Qur'an 2:120, akin to a radiant gem within the Divine Discourse, opens a gateway towards a profound comprehension of the Quranic system of guidance. This verse, addressed outwardly to the Holy Prophet (peace be upon him) and inwardly to the Islamic Ummah, emphasises the necessity of preserving doctrinal independence in the face of external pressures. The present exposition, employing a scholarly and specialised approach, analyses this verse and elucidates its concepts with a refined language suited for erudite audiences, particularly within academic milieus. While maintaining scientific authenticity, this treatise utilises literary metaphors and allegories to explore the deeper layers of the verse and clarify its semantic connections to social and doctrinal concerns.
وَلَنْ تَرْضَىٰ عَنْكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۗ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ ۙ مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ
"And never will the Jews or the Christians be satisfied with you until you follow their religion. Say, Indeed, the guidance of Allah is the [only] guidance. And if you were to follow their desires after what has come to you of knowledge, then you would have against Allah no protector or helper."
This verse, like a blazing torch, distinguishes the path of guidance from the route of carnal desires and asserts the Muslims' doctrinal independence against external pressures. The subsequent analysis systematically expounds upon the key concepts of this verse.
Although the verse ostensibly addresses the Holy Prophet Muhammad (peace be upon him), its primary audience is the Islamic Ummah. The Prophet, as the exemplar of perfection, is immune from following carnal desires or others' passions. This address functions rhetorically, akin to speaking to a wall, conveying a message to the community to deter deviation towards others' desires.
The verse calls upon Muslims to maintain doctrinal independence in the face of temptations stemming from kinship or social relationships with Jews and Christians. Some Muslims, owing to emotional ties, sought closeness to Jews and Christians to avoid alienation following Islams acceptance. The Qur'an firmly critiques this tendency and stresses the preservation of religious principles. This steadfastness, like a resilient rock against waves, clarifies the Ummahs duty to uphold Islamic identity.
In the Quran, the terms "Millah" (religious community) and "Ummah" (nation/community) are both applied to religions but with subtle semantic distinctions. "Millah" indicates limitation and a doctrinal collectivity, whereas "Ummah" signifies doctrinal unity with profound roots. This distinction, like two branches of a single tree, delineates religious identity in social and spiritual dimensions.
Historically, both terms bore religious connotations, yet in contemporary times, "Millah" denotes national and geographical identity, while "Ummah" signifies religious and transnational identity. This semantic development, a natural linguistic growth, reflects societal and cultural evolution. In current scholarly and political discourse, "Islamic Ummah" refers to the doctrinal unity of Muslims beyond borders, and "Muslim Millah" to religious identity within a specific territory.
The word "Millah" derives from the root "Millal" (to be wearied), indicating limitation and doctrinal collectivity which, in modern usage, links to land and nation. In contrast, "Ummah" stems from the root "Am" implying origin and belief, denoting a community united by thought and creed rather than mere territory. This etymology serves as a key to unlocking the Quranic semantic depth of these terms.
Languages, akin to humans and societies, evolve over time with shifting meanings. Lexical knowledge must be updated to avoid misunderstanding religious texts. This principle reflects the necessity of historical and comparative linguistics in Quranic exegesis.
The term "Millatahum" in the verse alludes to the beliefs of Jews and Christians mingled with their carnal desires rather than solely the prophets original teachings. Jews and Christians corrupted their revealed scriptures (Torah, Gospel, Psalms) by blending them with lusts, as embodied in the phrase "Ahwaahum" (their desires). This distortion acts like poison in the veins of Divine guidance, compromising the scriptures' authenticity.
Islam accepts the principles of previous revealed scriptures, although some of their rulings have been abrogated. The issue lies not with the prophets but with the distortions by the Jews and Christians communities and their carnal inclinations. This perspective, like a bridge among Divine religions, underscores Islams comprehensiveness and reverence for previous prophets.
Jews and Christians, akin to many peoples and nations, exhibited dogmatism and doctrinal self-superiority that prevented satisfaction with others. This pride, critiqued in Qur'an 102:1-2 ("Competition in worldly increase"), led even to ostentation in graveyards. In modern societies, such arrogance manifests as racism, claims of prophetic lineage, or historical primacy, acting as a veil over truth, impeding acceptance of right.
Islamic fundamentalism, understood as extreme doctrinal rootedness, conflicts with Islams expansive and inclusive spirit. Islam attends not only to roots but also to branches, leaves, and fruits of guidance. This critique, like a refreshing breeze, clears prejudices dust from the religions face and affirms its comprehensiveness.
The verse calls Muslims to explicitness in declaring their religious identity and beliefs. Hypocrisy and concealment contradict religious spirit and deepen divisions. Explicitness entails affirming doctrinal stance, not conflict, illuminating the path to sincere dialogue like a beacon.
