“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

As I was browsing, I landed on the index ayah accidentally. Its Arabic text immediately mesmerized me by its combination of beauty and rhythm. Moreover a single ayah albeit a long one was offering guidance on several problems yet maintaining its flow and pattern. I readily noted it down for discussion in one of our sessions. It is rightly emphasised that the  melody and rhythm of the Holy Text can only be appreciated in the Arabic language. Let me add quickly though, this is not true for the message of the Quran. The meaning and mission of the Quran has been remarkably distributed and disseminated to all humanity by its translations in virtually all the known languages. 

The word مُهَيمِنًا mohaimin is rather an uncommon adjective used for the Quran. It is very comprehensive in meaning. It means one who safeguards, watches over, stands witness, preserves, and upholds.

It denotes here that the Holy Text is the protector of the earlier books — just as the Gospel confirms the Torah —  and thus distinguishes the genuine in them from the false. The Quran confirms the true teachings of these earlier Books, and avoids mentioning the human accretions which have corrupted these Texts in due course. In other words, the Quran, the last revelation is the standard and bench mark to set apart the right from wrong in the Torah and other earlier Books.

A nuance may be mentioned here. The ayah refers to the earlier books in the singular مِنَ الكِتابِ. “This refers to the Torah. The Gospel is not mentioned because the Torah was the original book before the Qur’an. The Psalms, the Gospel and the other scriptures of the Prophets are in fact its branches” says the research scholar and mentor Javed Ahmed Ghamdi in his tafseer Al Bayan. Maulana Maudoodi has a different explanation in his famous tafseer Tafheem-ul-Quran and regards it as “of major significance”. He explains “This expression reveals that the Qur’an and all those Books sent down by God at various times and in different languages in reality constitute one and the same Book. Their Author is one and the same; their aim and purpose are the same; their teaching is the same; and the knowledge which they seek to impart to mankind is the same. The difference between these Books lies in their modes of expression, and this was necessarily so since they were addressed to different audiences. It is, therefore, not merely that these divine books support rather than contradict each other but that they are actually different editions of one and the same book – “the Book” -”

The ayah wants the Holy Prophet to فَاحكُم بَينَهُم i.e. “ judge between them”. Judge whom and what about? The famous Muslim scholar Dr. Mohammed Asad opines in his tafseer “The Message of the Quran” that both the Jews and Christians are addressed here taking his cue from the observation that “followers of the Gospel” are mentioned in the preceding verse and the Torah in the earlier passages. Apparently, it is not only judicial cases that have to be judged but also guidance about what is morally right and wrong. The Holy Prophet is advised to judge بِما أَنزَلَ اللَّهُ ie by what God has sent down. What does this mean? Major commentators regard this as reference to the Quran. However, it could readily mean that he should judge the People of the Book according to what God has sent down to them, namely, their own scriptures. This has been suggested to the Holy Prophet in one of the earlier ayahs in the same surah: ^[3]

“But why do they come to thee for decision, when they have (their own) law before them?- Therein is the (plain) command of God; yet even after that, they would turn away. For they are not (really) people of Faith.”

It may be mentioned that لِكُلٍّ جَعَلنا مِنكُم ie to each among you “denotes the various communities of which mankind is composed” according to Dr. Asad. Imam Amin Ahmed Islahi, mentor of Ghamdi  has expressed a different view in his tafseer Tadabbur-al-Quran. He suggests “In the verse under discussion, “le kulle” refers to the three groups mentioned above, namely, Jews, Christians and Muslims. Nasr et al have deliberated nicely on this issue in their tafseer The Study Quran. Since it is a delicate theological debate I would like to quote in the language of the authors to ensure your confidence: “……….this verse goes farther by asserting the providential nature of different religious communities and their distinct laws and practices. Indeed, the verse does not pertain only to Jews and Christians, but rather makes a universal statement about all religions. For each among you We have appointed a law and a way indicates that different religious communities may have different ritual and legal formulations specifically “appointed” for them by God, and that each religious community is independent of the laws of other such communities, even if the essential truths and principles of the religions are the same.” I suggest this is a moment for all of us to pause and think in the present world wide toxic atmosphere of competition and confrontation among the various communities.

According to the index ayah, all of these communities have been given  شِرعَةً وَمِنهاجً. These two words demand a good understanding. شِرعَةً (or shari’ah) a familiar term,  literally means “the way to a watering-place”, an element that is indispensable for human and animal life. In the Quran it denotes Islamic law characterizing the commands and prohibitions for Muslims assuring their social and spiritual welfare. The uncommon term  مِنهاج “on the other hand, denotes an “open road”, usually in an abstract sense: that is, “a way of life” says Dr. Asad. The research scholar and mentor Javed Ahmed Ghamdi explains that the word  مِنهاج  is an explanation and exposition of the word  شِرعَةً. The latter is the law and the former action, plan and procedure. His mentor Imam Islahi tries to explain the difference by an illustration: “For example, the worship of God is a reality which has been manifested in different religions in different forms of prayers, sacrifices and Hajj. For some facts, God Himself has set the format. For some, it has been prescribed by the Prophet with the permission of Allah Almighty. Probably that its why two words have been used. The word ‘Shariat’ has been used for the first, Minhaj for the second”. I am not impressed. Nasr et al put it very simply in their modern tafseer The Study Quran “For each among you We have appointed a law and a way”. They further elaborate that shari’ah is “ the technical term for religious law, an Islamic Law in particular; where as Minhaj “denotes a path that is smooth and clear”. The eminent Muslim scholar Sayyid Qutb makes a similar statement in his marvelous tafseer Fee Dhilalil Quran “To every one of you We have given a code of law and a way of life.” 

The term “deen” needs to be included here to complete the argument . Deen is an all- inclusive term. It reaches beyond  شِرعَةً وَمِنهاجً and encompasses the basic and fundamental rules and principles of religion; “unchanging spiritual truths” as per Dr. Asad. This pervades through all the religions all the time. As against this شِرعَةً وَمِنهاجً are liable to change and alteration depending on the time, place and situation; “varied in accordance with the exigencies of the time and of each community’s cultural development”. To put it differently, human tempers, tastes and disposition radically change with the shift of time and place. So should shari’ah. It is a sort of “unity in diversity” points our Dr. Asad. I have to quote the doctor  verbatim as he has beautifully and forcefully expressed this vital and fundamental golden rule: “Because of the universal applicability and textual incorruptibility of its teachings – as well as of the fact that Prophet Muhammad is “the seal of all prophets”, i.e., the last of them – the Qur’an represents the culminating point of all revelation and offers the final, perfect way to spiritual fulfillment . This uniqueness of the Qur’anic message does not, however, preclude all adherents of earlier faiths from attaining to God’s grace: for – as the Qur’an so often points out – those among them who believe uncompromisingly in the One God and the Day of Judgment (i.e., in individual moral responsibility) and live righteously “need have no fear, and neither shall they grieve”. Point to be noted by all Muslims who use their God given faculties of wisdom and knowledge to comprehend their lovely deen.

This assortment of communities with their own Shari’ah is frequently acknowledged in Quran:^[4]
.“for, every community faces a direction of its own, of which He is the focal point. Vie, therefore, with one another in doing good works. Wherever you may be, God will gather you all unto Himself: for, verily, God has the power to will anything.”  And

“VERILY, [O you who believe in Me,] this community of yours is one single community, since I am the Sustainer of you all: worship, then, Me [alone]” and

“And, verily, this community of yours is one single community, since I am the Sustainer of you all: remain, then, conscious of Me”

Shariah is the channel by which a given society is taught the genuine way of Ibadah (worship) leading to meaningful servitude to God Almighty. It coaches and directs that the authentic act of worship (Ibadah) is the act of being an “Abd” ie a servant who just surrenders and complies. It is emphasised that this does not necessarily follow the rituals of “Salah, Sawm, Hajj, zakah or Dhikr of Allah or Tilawah of the Qur’an”. To be meaningful and fruitful, these rituals must lead to respect and conformity to the Will and Wish of Allah. Unfortunately, these rites specially Salah have become a habit, nay national custom for the majority of Muslims all over the world. Consequently, apparently devout Muslims and societies appear to flout open and clear tenets and convictions of Islam. Yet another point to be noted, my esteemed readers . 

This ayah reiterates another strong Command of God Almighty viz. that there will be multiple religious communities. It is clearly declared here وَلَو شاءَ اللَّهُ لَجَعَلَكُم أُمَّةً واحِدَةً  i.e.“If God had so willed, He would have made you a single people.. “Grammatically, this is a counterfactual conditional statement indicating that human beings do not exist as one (religious) community, because God has not willed it as such” elaborate Nasr et al. This verse spells out a clear reasons for this multiplicity and diversity of religious forms. It is declared here: وَلٰكِن لِيَبلُوَكُم في ما آتاكُم ۖ i.e. “but (His plan is) to test you in what He hath given you”. Thus, this range and variety is the result of Divine wisdom to test your obedience. Appointment of different qiblahs, target to face during prayers for different communities is a good illustration of this method. This segment of ayah: “ but (His plan is) to test you in what He hath given you” is in itself an important Islamic concept mentioned in this ayah.  As Zamakhshari and Razi have pointed out this demands complete surrender to God, obedience to  him and following the various religious laws imposed on them.

The ayah concludes by another vital reminder for all —Muslims and non-Muslims— who believe in God: إِلَى اللَّهِ مَرجِعُكُم جَميعًا فَيُنَبِّئُكُم بِماكُنتُم فيهِ تَختَلِفونَ ie “The goal of you all is to God; it is HE that will show you the truth of the matters in which ye dispute”. If you ask me for ONE demand and prerequisite of our Deen, Belief in the Hereafter and the appraisal and evaluation therein will be my quick and confident reply. As a corollary, the religious differences should not lead to hostility amongst us. We should instead try to outdo the other in noble acts. In this world we are free to choose between Faith and Disbelief. However, ultimately the destination is the same for one and all wherein all the conflict and wrangling will be resolved.

……..and Allah knows best. 

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

Dr. Khalid Mitha