18. This and other similar ayah clarify that in all disputed and dissenting cases the final decision rests with Allah, therefore, whatever matter Allah’s religion has taken under its jurisdiction, no decision of any other authority can be acceptable in anyone of these matters, whether it may relate to belief or worship or matters social or cultural or political. In this ayah the over lordship and rule of Allah has been presented in an unambiguous way. Therefore, it becomes essential that.

Firstly the differences among the people in connection with the religion should be resolved by taking Allah’s word - Quran – as the final authority.

Secondly in matters of lawful and unlawful things (Haram and Halal), Personal laws (nikah, divorce, maintenance etc.),and cultural activities (art, etc.) and social and political activities, they should turn to Allah’s commands only. and they should not make any legislation which would go against the laws of Allah and the traditions of His messenger (Sunnah).

Thirdly nothing should be added to Allah’s religion, nor any thing deducted or reduced from it. The innovations (bidat) which the different sects of Muslims have introduced should be rejected. And no importance should be given to the sayings of anyone against the commands of Allah and His messenger. Nor the yoke of following anybody should be put around their necks. Everything which has been commanded, by Allah should be accepted with an open mind, and also that which is proved to be confirmed by the traditions of the Prophet.

19. That is: on this very creation this blessing has been bestowed by Allah that its generations are increasing and spreading.

20. This fact that there is nothing like Allah is a very significant thing in the matter of belief. It means that Allah is unique in His Being and in His attributes, and there is none like Him. The creator cannot be imagined on the lines of the created, nor can He be likened to anything which is His creation. The main reason for the straying of the people of the religions is that they imagine their Creator and Lord on the lines of His creation and His slaves and then invent misleading philosophies. The polemics and the discussions in this connection that were raised among the Muslim scholars were the result of this deviation from the main principle. For the correctness of belief it is necessary that without falling into any philosophical discussions this simple reality be accepted unreservedly that there is nothing like Allah.

21. Its explanation has been given in note No.110 of Surah Zumar.

22. For explanation please see Surah Ra’d Note No.58.

23. To understand the correct meaning of this ayah it is necessary to keep in view the reference to context. The Surah had begun with the statement that the Quran was the same kind of revelation as was sent down to the other messengers before. It is not a unique thing, which is not known to man. Then recognition is provided of the Being from whom the revelation has come down, and in this connection the signs of monotheism have been brought to attention. In this context it is being clarified that the dawah of the religion which the Quran and this Prophet are presenting is the religion of monotheism, and this is the same religion which was the religion of all the great prophets of the world. Therefore, Dawatul Quran 351 S. 42 follow sincerely this very religion and do not invent innovations in this religion, else there is likelihood of your losing the religion of truth, and your being divided among different disputing sects and groups.

Prophet Nooh was the first messenger who was sent to a human colony. The direction given by Allah to this, Prophet is to follow the same religion which He had sent down for the said Prophet and his followers. And the same religion had been sent down to all the great Prophets (Peace be upon all of them) --that is this religion. Islam, in its originality and reality is one, though shariahs are different, as stated in the Quran –

“For each (group) of you We prescribed a Shariah and a clear cut way.”--- (Surah Maidah: 48)

This difference of Shariahs is of minor nature and does not affect the principle. Among the principle of religion are included basic matters like monotheism, prophethood, Here after, worship and obedience of one Allah only, piety and fear of God, propagation of truth, justice, righteousness, etc., and Shariah is the form of Allah’s obedience and its detail, which is the essence of religion. Although Shariah has also been taken to mean religion as in the ayah:

“To day have I perfected your religion for you...” (Surah Maidah:3) However, since here the common religion of the prophets has been presented the religion would here mean the principles of religion; but it would not be right to think that the shariah is totally different from religion, because we have shown above that in the principle of religion, Allah’s worship and obedience are included, and its practical form and detailed execution is the system of Shariah. In the Quran the word ‘Deen’ (religion) has been used in its all-covering sense and also indicating a particular aspect:

“ And when a wave enshrouds them like awnings, they cry to Allah, making their ( deen) faith pure to Him only.” – (Luqman: 32).

In this ayah the word ‘deen’ has been used to mean humility and worship, for the polytheists’ invoking Allah when confronted by storm is to express their humility before Allah and not for expressing their acceptance of His Shariah purely. Therefore, if in the ayah under discussion the word religion is used to mean the principle of religion in view of the context, therefore there is no reason to include the details of the Shariah into the meaning of this. General commentators have also taken this word ‘deen’ in this ayah to mean the principles of religion, Imam Razi writes:

“So it is necessary that religion should mean these matters which do not change on account of changes in the Shariah, and these are belief in Allah, in His prophets, angels, and His books and the Hereafter, and belief or faith requires that man should keep away from the (pleasures of) the world and should divert his attention to the Hereafter, should try to adopt good conduct and shun vulgarity and bad conduct.”-, (Tafseer Al Kabeer Vol.27, P.156). Allama Zanhashri writes: “Means establishing religion of Islam, which comprises of monotheism and Allah’s worship, and belief in His prophets and Scriptures and the Day of Judgment, by establishing which a man becomes a Muslim. And does not mean the Shariahs which are based on the circumstances governing opportunities according to their requirements, as their environments and circumstances differ.”

(Al Kashshaf -Vol.3, page 463).

Allama Alusi has also mentioned almost the same thing in his Tafseer (Please see Ruhul Ma’ani Vol.2, page 21)

Allama Ibn Katheer states:

“That is: the common element among these prophets is the worship of only one Allah, who has no partner, although their shariahs and their ways are different.” -(Tafseer Ibn Katheer Vol.4, page 109). Maulana Ameen Ahsan Islahi writes: “Allah’s religion, from the beginning, is Islam, as is stated ‘Verily the real religion with Allah is only Islam.’ The basis of this religion is on pure and complete monotheism. This very religion Allah gave to Prophet Nooh-nay but also to Prophet Adam, and this very religion was revealed to Prophet Muhammad, Sallal Lahu Alaihi Wa Sallam. Its beliefs and basics, from the beginning to the end, are one and the same. If there is a difference, it is in the small details of the Shariah, which Quran has termed as ‘Shra’ and minhaj”’ –

(Tadabbur-e-Quran Vol.6 page 153).

But the author of Tafheemul Quran has severely criticised those people, who have not taken religion to mean the commands and the rules of the Shariah but have taken it to mean only matters of principle, which were common to all the prophets. The able commentator declaring this opinion to be dangerous, has written that:

“If it is not reformed or checked, then in future the matter would reach that difference between religion and the Shariah by the influence of which St. Paul had presented the theory or religion without Shariah and corrupted the community of the Messiah (Peace be upon him), because when Shariah is a different thing from religion and the command is only to establish religion and not the shariah, then Muslims like Christians, will consider the Shariah as unimportant and its establishment in itself a purposeless matter, and will be content with only mere beliefs and big morality principles as important things to be followed.” -(Tafheemul Quran, Vol.4, page 484).

But this is clear misunderstanding, for no commentator has stated that the shariah is outside the religion and that Shariah is not considered as religion, nor has any commentator reduced the importance of the Shariah. The point is only this that various commentators do not think that in this ayah of Surah Shoora the commands and rules of the Shariah are included, and they do not mean to say that in the Quran the word ‘Deen,’ (religion) has never been used to mean the Shariah, or that wherever the word religion has occurred it does not include the meaning of shariah in it. There are many words in the Quran which have been used in some places in their limited meanings, and at other places in their wider meanings, for example the word ‘Taghut’ has been used to mean idol at some places and at other places it means satan, and still at other places it is used to mean astray leaders and rulers, and also to mean mischievous and rebellious people. So if a commentator, according to reference to context, takes Taghut to mean idol, then how does he become liable to be accused that he denies other meanings of the word Taghut?

In the ayah under discussion the word’ ‘Aqeemu’ (establish) has been used with religion, which is derived from the word iqamah, meaning to do full justice to a thing:- (Mufradat-e- Raghib,P.439) Further on Imam Raghib has clarified that by Iqamat-e-salah it does not merely mean to offer salat, but to perform it with all the necessary requirements fully and in Surah Maidah, ayah No.68, Iqamah of Torah and Injeel means to establish their rights with full justice and completely.

In the Lisanul Arab it is stated that to establish something is to continue to do that thing for ever. In this very meaning is Allah’s command that they establish salat. (Lisanul Arab Vol.12, p.498) And by establishing (Iqamah) means to keep it upright. Quran states:

“And set your attention to religion upright and do not be of the polytheists”.

(Surah Yunus -105)

“ And set your faces upright towards him in every place of worship”. (Surah A’raf -29)

Therefore, the meaning of keeping the religion upright is to keep it straight, to follow it diligently and to take care to pay its dues or rights or demands. The right of religion is foremost with man’s own person and thereafter with the others. Therefore, the thrust of the address is here with the individual’s beliefs and acts and with his Allama Alusi has explained this point in this

way:own reform, because this is the very starting point, and it has the priority of place in religion. Allama Alusi has explained this point in this way:

“By establishing it means doing justice with its factors, and to guard it from any crookedness or deviation entering into it, and also to follow it constantly.” -(Roohul Ma’ani, Vol.9, p.21).

Allama Shabbir Ahmed Usmani writes: “That is: All the prophets and their Ummah were commanded that they should keep going the religion of Allah by their words and acts, and should not allow any difference or disputation in the original religion.” -(Tafseer Maulana Shabbir Ahmed Usmani page 628)

Maulana Amin Ahsan states:

“By establishing or keep going means to accept or believe whatever of its things are to be accepted or believed with sincerity, whatever are to be performed, should be performed with honesty and truth. Moreover people be watched that they do not become negligent or turn away from it. And care should also be taken that the people of ‘bidat’ do not create obstructions.” (Tadabbur-e-Quran, Vol.6, page 153).

And what Allah has said that in this matter do not be divided, it means that to create divisions or dissent is contrary to establishing religion. It means that in the matter of Allah’s religion, new methods and ways need not be found. Do not add anything from your own imagination nor deduct or reduce anything. Do not invent religions by yourselves, nor add anything from other religions. Do not introduce ‘bidat’ that you may deviate from the real religion, and settle into differing sects. Allah’s religion is a clean water spring and only that is the water of everlasting life for mankind. Therefore, keep it always clean and pure from every kind of mixing. Whatever will be added to it will be only poison.

This is the simple and straight sense of establishing religion (iqamah), which is supported by the Arabic dictionary as well as the explanations of the general commentators. But the present day Islamic movements present the establishment of the religion in the form of a comprehensive terminology as an ideal programme, which affects the nature of religion as well as the nature of dawah. This ayah of Surah Shoora presents establishment of religion as a duty (Fariza) and not as an objective programme to be kept in view. Duty is the responsibility of the slave, which he has to willy nilly attend and fulfill, while objective and ideal are things which are to be achieved after efforts and attempts at reaching a set destination. Quran has presented success in the Hereafter as the objective or ideal, accordingly Meccan surahs try to direct our attention to the Hereafter and success therein, and in the surahs revealed in Madina these ideals have been presented as the desired goal.

Then considering establishment of religion as a comprehensive terminology, it is being explained and expounded in such a way that the requirements of religion which are concerned with the social or collective life come out prominently. The economic and establishment of the political system of Islam gets priority and the aspect of belief and worship which Quran has given prominence here remains unemphasized, so much so that the words’ Aqimuddin’ are translated as ‘Establish Islamic system of living,’ and by establishing is supposed to mean to establish in the world, and emphasis is laid on the point that after gaining political power Islamic system of life be established, and its rules be enforced. Nothing of this in itself is wrong, because in the Quran all these things have been directed to be achieved, but everything has its place and occasion. This ayah of Surah Shoora is not the proper place for it or context for it, and therefore, to apply the social or collective demands of Islam on this occasion is out of place. The reliable commentaries of Arabic are free from such an interpretation of this ayah, but the minds have been influenced by the economic and political conflicts of the present day, and under this influence the Islamic movements are presenting religion in a new style, in which the plan to build the edifice is made before laying down the foundation.

In other words the thing which called for the first priority did not get its deserved attention, and the thing which was of the later stage was given first priority and made the centre of attention. The result is that the religion which is established on the hearts comes under very little discussion, while the religion which is established on the earth becomes the main topic of discussion.

The character of the prophets (peace be upon them) whose names have been mentioned in this ayah should be kept in view while fixing the sense and meaning of the establishment of religion. Prophet Nooh spent his long life in inviting his nation to the right path. This invitation was to give up polytheism and idolatry and to accept monotheism. However, when the nation was subjected to divine punishment, and it was destroyed the people of faith gained power, Islam attained the position of a religion of a collective group. The second personality is prophet Ibrahim (peace be upon him). He also invited his idolatrous nation to give up false deities and to accept monotheism. And due to this very conflict of truth and falsehood, he had to migrate to another place from his native land. After the migration he settled his children in a free environment, so that only Allah’s power be established on them, and they should work for the service of the religion of Allah. For this purpose he selected Palestine and Makkah. The third personality is that of Prophet Moosa (Peace be upon him ). He presented the dawah of monotheism before Firaun and his nation, and directed Bani Israil, who were already Muslims, to follow the teachings of Islam with patience, till finally he left Egypt with his community. When in the valley of Mount Tur he was given the Shariah by Allah, then in that free atmosphere its commands were enforced on Bani Israil. The fourth personality was of Prophet Eesa (Peace be upon him). He was sent as a divine messenger to Bani Israil, who were being ruled by Romans. Since at that time the corruption among the Bani Israil had become a common thing, straying against the tenets of the Shariah had become rampant, and religion had merely become a formal matter, he brought into light the main reality about religion. He invited people to worship and obey Allah. A Muslim community already being there, he did not say that the rule of Caeser be overthrown and the Islamic system of rule be established. And the reason for not saying this was not that his religion had no concern with politics, and he was to fit them in the political system of the time, but because the Muslim society has become totally hollow, and the stage had not arrived when a political step could be taken, for in the Torah the political commands were already there which demanded power for Islam. The last personality is that of the Arabian Prophet, Sallal Lahu Alaihi wa Sallam. What he taught in Makkah for thirteen years was: giving up polytheism and idolatry and accepting monotheism, the life after death and prophethood as the real matters to be believed in. And the group of the people of faith which was formed was provided with the basic teachings of fear of God (Taqwa), so that the life of every individual may be reformed and brightened, until the time for migration came. He got the opportunity of establishing an independent Islamic state in Madina, and during this time those commands of the Shariah were revealed which deal with the supremacy of Islam and establishing its political system. Undoubtedly he successfully established and enforced Islam’s political system and social order. But the question is: When the ayah of Surah Shoora ‘Establish religion’ was revealed, did he give the call to Muslims to establish the Islamic political system at that very time? Or whether he engaged himself in preparing the ground for that work? If he was preparing a suitable ground for the purpose, then in the present day also the same work can be done in the existing difficult times and conditions, that is in those conditions where Muslims do not have political power or administration or apparently the ways of achieving it may seem to be difficult. Therefore, whatever service that will be rendered in this connection will be the work for establishing religion. But the modern Islamic movements consider the work of establishing religion as a distinctive feature of theirs, they are not ready to consider the service of other individuals or organizations in the matter of dawah efforts as the work for establishing religion. This wrong Dawatul Quran 355 S. 42 mentality has been created because they have interpreted this simple command of the Quran to establish religion to mean to establish the Islamic political system. By using it or such other terminologies frequently they have given it a special meaning, and then they began examining the work of others by this standard and found that only they are now the standard bearers of this work. They think that others are doing unimportant work of parts while they are doing the main work of serving the religion which has come to their lot.

It may be noted that the words ‘Aqimuddin’ (Establish religion) has occurred only at one place in the Quran, and that is in the Surah Shoora, that is this ayah. When Quran has rendered this command which is made in these words here in other words at other places also then why the wordings of Iqamat-e-Deen (establishing religion) terminology should be considered necessary for fixing it as the goal or the objective?

(Whatever the commentator of this work wrote before the Tafseer Dawatul Quran on the subject of Establishing religion-Iqamat-e-Deen, if it does not agree with what is explained by him here, he declares that he has changed that view and now holds the one expounded here in the above lines).

In order to remove misunderstanding, some points are being put forth by way of further clarification:-

1) SHARIAT is certainly included in the wider meaning of DEEN. But what is meant in this verse of Surah Shoora (under discussion) is only USOOL -E-DEEN (principles of religion), because, in this ayat the order of IQAAMAT-E- DEEN has been given while showing the uniformity (similarity) and unity of the DEEN of the Messengers (peace be upon them all). It is obvious that uniformity can only be in the principles of religion. The codes of conduct (Shariats) have been varying. Of course, the total obedience to ALLAH is always included in USOOL-E- DEEN and the practical pattern of such obedience is only the observance of SHARIAT. Those who insist on including SHARIAT in the meaning of DEEN mentioned in this ayah, may agree that according to their explanation the meaning of this ayah would be “HE has fixed for you the same Shariat which HE had commanded to Nooh.” Obviously, this meaning is not appropriate here in any way.

2) It is not necessary that, if a word has wider meaning, that wider meaning must be taken every-where. For example, IMAN (Faith/Belief) is included in the wider meaning of ISLAM. Yet, in ayah 14 of Surah Hujurat, the word ISLAM has been used in its primary meaning (that is, in the meaning of submission or accepting obedience). “The Bedouins say: We have believed. Tell them: You have not believed. Rather say: We have become Muslims (have accepted obedience). IMAN has not yet entered into your hearts.” It is thus clear that, here, the context has limited even the wider meaning of a word. Therefore, it is not correct to ignore the context and to go on sticking only to the wider meaning of a word everywhere. In that way, an aspect which the Quran intends to make prominent in the context gets suppressed.

24. The Prophet, Sallal Lahu Alaihi wa Sallam, was giving a call to the polytheists to accept monotheism, and this was very much disliked by them.

25. Allah’s will is in keeping with His wisdom. A person who turns towards Him, Allah definitely makes arrangements to give guidance to him, and directs him to follow the straight path. Only those people are fortunate for being selected to take up this great work, who are lucky to accept the true religion and lead their lives in its light.

Therefore, call to this true religion and stick to it as you are commanded. Do not follow their desires, but say: ‘I believe in the Book which Allah has revealed. I am commanded to exercise justice among you. Allah is our Lord and your Lord too. For us our own acts and for you yours; there is no argument between us. Allah will bring us all together and to Him have we to return.’(Al-Quran)

26. For explanation, please see Surah Baqarah Note No.309, Surah Aal-e-Imran, Note No.28, and Surah Ha Meem Sajdah, Note No.28.

27. That is: The command to give reprieve for doing good acts.

28. For explanation, please see Surah Ha Meem Sajdah Note No.69.

29. The people of the Book who received the divine scriptures, Torah and Injeel, etc. in legacy, were in doubt and confusion about them. They are not confident that in the existing books the things which are recorded and found at present are really the same which were there in the original books, and whether they were as they are now found. Now the only way of coming out of this doubt is to follow the Quran which is Allah’s meticulously preserved word.

30. That is: When the people have formed their own separate religions and have divided themselves into different sects, then your task is to call them to join the religion of truth, and to stick to it yourself. Here also this aspect of the establishing religion (Iqamah) is prominent that you should yourself adhere to the religion of truth and invite others to accept it.

31. That is: In the matter of religion, divine revelation is to be followed, and not of the desires of the people. When people introduced their own desires into religion, then various kinds of innovations (bidat) entered the religion, so much so that the very appearance of religion was changed, and new and strange religions came into being. The essential result of it was that people were divided into different sects.

32. The Divine Book is of such a majestic nature that it presents truth in a clear and unambiguous way.

33. That is: I may not be partial to any individual or any sect, nor should I speak a word which may be contrary to justice and fairness against any sect or individual. To speak what is just and fair is my duty.

34. That is: If after the arguments have been made clear, and you still persist to deny, then the discussion should be ended, and the matter be left to be decided in Allah’s court. There this dispute will be finally settled.

35. When man’s nature acknowledged the over lordship of Allah on His bidding. Before coming into this world the spirit of every person has acknowledged that one and only Allah is its Creator, and He is it real Lord. (Surah A’raf, ayah No.172 and Note No. 265)

36. To present arguments concerning Allah which are not in consonance with the human nature and which are against the voice of his conscience and heart, then it is false argumentation. And it is absurd to present bad logical argumentation concerning Allah.

37. Divine Balance is the Divine Book which establishes justice and fairplay among the people, and it is a means of setting up justice in human society. It contains such commands, principles, guidelines and rules, ‘which, when put into practice, help in solving human problems so that the human society is ruled by a just and fair set of regulations. This balance fixes the real value of everything, showing which act has real significance and which one is worthless, and which things have priority in religion. This Balance weighs the mutual rights of the slaves of Allah so that there should be no injustice to anyone.

It may be noted that the word balance can be applied to the Shariah also, whose commands have been stated in the Quran and the hadith, for it is a just system.

38. Allah did not reveal the Book and the Balance that people may or may not accept it and follow it, but He has revealed it so that the result of believing in it or not may be different and distinct in the two cases. For this Allah has fixed the Day of Resurrection, and it should not surprise anyone if the Day may be near at hand.

39. They say that if the Doomsday is to come, why does it not come soon. In this way they ridicule the coming of the Doomsday.

40. To appear before Allah and to give account of their acts before Allah, they are fearful.

41. Denial of the Doomsday is open straying, and to indulge in dispute and discussion about it is going far in straying.

42. This is to remove the doubt that if the reality is what is stated above, then why does Allah provide bounties to the disbelievers? The answer is: Allah is kind to His slaves, so He gives provisions to disbelievers also. The question of Dawatul Quran 359 S. 42 provision is dependent on His will. He may give provision whom He will. His will is always and unfailingly fulfilled. There is none to stop Him. If Allah were not kind to His slaves, then the disbelievers would have been deprived of food, etc. immediately on their committing any acts of absolutely disbelief. But He gives them reprieve to enable them to do good acts if they want, and so that they may realise how kind their Lord is for them, and they may yet return to Him.

This is what Allah announces to believers who do good acts. (O Prophets !) Say: ‘For this work I demand of you no recompense, except that it is the love of relatives (whose demand I am fulfilling), He that does a good deed, We add to its goodness for him, Allah is Forgiving and Very Appreciative.(Al-Quran)