we will worship none but Allah
common word between us & people of The Book
Family of Imran (3:64)
قُلْ يَـٰٓأَهْلَ ٱلْكِتَـٰبِ تَعَالَوْا۟ إِلَىٰ كَلِمَةٍۢ سَوَآءٍۭ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا ٱللَّهَ وَلَا نُشْرِكَ بِهِۦ شَيْـًۭٔا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًۭا مِّن دُونِ ٱللَّهِ ۚ فَإِن تَوَلَّوْا۟ فَقُولُوا۟ ٱشْهَدُوا۟ بِأَنَّا مُسْلِمُونَ ٦٤
Say, ˹O Prophet,˺ “O People of the Book! Let us come to common terms: that we will worship none but Allah, associate none with Him, nor take one another as lords instead of Allah.” But if they turn away, then say, “Bear witness that we have submitted ˹to Allah alone˺.”
— Dr. Mustafa Khattab, The Clear Quran
Say, “O people of the Book, come to a word common between us and between you, that we worship none but Allah, that we associate nothing with Him and that some of us do not take others as Lords instead of Allah.” Then, should they turn back, say, “Bear witness that we are Muslims.”
— T. Usmani
Say, "O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allāh and not associate anything with Him and not take one another as lords instead of Allāh."[1] But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]."
— Saheeh International
[1]- By obeying another in disobedience to Allāh.
Say (O Muhammad صلى الله عليه وسلم): "O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allâh (Alone), and that we associate no partners with Him, and that none of us shall take others as lords besides Allâh[1]. Then, if they turn away, say: "Bear witness that we are Muslims."
— Al-Hilali & Khan
[1](V.3:64) Narrated Ibn ‘Abbâs رضي الله عنهما: Abu Sufyân narrated to me personally, saying, 'I set out during the truce that had been concluded between me and Allâh’s Messenger صلى الله عليه وسلم. While I was in Shâm, a letter sent by the Prophet صلى الله عليه وسلم was brought to Heraclius. Dihya Al-Kalbi had brought and given it to the governor of Busra, and the latter forwarded it to Heraclius. Heraclius said, ‘Is there anyone from the people of this man who claims to be a Prophet?’ The people replied, ‘Yes,’ so, along with some other Quraishi men, I was called and we entered upon Heraclius, and we were seated in front of him. Then he said, ‘Who amongst you is the nearest relative to the man who claims to be a Prophet?’ I (Abu Sufyân) replied: ‘I am the nearest relative to him from amongst the group.’ So they made me sit in front of him and made my companions sit behind me. Then he called upon his translator and said (to him). ‘Tell them (i.e. Abu Sufyân’s companions) that I am going to ask him (i.e. Abu Sufyân) regarding that man who claims to be a Prophet. So, if he tells me a lie, they should contradict him (instantly).’ By Allâh, had I not been afraid that my companions would consider me a liar, I would have told lies. Heraclius then said to his translator, ‘Ask him: What is his (i.e. the Prophet’s) family status amongst you?’ I said, ‘He belongs to a noble family amongst us.’ Heraclius said, ‘Was any of his ancestors a king?’ I said, ‘No’. He said, ‘Did you ever accuse him of telling lies before his saying what he has said?’ I said, ‘No’. He said, ‘Do the nobles follow him or the poor people?’ I said, ‘It is the poor who follow him.’ He said, ‘Is the number of his followers increasing or decreasing?’ I said, ‘They are increasing.’ He said, ‘Does anyone renounce his religion (i.e. Islâm) after embracing it, being displeased with it?’ I said, ‘No.’ He said, ‘Did you fight with him?’ I replied, ‘Yes.’ He said, ‘How was your fighting with him?’ I said, ‘The fighting between us was undecided and victory was shared by him and us in turns. He inflicts casualties upon us and we inflict casualties upon him.’ He said, ‘Did he ever betray?’ I said, ‘No, but now we are away from him in this truce and we do not know what he will do in it.’ ' Abu Sufyân added, 'By Allâh, I was not able to insert in my speech a word (against him) except that. Heraclius said, ‘Did anybody else (amongst you) ever claim the same (i.e. to be Allâh’s Prophet) before him?’ I said, ‘No’. Then Heraclius told his translator to tell me (i.e. Abu Sufyân), ‘I asked you about his family status amongst you, and you told me that he comes from a noble family amongst you. Verily, all Messengers come from the noblest family among their people. Then I asked you whether any of his ancestors was a king, and you denied that. Thereupon I thought that had one of his forefathers been a king, I would have said that he (i.e. Muhammad صلى الله عليه وسلم) was seeking to rule the kingdom of his forefathers. Then I asked you regarding his followers, whether they were the noble or the poor among the people, and you said that they were only poor (who follow him). In fact, such are the followers of the Messengers. Then I asked you whether you have ever accused him of telling lies before he said what he said, and your reply was in the negative. Therefore, I took for granted that a man who did not tell a lie about others, could never tell a lie about Allâh. Then I asked you whether anyone of his followers had renounced his religion (i.e. Islâm) after embracing it, being displeased with it, and you denied that. And such is faith when its delight enters the heart and mixes with it completely. Then I asked you whether his followers were increasing or decreasing. You claimed that they were increasing, that is the way of true faith till it is complete. Then I asked you whether you had ever fought with him, and you claimed that you had fought with him and the battle between you and him was undecided and the victory was shared by you and him in turns; he inflicted casualties upon you and you inflicted casualties upon them. Such is the case with the Messengers, they are put to trials and the final victory is for them. Then I asked you whether he has ever betrayed anyone; you claimed that he had never betrayed. Indeed, Messengers never betray. Then I asked you whether anyone had said this statement before him; and you denied that. Thereupon I thought if somebody had said that statement before him, then I would have said that he was but a man copying some sayings said before him.’ Abu Sufyân said, 'Heraclius then asked me, ‘What does he order you to do?’ I said, ‘He orders us (to offer) prayers and (to pay) Zakât, and to keep good relationship with the kith and kin, and to be chaste.’ Then Heraclius said, ‘If whatever you have said is true, then he is really a Prophet. I knew that he (i.e. the Prophet صلى الله عليه وسلم) was going to appear, but I never thought that he would be from amongst you. If I were certain that I can reach him, I would like to meet him and if I were with him, I would wash his feet; and his kingdom will expand (surely) to what is under my feet.’ Then Heraclius asked for the letter of Allâh’s. Messenger صلى الله عليه وسلم and read it, wherein was written: In the Name of Allâh, the Most Gracious, the Most Merciful(This letter is) from Muhammad, Messenger of Allâh, to Heraclius, the sovereign of ByzantinePeace be upon him who follows the Right Path. Now then, I call you to embrace Islâm. Embrace Islâm and you will be saved (from Allâh’s punishment); embrace Islâm, and Allâh will give you a double reward, but if you reject this, you will be responsible for the sins of all the people of your kingdom: (Allâh’s Statement): 'O people of the Scripture (Jews and Christians)! Come to a word that is just between us and you, that we worship none but Allâh (Alone) ... bear witness that we are Muslims.' (3:64). 'When he finished reading the letter, voices grew louder near him and there was a great hue and cry, and we were ordered to go out.' Abu Sufyân added, 'While coming out, I said to my companions, ‘The matter of Ibn Abu Kabshah* (i.e. Muhammad صلى الله عليه وسلم has become so prominent that even the king of Banu Al-Asfar (i.e. the Romans) is afraid of him.’ So I continued to believe that Allâh’s Messengerصلى الله عليه وسلم would be victorious, till Allâh made me embrace Islâm.' Az-Zuhri said, 'Heraclius then invited all the chiefs of the Byzantine and had them assembled in his house and said, ‘O group of Byzantine! Do you wish to have a permanent success and guidance and that your kingdom should remain with you?’ (Immediately after hearing that), they rushed towards the gate like onagers, but they found them closed. Heraclius then said, ‘Bring them back to me.’ So he called them and said, ‘I just wanted to test the strength of your adherence to your religion. Now I have observed of you that which I like.’ Then the people fell in prostration before him and became pleased with him.' (Sahih Al-Bukhâri Vol.6, Hadîth No.75).* Abu Kabshah was not the father of the Prophet صلى الله عليه وسلم but it was a mockery done by Abu Sufyân out of hostility against the Prophet صلى الله عليه وسلم.
Say, ‘People of the Book, let us arrive at a statement that is common to us all: we worship God alone, we ascribe no partner to Him, and none of us takes others beside God as lords.’ If they turn away, say, ‘Witness our devotion to Him.’
— M.A.S. Abdel Haleem
Say:1 'People of the Book! Come to a word common between us and you:2 that we shall serve none but Allah and shall associate none with Him in His divinity and that some of us will not take others as lords beside Allah.' And if they turn their backs (from accepting this call), tell them: 'Bear witness that we are the ones who have submitted ourselves exclusively to Allah.'
— A. Maududi (Tafhim commentary)
[1]This marks the beginning of the third discourse of this surah. Its contents invite the conclusion that the surah was revealed sometime between the battles of Badr and Uhud. The subjects of these three discourses are so closely interrelated that some commentators have wrongly understood the verses which follow to be part of the foregoing discourse. From the whole tenor of the discourse which now begins, however, it is evident that it is addressed to the Jews.
[2]The invitation here is for the two parties to agree on something believed in by one of them, the Muslims, and the soundness of which could hardly be denied by the other party, the Christians. For this was the belief of their own Prophets and had been taught in their own scriptures.
Say: O People of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for lords beside Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him).
— M. Pickthall
Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will).
— A. Yusuf Ali
کہو اہل کتاب آؤ ایک ایسی بات کی طرف جو ہمارے اور تمہارے درمیان یکساں ہے ۔ یہ کہ ہم اللہ کے سوا کسی کی بندگی نہ کریں اور اس کے ساتھ کسی کو شریک نہ ٹھہرائیں اور ہم میں سے کوئی اللہ کے سوا اپنا رب نہ بنالے ۔ “ اس دعوت کو قبول کرنے سے اگر وہ منہ موڑیں تو صاف کہہ دو کہ گواہ رہو ہم تو مسلم ہیں ۔ “
— Fe Zilal al-Qur'an
کہو، <sup foot_note="183324">1</sup>”اے اہل کتاب! آؤ ایسی بات کی طرف جو ہمارے اور تمہارے درمیان یکساں ہے۔<sup foot_note="183325">2</sup> یہ کہ ہم اللہ کے سوا کسی کی بندگی نہ کریں، اسکے ساتھ کسی کو شریک نہ ٹھہرائیں، اور ہم میں سے کوئی اللہ کے سوا کسی کو اپنا رب نہ بنا لے“۔۔۔۔ اس دعوت کو قبول کرنے سے اگر وہ منہ موڑیں تو صاف کہہ دو کہ گواہ رہو۔ ہم تو مسلم (صرف خدا کی بندگی و اطاعت کرنے والے )ہیں
— Tafheem e Qur'an - Syed Abu Ali Maududi
[1]یعنی ایک ایسے
عقیدے پر ہم سے اتفاق کر لو جس پر ہم بھی ایمان لائے ہیں اور جس کے صحیح
ہونے سے تم بھی انکار نہیں کر سکتے۔ تمہارے اپنے انبیا سے یہی عقیدہ منقول
ہے۔ تمہاری اپنی کتب مقدسہ میں اس کی تعلیم موجود ہے۔
[2]یہاں سے ایک
تیسری تقریر شروع ہوتی ہے جس کے مضمون پر غور کرنے سے اندازہ
ہوتا ہے کہ جنگِ بدر اور جنگِ اُحد کے درمیانی دَور کی ہے۔ لیکن ان تینوں
تقریروں کے درمیان مطالب کی ایسی قریبی مناسبت پائی جاتی ہے کہ شروع سُورت
سے لے کر یہاں تک کسی جگہ ربطِ کلام ٹوٹتا نظر نہیں آتا۔ اسی بنا پر بعض
مفسّرین کو شبہہ ہوا ہے کہ یہ بعد کی آیات بھی وفدِ نجران والی تقریر ہی کے
سلسلہ کی ہیں۔ مگر یہاں سے جو تقریر شروع ہو رہی ہے اس کا اندازہ صاف بتا
رہا ہے کہ اس کے مخاطب یہُودی ہیں۔
آپ کہہ دیجئے کہ اے اہل کتاب! ایسی انصاف والی بات کی طرف آو جو ہم میں تم میں برابر ہے کہ ہم اللہ تعالیٰ کے سوا کسی کی عبادت نہ کریں نہ اس کے ساتھ کسی کو شریک بنائیں[1] ، نہ اللہ تعالیٰ کو چھوڑ کر آپس میں ایک دوسرے کو ہی رب بنائیں[2]۔ پس اگر وه منھ پھیر لیں تو تم کہہ دو کہ گواه رہو ہم تو مسلمان ہیں۔[3]
— Maulana Muhammad Junagarhi
[1]کسی بت کو نہ صلیب کو، نہ آک کو اور نہ کسی اور چیز کو، بلکہ صرف ایک اللہ کی عبادت کریں جیسا کہ تمام انبیاء کی دعوت رہی ہے۔
[2]یہ ایک تو اس بات کی طرف اشارہ ہے کہ تم نے حضرت مسیح اور حضرت عزیر علیہما السلام کی ربوبیت (رب ہونے) کا جو عقیدہ گھڑ رکھا ہے یہ غلط ہے، وہ رب نہیں ہیں انسان ہی ہیں۔ دوسرا، اس بات کی طرف اشارہ ہے کہ تم نے اپنے احبار ورہبان کو حلال وحرام کرنے کا جو اختیار دے رکھا ہے، یہ بھی ان کو رب بنانا ہے جیسا کہ آیت اتَّخَذُوا أَحْبَارَهُمْ اس پر شاہد ہے، یہ بھی صحیح نہیں ہے، حلال وحرام کا اختیار بھی صرف اللہ ہی کو ہے۔ (ابن کثیر وفتح القدیر )
[3]صحیح بخاری میں ہے کہ قرآن کریم کے اس حکم کے مطابق آپ (صلى الله عليه وسلم) نے ہرقل شاہ روم کو مکتوب تحریر فرمایا اور اس میں اسے اس آیت کے حوالے سے قبول اسلام کی دعوت دی اور اسے کہاکہ تو مسلمان ہو جائے گا تو تجھے دہرا اجر ملے گا، ورنہ ساری رعایا کا گناہ بھی تجھ پر ہوگا۔ ”فَأَسْلِمْ تَسْلَمْ، يَؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْنِ، فَإِنْ تَوَلَّيْتَ، فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ“(صحيح بخاري، كتاب بدء الوحي نمبر) ”اسلام قبول کر لے، سلامتی میں رہے گا۔ اسلام لے آ، اللہ تعالیٰ تجھے دوگنا اجر دے گا۔ لیکن اگر تو نے قبول اسلام سے اعراض کیا تو رعایا کا گناہ بھی تجھ پر ہی ہو گا“۔ کیونکہ رعایا کے عدم قبول اسلام کاسبب تو ہی ہوگا۔ اس آیت میں مذکور تین نکات یعنی
کہہ دو کہ اے اہل کتاب جو بات ہمارے اور تمہارے دونوں کے درمیان یکساں (تسلیم کی گئی) ہے اس کی طرف آؤ وہ یہ کہ خدا کے سوا ہم کسی کی عبادت نہ کریں اور اس کے ساتھ کسی چیز کو شریک نہ بنائیں اور ہم میں سے کوئی کسی کو خدا کے سوا اپنا کار ساز نہ سمجھے اگر یہ لوگ (اس بات کو) نہ مانیں تو (ان سے) کہہ دو کہ تم گواہ رہو کہ ہم (خدا کے) فرماں بردار ہیں
— Fatah Muhammad Jalandhari
(اے نبی ﷺ کہہ دیجیے : اے اہل کتاب ! آؤ ایک ایسی بات کی طرف جو ہمارے اور تمہارے درمیان بالکل برابر ہے کہ ہم اللہ کے سوا کسی کی بندگی نہ کریں اور اس کے ساتھ کسی چیز کو شریک نہ ٹھہرائیں اور نہ ہم میں سے کوئی ایک دوسرے کو اللہ کے سوا رب ٹھہرائے پھر اگر وہ منہ موڑ لیں تو (اے مسلمانو !) تم کہو آپ لوگ گواہ رہیں کہ ہم تو مسلمان ہیں
— ((بیان القرآن (ڈاکٹر اسرار احمد)
تو کہہ اے اہل کتاب آؤ ایک بات کی طرف جو برابر ہے ہم میں اور تم میں کہ بندگی نہ کریں ہم مگر اللہ کی اور شریک نہ ٹھہراویں اس کا کسی کو اور نہ بناوے کوئی کسی کو رب سوا اللہ کے [1] پھر اگر وہ قبول نہ کریں تو کہہ دو گواہ رہو کہ ہم تو حکم کے تابع ہیں [2]
— Shaykh al-Hind Mahmud al-Hasan(with Tafsir E Usmani)
[1]اہل کتاب کو مشترک کلمے توحید کی دعوت:پہلے نقل کیا جا چکا کہ حضور ﷺ نے جب وفد نجران کو کہا اَسْلِمُوا (مسلم بن جاؤ) تو کہنے لگے ۔ اَسْلَمْنَا (ہم مسلم ہیں) اس سے معلوم ہوا کہ مسلمانوں کی طرح ان کو بھی مسلم ہونے کا دعویٰ تھا اسی طرح جب یہود و نصاریٰ کے سامنے توحید پیش کی جاتی تو کہتے کہ ہم بھی خدا کو ایک کہتے ہیں۔ بلکہ ہر مذہب والا کسی نہ کسی رنگ میں اوپر جا کر اقرار کرتا ہے کہ بڑا خدا ایک ہی ہے۔ یہاں اسی طرف توجہ دلائی گئ کہ بنیادی عقیدہ (خدا کا ایک ہونا اور اپنے کو مسلم ماننا) جس پر ہم دونوں متفق ہیں۔ ایسی چیز ہے جو ہم سب کو ایک کر سکتا ہے۔ بشرطیکہ آگے چل کر اپنے تصرف اور تحریف سے اس کی حقیقت بدل نہ ڈالیں۔ ضرورت اُس کی ہے کہ جس طرح زبان سے مسلم و موحد کہتے ہو ۔ حقیقۃً و عملًا بھی اپنے آپ کو تنہا خدائے وحدہٗ لا شریک لہٗ کے سپرد کر دو۔ نہ اس کے سوا کسی کی بندگی کرو نہ اس کی صفات خاصہ میں کسی کو شریک ٹھہراؤ۔ کہ کسی اور عالم، فقیر، پیر، پیغمبر کے ساتھ وہ معاملہ کرو جو صرف رب قدیر کے ساتھ کیا جانا چاہیئے۔ مثلًا کسی کو اس کا بیٹا پوتا بنانا، یا نصوص شریعت سے قطع نظر کر کے محض کسی کے حلال و حرام کر دینے پر اشیاء کی حلت و حرمت کا مدار رکھنا۔ جیسا کہ اِتَّخَذُوۡۤا اَحۡبَارَہُمۡ وَ رُہۡبَانَہُمۡ اَرۡبَابًا مِّنۡ دُوۡنِ اللّٰہِ (التوبہ۔۳۱) کی تفیسر سے ظاہر ہوتا ہے۔ یہ سب امور دعویٰ اسلام و توحید کے منافی ہیں۔
[2]یعنی تم دعویٰ اسلام و توحید کر کے پھر گئے، ہم الحمد اللہ اس پر قائم ہیں کہ اپنے کو محض خدائے واحد کے سپرد کر دیا ہے اور اسی کے تابع فرمان ہیں۔
کہو اے اہل کتاب، آؤ ایک ایسی بات کی طرف جوہمارے اور تمھارے درمیان مسلّم ہے کہ ہم اللہ کے سوا کسی کی عبادت نہ کریں اور اللہ کے ساتھ کسی کو شریک نہ ٹھہرائیں اور ہم میں سے کوئی کسی دوسرے کو اللہ کے سوا رب نہ بنائے پھر اگر وہ اس سے اعراض کریں تو کہہ دو کہ تم گواہ رہو، ہم فرماں بردار ہیں
— Maulana Wahiduddin Khan
Kaho, “aey ehle kitab! Aao ek aisi baat ki taraf jo hamare aur tumhare darmiyan yaksaan hai , yeh ke hum Allah ke siwa kisi ki bandagi na karein, uske saath kisi ko shareek na thehrayein , aur hum mein se koi Allah ke siwa kisi ko apna Rubb na bana ley”. Is dawat ko qabool karne se agar woh mooh moadein to saaf kehdo ke gawah raho, hum to Muslim (sirf khuda ki bandagi o itaat karne waley) hain
— Abul Ala Maududi(Roman Urdu)
The Quran refers to the Jews and Christians as People of the Book (يَـٰٓأَهْلَ ٱلْكِتَـٰبِ).
(ٱلْكِتَـٰبِ) means Writ.
So, the divinely-revealed scriptures contain the Divine Writ.
The words of God cannot be changed. His commands are final.
The Torah contains divinely-revealed laws for the Jews.
The Injeel contains the divinely-revealed laws for the Christians.
The Quran contains the divinely-revealed laws for the Muslims.
All three of them contain the common word (كَلِمَةٍۢ سَوَآءٍۭ) to not to worship anyone except the one and only Allah (أَلَّا نَعْبُدَ إِلَّا ٱللَّهَ), and not to associate anyone as God with Him (وَلَا نُشْرِكَ بِهِ).
Allah is the Arabic word for the monotheistic God of Abraham, the common patriarch of Jews, Christians and Muslims.
Allah is the Lord (Rabb (رَبِّ الْعَالَمِينَ)) of All Worlds. So, the common clause to not to take as lords (أَرْبَابًۭا) anyone other than Allah (وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًۭا مِّن دُونِ ٱللَّهِ).
To be a Muslim means to submit. Submission to the Divine Writ in The Quran.
So, if they (the people of the Book) turn away from the common term, tell them to bear witness that we have submitted (فَإِن تَوَلَّوْا۟ فَقُولُوا۟ ٱشْهَدُوا۟ بِأَنَّا مُسْلِمُونَ).
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Copied from Allah, Wikipedia [as on September 15, 2025]
Allah (/ˈælə, ˈɑːlə, əˈlɑː/ A(H)L-ə, ə-LAH;[1][2][3] Arabic: الله, IPA: [ɑɫˈɫɑːh] ⓘ) is an Arabic term for God, specifically the monotheistic God of Abraham. Outside of Arabic languages, it is principally associated with Islam (in which it is also considered the proper name), although the term was used in pre-Islamic Arabia and continues to be used today by Arabic-speaking adherents of any of the Abrahamic religions, including Judaism and Christianity.[4][5][6][7] It is thought to be derived by contraction from al-ilāh (الاله, lit. 'the god') and is linguistically related to God's names in other Semitic languages, such as Aramaic (ܐܲܠܵܗܵܐʼAlāhā) and Hebrew (אֱלוֹהַּ ʾĔlōah).[8][9]
The word "Allah" now conveys the superiority or sole existence of one God,[10] but among the pre-Islamic Arabs, Allah was a supreme deityand was worshipped alongside lesser deities in a pantheon.[11]Many Jews, Christians, and early Muslims used "Allah" and "al-ilah" synonymously in Classical Arabic. The word is also frequently, albeit not exclusively, used by Bábists, Baháʼís, Mandaeans, Indonesian Christians, Maltese Christians, and Sephardic Jews,[12][13][14] as well as by the Gagauz people.[15]
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Last updated on: September 15, 2025
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