A melodious long ayah instructing smoothly on several different topics. In the Quranic style, this sharply contrasts with a long ayah discussing only one subject. The ayah begins with the declaration that WE have bestowed a Book on you which is the truth, and then goes on to mention its characteristics:

• which ratifies the Book that you already have

• and is a protector of that book. This is a reference to Torah

• so Oh Prophet judge between them by what God has revealed

• and do not follow their vain desires

• which are diverging from the truth given to you

• each among you we have a prescribed  law and an open way unto you

• And if God had so willed, HE could have made you a single community

• but HE did not do so

•  because HE wants to test you on what HE has given you

• so strive for virtues

• all of you have to return to HIM

•  when HE will judge on your differences

Maulana Maudoodi has drawn a strong conclusion in his magnificent tafseer “Tafheem-ul-Quran” from the initial part of the ayah وَأَنزَلنا إِلَيكَ الكِتابَ بِالحَقِّ مُصَدِّقًا لِما بَينَ يَدَيهِ مِنَ الكِتابِ (To thee We sent the Scripture in truth, confirming the scripture that came before it). Since this involves an important theological dictation, I feel safer to present it in his own words: “This (ie the portion of the ayah I have quoted above) points to a fact of major significance. It could also have been said that the Qur’an confirms all those parts of the earlier divine books which are still extant in their true and original form. But the sense has been conveyed by employing the word ‘the Book’ rather than ‘the previous Books’. 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’.”

فَاحكُم بَينَهُم (judge, then, between them…”,) This statement applies both to judicial cases and to right and wrong in the ethical sense. Both the Jews and Christians are addressed here.

“The index ayah is part of the  Madinan sūrah, al-Māʾidah which contains verses that are considered to be among the last that the Prophet Muhammad received, and all of its verses were revealed after the conquest of Makkah in 8/630. The sūrah itself is one of the last complete surahs revealed to the Prophet along with al-Fatḥ (Sūrah 48); However al-Naṣr (Sūrah 110) is widely believed to have been the last. The dominant line (v. 3,): “This day I have perfected for you your religion, and completed My Blessing upon you, and  have chosen for you Islam as your religion”, is one of several individual verses variously reported to be the last that the Prophet received before his death (the others are 2:281; 4:176; 9:128–29; 110:1–3). This verse and several others in the sūrah were reportedly revealed in the course of the Prophet’s parting sermon during the Farewell Pilgrimage in 10/632.  According to several reports, the Prophet received this sūrah while he was riding on a camel. The camel could not bear the weight of its descent, however, and the Prophet had to dismount” narrate Nasr et al in their modern tafseer “The Study Quran”.

Once again, the index ayah and the ten-verse passage preceding it relates to cardinal issue of our Faith and its rules of living and justice; it discusses the administration of justice in matters of dispute. Are these going to be decided by the agreed rules with our Creator or is it subject to the changing views and interests of the forces on the ground. “In other words, do Godhead, lordship and authority in human life on earth belong to God, or do they belong even partially, to any one of His creatures exercising the power to enact laws that are not endorsed by God?” asks the great Islamic scholar Sayyid Qutb in his historic tafseer “Fi Dilalil Quran”. The answer from God Almighty is loud and clear: HE alone is the Godhead and has no  partners; only HIS laws should be operative; no adjustment allowed here at any time; “this whole issue is one of faith or unfaith, Islam or non-Islam, Divine law or human prejudice”; there is no middle way between the two. This passage describes the scheming of Jews of Madinah and the hypocrites against the Muslim community and the advice given to God’s Messenger. The index ayah (ie the ayah selected forcussion), on the other hand addresses the Holy Prophet directly and certifies that the book sent down to him  ie the Quran confirms the book that was given before it. The reality of multiple human religious communities is repeatedly mentioned in the Quran.

لِكُلٍّ جَعَلنا مِنكُم شِرعَةً وَمِنهاجًا (For each among you we have appointed a law and a way). This is a reference to all three communities, Jews, Christians, and Muslims. This indicates that different religious communities may have different outward aspects, rituals and legal formulations specifically “appointed” for them by God as  a means of testing the folk of these communities.  Each religious community is independent of the laws of other such communities, even if the essential truths and principles of the religions are constant and will remain unchanged as enunciated in Islam. By laws and paths, is meant “the visible structure and framework” of the religious system that has been established in each religion to implement the truths of faith. Some truths have been directly ordained by Allah Himself, while for some, the Prophet has established them with Allah’s permission, says Maulana Amin Ahsan Islhahi in his forceful tafseer “tadabbar-ul-Quran. He goes on to add that probably for this reason  the term ‘شرعت‘ (shari’at) has been used for the former, and ‘منہاج‘ (minhaj) for the latter.

Allamaa Yousuf Ali has devised and interesting formula to explain these two terms in his voluminous tafseer:

  Law; shari’ah= rules of practical conduct.

  Open Way: Minhaj= the finer things which are above the law, but which are yet available to everyone; like a sort of open highway.

The expression “every one of you” (لِكُلٍّ جَعَلنا مِنكُم) denotes the various communities of which mankind is composed.

“The term  shari’ah signifies, literally, “the way to a watering-place” (from which men and animals derive the element indispensable to their life), and is used in the Qur’an to denote a system of law necessary for a community’s social and spiritual welfare. The term minhaj, on the other hand, denotes an “open road”, usually in an abstract sense: that is, ‘a way of life’.” declares Dr. Mohammad Asad in his valuable tafseer “The Message of Quran”.

The term “deen” is a broad term; in addition to relating the laws of a particular religion, it includes “the basic, unchanging spiritual truths” which have been preached by all the Prophets. The body of laws promulgated by them constitutes the Shari’ah while Minhaj is the way of life suggested by them. The latter is flexible depending on the needs of time and the social and cultural development of the community; a sort of “unity in diversity”. The Quran addresses all mankind and the text of its teachings are incorruptible. Additionally the Holy Prophet is the last in the queue. Hence “the Qur’an represents the culminating point of all revelation and offers the final, perfect way to spiritual fulfillment” asserts Dr. Mohammad Asad, the great Islamic scholar. A note of caution is quite in order. Despite the unique and exclusive character of the Quran, the followers of earlier faiths are also entitled to attain God’s grace. The Quran has declared unequivocally elsewhere that those who have full faith in One God and the Day of Judgement and live righteously (irrespective of the group they belong to) “need have no fear, and neither shall they grieve”.

Ibn Kathīr, Arab historian, exegete and scholar argues that “in for each among you We have appointed a law and a way”, the word “Quran” was elided, but meant to be understood, so that the phrase would read, “for each among you We have appointed [the Quran] as a law and a way,” indicating the universality of Quranic rulings. The verse’s clear implication is that it is the Divine Will that there be multiple religious communities; as expressed in the next line of this verse, had God willed, He would have made you one community.

I think you are much better off reading the reason for this (ie multiple religious communities) in the powerful language of the mentor and research scholar Javed Ahmed Ghamdi in his valuable tafseer Al Bayaan “Allah, who bestows the blessings of intellect, free will, and divine law, continues to test who is benefiting from these blessings, who values them, who understands their essence and surface, and who has become blind and deaf by becoming a slave to rituals and appearances. So, leave those who are spiritually blind and deaf to their state, O Prophet; present the field of seeking closeness to Allah that you have opened in front of them. Strive to surpass each other in embracing this lesson”.

Thinking deeply, there is great wisdom in the difference among shari’ahs. Through this channel, human community is taught that the reality behind genuine Ibadah (worship) is the reality of servitude to God.The reality of all the acts of worship lies in being an Abd, obeying and following as a servant. This does not depend on Salah, Sawm, Hajj, zakah or Dhikr of Allah or Tilawah of the Qur’an. As matter of fact all these acts of worship are not an end by themselves. In fact the sole purpose behind them is: Obedience to the Command of Allah. Among the many examples to illustrate this point is fasting: it is a great Ibadah but is forbidden and becomes a sin if observed on the day of Eid. Similarly offering prayers in the times it is prohibited becomes a source of sin. As a general rule, all the acts of worship are Ibadah when carried out at the proper time and in the prescribed way. Done otherwise, these also become haram ie unlawful and impermissible. Mufti Mohammad Shafi, the renowned Muslim scholar highlights a pertinent issue at this point in his remarkable tafseer Ma’aarif—ul—Quran. Read it in his own words “ Ignorant people are usually not aware of this reality. Practices which become their habit, rather, national customs which they get used to as if they were Ibadat, then, they would ignore even open commands from Allah and His Messenger.” This has been the major cause of innovations and deviations in past Shari’ahs and Books. Allah JalLa Sha’nuhu has tried to rectify this situation by varying the Shari’ah and its Book for subsequent generations. The lesson imparted is: Do not get hitched to one particular mode of action or form of worship. As obedient servants of Allah, be prepared to to adapt to any new procedure and method announced by the Creator.

There is an additional and logical ground for this alteration and adjustment in the set of rules and regulation at intervals. As time passes, the needs and personality of the people, the circumstances around them and the demands of the altered situation produce a very modified scenario. In this background the old rules become irrelevant and inapplicable. Hence the dictates of Divine wisdom for a change.

The index ayah, appears to define a Divine purpose for this plurality of religious forms. Why did Allah give different laws to the Prophets? Most probably, it is a test for your obedience in things that HE has given you. I would like to quote here Dr. Mohammed Asad from his popular tafseer “The Message of the Quran” wherein he states “As far as the essentials of religion are concerned, they have always remained unchanged and will remain unchanged. However, the outward forms and rituals of the law have been prescribed separately for each nation by Allah so that these forms become a means of testing communities, and it can be seen who, due to their adherence to rituals, deviate from the truths and who seeks the truth and advances toward it, accepting it in whatever form it is presented to them by God and His Messenger.”

The ultimate verdict is thus pronounced: Those who do not judge in accordance with what God has revealed are indeed unbelievers, wrongdoers and transgressors. They desire to be ruled by the law of pagan ignorance. But for those who are firm in their faith, who can be a better law-giver than God? In this way, the borders of faith and conditions of submission to God are clearly defined for both rulers and ruled. The criterion for rulers is to judge in accordance with what God has revealed, and for people to accept such a judgement and not to prefer anything else to it.

In a nutshell the whole argument is about “Godhead, Lordship and authority” over mankind. The answer is short and clear: these all belong to God alone who has no partners. This basic fact is repeatedly explained throughout the Qur’ān.

The Quran has labelled itself as “muhaymina” (وَمُهَيمِنًا عَلَي) i.e. serves as the trustee, keeper, and guardian for all previous revelations. Thus the Quran is the custodian of Torah and Injeel; it means that it preserves all the true teachings of the earlier divine books; that it has secured them from loss. The Qur’an also confirms those Books in that the contents of the Qur’an testify to the truth of those parts which are indeed from God. The Quran is, further, a witness over those Books in the sense that, with its help, the elements which embody true revelations from God can be distinguished from the accretions which have corrupted them. Whatever in these Books accords with the Qur’an is from God, and whatever is not in conformity with it is from human beings. This is so because the Torah and Injeel were corrupted by their people. It was Quran alone as the overseer and protector that exposed the alterations made into it and upheld truth and reality in their proper perspective. This pattern continues to this day; true teachings of Torah and Injeel survive through the Quran while their apparent followers have completely disfigured it. Whatever in these Books accords with the Qur’an is from God, and whatever is not in conformity with it is from human beings.

This term “muhaymina” is very well described by Allaama Yousuf Ali in his voluminous and popular tafseer; it is clearly educational. He narrates “ After the corruption of the older revelations, the Quran comes with a twofold purpose: (1) to confirm the true and original Message, and (2) to guard it, or act as a check to its interpretation. The Arabic word Muhaymin is very comprehensive in meaning. It means one who safeguards, watches over, stands witness, preserves, and upholds. The Quran safeguards “the Book”, for it has preserved within it the teachings of all the former Books. It watches over these Books in the sense that it will not let their true teachings to be lost. It supports and upholds these Books in the sense that it corroborates the Word of God which has remained intact in them. It stands as a witness because it bears testimony to the Word of God contained in these Books and helps to sort it out from the interpretations and commentaries of the people which were mixed with it; what is confirmed by the

Quran is the Word of God and what is against it is that of the people.” Thus the Quran is the determinant factor in deciding what is genuine and what is false in the earlier scriptures. By the way Al-Muhaymin (Protector) is also one of the Names of God in the Quran. It is clear that whatever was of permanent value in the previous scriptures has been included in the Quran. Hence this is the book that has to be followed for all times to come. In the past different nations were given a law and a way of life according to their requirements for a specific period. This, by the way confirms the oft repeated claim of the Quran that prophets were sent to every people.

Nasr et al propose a thought provoking interpretation of  فَاستَبِقُوا الخَيراتِ — vie, then, with one another in doing good works—which is a part of the index ayah. This phrase according to them is addressed to the whole humanity. They propose that this is not a discussion about different religious groups. Rather, it refers to simultaneous existence of different class 0f religious communities competing in virtue. This competition is on practical matters like good deeds and not at theological level. The resolution of the differences between the religious groups will probably occur only in the hear after when Allah Ta’aala Subhaanahoo will inform  humans about their differences. The authors conclude “This verse carries enormous importance for the question of religious pluralism from an Islamic perspective. Since it is one of the key verses confirming the essential truth of different religious forms and indicating that the formal differences between religions have been Divinely ordained, it has played a central role in contemporary Islamic discussions of religious pluralism.”

The statement towards the end of the ayah “اِلَی اللّٰہِ مَرْجِعُکُمْ جَمِیْعًا (The goal of you all is to God)“ conveys an explanation and a warning. In this world, there is freedom for all to select the path of disbelief or faith. Everyone has the same ultimate destination. But every soul has to return to his Creator sooner than later. This will be the day when all these differences will be presented before Him and he will be handed out the final judgment on these disparities.

The exchange and swap of the Qibla for Muslims to that of  the followers of the Book—the Jews and Christians— is a very good illustration of the Quranic style of trial and challenge. The Kaaba could and should have been the Qibla of  the Muslims from day one. In practice however, the Muslims faced the qibla of the people of the book for about nineteen months. It was after this that they were ordered to shift to the Kabaa as the Qibla. Herein lied the test and challenge to differentiate the sincere believers from the hypocrites. The former immediately and whole heartedly approved and acknowledged the transition. Thus the true seekers of truth and sincere followers of the the Holy Prophet were recognised apart from those who had superficially aligned themselves with the the Holy Prophet but in fact remained attached to their previous practices. The the Holy Prophet  is consoled and advised that the hypocrites and Jews, who mock him and the divine laws he has brought, should not cause any distress or anxiety. Just leave those who are spiritually blind and deaf to their state. This point is further endorsed by the the phrase “یٰٓاَیُّھَا الرَّسُوْلُ وَلَا یَحْزُنْکَ الَّذِیْنَ یُسَارِعُوْنَ فِی الْکُفْرِ”.  The the Holy Prophet is advised not to grieve  if the hypocrites and their tutors, the Jews are firmly entrenched in the act of disbelief.

Malulana Maudoodi has labeled the phrase لِكُلٍّ جَعَلۡنَا مِنۡكُمۡ شِرۡعَةً وَّمِنۡهَاجًا ؕ as parenthetical and goes on to elaborate in great detail the meaning. Please see the Footnotes if interested.[3]

……..and Allah knows best.

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

Dr. Khalid Mitha

August 31, 2023