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MATIERE A REFLEXION
Ponderings on the Quranic Phrase "Pharaoh Exalted himself as Superior on Earth, and Divided its People into Factions. He Persecuted a Group of Them..." (28:4), PARTS I, II and III
The False Alarm of Evangelism
Fatwas: Part Twenty-One
My speech in Huston conference
The Poland of Islam?
Fatwas Part Sixty-Six
The Islamic History between Democracy and Despotism
International Criminal Court acknowledges complaint filed against Bush
The KSA on Its Way to Deny Sunna Hadiths: It Is NOT Difficult for the KSA to Reject Wahabism
They Ask You about Taqiyya
Persecution of Copts in Egypt Post Muslim Conquest
THE ‘MASSES VALUE’ PRINCIPLE
Fatwas Part Sixty-Eight
Fatwas: Part Fifteen
Quranic Terminology: Covenant and Pledge
They Ask You about Fayrouz
An Outreach to Muslims
To the Afghan who converted to Christianity:
Refuting the Salafi defender’s book:
A Muslim’s Identity…. Does it belong to country, society, or Faith?

 

A Muslim’s Identity…. Does it belong to country, society, or Faith?
Originally published in Arabic on 04-01-2009
Translated by Mohammad Dandan
 
Introduction:
It is common knowledge in the Salafi Wahabi culture that a Muslim’s allegiance is to his faith, regardless of country of birth or nationality. That is why the Muslim Brotherhood in Egypt promotes and advocates that a Muslim in Bangladesh or Pakistan is closer to an Egyptian Muslim than an Egyptian Muslim should be to an Egyptian Copt. This rumor is adopted by Salafis who long for the establishment of a theocracy that spreads all over the world, under the banner of Caliphate to confront the western crusaders and international Zionism. This rumor has no basis in real life besides, it contradicts Islam and here are the details:
First-on practical level: Muslims in real life are divided into many man-made sects and denominations that feud among each other. The practical division among Muslims is as follows:
A-A substantial Shiite minority feuding with the Sunnite, this enmity sometimes supersedes the enmity between Muslims and Christians. It is a prolonged deep-rooted enmity renewed by the memories of Karbala and the continuous bloodshed suffered by Shiites at the hands of Sunni extremists, especially in Iraq, Syria, Lebanon, Saudi Arabia and in Egypt, due to the Saudi Wahabi Influence. And when the Shiite are in power or the majority, they persecute the Sunnite as it happened during the Fatimid period, and as it is taking place nowadays in Iran. And in this condition, do not question the allegiance of the Shiite Muslim to the Sunnite Muslim in the frame of same religion, for they are opposing antagonists.
B- A strict Wahabi, Hanbali, Sunnite minority claiming to speak on behalf of Muslims at large. Equal within its ranks, are the plain terrorists like Bin Laden and Azzawaahri, and the civilian branch of terrorism, the Muslim Brotherhood, united by the common dream of a united Muslim State, ignoring realities of matters. Among them also, are the religious scholars in the service of established corrupt regimes. They direct their enmity towards the Sufi and the Shiite whom they consider to be idolaters, calling to wage wars against them, labeling them as graves and graven images worshippers
Hence, to speak of one religion is a waste of time.
C-An atheist Sufi minority that believes in the unity of existence, incarnation and oneness of every thing in the universe. They dropped rituals from their agenda claiming it hinder reaching God and the Truth, whatever that might be. Based on those convictions, they regard the Muslims’ creed (There is no Deity except Allah) as intended for low level commoners.
D- A vast Sunnite Sufi majority, meaning they worship Sunni style, in performing daily prayers, fasting and pilgrimage, in a very superficial form of worship, yet find no qualms in sanctifying graves starting with the one attributed to the prophet (PBUH), then the sacred Shiite graves ( Al-Hussein and Sayyeda Zeineb),then the sacred Sunnite graves (Ash-shaafe’ee and Abu Haneefa) and the sacred tombs sanctified by the Sufi (Essayyed El Badawi, Ash-She’raani, Ibn Al Faarid, Abul Hasan Eshaazli and Ibraaheem Eddesooqi). This silent majority, succumbs and yields to every tyrannical dictator, its real allegiance is to make a living and to tend to the needs of every day life. It endures the injustice of whoever oppressive tyrant in power, applauds him as long as he is in power , and do the same for the one who succeeds him. Consequently, they are not concerned with real religious identification; they are concerned with themselves, and if any of its members migrate, it is for purely economical reasons and temporary in duration. The oppressor conducts a brain washing method with them, directing their national, pan-national or religious allegiance to him alone.
Second-The essence of belonging:
 
A-    It is that strong feeling that prompts a person to choose a way, a path and strives in its cause. Religion or Faith, linguistically in Arabic, means Way, Path, Road. Every human being chooses for himself a religion or a way in his life to interact accordingly with his Creator and people around him. Belonging is the center piece of this interaction.
B-    According to the Quran, and with respect to divinity, people are of two types. There is the one that believes in Almighty Allah alone as deity, no partner, no counterpart, did not bear an offspring, nor was He borne, and nothing is comparable to Him, believes in the Day of Resurrection, conducts himself in this life according to what Almighty Allah demands from him, obeys Him hoping to be one of the successful on that Day.
Then there is the vast majority of mankind that worships (DESIRE), any thing that the self desires in this life. All DESIRES have but one way, which is the longing for this earthly life, to gain wealth, power, prestige, glory, influence, pleasure and selfish cravings. Under the title of DESIRES, they differ. Some of them are atheists with their gods they belong to, some of them are followers of man-made religions that allows and permits all means to achieve status, power, wealth by any method, and there are some who consider their god they belong to, mere slogans to deceive people by, like pan nationalism, nationalism and workers’ rights, their goals is to reach power and wealth, as manifested by politico- religious careerists
Then there is the silent crushed majority, the prey that the mightiest of the gladiators compete to rule and exploit, with their religious, national, pan national and social slogans. The dominant desire controlling that silent majority is to make ends meet, to secure the basic needs of shelter, guaranteed steady income, health benefits, and security for his children and to live in peace. Towards that end, he sacrifices his strength and his life, and this is his practical religion which never exceeds the requirements of this life. Even when he prays to Almighty Allah, or besieges the saints, holy men, sacred graves and tombs to intercede on his behalf, his aspirations are limited to livelihood, kids’ success and marrying off the girls and to make it safely out of the hands of the oppressive ruler….and the rest of those trivial things,
But the afterlife, he does not even think about, because he was oversaturated with
Ideas from his man-made religion that he will enter heaven, regardless of what he had done, even if he stole and committed adultery (in spite of Abu therr), for paradise is guaranteed for him with the prophet’s and other saint’ intercession. Or for the mere uttering of the two phrases of ” I bear witness” (1)-That there is no god except Allah and,(2)-That Mohammad is His messenger,but what is not guaranteed for him in this life is his sustenance, which is exactly opposite what have been mentioned in the Quran. For Almighty Allah has guaranteed sustenance to all creation and mankind regardless of their belief or disbelief.
AL-BAQARA (THE COW)
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YUSUFALI: And remember Abraham said: "My Lord, make this a City of Peace, and feed its people with fruits,-such of them as believe in Allah and the Last Day." He said: "(Yea), and such as reject Faith,-for a while will I grant them their pleasure, but will soon drive them to the torment of Fire,- an evil destination (indeed)!"
PICKTHAL: And when Abraham prayed: My Lord! Make this a region of security and bestow upon its people fruits, such of them as believe in Allah and the Last Day, He answered: As for him who disbelieveth, I shall leave him in contentment for a while, then I shall compel him to the doom of Fire - a hapless journey's end!
SHAKIR: And when Ibrahim said: My Lord, make it a secure town and provide its people with fruits, such of them as believe in Allah and the last day. He said: And whoever disbelieves, I will grant him enjoyment for a short while, then I will drive him to the chastisement of the fire; and it is an evil destination   
 
AL-ISRA (ISRA', THE NIGHT JOURNEY, CHILDREN OF ISRAEL)
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YUSUFALI: If any do wish for the transitory things (of this life), We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected.
PICKTHAL: Whoso desireth that (life) which hasteneth away, We hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected.
SHAKIR: Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he shall enter it despised, driven away.
 
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YUSUFALI: Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,- they are the ones whose striving is acceptable (to Allah).
PICKTHAL: And whoso desireth the Hereafter and striveth for it with the effort necessary, being a believer; for such, their effort findeth favour (with their Lord).
SHAKIR: And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted.
 
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YUSUFALI: Of the bounties of thy Lord We bestow freely on all- These as well as those: The bounties of thy Lord are not closed (to anyone).
PICKTHAL: Each do We supply, both these and those, from the bounty of thy Lord. And the bounty of thy Lord can never be walled up.
SHAKIR: All do We aid-- these as well as those-- out of the bounty of your Lord, and the bounty of your Lord is not confined.
 
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YUSUFALI: See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence.
PICKTHAL: See how We prefer one of them above another, and verily the Hereafter will be greater in degrees and greater in preferment.
SHAKIR: See how We have made some of them to excel others, and certainly the hereafter is much superior in respect of excellence.
HUD (HUD)
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YUSUFALI: There is no moving creature on earth but its sustenance dependeth on Allah: He knoweth the time and place of its definite abode and its temporary deposit: All is in a clear Record.
PICKTHAL: And there is not a beast in the earth but the sustenance thereof dependeth on Allah. He knoweth its habitation and its repository. All is in a clear Record.
SHAKIR: And there is no animal in the earth but on Allah is the sustenance of it, and He knows its resting place and its depository all (things) are in a manifest book
AL-ANKABOOT (THE SPIDER)
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YUSUFALI: How many are the creatures that carry not their own sustenance? It is Allah who feeds (both) them and you: for He hears and knows (all things).
PICKTHAL: And how many an animal there is that beareth not its own provision! Allah provideth for it and for you. He is the Hearer, the Knower.
SHAKIR: And how many a living creature that does not carry its sustenance: Allah sustains it and yourselves; and He is the Hearing, the Knowing
AL-ANAAM (CATTLE, LIVESTOCK)
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YUSUFALI: Say: "Come, I will rehearse what Allah hath (really) prohibited you from": Join not anything as equal with Him; be good to your parents; kill not your children on a plea of want;- We provide sustenance for you and for them;- come not nigh to shameful deeds. Whether open or secret; take not life, which Allah hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom.
PICKTHAL: Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you: That ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury - We provide for you and for them - and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath command you, in order that ye may discern.
SHAKIR: Say: Come I will recite what your Lord has forbidden to you-- (remember) that you do not associate anything with Him and show kindness to your parents, and do not slay your children for (fear of) poverty-- We provide for you and for them-- and do not draw nigh to indecencies, those of them which are apparent and those which are concealed, and do not kill the soul which Allah has forbidden except for the requirements of justice; this He has enjoined you with that you may understand
AL-ISRA (ISRA', THE NIGHT JOURNEY, CHILDREN OF ISRAEL)
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YUSUFALI: Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and He provideth in a just measure. For He doth know and regard all His servants.
PICKTHAL: Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves.
SHAKIR: Surely your Lord makes plentiful the means of subsistence for whom He pleases and He straitens (them); surely He is ever Aware of, Seeing, His servants
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YUSUFALI: Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.
PICKTHAL: Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin.
SHAKIR: And do not kill your children for fear of poverty; We give them sustenance and yourselves (too); surely to kill them is a great wrong.
As for Paradise, (Entrance) is not guaranteed except for those who work for it diligently.
C-The issue of Identity in Islam has nothing to do with the one who follows his desires and chooses this earthly life over the eternal one. This type, his identity has been determined by his desires in this life; his identity is for this life. The worst of this type is the so called godly that uses religion to achieve power, or to provide means of living ,because he is deceiving people in the name of Almighty Allah, taking up lying as a vocation and spreading untruths upon which his earthly man-made religion is established to cheat and deceive
D-The issue of identity and belonging in Islam is restricted to those who believe in Almighty Allah and Day of Resurrection ,work for the pleasure of Almighty Allah, to attain his favor and his paradise, always strive to do good deeds, to maintain justice and secure people’s rights without any religious ambitions or without asking for anything in return. It is the task of prophets and those who walk in their footsteps.
E-This believer; who strives in pursuit of Almighty Allah’s pleasure, to whom does he belong? What is his identity?
The true believer and nationalism
Does the true believer belong to his people?
The Glorious Quran recognizes nationalism when it mentions every prophet’s dealings with his own people. Does that mean that the prophets and their followers belong to and have allegiance with their people?
Here we have to point out few things:
One-Every prophet used to summon his people to Faith by saying
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YUSUFALI: We sent Noah to his people. He said: "O my people! worship Allah! ye have no other god but Him. I fear for you the punishment of a dreadful day!
PICKTHAL: We sent Noah (of old) unto his people, and he said: O my people! Serve Allah. Ye have no other Allah save Him. Lo! I fear for you the retribution of an Awful Day.
SHAKIR: Certainly We sent Nuh to his people, so he said: O my people! serve Allah, you have no god other than Him; surely I fear for you the chastisement of a grievous day
This form of speech was repeated in Chapters 7(AL-ARAF (THE HEIGHTS)----
Chapter 11(HUD)----and Chapter 26(AL-SHUARA (THE POETS) and others
Some prophets even addressed their people after their demise ,addressed them feeling sorry how they ended up, Prophet (SALEH) said to his people)THAMOOD) after they perished maintaining their disbelief:
Chapter 7(Al-ARAF-THE HEIGHTS)
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YUSUFALI: So Salih left them, saying: "O my people! I did indeed convey to you the message for which I was sent by my Lord: I gave you good counsel, but ye love not good counselors!"
PICKTHAL: And (Salih) turned from them and said: O my people! I delivered my Lord's message unto you and gave you good advice, but ye love not good advisers.
SHAKIR: Then he turned away from them and said: O my people I did certainly deliver to you the message of my Lord, and I gave you good advice, but you do not love those who give good advice
Also, prophet (Shu’ieb) said it to the people of (MEDYAN) after Almighty Allah extinguished them
Chapter 7(AL_ARAF_THE HEIGHTS)
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YUSUFALI: So Shu'aib left them, saying: "O my people! I did indeed convey to you the messages for which I was sent by my Lord: I gave you good counsel, but how shall I lament over a people who refuse to believe!"
PICKTHAL: So he turned from them and said: O my people! I delivered my Lord's messages unto you and gave you good advice; then how can I sorrow for a people that rejected (truth)?
SHAKIR: So he turned away from them and said: O my people! certainly I delivered to you the messages of my Lord and I gave you good advice; how shall I then be sorry for an unbelieving people? Which means they were his people even after death.
Two- Determining nationality in Islam is by ancestry and living within a society, that is coexisting, or by both. For an incoming stranger, acquires a certain people’s nationality by living, sharing and interacting with them. Prophet LUT (PBUH) migrated with his uncle ABRAHAM (PBUH) from Iraq to Jordan and lived with different people than his uncle, and by living with them he became their brother and their description became people of LUT or LUT’s brothers.
QAF (THE LETTER QAF)
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YUSUFALI: The 'Ad, Pharaoh, the brethren of Lut,
PICKTHAL: And (the tribe of) A'ad, and Pharaoh, and the brethren of Lot,
SHAKIR: And Ad and Firon and Lut's brethren,  
HUD (HUD)  
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YUSUFALI: And his people came rushing towards him, and they had been long in the habit of practising abominations. He said: "O my people! Here are my daughters: they are purer for you (if ye marry)! Now fear Allah, and cover me not with shame about my guests! Is there not among you a single right-minded man?"
PICKTHAL: And his people came unto him, running towards him - and before then they used to commit abominations - He said: O my people! Here are my daughters! They are purer for you. Beware of Allah, and degrade me not in (the person of) my guests. Is there not among you any upright man?
SHAKIR: And his people came to him, (as if) rushed on towards him, and already they did evil deeds. He said: O my people! these are my daughters-- they are purer for you, so guard against (the punishment of) Allah and do not disgrace me with regard to my guests; is there not among you one right-minded man?
A prophet or a person might belong to and be identified with his people by bloodline, though he was brought up far from them, but is considered one of them through bloodline and heritage. Moses (PBUH) grew up and was raised inside the Pharaoh’s castle , while his people were undergoing all sorts of torture from the pharaoh, as soon as he was in contact with the general public, he committed a murder, he fled the scene, leaving his people and his (homeland) and went to Syria. He returned to Egypt, few years later as a prophet, addressing children of Israel as his people, although he never lived among them. AL-ARAF (THE HEIGHTS)
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YUSUFALI: Said Moses to his people: "Pray for help from Allah, and (wait) in patience and constancy: for the earth is Allah's, to give as a heritage to such of His servants as He pleaseth; and the end is (best) for the righteous.
PICKTHAL: And Moses said unto his people: Seek help in Allah and endure. Lo! the earth is Allah's. He giveth it for an inheritance to whom He will. And lo! the sequel is for those who keep their duty (unto Him).
SHAKIR: Musa said to his people: Ask help from Allah and be patient; surely the land is Allah's; He causes such of His servants to inherit it as He pleases, and the end is for those who guard (against evil).
 
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YUSUFALI: They said: "We have had (nothing but) trouble, both before and after thou camest to us." He said: "It may be that your Lord will destroy your enemy and make you inheritors in the earth; that so He may try you by your deeds."
PICKTHAL: They said: We suffered hurt before thou camest unto us, and since thou hast come unto us. He said: It may be that your Lord is going to destroy your adversary and make you viceroys in the earth, that He may see how ye behave.
SHAKIR: They said: We have been persecuted before you came to us and since you have come to us. He said: It may be that your Lord will destroy your enemy and make you rulers in the land, then He will see how you act. 
Here, nationality is determined by bloodline and ethnicity and not by living the society or the environment.
Three- Determination of nationality (being part of a certain people) is not affected by a prophet’s people denial of his message and his mission. They are still considered his people no matter how antagonistic they are to him and his message. He might even use this connection of common background to endear them to his message, and to show them how concerned he is for their safety. Prophet Noah (PBUH) said to his people: AL-ARAF (THE HEIGHTS)
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YUSUFALI: We sent Noah to his people. He said: "O my people! worship Allah! ye have no other god but Him. I fear for you the punishment of a dreadful day!
PICKTHAL: We sent Noah (of old) unto his people, and he said: O my people! Serve Allah. Ye have no other Allah save Him. Lo! I fear for you the retribution of an Awful Day.
SHAKIR: Certainly We sent Nuh to his people, so he said: O my people! serve Allah, you have no god other than Him; surely I fear for you the chastisement of a grievous day.
 
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YUSUFALI: The leaders of his people said: "Ah! we see thee evidently wandering (in mind)."
PICKTHAL: The chieftains of his people said: Lo! we see thee surely in plain error.
SHAKIR: The chiefs of his people said: Most surely we see you in clear error.
 
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YUSUFALI: He said: "O my people! No wandering is there in my (mind): on the contrary I am a messenger from the Lord and Cherisher of the worlds!
PICKTHAL: He said: O my people! There is no error in me, but I am a messenger from the Lord of the Worlds.
SHAKIR: He said: O my people! there is no error in me, but I am an messenger from the Lord of the worlds.
 
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YUSUFALI: "I but fulfil towards you the duties of my Lord's mission: Sincere is my advice to you, and I know from Allah something that ye know not.
PICKTHAL: I convey unto you the messages of my Lord and give good counsel unto you, and know from Allah that which ye know not.
SHAKIR: I deliver to you the messages of my Lord, and I offer you good advice and I know from Allah what you do not know.
He says to them (my people) and Almighty Allah refers to them as (his people), despite their going astray, their deviation from the truth and their refusal of him, he is wooing them and they are abusing him.
The same thing happened with prophet HUD (PBUH), when he answered their insolence, AL-ARAF (THE HEIGHTS)
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YUSUFALI: To the 'Ad people, (We sent) Hud, one of their (own) brethren: He said: O my people! worship Allah! ye have no other god but Him will ye not fear (Allah)?"
PICKTHAL: And unto (the tribe of) A'ad (We sent) their brother, Hud. He said: O my people! Serve Allah. Ye have no other Allah save Him. Will ye not ward off (evil)?
SHAKIR: And to Ad (We sent) their brother Hud. He said: O my people! serve Allah, you have no god other than Him; will you not then guard (against evil)?
 
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YUSUFALI: The leaders of the Unbelievers among his people said: "Ah! we see thou art an imbecile!" and "We think thou art a liar!"
PICKTHAL: The chieftains of his people, who were disbelieving, said: Lo! we surely see thee in foolishness, and lo! we deem thee of the liars.
SHAKIR: The chiefs of those who disbelieved from among his people said: Most surely we see you in folly, and most surely we think you to be of the liars.
 
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YUSUFALI: He said: "O my people! I am no imbecile, but (I am) a messenger from the Lord and Cherisher of the worlds!
PICKTHAL: He said: O my people! There is no foolishness in me, but I am a messenger from the Lord of the Worlds.
SHAKIR: He said: O my people! there is no folly in me, but I am an messenger of the Lord of the worlds.
 
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YUSUFALI: "I but fulfil towards you the duties of my Lord's mission: I am to you a sincere and trustworthy adviser.
PICKTHAL: I convey unto you the messages of my Lord and am for you a true adviser.
SHAKIR: I deliver to you the messages of my Lord and I am a faithful adviser to you:
Almighty Allah describes HUD (PBUH) as the brother of Aad, and he addresses them as my people, returning their abuse by telling them he is but a sincere advisor.
Also. Prophet Moses’s people (PBUH) used to cause him pain, and he would complain saying: AS-SAFF (THE RANKS, BATTLE ARRAY)
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YUSUFALI: And remember, Moses said to his people: "O my people! why do ye vex and insult me, though ye know that I am the messenger of Allah (sent) to you?" Then when they went wrong, Allah let their hearts go wrong. For Allah guides not those who are rebellious transgressors.
PICKTHAL: And (remember) when Moses said unto his people: O my people! Why persecute ye me, when ye well know that I am Allah's messenger unto you? So when they went astray Allah sent their hearts astray. And Allah guideth not the evil-living folk.
SHAKIR: And when Musa said to his people: O my people! why do you give me trouble? And you know indeed that I am Allah's messenger to you; but when they turned aside, Allah made their hearts turn aside, and Allah does not guide the transgressing people.
They are still his people even though they caused him all kinds of hardship. The same thing happened with the seal of all prophets (PBUH) and his people of Qureish, who denied him. Almighty Allah informs the prophet and about his people, AZ-ZUKHRUF (ORNAMENTS OF GOLD, LUXURY)
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YUSUFALI: The (Qur'an) is indeed the message, for thee and for thy people; and soon shall ye (all) be brought to account.
PICKTHAL: And lo! it is in truth a Reminder for thee and for thy folk; and ye will be questioned.
SHAKIR: And most surely it is a reminder for you and your people, and you shall soon be questioned.    
So prophet Mohammad (PBUH) and his people were asked to believe in this Glorious Quran and to follow it ,for they will asked about it, like he will be, on Day of Resurrection. But Prophet Mohammad’s people (PBUH), renounced and disbelieved in this Quranic truth all together, consequently, Almighty Allah ordered his prophet (PBUH) to declare that he is not responsible for them, AL-ANAAM (CATTLE, LIVESTOCK)
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YUSUFALI: But thy people reject this, though it is the truth. Say: "Not mine is the responsibility for arranging your affairs;
PICKTHAL: Thy people (O Muhammad) have denied it, though it is the Truth. Say: I am not put in charge of you.
SHAKIR: And your people call it a lie and it is the very truth. Say: I am not placed in charge of you. For they are still his people, although they denied him and his mission.
 The Quran came down with stories of prophets and of previous people, some of those stories came down before the Torah, and some were not mentioned in the Torah, like the stories of Arab prophets from the period of extinct Arabs like HUD (PBUH) with his people Aad, SALEH (PBUH) with his people Thamoud, and SHU’EIB and his people Medyan, and the people of Saba’. The details of those stories were unknown to the people of Mohammad (PBUH) or to Mohammad himself (PBUH), Almighty Allah said about him and his people in Chapter HUD
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YUSUFALI: Such are some of the stories of the unseen, which We have revealed unto thee: before this, neither thou nor thy people knew them. So persevere patiently: for the End is for those who are righteous.
PICKTHAL: This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou thyself knewest it not, nor did thy folk (know it) before this. Then have patience. Lo! the sequel is for those who ward off (evil).
SHAKIR: These are announcements relating to the unseen which We reveal to you, you did not know them-- (neither) you nor your people-- before this; therefore be patient; surely the end is for those who guard (against evil).
Yet they argued, with no basis or foundation for their argument, and tried to refute some of those stories: AZ-ZUKHRUF (ORNAMENTS OF GOLD, LUXURY
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YUSUFALI: When (Jesus) the son of Mary is held up as an example, behold, thy people raise a clamour thereat (in ridicule)!
PICKTHAL: And when the son of Mary is quoted as an example, behold! the folk laugh out,
SHAKIR: And when a description of the son of Marium is given, lo! your people raise a clamor thereat.
Prophet Mohammad (PBUH) passed and his people did too, and on Resurrection Day he will come back to witness that they have deserted the Quran: AL-FURQAN (THE CRITERION, THE STANDARD)
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YUSUFALI: Then the Messenger will say: "O my Lord! Truly my people took this Qur'an for just foolish nonsense."
PICKTHAL: And the messenger saith: O my Lord! Lo! mine own folk make this Qur'an of no account.
SHAKIR: And the Messenger cried out: O my Lord! surely my people have treated this Quran as a forsaken thing
Meaning they are his people until Judgment Day and he will be their opponent even when they reside in hellfire, the following verse tells about them, AL-FURQAN (THE CRITERION, THE STANDARD)
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YUSUFALI: Thus have We made for every prophet an enemy among the sinners: but enough is thy Lord to guide and to help.
PICKTHAL: Even so have We appointed unto every prophet an opponent from among the guilty; but Allah sufficeth for a Guide and Helper.
SHAKIR: And thus have We made for every prophet an enemy from among the sinners and sufficient is your Lord as a Guide and a Helper.
They are the enemies of prophet Mohammad (PBUH), they are the criminals, yet they are his people.
Four-The duty of a prophet towards his people is to summon them to the worship of Almighty Allah, having no deity except HIM, to advise and preach to them, even when they go astray. For Moses said to his people when they worshiped the calf: AL-BAQARA (THE COW)
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YUSUFALI: And remember Moses said to his people: "O my people! Ye have indeed wronged yourselves by your worship of the calf: So turn (in repentance) to your Maker, and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker." Then He turned towards you (in forgiveness): For He is Oft-Returning, Most Merciful.
PICKTHAL: And when Moses said unto his people: O my people! Ye have wronged yourselves by your choosing of the calf (for worship) so turn in penitence to your Creator, and kill (the guilty) yourselves. That will be best for you with your Creator and He will relent toward you. Lo! He is the Relenting, the Merciful.
SHAKIR: And when Musa said to his people: O my people! you have surely been unjust to yourselves by taking the calf (for a god), therefore turn to your Creator (penitently), so kill your people, that is best for you with your Creator: so He turned to you (mercifully), for surely He is the Oft-returning (to mercy), the Merciful.
He was ordered to persevere with their abuse, and if they insisted upon their conviction, he was not allowed to force them to adhere to the religion, rather to tell them to remain on what they believe in, and that he will remain on what he believes in. We will examine that in detail later on. If this abuse escalated to torture and attempts on life, then time to declare absolution of belonging to the people, to migrate from his abode which he considered home, and not to partake in his people’s actions. Likewise did Abraham and the believers when they declared their innocence of their people’s actions and migrated from their homeland, Iraq. AL-MUMTAHINA (SHE THAT IS TO BE EXAMINED, EXAMINING HER)
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YUSUFALI: There is for you an excellent example (to follow) in Abraham and those with him, when they said to their people: "We are clear of you and of whatever ye worship besides Allah: we have rejected you, and there has arisen, between us and you, enmity and hatred for ever,- unless ye believe in Allah and Him alone": But not when Abraham said to his father: "I will pray for forgiveness for thee, though I have no power (to get) aught on thy behalf from Allah." (They prayed): "Our Lord! in Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal.
PICKTHAL: There is a goodly pattern for you in Abraham and those with him, when they told their folk: Lo! we are guiltless of you and all that ye worship beside Allah. We have done with you. And there hath arisen between us and you hostility and hate for ever until ye believe in Allah only - save that which Abraham promised his father (when he said): I will ask forgiveness for thee, though I own nothing for thee from Allah - Our Lord! In Thee we put our trust, and unto Thee we turn repentant, and unto Thee is the journeying.
SHAKIR: Indeed, there is for you a good example in Ibrahim and those with him when they said to their people: Surely we are clear of you and of what you serve besides Allah; we declare ourselves to be clear of you, and enmity and hatred have appeared between us and you forever until you believe in Allah alone-- but not in what Ibrahim said to his father: I would certainly ask forgiveness for you, and I do not control for you aught from Allah-- Our Lord! on Thee do we rely, and to Thee do we turn, and to Thee is the eventual coming
Here, Almighty Allah used them as an example for the migrating companions to learn not to maintain their allegiance to their people the Qureishite, who expelled the prophet (PBUH) and the companions from their towns and their homes. AL-MUMTAHINA (SHE THAT IS TO BE EXAMINED, EXAMINING HER)
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YUSUFALI: O ye who believe! Take not my enemies and yours as friends (or protectors),- offering them (your) love, even though they have rejected the Truth that has come to you, and have (on the contrary) driven out the Prophet and yourselves (from your homes), (simply) because ye believe in Allah your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure, (take them not as friends), holding secret converse of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path.
PICKTHAL: O ye who believe! Choose not My enemy and your enemy for allies. Do ye give them friendship when they disbelieve in that truth which hath come unto you, driving out the messenger and you because ye believe in Allah, your Lord? If ye have come forth to strive in My way and seeking My good pleasure, (show them not friendship). Do ye show friendship unto them in secret, when I am Best Aware of what ye hide and what ye proclaim? And whosoever doeth it among you, he verily hath strayed from the right way.
SHAKIR: O you who believe! do not take My enemy and your enemy for friends: would you offer them love while they deny what has come to you of the truth, driving out the Messenger and yourselves because you believe in Allah, your Lord? If you go forth struggling hard in My path and seeking My pleasure, would you manifest love to them? And I know what you conceal and what you manifest; and whoever of you does this, he indeed has gone astray from the straight path.
 
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YUSUFALI: If they were to get the better of you, they would behave to you as enemies, and stretch forth their hands and their tongues against you for evil: and they desire that ye should reject the Truth.
PICKTHAL: If they have the upper hand of you, they will be your foes, and will stretch out their hands and their tongues toward you with evil (intent), and they long for you to disbelieve.
SHAKIR: If they find you, they will be your enemies, and will stretch forth towards you their hands and their tongues with evil, and they ardently desire that you may disbelieve.
Migration is the essence of belonging to Islam
A-To migrate away from one’s own people and to absolve one’s self from their deeds does negate the presence of nationalism or sense of belonging. We saw the people of Mohammad (PBUH) are the same people until all will come back on Resurrection Day, when the prophet will be their adversary and a witness against them that they have deserted the Quran. The existence of nationalism, its permanence and to recognize it does not mean that a believer belongs to it. The believer here includes the prophet and any one who genuinely believes in and follows the true divinely inspired religion.
 We said that the prophet employs national ties as a means to summon and call for Truth. He addresses his people derived from his love and concern for them, calls upon them to seek righteousness, goodness and success in this life and the hereafter. He does not coerce them into believing; he returns their abuse with tenderness and kindness and endures it. If peaceful methods fail with them, he has to absolve himself from them, leave them and migrate abandoning them and his home. For here, affiliation and belonging of the prophet and the true believer is to Truth and not to people, he does not ask for compensation or glory, he just calls upon them to follow the Truth and what is good. If they refuse, he respects their refusal, and leaves them to their choice, if they went to extremes in abusing and persecuting him, it becomes imperative upon him to desert them and to declare his innocence of their actions, though they are still his people.
B-Migration is the corner stone in the belonging of the believer to his faith and not to his people or his country or homeland. Migration becomes compulsory when persecution reaches unbearable levels, when the believer’s faith is threatened; his practice of his faith is restricted, prohibited, severely harmed, suffer of unjustified pursuit, torture, imprisonment and murder. Migration then is not a choice, but a duty, leaving his home, and his people, despite the fact that they are his people. Migration in this situation is very crucial, for based on his decision; his eternal fate will be decided; if he was capable of migrating and chose not to, holding unto his people and his home, acquiescing to oppression and injustice, his abode will be hellfire. But if he was incapable of migrating though he would have liked to, then he is forgiven. AN-NISA (WOMEN)
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YUSUFALI: When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge! -
PICKTHAL: Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were ye engaged? They will say: We were oppressed in the land. (The angels) will say: Was not Allah's earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey's end;
SHAKIR: Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: We were weak in the earth. They shall say: Was not Allah's earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resort
 
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YUSUFALI: Except those who are (really) weak and oppressed - men, women, and children - who have no means in their power, nor (a guide-post) to their way.
PICKTHAL: Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way.
SHAKIR: Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape);
 
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YUSUFALI: For these, there is hope that Allah will forgive: For Allah doth blot out (sins) and forgive again and again.
PICKTHAL: As for such, it may be that Allah will pardon them. Allah is ever Clement, Forgiving.
SHAKIR: So these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving.
Migration here is neither a mere test nor a choice, it is rather severe sufferance tied to a divine promise of comfort, reward and recompense. AN-NISA (WOMEN)
.
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YUSUFALI: He who forsakes his home in the cause of Allah, finds in the earth Many a refuge, wide and spacious: Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and sure with Allah: And Allah is Oft-forgiving, Most Merciful.
PICKTHAL: Whoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful.
SHAKIR: And whoever flies in Allah's way, he will find in the earth many a place of refuge and abundant resources, and whoever goes forth from his house flying to Allah and His Messenger, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful
Almighty Allah promises those who migrated, endured hardship and relied on Allah, with ample reward in this life and the hereafter. AN-NAHL (THE BEE)
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YUSUFALI: To those who leave their homes in the cause of Allah, after suffering oppression,- We will assuredly give a goodly home in this world; but truly the reward of the Hereafter will be greater. If they only realised (this)!
PICKTHAL: And those who became fugitives for the cause of Allah after they had been oppressed, We verily shall give them goodly lodging in the world, and surely the reward of the Hereafter is greater, if they but knew;
SHAKIR: And those who fly for Allah's sake after they are oppressed, We will most certainly give them a good abode in the world, and the reward of the hereafter is certainly much greater, did they but know;
 
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YUSUFALI: (They are) those who persevere in patience, and put their trust on their Lord.
PICKTHAL: Such as are steadfast and put their trust in Allah.
SHAKIR: Those who are patient and on their Lord do they rely.
Also AN-NAHL (THE BEE)
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YUSUFALI: But verily thy Lord,- to those who leave their homes after trials and persecutions,- and who thereafter strive and fight for the faith and patiently persevere,- Thy Lord, after all this is oft-forgiving, Most Merciful.
PICKTHAL: Then lo! thy Lord - for those who became fugitives after they had been persecuted, and then fought and were steadfast - lo! thy Lord afterward is (for them) indeed Forgiving, Merciful.
SHAKIR: Yet surely your Lord, with respect to those who fly after they are persecuted, then they struggle hard and are patient, most surely your Lord after that is Forgiving, Merciful
Also AL-HAJJ (THE PILGRIMAGE)
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YUSUFALI: Those who leave their homes in the cause of Allah, and are then slain or die,- On them will Allah bestow verily a goodly Provision: Truly Allah is He Who bestows the best provision.
PICKTHAL: Those who fled their homes for the cause of Allah and then were slain or died, Allah verily will provide for them a good provision. Lo! Allah, He verily is Best of all who make provision.
SHAKIR: And (as for) those who fly in Allah's way and are then slain or die, Allah will most certainly grant them a goodly sustenance, and most surely Allah is the best Giver of sustenance.
 
C-Migration also is a fundamental element in choosing the afterlife. For this life is but a bridge to cross to get to the eternal life, its joys and pleasures are mere ornaments and trials, all will be rendered ruins, that is why a believer keeps the afterlife between his eyes by doing good deeds, for those are the lasting things for the Day of Resurrection. AL-KAHF (THE CAVE)
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YUSUFALI: That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct.
PICKTHAL: Lo! We have placed all that is on the earth as an ornament thereof that We may try them: which of them is best in conduct.
SHAKIR: Surely We have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works.
 
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YUSUFALI: Verily what is on earth we shall make but as dust and dry soil (without growth or herbage).
PICKTHAL: And lo! We shall make all that is thereon a barren mound.
SHAKIR: And most surely We will make what is on it bare ground without herbage
Also, in the same Chapter
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YUSUFALI: And they will be marshalled before thy Lord in ranks, (with the announcement), "Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!":
PICKTHAL: And they are set before thy Lord in ranks (and it is said unto them): Now verily have ye come unto Us as We created you at the first. But ye thought that We had set no tryst for you.
SHAKIR: And they shall be brought before your Lord, standing in ranks: Now certainly you have come to Us as We created you at first. Nay, you thought that We had not appointed to you a time of the fulfillment of the promise
D-Migration is tied to the purpose of creating mankind and to creating the universe to test mankind. For, Almighty Allah, created all this, created life and death, to test Man on this earth. HUD (HUD)
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YUSUFALI: He it is Who created the heavens and the earth in six Days - and His Throne was over the waters - that He might try you, which of you is best in conduct. But if thou wert to say to them, "Ye shall indeed be raised up after death", the Unbelievers would be sure to say, "This is nothing but obvious sorcery!"
PICKTHAL: And He it is Who created the heavens and the earth in six Days - and His Throne was upon the water - that He might try you, which of you is best in conduct. Yet if thou (O Muhammad) sayest: Lo! ye will be raised again after death! those who disbelieve will surely say: This is naught but mere magic.
SHAKIR: And He it is Who created the heavens and the earth in six periods-- and His dominion (extends) on the water-- that He might manifest to you, which of you is best in action, and if you say, surely you shall be raised up after death, those who disbelieve would certainly say: This is nothing but clear magic.
Also AL-MULK (THE SOVEREIGNTY, CONTROL)
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YUSUFALI: He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving;-
PICKTHAL: Who hath created life and death that He may try you which of you is best in conduct; and He is the Mighty, the Forgiving,
SHAKIR: Who created death and life that He may try you-- which of you is best in deeds; and He is the Mighty, the Forgiving,
 
067.003
YUSUFALI: He Who created the seven heavens one above another: No want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: seest thou any flaw?
PICKTHAL: Who hath created seven heavens in harmony. Thou (Muhammad) canst see no fault in the Beneficent One's creation; then look again: Canst thou see any rifts?
SHAKIR: Who created the seven heavens one above another; you see no incongruity in the creation of the Beneficent Allah; then look again, can you see any disorder?
And appointed to each human being a time when he comes to this earth to live as a person, to live on it a specified period of time, then the person will die and this( self) will return to that abode it came from. And when all humanity is done with this trial period, this universe as we know it will be destroyed, thereby ending this earthly life and this Present Day making way for the Later Day, Day of Judgment, and either hellfire or paradise. IBRAHIM (ABRAHAM)
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YUSUFALI: One day the earth will be changed to a different earth, and so will be the heavens, and (men) will be marshalled forth, before Allah, the One, the Irresistible;
PICKTHAL: On the day when the earth will be changed to other than the earth, and the heavens (also will be changed) and they will come forth unto Allah, the One, the Almighty,
SHAKIR: On the day when the earth shall be changed into a different earth, and the heavens (as well), and they shall come forth before Allah, the One, the Supreme.
A believer understands that, and ever-present in his mind the notion that Almighty Allah did not create this universe in vain, AL-E-IMRAN (THE FAMILY OF 'IMRAN, THE HOUSE OF 'IMRAN)
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YUSUFALI: Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,-
PICKTHAL: Lo! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His Sovereignty) for men of understanding,
SHAKIR: Most surely in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men who understand.
 
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YUSUFALI: Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire.
PICKTHAL: Such as remember Allah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord! Thou createdst not this in vain. Glory be to Thee! Preserve us from the doom of Fire.
SHAKIR: Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire
Also, AL-ANBIYA (THE PROPHETS)
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YUSUFALI: Not for (idle) sport did We create the heavens and the earth and all that is between!
PICKTHAL: We created not the heaven and the earth and all that is between them in play.
SHAKIR: And We did not create the heaven and the earth and what is between them for sport
Also AL-AHQAF (THE WIND-CURVED SANDHILLS, THE DUNES)
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YUSUFALI: We created not the heavens and the earth and all between them but for just ends, and for a Term Appointed: But those who reject Faith turn away from that whereof they are
And He did not create mankind in vain
AL-QIYAMA (THE RISING OF THE DEAD, RESURRECTION)
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YUSUFALI: Does man think that he will be left uncontrolled, (without purpose)?
PICKTHAL: Thinketh man that he is to be left aimless?
SHAKIR: Does man think that he is to be left to wander without an aim?
Also AL-MUMENOON (THE BELIEVERS)
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YUSUFALI: "Did ye then think that We had created you in jest, and that ye would not be brought back to Us (for account)?"
PICKTHAL: Deemed ye then that We had created you for naught, and that ye would not be returned unto Us?
SHAKIR: What! did you then think that We had created you in vain and that you shall not be returned to Us?
No, He created man for a trial no one can escape and no alternative for. So his belonging is to the everlasting permanent Afterlife, and not to this someday, vanishing disappearing life. A believer is certain with this knowledge, how important it is, this short time he is permitted to be in this life, and how important it is to invest it, in doing what is good, to benefit him later on, and to have a genuine faith in Almighty Allah and in the Day After. It would be foolish for a believer to waste his limited stay in this life and the trial period, in being subjugated to religious persecution, that is why it is important for him, due to his awareness of the Afterlife, to leave his homeland of a country that seizes his right for free worship, and to absolve himself of those arrogant among his people who abuse him, trying to force him to go back off the right track. To belong to the Afterlife, fulfils an expectation for the believer to enjoy his freedom in exercising his faith and religion, for the duration of what is left for him on this planet, till the day he meets Almighty Allah on Resurrection Day and succeed in this trial on the Day of Reckoning.
E- One of the magnificences of Glorious Quran, Almighty’s saying: AL-ANKABOOT (THE SPIDER)
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YUSUFALI: O My servants who believe! truly, spacious is My Earth: therefore serve ye Me - (and Me alone)!
PICKTHAL: O my bondmen who believe! Lo! My earth is spacious. Therefor serve Me only.
SHAKIR: O My servants who believe! surely My earth is vast, therefore Me alone should you serve.
 
029.057
YUSUFALI: Every soul shall have a taste of death in the end to Us shall ye be brought back.
PICKTHAL: Every soul will taste of death. Then unto Us ye will be returned.
SHAKIR: Every soul must taste of death, then to Us you shall be brought back
This earth that Almighty Allah has created is very spacious, and because it is spherical, it extends to no end. A man on this earth is like an ant on a watermelon, an ant would keep moving along the surface of a watermelon without reaching the end, in that context, and earth is spacious with no end. But life is limited for Man, and every human being will someday taste death. Accordingly, if you were predetermined to live 60 years, your age which is limited with the arrival of death to end it, diminishes with every day that goes by, and it is incumbent on you, if you were a believer, who defined his belonging by believing in Allah and the Day After, that you do not waste a single minute of your life, for the minute that expires will never return, for you are riding the train of Time. It is not a train that never stops nor does it go back for any reason but keeps moving forward, and when the station for you disembark arrives-through death-then you must leave the train of life and time, and you become a prisoner to your deeds, good or bad. It is utter foolishness for a believer to waste his life and the time assigned for him on earth in a state of surrender to the one who despises him for his religion, and to the one who prevents him from practicing his faith and his rituals freely. He must migrate to Almighty Allah striving to utilize what is left of his life in attaining belonging to Allah and His religion.
F-Notice the word (My Earth), in His saying Glory to Him. AL-ANKABOOT (THE SPIDER)
029.056
YUSUFALI: O My servants who believe! truly, spacious is My Earth: therefore serve ye Me - (and Me alone)!
PICKTHAL: O my bondmen who believe! Lo! My earth is spacious. Therefor serve Me only.
SHAKIR: O My servants who believe! surely My earth is vast, therefore Me alone should you serve
Here, the term, earth is attributed to Almighty Allah and is owned by Him, It is the only time that the term (My Earth) was mentioned in the Glorious Quran,although the word, Earth and its derivatives were mentioned 461 times in the Glorious Quran. What is intended here with the term (Earth), is that which people fight over, yet it belongs to Almighty Allah. A day will come when Allah Almighty will destroy this earth, and people will be summoned to account for their deeds, after a short predetermined life span, wasted by most people fighting and chasing an earthly mirage, forgetting that death, the big Zero, is in wait for them all. The ones, who will survive and escape the consequences of this Zero, are those who worked for the Hereafter, paid its dues while believing. AL-ISRA (ISRA', THE NIGHT JOURNEY, CHILDREN OF ISRAEL)
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YUSUFALI: Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,- they are the ones whose striving is acceptable (to Allah).
PICKTHAL: And whoso desireth the Hereafter and striveth for it with the effort necessary, being a believer; for such, their effort findeth favour (with their Lord).
SHAKIR: And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted.
F-The reference here to the spacious earth, came to emphasize upon the believer specifically in the matter of migration, if they restricted your freedom in this land, then Almighty Allah’s earth is spacious, this emphasis was repeated in rebuking those who were capable of migrating, yetlagged behind. Upon his death and upon losing his chance, the Angels would say to him, AN-NISA (WOMEN)
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YUSUFALI: When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge! -
PICKTHAL: Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were ye engaged? They will say: We were oppressed in the land. (The angels) will say: Was not Allah's earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey's end;
SHAKIR: Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: We were weak in the earth. They shall say: Was not Allah's earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resort
Almighty Allah says about the spacious earthfor those who migrate in it, AN-NISA (WOMEN)
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YUSUFALI: He who forsakes his home in the cause of Allah, finds in the earth Many a refuge, wide and spacious: Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and sure with Allah: And Allah is Oft-forgiving, Most Merciful.
PICKTHAL: Whoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful.
SHAKIR: And whoever flies in Allah's way, he will find in the earth many a place of refuge and abundant resources, and whoever goes forth from his house flying to Allah and His Messenger, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful.
The word refuge here is a rough translation of the Arabic word (maraghem), which literally means hardships, you earn Almighty Allah’s pleasure by confronting these hardships and exercising patience in dealing with them, afterwards comes Almighty Allah’s abundant grace in His spacious earth.
Almighty Allah also says in AZ-ZUMAR (THE TROOPS, THRONGS)
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YUSUFALI: Say: "O ye my servants who believe! Fear your Lord, good is (the reward) for those who do good in this world. Spacious is Allah's earth! those who patiently persevere will truly receive a reward without measure!"
PICKTHAL: Say: O My bondmen who believe! Observe your duty to your Lord. For those who do good in this world there is good, and Allah's earth is spacious. Verily the steadfast will be paid their wages without stint.
SHAKIR: Say: O my servants who believe! be careful of (your duty to) your Lord; for those who do good in this world is good, and Allah's earth is spacious; only the patient will be paid back their reward in full without measure
It is obligatory on the believer to be God-conscious in belief and in action. In return for his good deed, he will reap good reward. Almighty Allah’s earth is spacious before the believer in his short time on it. Nothing is asked of him except exercise patience, and the reward for patient persevering people is unlimited.
Third-Contradiction between the Salafi Identity and Islamic Identity- 
(1)-There is the average common type criminal who commits murder; he knows himself to be a criminal, people know he is a criminal. Then, there is a criminal who murders people in the name of Jihad, plunders their wealth, violates their womenfolk, justifying that by exploiting the religion of Almighty Allah which is based on justice and truth. This criminal commits injustice against people and against their Lord. He is the worst enemies of Almighty Allah. Those man-made earthly religions which hide behind the banner of Islam are the ones responsible for the misunderstandings that caused Islam to stand suspect of extremism, terrorism and injustice to others. Those man-made earthly religions, especially the Sunnite religion, canonized their unjust rulings by distorting the terminology in the Glorious Quran, and applying it to the concepts of Islam and Beliefs, and by slanting Islamic Law through interpolations and interpretations of Quranic verses and the fable of abrogation-(Arabic: Neskh; which means to affirm, to copy and to write, they turned it to mean ,to omit, to abrogate) , in addition to fabricating divine narrations and narrations attributed to the prophet(PBUH), and writing the biography of the prophet(PBUH) to coincide with these lies and fabrications. The masters of these earthly man-made religions used Islam to serve and fulfill their material and political ambitions. They established, by exploiting Islam, empires and dynasties and regimes, the latest of which is the Saudi Kingdom and the Iranian Republic. Along the same patterns, the Muslim Brotherhood dream, faking moderation; whereas Bin Laden uses the outright bloody confrontation.
(2)-The issue of belonging here is the centerpiece of events:
For them to ride the shoulders of over one billion Muslims, they must talk about Ummet Al-Islam(The one nation of Islam), and every one of them, like Ben Laden, addresses his own Islamic Nation, requiring that belonging to this Nation, supersedes national boundaries, own people, languages, cultural and economical levels, by doing so, they are stealing the original genuine Islamic concept of belonging, for as we mentioned before, the primary true concern for the Muslim is his creed and his belief in Almighty Allah and the Day after. But the goal remains the fundamental difference between Islam and those man-made religions aiming to acquire Power. Is the goal-The Desire-?  Desire to overpower, desire of material greed and love of life? Or merely to summon people to Truth,, to “no coercion in religion”, to promote human rights, to justice, and to renounce any and all political ambitions and earthly reward ?
(3) Here, the difference is clear and evident;
A true believer does not ask for or expect a reward or glory, he endures abuse and perseveres, and he migrates and respects everyone’s right in choosing his conviction, that is, he says and practices Truth, avoids the ignorant insolent waiting Allah’s judgment of all on Resurrection Day. This fact was repeated numerous times through out the Glorious Quran as a command to prophet Mohammad (PBUH) while still in Mecca, Almighty Allah ordered him to declare the truth clearly, all at once, firmly and without equivocation or quibble along with turning away and avoiding the  idolaters AL-HIJR (AL-HIJR, STONELAND, ROCK CITY)
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YUSUFALI: Therefore expound openly what thou art commanded, and turn away from those who join false gods with Allah.
PICKTHAL: So proclaim that which thou art commanded, and withdraw from the idolaters.
SHAKIR: Therefore declare openly what you are bidden and turn aside from the polytheists   
Also AL-ARAF (THE HEIGHTS)
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YUSUFALI: Hold to forgiveness; command what is right; But turn away from the ignorant.
PICKTHAL: Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from the ignorant.
SHAKIR: Take to forgiveness and enjoin good and turn aside from the ignorant
Avoiding them here was tied also to these concepts;
(a)The command to him to follow the Glorious Quran and stressing the point that he is not responsible for their convictional choices AL-ANAAM (CATTLE, LIVESTOCK)
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YUSUFALI: Follow what thou art taught by inspiration from thy Lord: there is no god but He: and turn aside from those who join gods with Allah.
PICKTHAL: Follow that which is inspired in thee from thy Lord; there is no Allah save Him; and turn away from the idolaters.
SHAKIR: Follow what is revealed to you from your Lord; there is no god but He; and withdraw from the polytheists.
 
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YUSUFALI: If it had been Allah's plan, they would not have taken false gods: but We made thee not one to watch over their doings, nor art thou set over them to dispose of their affairs.
PICKTHAL: Had Allah willed, they had not been idolatrous. We have not set thee as a keeper over them, nor art thou responsible for them.
SHAKIR: And if Allah had pleased, they would not have set up others (with Him) and We have not appointed you a keeper over them, and you are not placed in charge of them.
(b)Emphasizing that he, along with them, has to wait for Almighty Allah’s verdict on Resurrection Day AS-SAJDA (THE PROSTRATION,WORSHIP, ADORATION)
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YUSUFALI: So turn away from them, and wait: they too are waiting.
PICKTHAL: So withdraw from them (O Muhammad), and await (the event). Lo! they (also) are awaiting (it).
SHAKIR: Therefore turn away from them and wait, surely they too are waiting
(c) Stressing the concept of equality between them, for one of the two parties is rightly guided and the other is in a state of perversity, and neither party is responsible for the other, at the end, it is Almighty Allah’s role to judge between them on Resurrection Day
SABA (SABA, SHEBA)
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YUSUFALI: Say: "Who gives you sustenance, from the heavens and the earth?" Say: "It is Allah; and certain it is that either we or ye are on right guidance or in manifest error!"
PICKTHAL: Say: Who giveth you provision from the sky and the earth? Say: Allah, Lo! we or you assuredly are rightly guided or in error manifest.
SHAKIR: Say: Who gives you the sustenance from the heavens and the earth? Say: Allah. And most surely we or you are on a right way or in manifest error
 
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YUSUFALI: Say: "Ye shall not be questioned as to our sins, nor shall we be questioned as to what ye do."
PICKTHAL: Say: Ye will not be asked of what we committed, nor shall we be asked of what ye do.
SHAKIR: Say: You will not be questioned as to what we are guilty of, nor shall we be questioned as to what you do.
 
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YUSUFALI: Say: "Our Lord will gather us together and will in the end decide the matter between us (and you) in truth and justice: and He is the one to decide, the One Who knows all."
PICKTHAL: Say: Our Lord will bring us all together, then He will judge between us with truth. He is the All-knowing Judge.
SHAKIR: Say: Our Lord will gather us together, then will He judge between us with the truth; and He is the greatest Judge, the All-knowin.
(d) By stressing that they have chosen this life, and because of their love and infatuation with it, they denied the Glorious Quran. AN-NAJM (THE STAR)
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YUSUFALI: Therefore shun those who turn away from Our Message and desire nothing but the life of this world.
PICKTHAL: Then withdraw (O Muhammad) from him who fleeth from Our remembrance and desireth but the life of the world.
SHAKIR: Therefore turn aside from him who turns his back upon Our reminder and does not desire anything but this world's life.
(e) Avoiding them is tied to their right in maintaining and staying their original beliefs. AL-ANAAM (CATTLE, LIVESTOCK)
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YUSUFALI: Say: "O my people! Do whatever ye can: I will do (my part): soon will ye know who it is whose end will be (best) in the Hereafter: certain it is that the wrong-doers will not prosper."
PICKTHAL: Say (O Muhammad): O my people! Work according to your power. Lo! I too am working. Thus ye will come to know for which of us will be the happy sequel. Lo! the wrong-doers will not be successful.
SHAKIR: Say: O my people! act according to your ability; I too am acting; so you will soon come to know, for whom (of us) will be the (good) end of the abode; surely the unjust shall not be successful.
Also in AZ-ZUMAR (THE TROOPS, THRONGS)
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YUSUFALI: Say: "O my People! Do whatever ye can: I will do (my part): but soon will ye know-
PICKTHAL: Say: O my people! Act in your manner. Lo! I (too) am acting. Thus ye will come to know
SHAKIR: Say: O my people! work in your place, surely I am a worker, so you will come to know.
 
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YUSUFALI: "Who it is to whom comes a Penalty of ignominy, and on whom descends a Penalty that abides."
PICKTHAL: Who it is unto whom cometh a doom that will abase him, and on whom there falleth everlasting doom.
SHAKIR: Who it is to whom there shall come a punishment which will disgrace him and to whom will be due a lasting punishment.
 
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YUSUFALI: Verily We have revealed the Book to thee in Truth, for (instructing) mankind. He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs.
PICKTHAL: Lo! We have revealed unto thee (Muhammad) the Scripture for mankind with truth. Then whosoever goeth right it is for his soul, and whosoever strayeth, strayeth only to its hurt. And thou art not a warder over them.
SHAKIR: Surely We have revealed to you the Book with the truth for the sake of men; so whoever follows the right way, it is for his own soul and whoever errs, he errs only to its detriment; and you are not a custodian over them
(f) The same position was asserted again and again when commenting on the stories of previous messengers in yielding to their people’s free choice and their responsibility in regard to that choice, that they have the right to maintain their beliefs, as much as they, the prophets, have the right to keep theirs, and for the two factions to wait until Day of Resurrection, Day of Determination. This is what prophet Shu’eib(PBUH) told his people, HUD (HUD)
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YUSUFALI: "And O my people! Do whatever ye can: I will do (my part): Soon will ye know who it is on whom descends the penalty of ignominy; and who is a liar! and watch ye! for I too am watching with you!"
PICKTHAL: And, O my people! Act according to your power, lo! I (too) am acting. Ye will soon know on whom there cometh a doom that will abase him, and who it is that lieth. And watch! Lo! I am a watcher with you.
SHAKIR: And, O my people! act according to your ability, I too am acting; you will come to know soon who it is on whom will light the punishment that will disgrace him and who it is that is a liar, and watch, surely I too am watching with you
At the end of this chapter, commenting on the stories of the prophets, Almighty Allah told prophet Mohammad (PBUH), HUD
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YUSUFALI: All that we relate to thee of the stories of the messengers,- with it We make firm thy heart: in them there cometh to thee the Truth, as well as an exhortation and a message of remembrance to those who believe.
PICKTHAL: And all that We relate unto thee of the story of the messengers is in order that thereby We may make firm thy heart. And herein hath come unto thee the Truth and an exhortation and a reminder for believers.
SHAKIR: And all we relate to you of the accounts of the messengers is to strengthen your heart therewith; and in this has come to you the truth and an admonition, and a reminder to the believers.
 
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YUSUFALI: Say to those who do not believe: "Do what ever ye can: We shall do our part;
PICKTHAL: And say unto those who believe not: Act according to your power. Lo! We (too) are acting.
SHAKIR: And say to those who do not believe: Act according to your state; surely we too are acting.
 
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YUSUFALI: "And wait ye! We too shall wait."
PICKTHAL: And wait! Lo! We (too) are waiting.
SHAKIR: And wait; surely we are waiting also.
 
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YUSUFALI: To Allah do belong the unseen (secrets) of the heavens and the earth, and to Him goeth back every affair (for decision): then worship Him, and put thy trust in Him: and thy Lord is not unmindful of aught that ye do.
PICKTHAL: And Allah's is the Invisible of the heavens and the earth, and unto Him the whole matter will be returned. So worship Him and put thy trust in Him. Lo! thy Lord is not unaware of what ye (mortals) do.
SHAKIR: And Allah's is the unseen in the heavens and the earth, and to Him is returned the whole of the affair; therefore serve Him and rely on Him, and your Lord is not heedless of what you do.
(g) For the believer to acquit himself of their faith and their deeds, means their right to acquit themselves of his belief system and his deeds, YUNUS (JONAH)
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YUSUFALI: If they charge thee with falsehood, say: "My work to me, and yours to you! ye are free from responsibility for what I do, and I for what ye do!"
PICKTHAL: And if they deny thee, say: Unto me my work, and unto you your work. Ye are innocent of what I do, and I am innocent of what ye do.
SHAKIR: And if they call you a liar, say: My work is for me and your work for you; you are clear of what I do and I am clear of what you do
(h) When prophet Mohammad (PBUH) became the leader of an Islamic state, the same commands came to him to ignore and avoids the Hypocrites AN-NISA (WOMEN)
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YUSUFALI: Those men,-Allah knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls.
PICKTHAL: Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls.
SHAKIR: These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning themselves  Also
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YUSUFALI: They have "Obedience" on their lips; but when they leave thee, a section of them Meditate all night on things very different from what thou tellest them. But Allah records their nightly (plots): So keep clear of them, and put thy trust in Allah, and enough is Allah as a disposer of affairs.
PICKTHAL: And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee.
SHAKIR: And they say: Obedience. But when they go out from your presence, a party of them decide by night upon doing otherwise than what you say; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector
(i) All the above is to detail, to assert, to put into effect the universal principal in Islam-BAQARA (THE COW)
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YUSUFALI: Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.
PICKTHAL: There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.
SHAKIR: There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.
Fourth: This contradicts the jurisprudence of the Salafi religion and its jihad
Where there is coercion, pursuing those with different understanding of religion with oppression and the so-called penalty of apostasy, dividing the world into two warring camps, camp of Belief and camp of Disbelief, practicing random killing, even if it means killing Muslims in the process, rather legalizing their extermination for achieving the higher more noble goal of establishing the alleged Islamic state, what is worse than that, is the fact under such state, it is permissible for the head of state to extinguish one third of the populace for the benefit of the remaining two thirds. They consider him to be the Owner of the people, the land and whatever it carries. The same philosophy the Umayyad followed during their Caliphate, followed by the Abbasid who theorized, canonized and sanctified it on religious grounds. The Memluk followed suit, then the Ottomans and now practiced by the Shiite state in Iran and the Sunnite in Saudi Arabia. Along those lines, the moderate Muslim brotherhood dreams, likewise, the extremist Bin Laden brothers.
In conclusion:
Islam is Peace to be in a state of peace with others and to interact with them in peace. Every person peaceful in his conduct is a Muslim in essence, regardless of his creed. Islam in dealing with Almighty Allah is to submit and yield to Him, glory be to Him. It is not for any one to interfere in others’ beliefs and convictions through coercion or deprivation. It is the natural right for every peaceful person to migrate with his beliefs and convictions and to practice it in whichever method he prefers.
A genuine Islamic state is the one that guarantees freedom of religion, belief, thought and practice. People in it enjoy justice and kindness; they establish practice and enjoy Political Justice: DEMOCRACY.
It is not the duty of an Islamic State to bring people into paradise or guide them to Truth, since it is a personal responsibility. Whoever follows guidance, it is for his benefit, and whoever goes astray, the consequence of that falls on him. The duty and function of the Islamic State is to serve its citizens, guarantees their rights and preserve their dignity.
By that definition, no Islamic state exists in our times, rather oppressive regimes raising the banners of Ethnicity, Nationality or Religious slogans, all of which to deceive people.
Islamic State exist in the West, Europe, America, Canada and Japan, where there is democracy, justice and human rights, that is why Arabs and Muslims migrate to the West, fleeing with their religion or in pursuit of making a living and a free dignified life. You will never find a European or an American migrating to an Arab country, fleeing with his religion. Even Israel, with its secularism and its brand of democracy is better than those unjust oppressive Muslim States. If the doors of immigrations to Israel were open to non-, Jews, millions of Arabs and Muslims would migrate to it. This means, the true belonging for Man is where he finds his freedom, dignity and rights, that is how belonging to Islam coincides with genuine belonging of Man.
It is belonging to freedom and justice; but if justice is lost and freedom is confiscated at home, then Almighty Allah’s land is very spacious, where you can find equality, justice, freedom and equal opportunity.       
            
 

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