Surah Al Zalzala) of the digital footprints of the human race will assess and scrutinize accurately and minutely:

1) Nature, type and intensity of your Belief in Allah notwithstanding your profession about it

2) The depth and sincerity of your Belief in the Hereafter

3) Your deeds, action and performance closely analyzing your intentions (niyyah), sincerity, resources, influence, power etc. 

May be, just may be as a result Mandela and Baghdadi may change places, up there. Finally and  surely the Aleemun Khabeer (All-Knowing, All-Aware) knows best. 

I feel we have been through some really challenging and confusing stuff. Let us pause and digest it. We will discuss additional relevant ayahs next month. I better mail this one after Eid. 

and Allah knows best. 

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

TO BE CONTINUED

THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

A beautiful ayah but demands an unbiased approach and an open mind to understand the Divine message underneath. In response to the claims of the Jews and Christians regarding the succession of prophethood and their assertion that they are the chosen ones, the Quran offers a very magnanimous and entirely just offer. It is addressing the People of the Book that Allah is the Lord of all Mankind — yours and ours —so we do not have to fight over it. All of us will be rewarded in the Hereafter according to our actions. Let us concentrate on our actions here for the hereafter instead of worrying and fighting about the actions of the other. The ayah ends by declaring that Muslims are singularly and sincerely devoted to Allah and Allah  alone for worship and devotion. The Arabic word in the text is Mukhlisun, allied to the word Ikhlaas, "the act of purifying oneself." According to Saed ibn Jubayr, Ikhlaas consists in worshipping no one but Allah, associating no one with Allah, and doing good deeds only for the sake of obeying Allah, and not for the purpose of winning the admiration of the people.

This ayah provides a very clear directive to us in dealing with our theological differences with the people of the Book and by extension with all the non-Believers. So far as they allow us freedom of action in our Beliefs and Doctrines, we do not  have to bother about theirs. All of us will be judged ultimately by the Lord of all mankind. This remarkable principle of religious toleration and peaceful coexistence is offered to the non-believers by our Holy Book as far back as the early seventh century. Yet it is marketed as a showpiece of democracy and Western civilisation developed in the modern world. Why? Unfortunately, our Community of Faith does not live up to these lofty principles. As a matter of fact we are inclined to  be intolerant and many of us tend to be aggressive and even violent in our bigotry. Some time back in Pakhtunkhwa, Pakistan a Qadiani was arrested and put behind bars. Two lawyers (probably Qadiani) appeared at the jail to arrange a bail for him. A mob gathered outside. After some shouting, the two were dragged through the streets, beaten and killed. You can build a case of mob behavior. However it becomes an “official” act when you learn that there was no police action, no public protest and above all no condemnation from any Aalim. In another Muslim country Malaysia, Muslims objected to Christians using the name “Allah” in their churches. The government backed them and prohibited the use of the name of Allah in all the Churches. Please note that Christians make up forty percent of the population of Malaysia. An  appeal was lodged at the Supreme Court. After two years of proceedings, a verdict was announced in favour of the Christians. Muslim response: bomb blasts went off in six Churches in the following days. Once again no police action. No aalim condemned it. Instead the then Prime Minister condoned it openly on TV calling this devastation a result of “emotional” problem. I ask again, why? Despite the clear message from  Allah Ta'aala Subhaanahoo in this ayah and repeated elsewhere, why we Muslims are so bigoted. Part of the answer lies with the approach and attitude of  our venerable Ulema. Listen to  part of the commentary of Mufti Mohammed Shafi in his renowned Ma’aariful Quran on this  ayah: “……. Should the Jews and the Christians still continue, in their stubbornness, to deny, Allah asks the Holy Prophet & and the Muslims to declare in plain and simple words that Allah, being the Lord of All, cannot show any special favour to any particular group of His creatures, and that on the Day of Judgment He will assess the Jews and the Christians as well as the Muslims according to what each has believed in and how each has been behaving - a principle which was accepted by the People of the Book too…..”. Despite my tremendous respect and admiration for Mufti Mohammed Shafi I beg to differ from him strongly. I am encouraged on this audacity by the repeated teachings in my Holy Book to use my God given critical thinking to learn my Dean and the remarkable advice by a dignitary of Islam second only to our Dear Prophet, Sayyidna Abu Bakr Siddique.  In his very first khutba immediately after his election as the first caliph he instructed his audience of desert Bedouins to follow him only if he is going by the Book; if not, then he should be corrected. I personally think, a magnanimous and attractive peace offer, unheard of in those days ordained by the Rabbu-al-Aalameen to the unbelievers to promote some  harmony and concord in Muslim life is given what appears to be a confrontational interpretation by an eminent Aalim; this can be potentially damaging for the Ummah. Consequently, do we not see a dichotomy in our behaviour as an Ummah? We are proud of and never miss an opportunity to portray Islam as a Religion of Peace (which it certainly is) but as eagerly show, on many occasions a penchant for clash and conflict resulting frequently in aggression and violence. I am not referring to our justified reaction to Islamophobia. 

There is another superb ayah of our Holy Book highlighting some lofty values in human relations enunciated centuries ago which the Western civilisation is catching up now. Here again many scholars find it difficult to accept the obvious and clear meaning of the language of Holy Text and come out with different interpretations. It may be mentioned here that the First principle of exegesis — science of tafseer — by consensus is that no interpretation of an ayah can be accepted agains the obvious meaning of the language of the Text. With this short preface let us read the ayah:³            

“Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans - whoever believeth in Allah and the Last Day and doeth right - surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.”  Pickthall

At the outset, it must be emphasised that this ayah is certainly not relieving a Momin from the well accepted duties and responsibilities of our Shari’ah. These are there to stay because the Holy Text is replete with instructions for them. No ayah of the Quran can be interpreted in isolation. It has to be read in conjunction with other related ones. Notwithstanding what follows, I am sure our Da’wa for the spread and dissemination of our Deen preferably promoted by Allah Ta'aala Subhaanahoo for this planet has to continue and with greater vigour. Islam is the “Right Path” selected by our Lord Creator for us. What, then does this ayah mean? What is Allah Ta'aala Subhaanahoo ordaining us by this  very meaningful clearly worded ayah with far reaching implications? Let us discuss. We start reciting the “Mother of Quran” (Surah Fatiha) by praising  Allah as “the Lord of the Worlds” (Rabbi-al-Aalameen) but forget this fact the next moment and start considering HIM instead  as the “Lord of Muslamin” who cares only for the Ummah and ignores rest of the humanity.

To the best of my knowledge, it is a widely prevalent belief that Muslims are destined for the Jannah; even the sinner Muslims will be transferred to Jannah on completing their term in Hell. Finally it seems to be  our assertion that all the non-believers have no chance of redemption in the Hereafter. (Does it sound familiar? The chosen people!) The elaborate set of Islamic Law known as Fiqh (the Do’s and Don’ts for Muslims) has been worked out diligently and honestly by our outstanding Imams and Ulemas of the five schools as a working formula for this world. It is based on their sincere understanding and assessment of the Shari’ah — the Islamic Law envisaged by Allah Ta'aala Subhaanahoo. Fiqh is a total human effort to decipher as closely as possible the design of Shari’ah — a total Divine phenomenon. Fiqh, therefore is not and can never be a true copy of the Shari’ah. Fiqh is the ‘law of the land” down here. Shari’ah will the “law of the land” in the hereafter. On the basis of Fiqh we have very strong and dogmatic opinions about what makes a Muslim and his status in our world and his future for the next.   According to prevalent Fiqh, pronouncement of Shahaada makes a Muslim and ensures his salvation. On the other hand lack of Shahaada denies any chance of salvation. “Sorry, it is not that simple” according to the Shari’ah in the Hereafter as per this ayah. As Lord and Creator of the Universe and all mankind, HE is declaring the minimum criteria for human salvation on the Day of Judgement.  Allah Ta'aala Subhaanahoo declares in no uncertain terms that the label of our religiosity as a result of just pronouncing the shahaada will not matter in the Kingdom Come; it is our doctrine and deeds that will be judged and scrutinized in detail viz. Belief in Allah, Belief in the Hereafter and Righteous deeds. This is the General Principle enunciated by the Rabbu-al-Aalameen for all mankind; a beacon of light for all of us specially the non-Muslims. Can the non-Muslims enter Jannah? The usual answer by the Islamic scholarship is a definite and firm NO and is very jubilantly accepted by the Ummah. In this ayah the All Knowing says other wise; they certainly can enter if they qualify as judged by HIS three conditions. In our transient abode here, human designed Fiqh is the benchmark. This completely disqualifies the non-Muslims from any chance of redemption. In our eternal dwelling up there however, the Divine designed Shari’ah will be the touchstone. This ayah describes one clause of that Shari’ah which gives a chance of salvation in the hereafter to the non-believers. This is the broad Divine framework given to us in this verse. The devil of course lies in the details which have to be filled in. What sort of Belief is accepted? What does the belief in the Hereafter means? What are the righteous deeds? However the ayah is clear that merely the label of religiosity that we display in this world will not count in the Ultimate Court of the All Powerful and Omnipresent. 

This seems to be the obvious literal meaning of the text of the Ayah relating to the “creed of Islam”. There is no significant difference of opinion on this; all translations are almost identical. The divergence starts with the interpretation. But the obvious meaning  hurts the interest, worldly gains, pride and prejudices of the “Tribe of Muslims”. Additionally it goes against their “ancestral customs, social conventions and imitative instincts”.  No wonder it is an unpopular interpretation and is not supported by many of our scholars. Yousuf Ali, the author of a very popular Tafseer in English does not comment at all on the underlying meaning of this ayah. He discusses in some detail about the identity of the Sabeans. Maudoodi comes out with this debatable conclusion “The aim of the verse is merely to repudiate the illusion cherished by the Jews that, by virtue of their being Jews, they have a monopoly of salvation.” He  probably has based this conclusion on the fact that this ayah is preceded by  detailed discussion of the intransigence and obstinacy of the Jews. Mufti Mohammed Shafi argues⁴ that this ayah is an assurance to all and to Jews in particular that they will be rewarded if they submit themselves fully to the commandments of  Allah both in their beliefs and in their deeds. In other words, if Jews and others recant they will be forgiven. First, the wordings of the ayah do not support this interpretation of the great scholar. Second, Islam originated with this practice of accepting Jews, Christian and non-believers once they have retracted. Were not most of our great Sahaabaas converts from paganism? The logic behind this interpretation, therefore seems rather hazy. The Jews did not need fresh assurance on this account. He further maintains, that this ayah is in fact an invitation to the non-believers to join Islam which is the only choice after the revelation of the Holy Quran. I also feel that the esteemed Mufti comes out with some sarcasm and name calling in a footnote to express his views. This is specifically forbidden in our Holy Book. You judge for your self.⁵                

There is another some what controversial logic by this eminent scholar. This ayah mentions only two articles of faith of Islam viz. faith in Allah and the Hereafter. The Mufti explains “Faith in Allah is the first article in the Islamic creed, while faith in the Day of Judgment is the last. By mentioning only these two, the verse intends to say in a succinct manner that it is necessary to have faith in all the articles of the creed, from the first to the last.” Is he right? Faith in the Hereafter is not the last; it usually follows the Faith in Allah all over in the Quran. In the forceful and meaning full ayah where Allah Ta'aala Subhaanahoo declares⁶ 

“Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is……”

and then goes onto  declare five distinct categories of piety. The first among these five is about Eemaan which is described as:

 “one who believes in Allah , the Last Day, the angels, the Book, and the prophets……..”

Look at the priority of the items;  faith in theHereafter follows directly after faith in Allah.  Second, as we finish Surah Fatiha and move on to second surah, the Holy Book describes the qualities of Muttaqui. The first one is belief in the Hereafter; even prayer comes next.⁷ 

“This is the Book about which there is no doubt, a guidance for those conscious of Allah (muttaqui) -

Who believe in the unseen, establish prayer, and spend out of what We have provided for them……..” Sahih International

I also feel that there is no need for this type of logic by Mufti Shafi. We have to read this ayah as part of the Quran which is full of other duties and obligations for a Momin apart from these two articles of faith. It would be obvious nonsense to ignore the rest of the Quran, concentrating only on this verse. In this ayah Allah Ta'aala Subhaanahoo, in HIS eternal wisdom has enunciated the minimal duties and obligations for salvation. Let me borrow the words of Dr. Mohammed Asad from his  renowned exegesis “The Message of the Quran”: “The above passage - which recurs in the Qur'an several times - lays down a fundamental doctrine of Islam. With a breadth 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. The statement of this doctrine at this juncture - that is, in the midst of an appeal to the children of Israel - is warranted by the false Jewish belief that their descent from Abraham entitles them to be regarded as "God's chosen people”. 

Sayyid Qutb, the famous scholar cum revolutionary activist displays in his monumental Fi Dhilal Al Qur’an an interesting approach to this ayah which is preceded in the Quran by a detailed discussion of Jews specially referring to their claim of  “being the most rightly-guided nation, the chosen people of God and the only people that shall be saved.” He points out that this claim is totally rejected by Allah Ta'aala Subhaanahoo who in Surah Baqarah generally and in this verse specially “…..goes on to stress the most basic and all-embracing principle of the unity of God’s religion. It establishes that belief in God is one and the same for all groups and nations, and that it will lead to righteousness and good deeds. God’s grace and mercy are not the monopoly or the privilege of any particular racial or ethnic group. They are extended to all believers at all stages of human history, in succession……..The verse affirms that all of those religious communities who believe in God and the Last Day shall obtain their reward with God and may rest assured that they will be saved. The main criterion is religious belief rather than ethnic or national affiliation.”  But he  has decided that “the most basic and all-embracing principle of the unity of God’s religion” is operative only “until the arrival of God’s final message, which would unite all believers…..

With the advent of Islam this comes into sharper focus, because the final version of divine faith has been established.” According to this opinion therefore, we are now the only guided one; we are the chosen one; we are the true believers. Rest of humanity is doomed to Hellfire. We claim all this while not missing a single moment to condemn the Jews for claiming exactly the same position. 

Let us look at some ground realities around us to really appreciate the need and purpose of this verse. The innocent new born has no say in deciding which house-hold does he land at birth. It is entirely a Divine Decision.  But this is the single most important, as a matter of fact the only factor to decide whether he will, holding the hand of his father/mother as a child walk into a Masjid, Church, Synagogue or Temple. As a young man he is driven more by his loyalty to his tribe rather than the love and knowledge of religion. Largely if not completely, the bias or antipathy against the “the other camp” is the underlying driver for the passion and energy for one’s religion. This is is true, I dare say for almost 90% of humanity. Hence there are millions and billions of Muslims and Christians in our world but we see very little of Islam or Christianity around us. What about the innocent child born in a Hindu house-hold entirely by a Divine Design?  He has started on the wrong foot and has a great and weighty handicap as compared to a child born in a Muslim house-hold. The Muslim Ummah has a mandate to to guide the likes of him by their words and deeds towards the true Deen, Islam. As per our Holy Text, we will be required to bear witness on the day of Judgement that we have sincerely conveyed the message of our beloved Prophet to our neighbors in our life time. We seem to have failed in this sacred duty; do you agree? There are glorious and effective  exceptions of Da’waa in our times. But their good work is cleanly wiped out by the marauding hordes of Mulla Umer, OBL and Abu Bakr Baghdadi. Islam is the only Divinely chosen religion goes the saying. It is absolutely true; I believe it, you believe it and the whole Ummah does. However there has to be a fault line somehow and somewhere; how else can you explain what we often see.  A girl/boy of fourteen dies: son of a Christian priest:destined for hell; son of a Muslim drug dealer:destined for Jannah! Abubakr Baghdadi is a Jannati and Martin Luther King Jr. is guaranteed hellfire. The Kings,Emirs, Sultans and Shaikhs of the Islamic world will have a red carpet rolled out leading to  Jannah  but their poor and miserable Christian, Hindu and Buddhist slave workers are booked straight for Hell. Zulfikar Ali Bhutto, Asif Ali Zardari, Altaf Bhai and Nawaz Shareef, all guaranteed candidates for the Jannah. As for  Gandhi, Nehru, Nelson Mandela and Mother Teresa, they will surely be roasted in hellfire. Does it not sound simply nonsense? It does! It most definitely does!  The verse under discussion is the valuable gift from Allah Ta'aala Subhaanahoo to help us to make sense out of this non-sense. In the Court of the Ahkam-al-Hakimeen (the best, wisest, most judicious of all judges) on the Day of Judgement, the Holy Quran declares that the insignia and stripes of religion that you display on your chest will be mostly irrelevant. The team of experts appointed by Allah Ta'aala Subhaanahoo and provided by the minutest details (“…an atoms weight of……” Surah Al Zalzala) of the digital footprints of the human race will assess and scrutinize accurately and minutely:

1) Nature, type and intensity of your Belief in Allah notwithstanding your profession about it

2) The depth and sincerity of your Belief in the Hereafter

3) Your deeds, action and performance closely analyzing your intentions (niyyah), sincerity, resources, influence, power etc. 

The terms of reference for this team will be the Shari’ah based on the Holy Quran and the preaching and practice of our beloved Prophet as recorded and tabulated in the Divine Register. An important question to ponder. Will the vast literature of Fiqh of different schools of thought of Sunni and Shi’ah Islam and the six Text Books of Hadith (Sihahe Sitta) will be admissible in the Sovereign and Ultimate Court of the Ahkam-al-Hakimeen (the best, wisest, most judicious of all judges). Extremely unlikely, in my view. Not a word about this literature is mentioned in the Holy Quran or referred to by our beloved Prophet. What do you think?

May be, just may be, as a result Mandela and Baghdadi may change places, up there. Finally and  surely the Aleemun Khabeer (All-Knowing, All-Aware) knows best. 

I feel we have been through some really challenging and confusing stuff. Let us pause and digest it. We will discuss additional relevant ayahs next month. I better mail this one after Eid. 

and Allah knows best. 

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

TO BE CONTINUED

FOOTNOTES

(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ

(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

(3) Surah 2/62
الَّذينَ يُنفِقونَ أَموالَهُم في سَبيلِ اللَّهِ ثُمَّ لا يُتبِعونَ ما أَنفَقوا مَنًّا وَلا أَذًى ۙ لَهُم أَجرُهُم عِندَ رَبِّهِم وَلا خَوفٌ عَلَيهِم وَلا هُم يَحزَنونَ

(4) The previous verse spoke of how the Israelites drew upon themselves the wrath of Allah through their habitual insolence and disobedience. Now, this account may lead the listeners, or the Jews themselves, to suppose that, in view of such transgression, their Taubah (repentance),if they agree to offer it, would not be acceptable to Allah. In order to dispel such a misgiving, the present verse lays down a general principle: no matter how a man has been behaving earlier, so long as he submits himself fully to the commandments of  Allah in his beliefs and in his deeds both, he is acceptable to Allah, and will get his reward. It is obvious enough that after the revelation of the Holy Qur'an, which is the last message of Allah, perfect obedience to Allah can only mean accepting Islam and following the Last Prophet Muhammad.  The verse, in effect, assures everyone that once a man has accepted Islam, all his former transgressions, whether in the matter of beliefs or in that of deeds, will be forgiven, and he will become worthy of receiving the rewards of the other world.

(5) Mufti sercasm

Contrary to the flaccid fancies of some "modernizers" who are very happy with themselves over their "liberalism" and "tolerance", the present verse does not open the way to salvation for each and every "man of good will" irrespective of the creed he follows. If one reads the verse in its proper context and along with other relevant verses of the Holy Qur'an, one will easily see that the verse, in fact, promises salvation in the other world only to those who accept Islam. It is an invitation to Islam extended to the Jews, the Christians, the Sabeans and, as a matter of fact, to the followers of all possible religions, and even to non-believers -- specific names only serve as examples. 

(6) Surah 2/177 (part of the ayah)

لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آَمَنَ بِاللَّهِ وَالْيَوْمِ الْآَخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ

(7) Surah 2/2-3
ذٰلِكَ الكِتابُ لا رَيبَ ۛ فيهِ ۛ هُدًى لِلمُتَّقينَالَّذينَ يُؤمِنونَ بِالغَيبِ وَيُقيمونَ الصَّلاةَ وَمِمّا رَزَقناهُم يُنفِقونَ