The Holy Quran, like a profound and boundless ocean, has bestowed through its verses the secrets of guidance and light upon humanity. Verses 44 to 46 of Surah Al-Maidah, akin to a radiant gem within this ocean, speak of the status of the previous heavenly scriptures, the role of the prophets in the implementation of divine laws, and the necessity of respecting the divine religions. This essay, through reflection upon these verses and an analysis of the discourse of religious scholars, examines the unity of the heavenly religions, critiques religious prejudices, and reconsiders legal rulings in the light of temporal and spatial conditions. The objective is to open a new horizon in Quranic understanding, which, aligned with the spirit of peace and well-being and in harmony with the truth of religion, guides towards unity and solidarity among the followers of different faiths.
The Holy Quran introduces the Torah as a heavenly scripture in which guidance and light reside. This book, like a blazing torch, serves as a guide for society and cultivates human souls; its light directs towards the hidden mysteries and divine truths.
Indeed, We sent down the Torah, wherein is guidance and light. The prophets who submitted [to God] judged by it for the Jews, as did the rabbis and scholars by that which they were entrusted of the Scripture of God, and they were witnesses thereto. So do not fear the people but fear Me, and do not exchange My verses for a small price. And whoever does not judge by what God has revealed then it is those who are the disbelievers. [Al-Maidah: 44]
This verse portrays the Torah as a divine treasure whose guidance leads society towards righteousness and upbringing, and whose light unveils the hidden secrets. The divine prophets, all submissive to the command of the Lord, judged by this book, while the scholars and religious authorities, as guardians and witnesses of this divine trust, were obliged to preserve and implement it.
One of the prominent challenges in religious discourse is the tendency of some to belittle prior heavenly scriptures, such as the Torah and the Gospel, and to unjustly assert the superiority of the Holy Quran. This behaviour, often stemming from prejudice and ignorance, contradicts the spirit of unity among the heavenly religions. The Holy Quran speaks of the Torah with due respect, considering it a divine book that, alongside the Quran, offers guidance and light to humanity. This respect, like a clear mirror, reflects the unity and solidarity among the divine religions.
The divine prophets, described in this verse as "those who submitted," were those who, through submission to Gods command, judged according to the Torah. This submission does not imply coercion or tyranny but signifies peace and well-being, rooted in the term Salam. The religious scholars (rabbis) and the divinely learned (ahbar), as custodians of Gods book, had the duty to execute the Torahs rulings and testify to it. This responsibility, akin to a heavy trust, was placed upon them to guide society towards justice and righteousness.
The term Islam in the Holy Quran means peace and well-being, derived from the root Salam, and is cognate with words such as submission (taslim) and Muslim. Contrary to erroneous interpretations that construe Islam as coercion or tyranny, this term, like a soothing breeze, brings peace and well-being. All prophets, from Abraham and Moses to Jesus and Muhammad (peace be upon them), were Muslims in this sense, as all submitted to the divine command and sought peace and well-being.
This section, through reflection on verse 44 of Surah Al-Maidah, elucidated the exalted status of the Torah as a divine book containing guidance and light. The prophets and religious scholars, through submission to divine command, were entrusted with executing rulings and preserving this trust. The critique of belittling heavenly scriptures and the emphasis on the peaceful meaning of Islam highlight the unity of the divine religions and the necessity to avoid unjust prejudices.
The Holy Quran in verse 45 of Surah Al-Maidah refers to the retribution laws in the Torah, which, as a judicial system, established justice in society.
And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution. But whoever pardons it it is an expiation for him. And whoever does not judge by what God has revealed then they are the wrongdoers. [Al-Maidah: 45]
This verse introduces the retribution system as part of the Torahs rulings, which guaranteed justice in response to crimes. However, the possibility of forgiveness and substitution of retribution with expiation serves as a gateway to divine mercy, demonstrating the flexibility of this system.
The enforcement of retribution rulings in current times is sometimes perceived as a symbol of violence due to changes in global culture and collective reasoning. The collective intellect, reflecting the will of the global society like a mirror, considers such punishments incompatible with modern standards of justice. Therefore, revising rulings in light of temporal and spatial circumstances is an inevitable necessity.
One prominent criticism concerns the inequality in applying rulings, whereby the poor are punished but the wealthy are spared. This inequality, like a thorn in the eye of justice, breeds pessimism and distrust within society. Religious scholars emphasise that justice must be applied equally to all to preserve public confidence in the judicial system.
A narration from a religious scholar reports that in early Islam, punishments were coupled with compassion and livelihood provision. This approach, like a cool breeze in the heat of justice, exemplifies flexibility in applying hudud and attention to social circumstances.
In religious discourse, prison is introduced not merely as a place of punishment but as a deterrent instrument. This perspective, like a light in darkness, emphasises the educative and preventive role of punishments rather than mere repression and violence.
This section, through examining verse 45 of Surah Al-Maidah, presented the retribution system in the Torah as a just framework that includes divine mercy through the possibility of forgiveness. Critiques of violent enforcement, inequality in punishments, and emphasis on flexibility and deterrence highlight the necessity of revising rulings in the context of present-day circumstances.
The Holy Quran in verse 46 of Surah Al-Maidah refers to Jesus son of Mary (peace be upon him) as a prophet who confirmed the Torah before him and received the Gospel as a heavenly book.
And We sent, following in their footsteps, Jesus son of Mary, confirming that which was before him of the Torah; and We gave him the Gospel, in which was guidance and light and confirming that which was before it of the Torah as guidance and instruction for the righteous. [Al-Maidah: 46]
This verse introduces Jesus (PBUH) as a prophet who not only affirmed the Torah but, through receiving the Gospel, brought guidance and light to humanity. The Gospel, like a clear mirror, reflects the truths of the Torah and serves as admonition for the pious.
The divine prophets, like stars in the firmament of guidance, never denied one another or the prior heavenly scriptures. This unity, like a flowing river, connects the heavenly religions and indicates their shared purpose in guiding humanity.
