2: 112

Asad ……shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve [note 91 & 92].

Yusuf Ali Nay whoever submits his whole self to Allah and is a doer of good he will get his reward with his Lord; on such shall be no fear nor shall they grieve.

Pickthall Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve.

Bala_ man aslama wajhahu_ lilla_hi wa huwa muhsinun falahu_ ajruhu_ 'inda rabbih(i), wa la_ khaufun 'alaihim wa la_ hum yahzanu_n(a).

[Ruby’s note: Often the Quran has given the universal symptoms of truly righteous people: people of no fear and no grief, here and Hereafter. It is not that a righteous person would not have any grief or fear at all, but these would be temporary and they would overcome with the trust and submission to the Will of God. And again the Quran is expounding that righteous people can come from any brand of faith, there is no exclusivity of that in relation to a brand of faith or race or nationhood. ]

[Ali’s notes: 114 The word translated "self" is Wajh, a comprehensive Arabic word. It means (1) literally "face" but it may imply (2) countenance or favour, as in xcii. 20; (3) honour, glory, Presence as applied to God, as in ii. 115 and perhaps also in lv. 27; (4) cause, sake ("for the sake of") as in lxxvi 8; (5) the first part, the beginning as in iii. 71; (6) nature, inner being, essence, self, as in v. 111, xxviii 88, and perhaps also in lv. 27. Here I understand meaning 6; the face expresses the personality or the whole inner self of man. (2.112)

115 This phrase comes in aptly in its own context many times. In this Sura it occurs in 11, 38, 62, 112, 262, 274, and 277. It serves the same purpose as a refrain in a very well-arranged song, or a motif in Wagner's powerful music. (2.112)]

[Asad’s notes 91 & 92 - …………and it is in this sense that the terms “islam” and “muslim” are used throughout the Quran (see note on 68:35, where the expression ‘muslim’ occurs for the first time in the chronological order of revelation.)

Thus, according to the Quran, salvation is not reserved for any particular “denomination”, but is open to everyone who consciously realizes the oneness of God, surrender himself to His will and, by living righteously, gives practical effect to this spiritual attitude.]

3: 75

Asad ……….and [so] they tell a lie about God, being well aware [that it is a lie]

Yusuf Ali Among the People of the Book are some who if entrusted with a hoard of gold will (readily) pay it back; others who if entrusted with a single silver coin will not repay it unless thou constantly stoodest demanding because they say "There is no call on us (to keep faith) with these ignorant (pagans)." But they tell a lie against Allah and (well) they know it.

Pickthall Among the People of the Scripture there is he who, if thou trust him with a weight of treasure, will return it to thee. And among them there is he who, if thou trust him with a piece of gold, will not return it to thee unless thou keep standing over him. That is because they say: We have no duty to the Gentiles. They speak a lie concerning Allah knowingly.

Transliteration Wa min ahlil kita_bi man in ta'manhu bi qinta_riy yu'addihi ilaik(a), wa minhum man in ta'manhu bi dina_ril la_ yu'addihi ilaika illa_ ma_ dumta 'alaihi qa_'ima_(n), za_lika bi annahum qa_lu_ laisa 'alaina_ fil umiyyina sabil(un), wa yaqu_lu_na 'alalla_hil kaziba wa hum ya'lamu_n(a).

3: 76

Yusuf Ali Nay. Those that keep their plighted faith and act aright verily Allah loves those who act aright.

Pickthall Nay, but (the chosen of Allah is) he who fulfilleth his pledge and wardeth off (evil); for lo! Allah loveth those who ward off (evil).

Transliteration Bala_ man aufa_ bi 'ahdihi wattaqa_ fa innalla_ha yuhibbul muttaqin(a).

[ Ruby’s note – Since this is in the context of the people of the Book (Jews Christians and Others to revelation came), the “muttaqin” among them is meant. ]

6: 52

Asad

Hence, repulse not [any of ] those who at morn and evening invoke their Sustainer, seeking His countenance. You are in no wise accountable for them –just as they are in no wise accountable for you – and

you have therefore no right to repulse them: for then you would be among the evildoers.

Yusuf Ali Send not away those who call on their Lord morning and evening seeking His Face. Naught have they to gain from thee and naught hast thou to gain from them that thou shouldst turn them away and thus be (one) of the unjust.

Pickthall Repel not those who call upon their Lord at morn and evening, seeking His countenance. Thou art not accountable for them in aught, nor are they accountable for thee in aught, that thou shouldst repel them and be of the wrong-doers.

Transliteration Wa la_ tatrudil lazina yad'u_na rabbahum bil gada_ti wal 'asyiyyi yuridu_na wajhah(u_), ma_ 'alaika min hisa_bihim min syai'iw wa ma_ min hisa_bika 'alaihim min syai'in fa tatrudahum fataku_na minaz za_limin(a).

[ Ruby’s note : This is a very important verse related to the non-Muslims

Neither Ali nor Asad’s notes expound the important underlying emphasis here:

First these people referred here are not Muslims, yet these same very people are described as very sincere who “morn and evening invoke their Sustainer” implying God is pleased with them with their sincerity and devotion. They may not be Muslims but they are described as righteous in their conviction. The next sentence is more reflective of this emphasis, it is saying direct to the Prophet that if he would have repulsed these people and not treat them right in giving due importance and attention, the Prophet himself would become “unjust” or “evildoer”. This is extremely important emphasis to note. Very few times the Quran expressed like this to warn the Prophet. ]

[ Ali’s note: 871 Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after God. From a worldly point of view they had nothing to gain from Muhammad as he was himself poor and he had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over wordly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no responsibility for the Preacher. (6.52)

872 Pursue the argument of the last note. The influential people who were not given precedence over the poor and humble but sincere disciples, were on their trial as to their spiritual insight. Their temptation was to say (and they said it in scorn): "We are much greater than they: has God then selected these lowly people for His teaching?" But that was so. And God knew best those who were grateful to Him for His guidance. (6.53) ]

[ Asad’s note 41: According to Traditions, this and the next verse were revealed when, several years before the Muslims’ exodus to Medina, some of the pagan chieftains at Mecca expressed their willingness to consider accepting Islam on the condition that the Prophet would dissociate himself from the former slaves and other “lowly” persons ………a demand which the Prophet, of course, rejected……………………..As the wording shows, it relates not to “lowly” followers of Islam but no to people who, while not being Muslims in the current sense of this word, believe in God and are always (“at morning and evening”) “seeking His countenance” (i.e., His grace and acceptance):

…………Although primarily addressed to the Prophet, the exhortation voiced in this passage is directed to all followers of the Quran: they are enjoined not to repulse anyone who believes in God – even though his beliefs may not fully answer to the demands of the Quran -……………..]

Key verses: 2:62, 3:75, 3:99, 3:110-113, 5:69, 6:52

2:62 Verily, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians –all who believe in God and the Last Day and do righteous deeds – shall have their reward with their Sustaienr; and no fear need they have, and neither shall they grieve.

According to Islam the best form of Worship of God is to submit to the Will of God and bring peace in this life. And peace is not possible with prejudice and hatred toward others . Spirituality and righteousness should bring compassion and understanding towards fellow human beings. It also should bring humility and wisdom to know that we do not know everything and only God alone knows exactly how God is going to judge an individual. Arrogance is a vice not a virtue in Islam.

3: 19, 20 ……..And if they (non-muslims addressed here) surrender themselves unto Him, they are on the right path;

3: 28 Let not the believers take those who deny the truth for their allies in preference to the believers …..unless it be to protect yourselves against them in this way,…..

I feel it is wrong to assume and be certain how God is going to judge us. Life is

complex ; innumberable factors influence and shape our realities : only God can assess and weigh all these . Then His Infinite Mercy also contributes in the outcome of the devine judgement. Therefore it is wrong to make a judgement on an individual or group on the basis of his / her Muslim or non-Muslim status. The Quran warns us to make no such judgement. That is exclusively God’s domain.

5:48 “ To each among you have We prescribed a Law and an Open Way. If God had so willed, he would have made you a single People, but (His plan is ) to test you in what he hath given you. So strive as in a race in all virtues, the goal of you all is to God ; it is he that will show you the truth of the matters in which you dispute.”

Yes, we need to take the whole Quran into account as well as individual injuctions. However ,it is dangerous to assume God has abrogated some of his injunctions.

The confusion regarding the verse that says that - 2:106 “Any message which We annul or consign to oblivion We replace with a better or a similar one .” – stems

from erroneous idea about God and Religion. Besides, no such declared annulment is there in the Quran regarding any of the existing Quranic verses , and if God had consigned any verses to oblivion then those must not be the existing verses that we know. Therefore, in the context of the existing Quranic verses the above injunction cannot be applicable. The above verse then must me related to the era of the preceeding Prophets.

In that context a scholar of our time Assad said : ‘The principal laid down in this passage – relating to the supersession of the Biblical dispensation by that of the Quran – has given rise to an erroneous interpretation by many Muslim theologians. The word ‘ayah’

(“message”) occurring in this context is also used to denote a “ verse” of the Quran

( because every one of these verses contains a message). Taking this restricted meaning

of the term ‘ayah’ , some scholars conclude from the above passage that certain verses of the Quran have been ‘abrogated’ by God’s command before the revelation of the Quran

was completed. Apart from the fancifulness of this assertion – which calls to mind the image of a human auther correcting, on second thought , the proofs of his manuscript,

deleting one passage and replacing it with aonther - there does not exist a single reliable

Tradition to the effect that the Prophet ever declared a verse of the Quran to have been

‘abrogated’. At the root of the so-called ‘doctrine of abrogation’ may lie the inability of some of the early commentators to reconcile one Quranic passage with another …..”

As far as the fundamentals of Religion is concerned, God with His absolute knowledge

and Wisdom, has never changed his stand and God has made it absolutely clear in the Quran : 41:43 & 3:144 “(As for thee, O Prophet ) nothing is being said to thee but what was said to all (of God’s ) Apostles before thy time. “ With that understanding any individual who truly submits and complys with the True Nature of himself / herself is a muslim no matter what one calls himself / herself . By the same token Adam, Abraham, Moses, Jesus, and all other known and unknown messengers of God were muslims and followers of Islam .

And they lived long before Prophet Mohammed , five times prayer, fasting, and all the detail ways of doing things.

The Quran clearly lays down the definition of that eternal True religion : 30:30

“ And so, set thy face steadfastly towards the [ one ever-true ] faith, turning away

from all that is false, in accordance with the natural disposition which God has instilled

into man : [for] not to allow any change to corrupt what God has thus created - this is the

[purpose of the one] ever-true faith; but most people know it not. “

Again, here I would like to mention the fundamental verses related to these :

2:62 Verily, those who have attained to faith (in this divine writ), as well as those who follow the Jewish faith, and the Christians, and the Sabians – all who believe in God

and the Last Day and do righteous deeds – shall have their reward with their Sustainer

and no fear need they have, and neither shall they grieve.”

Mohammad Assad’s comment on these will further clarify the issue : ‘ The above passage – which recurs in the Quran several times – lays down a fundamental doctrine of Islam. With a breath of vision unparalleled in any other religious faith, the idea of

“ salvation” is here made conditional upon three elements only : belief in God, belief

in the Day of Judgment , and righteous action in life. …’.

In these fundamental matters, many muslims have misunderstood the Universal message of the Quran. And throughout the history these misunderstandings had caused much unnecessary bloodshed, injustice, and corruption in the world.

We need to have the courage and sincerity to address these fundamental issues ,

otherwise we may be responsible for changing God’s words and the spirit with which the Quran came.

3: 75 And among the followers of earlier revelation there is many a one who , if you entrust him with a treasure, will (faithfully) restore it to thee;

3: 110 – 113 …among the followers of earlier revelation there are upright people.. (Righteous among them).

3: 199 And, behold, among the followers of earlier revelation there are indeed such as [truly] believe in God, and in that which has been bestowed from on high upon you as well as in that which has been bestowed upon them. Standing in awe of God, they do not barter away God's messages for a trifling gain.

They shall have their reward with their Sustainer - for, behold, God is swift in reckoning!

4: 93 But whoever deliberately slays another believer, his requital shall be hell, therein to abide; and God will condemn him, and will reject him, and will prepare for him awesome suffering.

4: 94 [Hence,]….when you go forth [to war] in God's cause, use your discernment, and do not out of a desire for the fleeting gains of this worldly life - say unto anyone who offers you the greeting of peace, "You are not a believer": for with God gains abundant. You too were once in the same condition - but God has been gracious unto you. God is always aware of what you do. Asad see Ali, etc. & notes

5: 48 To you We sent the Scripture in truth, confirming the scripture that came before it, and guarding it (Ali note 759) in safety: so judge between them by what Allah has revealed, and follow not their vain desires, diverging from the Truth that has come to you. To each among you have We prescribed a Law and Open Way.

If Allah had so willed, He would have made you a single People, but (His Plan) to test you in what He has given you; so strive as in a race in all virtues. The goal of all is God; it is He that will show you the truth of the matters in which you dispute; Ali

5: 48 And unto the [O Prophet] have We vouchsafed this divine writ, setting forth the truth, confirming the truth of whatever there still remains of earlier revelations and determining what is true therein (note 64). Judge, then, between the followers of earlier revelation in accordance with what God has bestowed from on high (note 65), and do not follow their errant views, forsaking the truth that has come unto thee.

Unto every one of you have We appoint a [different] law and way of life (note 66). And if God has so willed, He could surely have made you all one single community: but [He willed it otherwise} in order to test you by means of what He has vouchsafed unto you. Vie, then, with one another in doing good works! Unto God you all must return; and then He will make you truly understand all that on which you were wont to differ.

Asad note 66: The expression “every one of you” denotes the various communities of which mankind is composed. The term ‘shirah’ signifies, literally, “ the way to a watering-place” (from which men and animals derive the element indispensable to their life), and is used in the Quran to denote a system of law necessary for a community’s social and spiritual welfare. The term ‘minhaj’, on the other hand, denotes an “ open road”, usually in an abstract sense: that is, “ a way of life”, The term ‘shirah’ and ‘minhaj’ are more restricted in their meaning than the term ‘din’ , which comprises not merely the laws relating to a particular religion but also the basic, unchanging spiritual truths which, according to the Quran, have been preached by every one of God’s apostles, while the particular body of laws (Shirah or shariah) promulgated through them, and the way of life (minhaj) recommended by them, varied in accordance with the exigencies of the time and of each community’s cultural development. This “unity in diversity” is frequently stressed in the Quran. Because of the universal applicability and textual incorruptibility of its teachings – as well as of the fact that the Prophet Muhammad is “the seal of all prophets” , i.e., the last of them – the Quran represents the culminating point of all revelation and offers the final, perfect way to spiritual fulfillment.

This uniqueness of the Quranic message does not, however, preclude all adherents of earlier faiths from attaining to God’s grace: for – as the Quran so often points out – those among them who believe uncompromisingly in One God and the Day of Judgment and live righteously “need have no fear, and neither shall they grieve”.

Asad Note 64: The participle ‘muhaymin’ is derived from the verb haymana, “he watched [over a thing] or ‘controlled’ [it]” , and is used here to describe the Quran as the determinant factor in deciding what is genuine and what is false in the earlier scriptures.

Asad note 65: Lit., ‘judge’, then between them......”, etc. This apparently applies not merely to judicial cases but also to opinion as to what is right or wrong in the ethical sense. As is evident from the mention of the ‘followers of the Gospel’ in the preceding verse, and of the Torah in the earlier passages, the people spoken of here are both the Jews and the Christians.

5: 51 O you who have attained to faith! Do not take the Jews and the Christians for your allies: they are but allies of one another – and whoever of you allies himself withthem becomes, verily, one of them; behold, God does not guide such evildoers. Asad

see notes (not universal, but specific ?) Asad

Note: Lit., ‘the evil folks’ : i.e., those who deliberately sin in this respect.........this prohibition of a “moral alliance” with non-Muslims does not constitute an injunction against normal, friendly relations with such of them.....

( Q. Why then a Muslim man can marry a non-Muslim believing woman?)

5: 65 If the followers of the Bible would but attain to faith and God-consciousness, We should indeed efface their bad deeds, and indeed bring them into gardens of bliss; and if they would but truly observe the Torah and the Gospel and all that has been bestowed from on high upon them by their Sustainer, they would indeed partake of all the blessings of heaven and earth. Some of them due pursue a right course; but as for most of them – vile indeed is what they do.!

5: 69 for verily, those who have attained to faith [in this divine writ], as well as those who hollow the Jewish faith, and the Sabians, and the Christians – all who believe in God and the Last Day and do righteous deeds – no fear need they have, and neither shall they grieve.

5: 82 You will surely find that, of all people, the most hostile to those who believe [in this divine writ] are the Jews as well as those who are bent on ascribing divinity to aught beside God;

5: 82 – 86 and you will surely find that, of all people, they who say , “Behold, we are Christians,” come closest to feeling affection for those who believe [in this divine writ]: this is so because there are priests and monks among them, and because these are not given to arrogance. For, when they come to understand what has been bestowed from on high upon this Apostle, you cannot see their eyes overflow with tears, because they recognize something of its truth; [and] they say: “ O our Sustainer! We do believe ; make us one, then, with all who bear witness to the truth.

And how could we fail to believe in God and in whatever truth has come unto us, when we so fervently desire that our Sustainer count us among the righteous?”

And for this their belief God will reward them with gardens through which running waters flow, therein to abide: for such in the requital of the doers of good; whereas they who are bent on denying the truth and giving the lie to Our messages – they are destined for the blazing fire.

6:19 ....”He is the One God; and, behold, far be it from me to ascribe divinity, as you do, to aught beside Him!”

6: 20 They unto whom We have vouchsafed revelation aforetime know this* as they know their own children; yet those [of them] who have squandered their own selves – it is they who refuse to believe.

(* “This” the above quote in 6:19, and Asad note 14: the truth of God’s transcendental uniqueness and oneness, which is stressed in all authentic scriptures.)

6: 51 [al-Anam, Cattle, Mecca 55]

Asad And warn hereby those who fear lest they be gathered unto their Sustainer with none to protect them from Him or to intercede with Him, so they might become [fully] conscious of Him [note 40].

Yusuf Ali Give the warning to those in whose (hearts) is the fear that they will be brought (to judgment) before their Lord: except from Him they will have no protector nor intercessor: that they may guard (against evil).

Pickthall Warn hereby those who fear (because they know) that they will be gathered unto their Lord, for whom there is no protecting friend nor intercessor beside Him, that they may ward off (evil).

Transliteration Wa anzir bihil lazina yakha_fu_na ay yuhsyaru_ ila_ rabbihim laisa lahum min du_nihi waliyyuw wa la_ syafi'ul la'allahum yattaqu_n(a).

[[ Asad’s note 40 – It is obvious fro mthe context that this verse refers to followers of earlier scriptures – such as the Jews and the Christians – who share with the followers of the Quran the belief in life after death (Zamakhshari), as well as to agnostics who, without having definite beliefs on this point, admit the possibility of life after death.]]

6” 52 [al-AnAm, Mecca 55 ]

Asad Hence, repulse not [any of ] those who at morn and evening invoke their Sustainer, seeking His countenance [note 41]. You are in no wise accountable for them –just as they are in no wise accountable for you [note 42] – and you have therefore no right to repulse them: for then you would be among the evildoers.

Yusuf Ali Send not away those who call on their Lord morning and evening seeking His Face. Naught have they to gain from thee and naught hast thou to gain from them that thou should turn them away and thus be (one) of the unjust.

6: 53

Asad For it is this way that We try men through one another – to the end that they might ask, “His God, then, bestowed His favor upon those others in preference to us? Does not God know best as to who is grateful [to Him]?

Yusuf Ali Thus did We try some of them by comparison with others that they should say: Is it these then that Allah hath favored from amongst us?" Doth not Allah know best those who are grateful?

Pickthall And even so do We try some of them by others, that they say: Are these they whom Allah favoureth among us? Is not Allah best aware of the thanksgivers?

Transliteration Wa kaza_lika fatanna_ ba'dahum bi ba'dil liyaqu_lu_ aha_'ula_'i mannalla_hu 'alaihim mim bainina_, alaisalla_hu bi a'lama bisy sya_kirin(a).

Asad note 41: ......................but to people who, while not being Muslims in the current sense of this word, believe in God and are always “seeking His countenance”.........Although primarily addressed to the Prophet, the exhortation voiced in this passage is directed to all followers of the Quran. They are enjoined not to repulse anyone who believes in God – even though his beliefs may not fully answer to the demands of the Quran – but, on the contrary, to try tot help him by means of a patient explanation of the Quranic teachings.

[[Note 42 – I.e., for whatever in their beliefs or actions does not coincide with the teachings of the Quran, and vice-versa. In other words, all are accountable to God alone.]]

[[Ali’s notes:-

870 Face: wajh: see ii. 112 and n. 114. "Face" is used for God's Grace or presence, the highest aim of spiritual aspiration. (6.52)

871 Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after God. From a worldly point of view they had nothing to gain from Muhammad as he was himself poor and he had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over wordly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no reponsibility for the Preacher. (6.52)

7: 170 For [We shall requite ] all those who hold fast to the divine writ and are constant in prayer: verily, We shall not fail to requite those who enjoin the doing of what is right!

(context: the Jews )

9: 71 [at-Tawbah, Medina 113, after Tabuk 9H]

Asad And [as for] the believers, both men and women –they are close unto another [note 99]:……..and are constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle. ……………

Yusuf Ali The believers men and women are protectors one of another: they enjoin what is just and forbid what is evil: they observe regular prayers practice regular charity and obey Allah and His apostle. On them will Allah pour His mercy: for Allah is Exalted in power Wise.

Pickthall And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise.

Transliteration Wal mu'minu_na wal mu'mina_tu ba'duhum auliya_'u ba'd(in), ya'muru_na bil ma'ru_fi wa yanhauna 'anil munkari wa yuqimu_nas sala_ta wa yu'tu_naz zaka_ta wa yuti'u_nalla_ha wa rasu_lah(u_), ula_'ika sayarhamuhumulla_h(u), innalla_ha 'azizun hakim(un).

[[ Asad’s note 99 – Or: “are the protectors [or “ friends and protectors”] of one another”………]]

[[ Ruby’s note – This verse should be viewed in the context of the hypocrites and their constant plan of betraying and defeating the believers. In contrast God is commanding the believers to unify and be protectors of each other to face this situation of difficulty. This verse, I believe, no way refers to other times when such threat and contumacy does not exist and the non-Muslims are friendly and trustworthy or even indifferent and existing peacefully. The gist is that in the pursuit of a good work or common cause the participants should and must be protectors of each other, Muslim or non-Muslims. Here the category of believers were facing a category of rebellious and immoral enemies some of them were even declared “Muslims”. And this condition of so called “Muslims’ [by virtue of birth or superficial declaration or vow of converting] being hypocrites and immoral can exist anytime anywhere. Therefore it is not right to assume that on dint of declaring oneself a “Muslim” one can claim and deserve this protection and alliance. But by virtue of righteousness and the merit of a good cause the participants and promoters of such work could claim such allegiance among Muslim or non-Muslims. As the Quran also declares that righteous people can be from other branded religion. According to the Quran the definition of Muslim and Islam are different and much broader than what is being assigned by the Muslim world today and in the past. Anyone who complies with the moral law of God and submits to His will is a muslim. And this judgment who is a muslim or not does not belong to human beings but of exclusive right of God. However in course of human events and affairs the judgment of certain behavior as to the allegiance of a cause and good work can be freely based and allegiance could be offered for that to serve God. This working together is also mentioned in 5:48. To work together in diversity of people, Muslims or non-Muslims. Neither the righteousness nor the allegiance and protection is unconditional or exclusive to any particular religion or brand of sects or schools, it is conditional on the merit of an individual on the basis of intentions and actions of that individual. ]]