Quran Garden

Session 395

Chapter 3

Verses 62, 63 & 64

This is indeed the true narrative; and there is no deity but God, and truly God is the Almighty, the All-Wise. (Chapter 3: Verse 62)

The words "indeed" and "true narrative" indicate that there are many false accounts of history.  Allah wants to differentiate between His narrations and those of storytellers and historians that are often filled with additions, omissions, and fallacies.  The word "narrative" is translated from the Arabic origin قصة (Qissa), which is often used for a story.  In modern literature, a story frequently involves fictional events.  But if you study the linguistic roots of the word قصة (Qissa), you will find its origin in قص الأثر (Qass Al-Athar), which means "to track the footsteps of others."  When you track someone's foot trail in the sand or snow, you will follow the exact path they took and reach the same destination without deviation.  Allah, the all-knowing, is the narrator of the stories in the Quran, and He guides us along the exact path of how the events unfolded.  He says:

This is indeed the true narrative; and there is no deity but God, and truly God is the Almighty, the All-Wise. (Chapter 3: Verse 62)

Since God is one, rest assured that there will be no other god who will come up with other stories or change history.  And even though God has all the power, you can be comforted that He only uses His might wisely. 

Given all the information from the previous verses, shouldn't the Christian delegation who debated our beloved Muhammad have followed the path of God and the Quran?  Sadly, they did not.  God says in the next verse of Al Imran:

If they still turn away, be assured that God has full knowledge of those engaged in causing disorder and corruption. (Chapter 3: Verse 63)

The phrase "if they still turn away" indicates that God knew from perpetuity that they would not accept the Prophet's invitation.  By rejecting the truth and refusing to defend their opinion before God, they became corrupters.  Yet, Allah commanded His Messenger to sit with them to find common ground as stated in the following next verse of Al Imran:

Say, "People of the Book, let us arrive at a statement that is common to us all: we worship God alone, we ascribe no partner to Him, and none of us takes others beside God as lords." If they turn away, say, "Bear witness that we submit to Him as Muslims." (Chapter 3: Verse 64)

Our fellow Jews and Christians believe in God, and believe that the heavens sent messengers armed with holy books to guide humankind.  For this reason, Allah extended an invitation to build on these shared beliefs.  

It is a call to an equitable and clear statement indisputable by all parties: "we worship God alone."  From this common ground we move to, "we ascribe no partner to Him." A business partner shares equal status as other partners and participates in the responsibilities of running the business. 

Can anyone rise to the majesty and perfection of the One God? Does anyone share God's status as the Creator of the universe?  Of course not; every creature that was ever ascribed as a partner to God came only after God created the universe.  He says:

Had God willed to take Himself a child, He could certainly have chosen whatever He willed out of all that He has created. He is exalted above all that. He is God, the One, the Overwhelming. (39:4)

Now we question the second function of a partner: are partners needed in the management of the universe? Does God need help?  This is the most trivial of reasons to justify polytheism because Allah is more than capable of managing this universe.  He says in Ayat Al-Kursi:

God: there is no god but Him, the Ever-Living, the Ever Watchful.  Neither slumber nor sleep overtakes Him. All that is in the heavens and in the earth belongs to Him.

And in another chapter:

God is the Creator of everything, and He is the guardian over everything. (39:62)

Allah revealed to us a scripture that, if followed, can make human life as harmonious and enjoyable as the rest of heavenly creations.  Thus, ascribing partners to God is entirely unnecessary.

If we suppose that God had a partner, are they His equal? Or does one have better abilities than the other? Is there a flaw in one, and is that where the second god comes in?  God is exalted above all such absurdities.  He says:

God has never had a child. Nor is there any god besides Him–if there were, each god would have taken his creation aside and tried to overcome the others. May God be exalted above what they describe! (23:91)

This brings us back to the joint statement between all heavenly religions.   We continue with, "and none of us takes others beside God as lords."  In other words, we should not appoint from among us priests, imams, and lamas who rule what is permissible and what is forbidden.  Permissions and prohibitions are only from God.  He is the sole legislator.  All our movements are guarded by God's commands to "do" or"do not do."  If there were a god who said "do" while another commanded the opposite, this would ruin the universe.  Likewise, if religious leaders ruled based on their desires, the universe would also go to ruin.  God says:

But if the truth were in accordance with their desires, the heavens, the earth, and everyone in them would disintegrate. We have brought them their reminder and they turn away from it. (23:71)

Allah's instruction to His messenger ends with "If they turn away, say, 'Bear witness that we submit to Him as Muslims.'" A person who does not accept the worship of the One God without associating any partners or assigning other people as religious legislators indicates that his or her heart is not ready to accept faith. 

Such was the call to God on the tongue of His beloved Muhammad: "People of the Book, let us arrive at a statement that is common to us all: we worship God alone, we ascribe no partner to Him, and none of us takes others beside God as lords." It is a simple yet beautiful and equitable call to all the followers of heavenly religions, and that is the essence of being a Muslim.