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135.
" and they said: ` be jews or christians, you shall be guided aright '.
say:
` nay ! rather the creed of abraham, the upright;
and
he was not of those who associate partners to allah '."
136.
" say: ` we have believed in allah and that which has been sent down
to
us, and (in) what was sent down to
abraham, ismail, isaac, jacob and the tribes;
and
(in) that which was given to moses and jesus
and
(in) that which was given to all prophets from their lord.
we
make no distinction between any of them, and to him do we submit '."
137.
" if then they believe in what you believe,
they
indeed are guided (aright); but if they turn away,
then
they are clearly in schism; allah will suffice you against them;
he
is the all-hearing, the all-knowing."
occasion
of revelation
upon the
occasion of revelation of these verses it is narrated from
ibn abbas
that some of the jewish scholars and some christians from
najran
were disputing with the muslims. each of these two groups
considered
their own creed more superior than the other's regarding
the truth,
then they negated each other. the jews said that their
prophet,
moses (a.s.), was superior and their book, the turah, was the
best.
the christians, on the other hand, had the same claim. they said
jesus
(a.s.) was the best guide and the evangel was the best among the
heavenly
books. even though they could not settle their own disputes
between
themselves, the followers of both creeds invited the muslims
to their
own religion. the above verses were revealed and
answered
them both. 1
* * * *
commentary :
only our creed is true !
egoism and self-conceit usually
cause one to think that truth is
exclusively his own and therefore,
he considers others wrong. this very
person, consequently, tries
to divert others to his own way of seeing
things, as the qur'an through
the first verse of the above verses says:
" and they said: ` be jews or
christians, you shall be guided aright'. ..."
tell them that distorted religions
can never be the source of
guidance, but:
"... say: ` nay ! rather
the creed of abraham, the upright; and
he was not of those who associate
partners to allah '."
the true believers in pure faith
are those who follow the pure
monotheistic creed, i.e. the
monotheism which has never been tainted
with any form of polytheism.
the most important basic principle for
recognizing the pure religion
from the corrupted ones is by keeping in
mind this very perfect creed
of monotheism.
islam instructs us not to make
distinction between the divine
prophets and to respect their
religions totally because the fundamental
principles of all divine religions
are entirely the same. moses (a.s.) and
jesus (a.s.) reinstituted the
pure (hanif) doctrine of abraham (a.s.),
which is to live and die with
faith in the one true god. they believed
in the non-polytheistic creed
of abraham (a.s.), the pure monotheist,
although their religions were
later contaminated with polytheism by
their ignorant followers. the
jews, though they taught unity, went
after false gods, and the christians
invented the trinity or borrowed it
from pagans. (of course, if
they search for the pureness of truth, they
will realize that there is no
difference between what their prophets
preached and what was brought
forth by islam and that they, in
performing their duties today,
should follow the divine creed of islam
which has come down from the
direction of allah for this age).
* * * *
concerning the statements of
the muslims' opponents, the next
verse enjoins the followers
of islam thus:
" say: ` we have believed
in allah and that which has been sent down
to us, and (in) what was
sent down to abraham, ismail, isaac,
jacob and the tribes; and
(in) that which was given
to moses and jesus and (in)
that which was given
to all prophets from their
lord. ..."
"...we make no distinction
between any of them,
and to him do we submit '."
self-conceit and tribal or racial
prejudices should never lie at the
root of our accepting some of
the prophets and rejecting the others.
they were all divine teachers
who spent their lives training and guiding
people in different eras of
time. their aim was only to guide human
beings towards pure unity, truth,
and justice, although each of them
had some particular duties and
special qualifications related to their
own specific periods of time.
* * * *
then it adds :
" if then they believe in
what you believe,
they indeed are guided (aright);
..."
"... but if they turn away,
then they are clearly in schism;..."
if they do not mix their racial
and tribal problems, and the likes of
them, with the religion, and
formally accept all the prophets, they are
also guided, otherwise they
have put away the truth and followed the
wrong.
the term / siqaq / originally
means ` cleft, conflict, and fight ' and,
here, it has been rendered into
` blasphemy ', and sometimes into
`misleading ', or ` separation
from truth and tending to falsehood ', all
of which, in fact, basically
point back to the same fact.
some of the commentators have
cited that when the former verse
was revealed whereby jesus (a.s.)
was mentioned in a row with some
other prophets, some of the
christians said that they did not agree with
that statement because jesus
(a.s.) was not like other prophets; he was
the son of god. the last verse
of the above verses was sent down 2
and
warned them that they were
misguided and they were in schism.
however, at the end of the verse,
it encourages the muslims not
to be afraid of the plots of
enemies; saying:
"... allah will suffice you
against them; he is the all-hearing,
the all-knowing."
* * * *
explanation :
the oneness of the prophets'
invitation
in several occasions, the holy
qur'an points out that there is no
difference between the prophets
of allah because all of them had
received the revelation from
one single source and pursued one goal.
therefore, the qur'an enjoins
the muslims to respect all of the divine
prophets equally. but, as it
was stated before, this exhortation does not
conflict with the idea that
every new religion sent down from allah
abrogates the former religions
and islam is the last religion in the world.
of course, no religion on earth,
except islam, has ever demanded
of its adherents to believe
equally in the truthfulness and flawless
godliness, sinless purity of
conduct and character of the other apostles
of allah and in the other sacred
scripts as the revealed word of
allah. this command in islam
was given because the divine apostles
were like some teachers and
every one of them instructed the human
race as one class. it is evident
that when the period and the course of
one class finishes, the trainees
will be promoted to another teacher, to
a class of a higher degree.
therefore, all nations are to fulfill the
requirements given by the last
prophet of their times, which is the last
stage of the development of
the religion in their period of time. this
statement will never contrast
the rightfulness of the invitations of other
prophets.
*
* * *
who were ` asbat ' ?
the term / sebt / originally
means: ` stretching, or expanding of
something easily '. a tree is
sometimes called ` sabat ' because its
branches expand freely. the
leading lexicologists expressly declare that
/ sebt / the plural of which
is / asbat / includes sons' children and
daughters' children. 3
the meaning of the term / asbat
/, here, is the groups and tribes of
israelites who came forth from
jacob's twelve sons, and, since there
were some prophets among them,
in the above verse they are counted
among those upon whom the divine
verses have been sent down.
so, the objective meaning of
the term, here, is the tribe of
israelites or the tribes of
jacob's children who consisted of some
prophets, not all the children
of jacob. some of those children were
not entirely eligible to be
prophets because they committed sin in their
dealings with their own brother.
*
* * *
the arabic term / hanif / is based
on / hanaf / with the meaning
` orthodox, true ', or ` inclined
from misguidance to right opinion '. so,
those pure monotheists who turn
away from polytheism and incline to
this basic principle, are called
` hanif '.
it is also for this reason that
one of the meanings of / hanif / is
` true, straight '.
this explanation makes it clear
that the meaning offered by the
commentators for the term /
hanif / such as hajj, the pilgrimage to the
ka`bah, adhering to truth, following
abraham (a.s.), and the pureness
of deeds, are all reflections
of that inclusive meaning and each of them
is an example of it.
-
1 majma`-ul-bayan,
vol.1,p.216
-
2 majma`
ul-bayan, vol. 1, p. 218
-
3 arabic-english
lexicon, part 4,p.1294, by : e.w. lane
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