وَقَالُوا۟ لَن يَدْخُلَ ٱلْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَٰرَىٰ تِلْكَ أَمَانِيُّهُمْ قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ إِن كُنتُمْ صَٰدِقِينَ
<p>The Jews and the Christians were hostile not only to the Muslims, but also to each other. They had forgotten the essence of religion --that is, adherence to the true and authentic doctrines, and performance of good deeds as laid down by the Shari'ah -- and had identified it with a mere affiliation to a racial or social community. Each of the two groups claimed that it had the exclusive right to go to the Paradise, without having any argument to substantiate the claim. The Jews read the Torah, while the Christians read the Evangel, and they could have easily seen that the two Books confirm each other. Each party used to assert, in its malice, that the religion of the other was baseless. This gave an excuse to the mushrikin (associators) who, in spite of their ignorance, began to say the same of both the religions.</p><p>The Holy Qur'an dismisses these pretensions as mere fancy and self-delusion. It declares that other people too will go to Paradise who have, in their time, been following the Shari'ah of their own prophet, and who, now that the Holy Qur'an also has abrogated all the earlier Divine Books, follow the Islamic Shari'ah. Verse 112 lays down the general principle in this respect, which is accepted by the followers of all the Divine Books. The essence of religion, whether it be Islam or Christianity or Judaism, lies in two things. (1) One should obey Allah in one's belief as well as in one's actions. (2) This obedience should not arise from expediency, but one should surrender oneself to divine commandments in all sincerity. Moreover, it is not enough to be worthy of Paradise merely to have a sincere intention to obey Allah, and then to invent, according to one's own fancy, the modes and forms of obedience, for it is absolutely essential that the forms of worship and the modes of obedience should be no other than those which Allah Himself has appointed through the agency of His prophets -- it goes without saying that since the revelation of the Holy Qur'an this can only mean accepting and following the Islamic Shari'ah. We may add that in connection with the first of these two principles, the Holy Qur'an employs the Arabic word اَسلمَ : Aslama which signifies total submission to Allah, and in connection with the second word Muhsin محسن ، which signifies "one who performs good deeds" according to the Shari'ah.</p><p>The differences between the Jews and the Christians</p><p>In so far as these verses deal with the claims of the Jews and the Christians, the point of the argument is this:- Having laid down the two principles the acceptance of which makes one worthy of Paradise, the Holy Qur'an suggests that they should now try to find out who is really acting upon them. Obviously, one who keeps following an injunction even after it has been abrogated cannot be described as obedient, and hence the Jews and the Christians no longer deserve this title. After the abrogation of an injunction, obedience consists in acting upon the new injunction which has replaced the earlier one. This condition is now being fulfilled only by the Muslims who have accepted the latest and the last Prophet ؓ and his Shari'ah. Hence, they alone shall now be considered worthy of Paradise. The condition of one's being sincere in one's obedience excludes the hypocrites too, for the Sha-ri` ah counts them among the infidels, and thus assigns them to Hell.</p><p>Verse 112 also announces the reward of those who act upon these principles -- on the Day of Judgment, they shall have nothing to fear, nor shall they grieve, as angels will give them good tidings. As for the debates among the Jews, the Christians and the associators, Verse 113 declares that Allah will Himself decide the question finally on the Day of Judgment. In fact, the question has already been settled on the basis of what Allah has revealed in His Books as well as on the basis of rational argument; the final decision on the Day of Judgment will be of the visible kind -- those who follow the Truth will be sent to Paradise, while those who go after falsehood will be cast down in Hell.</p><p>These verses provide a warning to the Muslims as well, lest they too should delude themselves like the Jews and the Christians, and suppose that merely because they belong to the social community of Muslims and can, as such, claim to be Muslims, whereby they can dispense with the need to obey Allah and to follow the Shari` ah, and yet receive the rewards Allah has promised to give to true Muslims. Even Muslims have no right to hope for these rewards until and unless they submit themselves totally, in thought and deed both, to the commandments of Allah and His Prophet ﷺ .</p>
The Jews and the Christians were hostile not only to the Muslims, but also to each other. They had forgotten the essence of religion --that is, adherence to the true and authentic doctrines, and performance of good deeds as laid down by the Shari'ah -- and had identified it with a mere affiliation to a racial or social community. Each of the two groups claimed that it had the exclusive right to go to the Paradise, without having any argument to substantiate the claim. The Jews read the Torah, while the Christians read the Evangel, and they could have easily seen that the two Books confirm each other. Each party used to assert, in its malice, that the religion of the other was baseless. This gave an excuse to the mushrikin (associators) who, in spite of their ignorance, began to say the same of both the religions.The Holy Qur'an dismisses these pretensions as mere fancy and self-delusion. It declares that other people too will go to Paradise who have, in their time, been following the Shari'ah of their own prophet, and who, now that the Holy Qur'an also has abrogated all the earlier Divine Books, follow the Islamic Shari'ah. Verse 112 lays down the general principle in this respect, which is accepted by the followers of all the Divine Books. The essence of religion, whether it be Islam or Christianity or Judaism, lies in two things. (1) One should obey Allah in one's belief as well as in one's actions. (2) This obedience should not arise from expediency, but one should surrender oneself to divine commandments in all sincerity. Moreover, it is not enough to be worthy of Paradise merely to have a sincere intention to obey Allah, and then to invent, according to one's own fancy, the modes and forms of obedience, for it is absolutely essential that the forms of worship and the modes of obedience should be no other than those which Allah Himself has appointed through the agency of His prophets -- it goes without saying that since the revelation of the Holy Qur'an this can only mean accepting and following the Islamic Shari'ah. We may add that in connection with the first of these two principles, the Holy Qur'an employs the Arabic word اَسلمَ : Aslama which signifies total submission to Allah, and in connection with the second word Muhsin محسن ، which signifies "one who performs good deeds" according to the Shari'ah.The differences between the Jews and the ChristiansIn so far as these verses deal with the claims of the Jews and the Christians, the point of the argument is this:- Having laid down the two principles the acceptance of which makes one worthy of Paradise, the Holy Qur'an suggests that they should now try to find out who is really acting upon them. Obviously, one who keeps following an injunction even after it has been abrogated cannot be described as obedient, and hence the Jews and the Christians no longer deserve this title. After the abrogation of an injunction, obedience consists in acting upon the new injunction which has replaced the earlier one. This condition is now being fulfilled only by the Muslims who have accepted the latest and the last Prophet ؓ and his Shari'ah. Hence, they alone shall now be considered worthy of Paradise. The condition of one's being sincere in one's obedience excludes the hypocrites too, for the Sha-ri` ah counts them among the infidels, and thus assigns them to Hell.Verse 112 also announces the reward of those who act upon these principles -- on the Day of Judgment, they shall have nothing to fear, nor shall they grieve, as angels will give them good tidings. As for the debates among the Jews, the Christians and the associators, Verse 113 declares that Allah will Himself decide the question finally on the Day of Judgment. In fact, the question has already been settled on the basis of what Allah has revealed in His Books as well as on the basis of rational argument; the final decision on the Day of Judgment will be of the visible kind -- those who follow the Truth will be sent to Paradise, while those who go after falsehood will be cast down in Hell.These verses provide a warning to the Muslims as well, lest they too should delude themselves like the Jews and the Christians, and suppose that merely because they belong to the social community of Muslims and can, as such, claim to be Muslims, whereby they can dispense with the need to obey Allah and to follow the Shari` ah, and yet receive the rewards Allah has promised to give to true Muslims. Even Muslims have no right to hope for these rewards until and unless they submit themselves totally, in thought and deed both, to the commandments of Allah and His Prophet ﷺ .