He has laid down for you the (same) way of life and belief which He had commended to Noah, and which We have enjoined on you, and which We had bequeathed to Abraham, Moses and Jesus, so that they should maintain the order and not be divided among themselves. Heavy is to idolaters what you invite them to. God chooses whom He please for Himself, and guides to Himself whoever turns to Him.
He has kept for you the same path of religion which He commanded Nooh, and what We divinely reveal to you (O dear Prophet Mohammed – peace and blessings be upon him), and what We had commanded to Ibrahim and Moosa and Eisa that, “Keep the religion proper, and do not create divisions in it”; the polytheists find the matter what you call them to as intolerable; Allah chooses for His proximity whomever He wills, and guides towards Himself whoever inclines (towards Him).
He has laid down for you as religion that He charged Noah with, and that We have revealed to thee, and that We charged Abraham with, Moses and Jesus: 'Perform the religion, and scatter not regarding it. Very hateful is that for the idolaters, that thou callest them to. God chooses unto Himself whomsoever He will, and He guides to Himself whosoever turns, penitent.
In matters of faith, He has ordained for you that which He had enjoined upon Noah - and into which We gave thee [O Muhammad] insight through revelation as well as that which We had enjoined upon Abraham, and Moses, and Jesus: Steadfastly uphold the [true] faith, and do not break up your unity therein. [And even though] that [unity of faith] to which thou callest them appears oppressive to those who are wont to ascribe to other beings or forces a share in His divinity, God draws unto Himself everyone who is willing, and guides unto Himself everyone who turns unto Him.
He hath instituted for you in religion that which He had enjoined upon Nuh, and which We have revealed Unto thee, and which We had enjoined upon Ibrahim and Musa and Isa, saying: establish the religion, and be not divided therein. Grievous Unto the associaters is that Unto which thou callest them. Allah chooseth for Himself whomsoever He will and guideth Unto Himself whomsoever turneth in penitence.
He (Allah) has ordained for you the same religion (Islam) which He ordained for Nuh (Noah), and that which We have inspired in you (O Muhammad SAW), and that which We ordained for Ibrahim (Abraham), Musa (Moses) and 'Iesa (Jesus) saying you should establish religion (i.e. to do what it orders you to do practically), and make no divisions in it (religion) (i.e. various sects in religion). Intolerable for the Mushrikun, is that to which you (O Muhammad SAW) call them. Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance and in obedience.
He prescribed for you the same religion He enjoined upon Noah, and what We inspired to you, and what We enjoined upon Abraham, and Moses, and Jesus: “You shall uphold the religion, and be not divided therein.” As for the idolaters, what you call them to is outrageous to them. God chooses to Himself whom He wills, and He guides to Himself whoever repents.
He has prescribed for you the religion which He enjoined upon Noah and which We revealed to you (O Muhammad), and which We enjoined upon Abraham and Moses and Jesus, commanding: “Establish this religion and do not split up regarding it.” What you are calling to is very hard upon those who associate others with Allah in His Divinity. Allah chooses for Himself whomsoever He pleases and guides to Himself whoever penitently turns to Him.
He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you, and that which We ordained for Ibrahim, Musa and `Isa saying you should establish religion and make no divisions in it. Intolerable for the idolators is that to which you call them. Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance.
He hath ordained for you that religion which He commended unto Noah, and that which We inspire in thee (Muhammad), and that which We commended unto Abraham and Moses and Jesus, saying: Establish the religion, and be not divided therein. Dreadful for the idolaters is that unto which thou callest them. Allah chooseth for Himself whom He will, and guideth unto Himself him who turneth (toward Him).
He has prescribed for you the religion which He had enjoined upon Noah and which We have [also] revealed to you, and which We had enjoined upon Abraham, Moses and Jesus, declaring, ‘Maintain the religion, and do not be divided in it.’ Hard on the polytheists is that to which you summon them. Allah chooses for it whomever He wishes, and He guides to it whomever returns penitently [to Him].
He has made plain for you the Religion with which He charged Noah and that which We have revealed to you, and that with which We charged (Prophets) Abraham, Moses and Jesus, (saying): 'Establish the Religion and do not be divided therein' That which you invite them to is too overwhelming for the idolaters. Allah brings close to Himself whom He will, and guides to Him those who turn in repentance.
He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him].
He has plainly clarified the religion which is revealed to you and that which Noah, Abraham, Moses, and Jesus were commanded to follow (He has explained it) so that you would be steadfast and united in your religion. What you call the pagans to is extremely grave for them. God attracts to (the religion) whomever He wants and guides to it whoever turns to Him in repentance.
He has made plain to you of the religion what He enjoined upon Nuh and that which We have revealed to you and that which We enjoined upon Ibrahim and Musa and Isa that keep to obedience and be not divided therein; hard to the unbelievers is that which you call them to; Allah chooses for Himself whom He pleases, and guides to Himself him who turns (to Him), frequently.
SharaAAa lakum mina a<b>l</b>ddeeni m<u>a</u> wa<u>ssa</u> bihi noo<u>h</u>an wa<b>a</b>lla<u>th</u>ee aw<u>h</u>ayn<u>a</u> ilayka wam<u>a</u> wa<u>ss</u>ayn<u>a</u> bihi ibr<u>a</u>heema wamoos<u>a</u> waAAees<u>a</u> an aqeemoo a<b>l</b>ddeena wal<u>a</u> tatafarraqoo feehi kabura AAal<u>a</u> almushrikeena m<u>a</u> tadAAoohum ilayhi All<u>a</u>hu yajtabee ilayhi man yash<u>a</u>o wayahdee ilayhi man yuneeb<b>u</b>
God has ordained for you the same religion which He enjoined on Noah, and which We have revealed to you, and which We enjoined upon Abraham and Moses and Jesus, so that you should remain steadfast in religion and not become divided in it. What you call upon the polytheists to do is hard for them; God chooses for Himself whoever He pleases and guides towards Himself those who turn to Him.
The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him).
شَرَعَ لَكُم مِّنَ ٱلدِّينِ مَا وَصَّىٰ بِهِۦ نُوحًا وَٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ وَمَا وَصَّيْنَا بِهِۦٓ إِبْرَٰهِيمَ وَمُوسَىٰ وَعِيسَىٰٓ أَنْ أَقِيمُوا۟ ٱلدِّينَ وَلَا تَتَفَرَّقُوا۟ فِيهِ كَبُرَ عَلَى ٱلْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ٱللَّهُ يَجْتَبِىٓ إِلَيْهِ مَن يَشَآءُ وَيَهْدِىٓ إِلَيْهِ مَن يُنِيبُ
He has ordained for you religious matters similar to what I instructed Noah to convey and act on and what I have revealed to you, O Messenger. He has ordained for you similar to what I instructed Abraham, Moses and Jesus to convey and act on. The gist of this is: Uphold the religion and leave out division therein. What you call the idolaters towards, such as the declaring the oneness of Allah and leaving out the worship of others besides Him, is difficult for them. Allah chooses whichever of His servants He wills and guides them to His worship and obedience and He guides to Him those of them who return to Him by repenting from their sins.
He has ordained for you religious matters similar to what I instructed Noah to convey and act on and what I have revealed to you, O Messenger. He has ordained for you similar to what I instructed Abraham, Moses and Jesus to convey and act on. The gist of this is: Uphold the religion and leave out division therein. What you call the idolaters towards, such as the declaring the oneness of Allah and leaving out the worship of others besides Him, is difficult for them. Allah chooses whichever of His servants He wills and guides them to His worship and obedience and He guides to Him those of them who return to Him by repenting from their sins.
<p>Commentary</p><p>شَرَ‌عَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا (He has ordained for you the same religion as He had enjoined upon Nuh (علیہ السلام) -- 42:13) Allah Almighty's obvious and material blessings were stated in the previous verses. Stated from here are the inner and spiritual blessings. That is, He has blessed you with that very cogent and infallible religion which has been common between all the prophets (علیہم السلام) . Five of the prophets (علیہم السلام) have been mentioned in the verse. Sayyidna Nuh (علیہ السلام) has been mentioned first, and our Prophet ﷺ in the end, while Sayyidna Ibrahim (علیہ السلام) in the middle, because he is the father of prophets and was accepted as a prophet even by Arabs, despite their ` kufr' and ` shirk'. Sayyidna Musa and ` Isa (علیہما السلام) have been mentioned after him, because their followers were the ones who were present when Qur'an was being revealed. These five prophets (علیہم السلام) are also the ones named in Surah Ahzab where the covenant of the prophets given to Allah is mentioned, the difference being that the last of the Prophets ﷺ has been mentioned before Sayyidna Nuh (علیہ السلام) in Surah Ahzab, whereas Sayyidna Nuh (علیہ السلام) has been mentioned before our Prophet ﷺ in the present surah. Perhaps this is to indicate that although the last of the Prophets ﷺ was born and sent as a prophet after all other prophets, yet he preceded everyone else in the originally destined (azali) distribution of prophethood and messenger-ship. This has been stated in a Hadith: ` I preceded all the other prophets in the original creation and I am last of all the prophets in being sent." (Reported by Ibn Majah, Darimi, from Bahz In Hakim, and rated as hasan=See Mishkah)</p><p>Now the question arises that the very first prophet is Sayyidna 'Adam (علیہ السلام) but the mention of prophets does not commence with his name. The reason is that Sayyidna 'Adam (علیہ السلام) was the first prophet to have come in this world, and although he has commonality in principles of beliefs and important features of faith, yet during his period, no ` kufr' and ` shirk' had appeared in the people. Confrontation with ` kufr' and ` shirk' commenced with Sayyidna Nuh (علیہ السلام) who is the first prophet to have faced such problems which were to be faced by later prophets, and as such Sayyidna Nuh (علیہ السلام) has been mentioned first. (Allah knows best).</p><p>أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّ‌قُوا فِيهِ (Establish the religion, and be not divided therein. - 42:13). - This is an explanation of the preceding sentence which means that the دِین ` din' (religion) which is common to all the prophets and in which all are agreed has to be established and maintained; opposing this religion or creating differences in it is not only impermissible, but also liable to a destructive end.</p><p>Establishing the دِین Din is obligatory Duty and Dissension in it is forbidden</p><p>Two orders have been given in this verse - one, ` Establish the religion' and the second, ` Be not divided therein.' which forbids dissension in religion. This sentence is preceded by the word 'an' which has been translated above as, ` by saying'. As such, this is an explanation of the word, ` ordained' occurring in the beginning. Therefore the word ` din' (religion) in this verse means the same دِین ` din' which has been common between all the prophets, and which calls for adherence to the belief in Oneness of Allah, prophethood, the life after death, and to the principles of worship as salah, fasting, hajj and zakah; it forbids theft, robbery, adultery, telling of lies, deceit, hurting others without a valid reason, breach of promise - all these have been common injunctions between all divine religions.</p><p>On the other hand, It is also proved through an unambiguous verse of the Qur'an	 لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْ‌عَةً وَمِنْهَاجًا (For each of you We have made a way and a method - 5:48) that there are ancillary differences in the details of the revealed laws of different prophets (علیہم السلام) . In the light of all these facts taken together, it becomes clear that the order of establishing the religion and prohibition of dissension pertains to those divine laws which have been common and consistent in the codes of all the prophets (علیہم السلام) - It is these injunctions in which creating differences is forbidden.</p><p>Sayyidna ` Abdullah Ibn Mas'ud ؓ states that one day Rasulullah ﷺ drew a straight line in front of us, and then drew other small lines on the right and left of the straight line and said that the lines on the right and left were the ways invented by devils, and each of those ways is controlled by a Shaitan (Satan) who incites people to follow that path; and then, pointing towards the straight line, he said وَاَنَّ ھٰذَا صِرَاطِی مُستقیماً فَاتَّبَعُوہُ (And this my path, straight. So follow it - 6:153.) (Ahmad, An-Nasa'i, Darimi - Mazhari)</p><p>The straight path in the above simile means the same path of true دِین din' (religion) which has been common to all the prophets (علیہم السلام) creating diversions in it is to create differences which is forbidden and an act of Shaitans (Satan). Correct ahadith strictly forbid creating differences in such injunctions which are unanimously agreed. The Holy Prophet ﷺ said من فارق الجماعۃ شبرا فقد خلع ربقۃ الاسلام من عنقہ (Ahmad, Abu Dawud) meaning that the person who moves away even one span from the general body of Muslims has taken out the neck-band of Islamic beliefs from his neck. Sayyidna Ibn ` Abbas ؓ has stated that Rasulullah ﷺ said	یَدُ اللہِ علی الجماعۃ (Tirmidhi, with rating as ` hasan) meaning that Allah's hand is upon the general body. Sayyidna Mu'adh Ibn Jabal ؓ has narrated that Rasulullah ﷺ said that for humans, Shaitan (Satan) is like a wolf after a herd of goats, catching hold of the goat which has strayed away from the herd. Therefore you should stay with the general body, and do not separate yourself. (Ahmad, as quoted by Tafsir Mazhari)</p><p>Differences in the ancillaries between leading Mujtahidin is not covered by the dissension forbidden in this verse</p><p>It is obvious from the above that differences of opinions between leading ` mujtahidin' in ancillary matters where express injunctions are not found in the Qur'an and ahadith or where there is an apparent contradiction between the nusus of the Qur'an and ahadith and where opinions are bound to differ, do not bear any relation to the forbidden dissension. Such differences have been continuing since the days of the Holy Prophet ﷺ starting with the noble companions ؓ themselves and are considered to be blessings by the jurisprudents unanimously.</p><p>Establishing دِین ` din' that has been obligated in this verse means to hold on to the rules of religion steadfastly, not to let any doubt or distrust creep into it and not to give it up in any case. (Qurtubi)</p><p>كَبُرَ‌ عَلَى الْمُشْرِ‌كِينَ مَا تَدْعُوهُمْ إِلَيْهِ (Arduous for the mushriks (Polytheists) is that to which you are inviting them - 42:13). Addressing the Holy Prophet ﷺ ، the verse says, ` Your call to the belief in Oneness of Allah, which is the foundation of the true religion, seems very difficult to the polytheists, although it has been proved to be true through the consensus of all the prophets (علیہم السلام) ، because they follow their desires and the teachings of the Shaitan (Satan), and have therefore strayed from the right path, which is prohibited as mentioned above.</p><p>اللَّـهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ وَيَهْدِي إِلَيْهِ مَن يُنِيبُ (Allah chooses [ and pulls ] towards Himself anyone He wills and guides anyone who turns to Him. - 42:13). There are only two ways for one to have the straight path. One is that Allah Almighty himself selects him for the straight path of His religion and moulds his nature and inclinations accordingly, which happens in the case of prophets and His special friends. It is about them that Qur'an statesإِنَّا أَخْلَصْنَاهُم بِخَالِصَةٍ ذِكْرَ‌ى الدَّارِ‌ (We them chose for a trait of remembering the [ eternal ] Home [ in the Hereafter ] - 38:46). The Holy Qur'an has used the word, ` mukhlasin' for some particular prophets which means ` chosen'. This peculiar way of guidance has been mentioned in the first sentence of the present verse which says, اللَّـهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ "Allah chooses [ and pulls ] towards Himself anyone He wills." This method of instruction is exceptional and limited. The other method which is general for getting guidance is that when someone turns towards Allah and intends to follow His ` din', then Allah Almighty guides him towards His دِین ` din'.	This way of guidance is referred to in the second sentence of the verse which says, وَيَهْدِي إِلَيْهِ مَن يُنِيبُ...and guides anyone who turns to Him."</p><p>The reason why the mushriki'n (polytheists) of Makkah found it difficult to accept the invitation towards the faith in Oneness of Allah is that they did not even have the intention of understanding and following the truth.</p>
Commentaryشَرَ‌عَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا (He has ordained for you the same religion as He had enjoined upon Nuh (علیہ السلام) -- 42:13) Allah Almighty's obvious and material blessings were stated in the previous verses. Stated from here are the inner and spiritual blessings. That is, He has blessed you with that very cogent and infallible religion which has been common between all the prophets (علیہم السلام) . Five of the prophets (علیہم السلام) have been mentioned in the verse. Sayyidna Nuh (علیہ السلام) has been mentioned first, and our Prophet ﷺ in the end, while Sayyidna Ibrahim (علیہ السلام) in the middle, because he is the father of prophets and was accepted as a prophet even by Arabs, despite their ` kufr' and ` shirk'. Sayyidna Musa and ` Isa (علیہما السلام) have been mentioned after him, because their followers were the ones who were present when Qur'an was being revealed. These five prophets (علیہم السلام) are also the ones named in Surah Ahzab where the covenant of the prophets given to Allah is mentioned, the difference being that the last of the Prophets ﷺ has been mentioned before Sayyidna Nuh (علیہ السلام) in Surah Ahzab, whereas Sayyidna Nuh (علیہ السلام) has been mentioned before our Prophet ﷺ in the present surah. Perhaps this is to indicate that although the last of the Prophets ﷺ was born and sent as a prophet after all other prophets, yet he preceded everyone else in the originally destined (azali) distribution of prophethood and messenger-ship. This has been stated in a Hadith: ` I preceded all the other prophets in the original creation and I am last of all the prophets in being sent." (Reported by Ibn Majah, Darimi, from Bahz In Hakim, and rated as hasan=See Mishkah)Now the question arises that the very first prophet is Sayyidna 'Adam (علیہ السلام) but the mention of prophets does not commence with his name. The reason is that Sayyidna 'Adam (علیہ السلام) was the first prophet to have come in this world, and although he has commonality in principles of beliefs and important features of faith, yet during his period, no ` kufr' and ` shirk' had appeared in the people. Confrontation with ` kufr' and ` shirk' commenced with Sayyidna Nuh (علیہ السلام) who is the first prophet to have faced such problems which were to be faced by later prophets, and as such Sayyidna Nuh (علیہ السلام) has been mentioned first. (Allah knows best).أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّ‌قُوا فِيهِ (Establish the religion, and be not divided therein. - 42:13). - This is an explanation of the preceding sentence which means that the دِین ` din' (religion) which is common to all the prophets and in which all are agreed has to be established and maintained; opposing this religion or creating differences in it is not only impermissible, but also liable to a destructive end.Establishing the دِین Din is obligatory Duty and Dissension in it is forbiddenTwo orders have been given in this verse - one, ` Establish the religion' and the second, ` Be not divided therein.' which forbids dissension in religion. This sentence is preceded by the word 'an' which has been translated above as, ` by saying'. As such, this is an explanation of the word, ` ordained' occurring in the beginning. Therefore the word ` din' (religion) in this verse means the same دِین ` din' which has been common between all the prophets, and which calls for adherence to the belief in Oneness of Allah, prophethood, the life after death, and to the principles of worship as salah, fasting, hajj and zakah; it forbids theft, robbery, adultery, telling of lies, deceit, hurting others without a valid reason, breach of promise - all these have been common injunctions between all divine religions.On the other hand, It is also proved through an unambiguous verse of the Qur'an	 لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْ‌عَةً وَمِنْهَاجًا (For each of you We have made a way and a method - 5:48) that there are ancillary differences in the details of the revealed laws of different prophets (علیہم السلام) . In the light of all these facts taken together, it becomes clear that the order of establishing the religion and prohibition of dissension pertains to those divine laws which have been common and consistent in the codes of all the prophets (علیہم السلام) - It is these injunctions in which creating differences is forbidden.Sayyidna ` Abdullah Ibn Mas'ud ؓ states that one day Rasulullah ﷺ drew a straight line in front of us, and then drew other small lines on the right and left of the straight line and said that the lines on the right and left were the ways invented by devils, and each of those ways is controlled by a Shaitan (Satan) who incites people to follow that path; and then, pointing towards the straight line, he said وَاَنَّ ھٰذَا صِرَاطِی مُستقیماً فَاتَّبَعُوہُ (And this my path, straight. So follow it - 6:153.) (Ahmad, An-Nasa'i, Darimi - Mazhari)The straight path in the above simile means the same path of true دِین din' (religion) which has been common to all the prophets (علیہم السلام) creating diversions in it is to create differences which is forbidden and an act of Shaitans (Satan). Correct ahadith strictly forbid creating differences in such injunctions which are unanimously agreed. The Holy Prophet ﷺ said من فارق الجماعۃ شبرا فقد خلع ربقۃ الاسلام من عنقہ (Ahmad, Abu Dawud) meaning that the person who moves away even one span from the general body of Muslims has taken out the neck-band of Islamic beliefs from his neck. Sayyidna Ibn ` Abbas ؓ has stated that Rasulullah ﷺ said	یَدُ اللہِ علی الجماعۃ (Tirmidhi, with rating as ` hasan) meaning that Allah's hand is upon the general body. Sayyidna Mu'adh Ibn Jabal ؓ has narrated that Rasulullah ﷺ said that for humans, Shaitan (Satan) is like a wolf after a herd of goats, catching hold of the goat which has strayed away from the herd. Therefore you should stay with the general body, and do not separate yourself. (Ahmad, as quoted by Tafsir Mazhari)Differences in the ancillaries between leading Mujtahidin is not covered by the dissension forbidden in this verseIt is obvious from the above that differences of opinions between leading ` mujtahidin' in ancillary matters where express injunctions are not found in the Qur'an and ahadith or where there is an apparent contradiction between the nusus of the Qur'an and ahadith and where opinions are bound to differ, do not bear any relation to the forbidden dissension. Such differences have been continuing since the days of the Holy Prophet ﷺ starting with the noble companions ؓ themselves and are considered to be blessings by the jurisprudents unanimously.Establishing دِین ` din' that has been obligated in this verse means to hold on to the rules of religion steadfastly, not to let any doubt or distrust creep into it and not to give it up in any case. (Qurtubi)كَبُرَ‌ عَلَى الْمُشْرِ‌كِينَ مَا تَدْعُوهُمْ إِلَيْهِ (Arduous for the mushriks (Polytheists) is that to which you are inviting them - 42:13). Addressing the Holy Prophet ﷺ ، the verse says, ` Your call to the belief in Oneness of Allah, which is the foundation of the true religion, seems very difficult to the polytheists, although it has been proved to be true through the consensus of all the prophets (علیہم السلام) ، because they follow their desires and the teachings of the Shaitan (Satan), and have therefore strayed from the right path, which is prohibited as mentioned above.اللَّـهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ وَيَهْدِي إِلَيْهِ مَن يُنِيبُ (Allah chooses [ and pulls ] towards Himself anyone He wills and guides anyone who turns to Him. - 42:13). There are only two ways for one to have the straight path. One is that Allah Almighty himself selects him for the straight path of His religion and moulds his nature and inclinations accordingly, which happens in the case of prophets and His special friends. It is about them that Qur'an statesإِنَّا أَخْلَصْنَاهُم بِخَالِصَةٍ ذِكْرَ‌ى الدَّارِ‌ (We them chose for a trait of remembering the [ eternal ] Home [ in the Hereafter ] - 38:46). The Holy Qur'an has used the word, ` mukhlasin' for some particular prophets which means ` chosen'. This peculiar way of guidance has been mentioned in the first sentence of the present verse which says, اللَّـهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ "Allah chooses [ and pulls ] towards Himself anyone He wills." This method of instruction is exceptional and limited. The other method which is general for getting guidance is that when someone turns towards Allah and intends to follow His ` din', then Allah Almighty guides him towards His دِین ` din'.	This way of guidance is referred to in the second sentence of the verse which says, وَيَهْدِي إِلَيْهِ مَن يُنِيبُ...and guides anyone who turns to Him."The reason why the mushriki'n (polytheists) of Makkah found it difficult to accept the invitation towards the faith in Oneness of Allah is that they did not even have the intention of understanding and following the truth.
<h2 class="title">The Religion of the Messengers is One</h2><p>Allah says to this Ummah:</p><div class="text_uthmani arabic">شَرَعَ لَكُم مِّنَ الِدِينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِى أَوْحَيْنَآ إِلَيْكَ</div><p>(He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you,) Allah mentions the first Messenger who was sent after Adam, that is, Nuh, peace be upon them, and the last of them is Muhammad . Then He mentions those who came in between them who were the Messengers of strong will, namely Ibrahim, Musa and `Isa bin Maryam. This Ayah mentions all five, just as they are also mentioned in the Ayah in Surat Al-Ahzab, where Allah says:</p><div class="text_uthmani arabic">وَإِذْ أَخَذْنَا مِنَ النَّبِيِّيْنَ مِيثَاقَهُمْ وَمِنْكَ وَمِن نُّوحٍ وَإِبْرَهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ</div><p>(And (remember) when We took from the Prophets their covenant, and from you, and from Nuh, Ibrahim, Musa, and `Isa son of Maryam.) (33:7). The Message which all the Messengers brought was to worship Allah Alone, with no partner or associate, as Allah says:</p><div class="text_uthmani arabic">وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ </div><p>(And We did not send any Messenger before you but We revealed to him (saying): None has the right to be worshipped but I, so worship Me.) (21:25). And according to a Hadith (the Prophet said):</p><div class="text_uthmani arabic">«نَحْنُ مَعْشَرَ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ، دِينُنَا وَاحِد»</div><p>(We Prophets are brothers and our religion is one.) In other words, the common bond between them is that Allah Alone is to be worshipped, with no partner or associate, even though their laws and ways may differ, as Allah says.</p><div class="text_uthmani arabic">لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَـجاً</div><p>(To each among you, We have prescribed a law and a clear way) (5:48). Allah says here:</p><div class="text_uthmani arabic">أَنْ أَقِيمُواْ الدِّينَ وَلاَ تَتَفَرَّقُواْ فِيهِ</div><p>(saying you should establish religion and make no divisions in it.) meaning, Allah enjoined all the Prophets (peace and blessings of Allah be upon them all) to be as one and He forbade them to differ and be divided. t</p><div class="text_uthmani arabic">كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ</div><p>(Intolerable for the idolators is that to which you call them.) means, `it is too much for them to bear, and they hate that to which you call them, O Muhammad, i.e., Tawhid.'</p><div class="text_uthmani arabic">اللَّهُ يَجْتَبِى إِلَيْهِ مَن يَشَآءُ وَيَهْدِى إِلَيْهِ مَن يُنِيبُ</div><p>(Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance.) means, He is the One Who decrees guidance for those who deserve it, and decrees misguidance for those who prefer it to the right path. Allah says here;</p><div class="text_uthmani arabic">وَمَا تَفَرَّقُواْاللَّهِ إِلاَّ مَنبَعْدِ مَا جَآءَهُمُ الْعِلْمُ</div><p>(And they divided not till after knowledge had come to them,) means, their opposition to the truth arose after it had come to them and proof had been established against them. Nothing made them resist in this manner except their transgression and stubbornness.</p><div class="text_uthmani arabic">وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ إِلَى أَجَلٍ مُّسَمًّى</div><p>(And had it not been for a Word that went forth before from your Lord for an appointed term,) means, were it not for the fact that Allah had already decreed that He would delay the reckoning of His servants until the Day of Resurrection, the punishment would have been hastened for them in this world.</p><div class="text_uthmani arabic">وَإِنَّ الَّذِينَ أُورِثُواْ الْكِتَـبَ مِن بَعْدِهِمْ</div><p>(And verily, those who were made to inherit the Scripture after them,) means, the later generation which came after the earlier generation which had rejected the truth.</p><div class="text_uthmani arabic">لَفِى شَكٍّ مِّنْهُ مُرِيبٍ</div><p>(are in grave doubt concerning it. ) means, they do not have any firm conviction in matters of religion; they merely imitate their forefathers, without any evidence or proof. So they are very confused and doubtful.</p>
The Religion of the Messengers is OneAllah says to this Ummah:شَرَعَ لَكُم مِّنَ الِدِينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِى أَوْحَيْنَآ إِلَيْكَ(He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you,) Allah mentions the first Messenger who was sent after Adam, that is, Nuh, peace be upon them, and the last of them is Muhammad . Then He mentions those who came in between them who were the Messengers of strong will, namely Ibrahim, Musa and `Isa bin Maryam. This Ayah mentions all five, just as they are also mentioned in the Ayah in Surat Al-Ahzab, where Allah says:وَإِذْ أَخَذْنَا مِنَ النَّبِيِّيْنَ مِيثَاقَهُمْ وَمِنْكَ وَمِن نُّوحٍ وَإِبْرَهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ(And (remember) when We took from the Prophets their covenant, and from you, and from Nuh, Ibrahim, Musa, and `Isa son of Maryam.) (33:7). The Message which all the Messengers brought was to worship Allah Alone, with no partner or associate, as Allah says:وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him (saying): None has the right to be worshipped but I, so worship Me.) (21:25). And according to a Hadith (the Prophet said):«نَحْنُ مَعْشَرَ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ، دِينُنَا وَاحِد»(We Prophets are brothers and our religion is one.) In other words, the common bond between them is that Allah Alone is to be worshipped, with no partner or associate, even though their laws and ways may differ, as Allah says.لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَـجاً(To each among you, We have prescribed a law and a clear way) (5:48). Allah says here:أَنْ أَقِيمُواْ الدِّينَ وَلاَ تَتَفَرَّقُواْ فِيهِ(saying you should establish religion and make no divisions in it.) meaning, Allah enjoined all the Prophets (peace and blessings of Allah be upon them all) to be as one and He forbade them to differ and be divided. tكَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ(Intolerable for the idolators is that to which you call them.) means, `it is too much for them to bear, and they hate that to which you call them, O Muhammad, i.e., Tawhid.'اللَّهُ يَجْتَبِى إِلَيْهِ مَن يَشَآءُ وَيَهْدِى إِلَيْهِ مَن يُنِيبُ(Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance.) means, He is the One Who decrees guidance for those who deserve it, and decrees misguidance for those who prefer it to the right path. Allah says here;وَمَا تَفَرَّقُواْاللَّهِ إِلاَّ مَنبَعْدِ مَا جَآءَهُمُ الْعِلْمُ(And they divided not till after knowledge had come to them,) means, their opposition to the truth arose after it had come to them and proof had been established against them. Nothing made them resist in this manner except their transgression and stubbornness.وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ إِلَى أَجَلٍ مُّسَمًّى(And had it not been for a Word that went forth before from your Lord for an appointed term,) means, were it not for the fact that Allah had already decreed that He would delay the reckoning of His servants until the Day of Resurrection, the punishment would have been hastened for them in this world.وَإِنَّ الَّذِينَ أُورِثُواْ الْكِتَـبَ مِن بَعْدِهِمْ(And verily, those who were made to inherit the Scripture after them,) means, the later generation which came after the earlier generation which had rejected the truth.لَفِى شَكٍّ مِّنْهُ مُرِيبٍ(are in grave doubt concerning it. ) means, they do not have any firm conviction in matters of religion; they merely imitate their forefathers, without any evidence or proof. So they are very confused and doubtful.