Dear Hamzeh,
I think we’re reaching the point now where we’re about to go round in circles, so please consider this my last post on this thread.
You state:
I dont agree with how you may be understanding this verse 42:16. The argument that God is regarding as futile/null/invalid and a severe punishment will be on them is not only between the People of the Book. This argument is being asked not to be made to the Prophet Muhammad with any one. Whether with a Jew or a Christian or a person from his nation.
If I may remind you, I referenced verse 42:16 in context to the following point you raised in reply 13:
I basically commented that if at any point that any one from the People of the Book is familiar with the Quran and its teachings and is clearly convinced by the arguments that they should NOT reject its veracity and also NOT to say this is not from God and also NOT to reject the messenger. For this reason 4:47
I then went on to suggest that 4:47 was specific to the Jews who were attempting to undermine the Qur’an’s message, and because of this limitation, verse 4:47 cannot be considered to categorically apply on all People of the Book. Therefore, while I agree with the sentiment you expressed above, this sentiment is NOT supported by verse 4:47, but arguably, rather by verse 42:16. You have essentially conceded to this, because, in your own words, 42:16 applies to anyone – whether a Jew, Christian, or a person from the Prophet’s nation. Consequently, since 42:16 is categorical, while verse 4:47 has a qualified application, it is therefore verse 42:16 which validates the sentiment. Furthermore, while 42:16 does not specifically mention the Qur’an, the fact that it states that arguments concerning God after He is accepted are null/void, also implies, by consequence, to NOT reject the Qur’an after its acceptance; as one would essentially be arguing about God if one subsequently rejects the Qur’an.
Moving on, I have indeed read the articles you referenced, and while this library of articles are of immense contribution and an invaluable resource to understanding the Qur’an, I would like to take this opportunity to suggest that we, as individuals, are still required to take the best from them (or for that matter any scholar’s or layman’s work) and determine for ourselves our own perspectives. To this end, let us reconsider your assertion that People of the Book, after accepting the truth of the Qur’an, are not required to follow it. The Qur’an, itself, will be used to counter this assertion:
It is imperative to first establish that a Believer is someone who accepts the truth of the Qur’an, FROM HIS/HER VERY CORE. In other words, a Believer is not someone who merely gives the Qur’an “lip service.” This is clearly conveyed by the following verses:
17.107-108 "Say: Believe in it or believe not; surely those who are given the knowledge before it
fall down on their faces in prostration when it is recited to them. And they say: Glory be to our Lord! most surely the promise of our Lord was to be fulfilled"
5.83 "And when they listen to the revelation received by the Messenger, you will see
their eyes overflowing with tears, for they recognise the truth: they pray: "Our Lord! we believe; write us down among the witnesses"
If the People of the Book (to whom the above verses reference)
“fall down in prostration,” if their eyes are
“overflowing with tears,” then clearly the Qur’an’s message has penetrated their hearts, and thus they accept the Qur’an’s authenticity, and hence they say,
“Our Lord! we believe; write us down among the witnesses." Now I ask the question, what exactly are they a witness to? And the answer is that they are witnesses that the Qur’an, all of it, is from God. So, given that they accept that the ENTIRE QUR’AN IS FROM GOD, what, then, does the Qur’an ask of these witnesses? What, specifically, is the directive/enlightenment/guidance of the Qur’an as it pertains to the People of the Book?
1. The Qur’an informs the People of the Book that their own Scriptures are partially corrupted:
6: 91 They have no grasp of God’s true measure when they say, ‘God has sent nothing down to a mere mortal.’ Say, ‘Who was it who sent down the Scripture, which Moses brought as a light and a guide to people,
which you made into separate sheets, showing some but hiding many? You were taught things that neither you nor your forefathers had known.’ Say, ‘God [sent it down],’ then leave them engrossed in their vain talk.
CONSEQUENCE: The People of the Book, WHO ACCEPT THE QUR’AN’S AUTHENTICITY, must now come to terms with the CERTAINTY THAT PARTS OF THEIR OWN SCRIPTURE(S) ARE FALSE. How do you think a TRUE BELIEVER is obliged to react to such a realization?
2. The Qur’an points out some specific doctrines from past Scriptures that are false. For example, it points out that the doctrine of the Trinity is false:
5.73 They do blaspheme who say: God is
'Third of three' (Arabic: Thalithu thalathatin) : for there is no god except One God. If they desist not from their word (of blasphemy), verily a grievous penalty will befall the blasphemers among them.
CONSEQUENCE: The People of the Book, WHO ACCEPT THE QUR’AN’S AUTHENTICITY, but who previously believed in the Trinity doctrine, must now come to terms that Jesus is not the son of God. It is UTTERLY IMPOSSIBLE to accept the authenticity of the Qur’an, on the one hand, and continue to accept the doctrine of the Trinity on the other. Such People of the Book MUST MAKE A CHOICE: either follow the Qur’an or follow their previous understanding of the Gospel, BUT IT CANNOT BE BOTH.
3. The Qur’an was sent to remove some of the shackles that were previously on the People of the Book:
7.157 "Those who follow the messenger (Arabic: Tabiuna RasulAllah), the gentile prophet (Arabic: Nabiya Ummiya), whom they find mentioned in their own (scriptures) in the Torah and the Gospel;- for he commands them to what is right and forbids from what is wrong (Arabic: munkar); he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure) (Arabic: Khabaitha);
He relieves from them their burdens and from the fetters which were upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper."
CONSEQUENCE: The People of the Book, WHO ACCEPT THE QUR’AN’S AUTHENTICITY, can now look forward to no longer being shackled by whatever burdens were placed on them by their previous Scriptures. The importance of following the Qur’an, and thus being removed of these shackles, is immediately followed and supported by the following guidance: “So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper." So the Believing people of the Book, must now contend with the fact that they will prosper if “THEY FOLLOW THE LIGHT WHICH IS SENT DOWN.” Remember, these people TRULY BELIEVE THE QUR’AN IS AUTHENTIC, so how do you think they are obliged to interpret this guidance?
4. The Qur’an is a confirmation of previous Scriptures, and with FINAL AUTHORITY over them:
5:48 We sent to you [Muhammad] the Scripture with the truth,
confirming the Scriptures that came before it, and with final authority over them: so judge between them according to what God has sent down. Do not follow their whims, which deviate from the truth that has come to you. We have assigned a law and a path to each of you. If God had so willed, He would have made you one community, but He wanted to test you through that which He has given you, so race to do good: you will all return to God and He will make clear to you the matters you differed about.
CONSEQUENCE: The People of the Book, WHO ACCEPT THE QUR’AN’S AUTHENTICITY, must come to terms with the fact that it is the Qur’an which has FINAL AUTHORITY over their own previous Scriptures. Since these people are not simply giving “lip service” to the Qur’an, they are therefore obliged to come to terms with this Qur’anic directive: THAT IT IS HAS FINAL AUTHORITY OVER THEIR OWN SCRIPTURES. It is therefore AXIOMATIC that the believing People of Book are obliged to follow the Qur’an, by virtue of this directive.
It is important that all four points, above, are considered as a whole, when deciding if the People of the Book, who accept the Qur’an’s authenticity, are also obliged to follow it. An alternate perspective, of course, is outlined in the article you’ve referenced earlier. It is for each individual to review all relevant arguments, and decide what is best for themselves.
Finally, an important point of clarification, the People of the Book who DO NOT believe in the authenticity of the Qur’an, are therefore obviously NOT obliged to follow it. So long as they uphold their own Scriptures, and do not associate partners with God, they are still entitled entry to Heaven. Hence the choice is theirs: THE PEOPLE OF THE BOOK CAN EITHER BELIEVE OR NOT. However, once they become Believers in the Qur’an’s authenticity, they are obliged to also follow it, for reasons elucidated above.
With peace and regards,
Imran