Presented by Zia H Shah MD

Audio summary:

Introduction: The Theological Geometry of Coexistence

In the vast and intricate architecture of the Quranic discourse, few verses carry the geopolitical weight, the theological precision, and the diplomatic resonance of Surah Al-Imran, Verse 64. This verse, often termed the Ayat al-Mufawadah (The Verse of Negotiation) or the Charter of Commonality, stands as the pivotal axis upon which the relationship between Islam and the People of the Book (Ahl al-Kitāb)—specifically Jews and Christians—turns. It is a divine directive that serves simultaneously as an invitation to theological convergence, a boundary marker against doctrinal syncretism, and a protocol for civilizational engagement. The verse commands the Prophet Muhammad, and by extension the Muslim Ummah (community) throughout history, to issue a specific call: “Say, ‘O People of the Scripture, come to a word that is equitable between us and you – that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah.’ But if they turn away, then say, ‘Bear witness that we are Muslims [submitting to Him].’”.   

The significance of this verse extends far beyond a mere call to conversion; it establishes a framework for what modern scholars might call “Principled Pluralism.” It posits that fellowship between the Abrahamic faiths is not contingent upon the erasure of difference, but rather upon the vigorous assertion of a shared ethical and theological center—monotheism—while maintaining a polite, dignified refusal of divergent dogmas such as the Trinity or the exclusive particularism of election. This commentary aims to exhaustively explore the layers of this divine imperative, analyzing how it enables Muslims to enter into deep fellowship with Christians and Jews, facilitating a learning exchange that spans from secular sciences to the confirmation of monotheistic truths, all while adhering to the refined etiquette of theological disagreement.   

The contemporary relevance of this analysis cannot be overstated. In an era characterized by the “Clash of Civilizations” thesis, Quran 3:64 offers an alternative paradigm: a “Convergence of Civilizations” based on a Kalimat Sawa—an Equitable Word. This report will traverse the linguistic depths of the text, the historical crucible of its revelation (specifically the interaction with the Christians of Najran), the epistemological permissibility of learning from the “Other,” and the modern manifestations of this fellowship in initiatives like “A Common Word” and the Marrakesh Declaration.   

Part I: Exegesis and Linguistic Deconstruction of the Equitable Word

To understand the magnitude of the fellowship proposed in Quran 3:64, one must first deconstruct the linguistic vehicle through which it is delivered. The Quranic choice of words is never incidental; each term in this verse builds a specific legal and theological relationship between the Muslim and the People of the Book.

1.1 The Imperative “Say” (Qul): The Prophet as Divine Diplomat

The verse begins with the imperative Qul (“Say”). In the Quranic context, this command signifies that the message follows is not the personal opinion of Muhammad but a verbatim transmission of a Divine Decree. This distinction is crucial for interfaith relations. When a Muslim approaches a Jew or a Christian with this proposition, they are not presenting a partisan political manifesto but a divine overture.   

The command Qul places the Prophet—and the believer—in the position of a messenger delivering a standing offer. It transforms the act of dialogue into an act of worship. As noted in exegesis regarding similar “Say” verses, such as those in Surah Al-Ikhlas or Al-Kafirun, the imperative serves to demarcate truth from error clearly but peacefully. In 3:64, the Qul initiates a diplomatic protocol, establishing that the terms of fellowship are divinely mandated, not humanly negotiated.   

1.2 Ahl al-Kitāb: The Dignity of the Interlocutor

The address is directed specifically to Ya Ahl al-Kitāb (“O People of the Book”). This vocative particle is laden with honor and recognition. It distinguishes the Jews and Christians from the Mushrikun (polytheists) of Arabia. By using this title, the Quran acknowledges their possession of divine revelation—the Torah and the Gospel—thereby validating the foundation of their faith even while critiquing its later developments.   

This acknowledgment is the first step in fellowship. It establishes a shared epistemology: both parties believe in Revelation, Prophethood, and the Accountability of the Hereafter. The dialogue, therefore, is not between a believer and an atheist, but between cousins in faith who possess different versions of the same truth. This shared lineage allows for the “learning” referenced in the user query; because they are People of the Book, they possess a repository of wisdom that, though Islam claims is altered, still contains the light of the original revelation.   

1.3 Ta’alaw: The Invitation to Ascend

The verb used for the invitation is Ta’alaw. While often translated simply as “come,” linguistically it implies an ascent or a rising—”Come up.” It suggests lifting oneself above the petty disputes, sectarian divides, and historical animosities to a higher ground. It is an invitation to elevation.   

This nuance is critical for the “fellowship” aspect. The verse does not say “Surrender to us” or “Submit to our empire.” It says Ta’alaw—let us both ascend to a level that transcends our current state of conflict. It implies that the “Common Word” is a higher plateau where both Muslim and Christian/Jew can meet in dignity, leaving behind the “low” ground of mutual takfir (excommunication) or conflict.   

1.4 Kalimatin Sawa: The Geometry of Equity

The core of the verse is the proposition: ila kalimatin sawa in baynana wa baynakum (“to a word that is equitable between us and you”). The term Sawa is linguistically rich and has been interpreted in various ways by classical and modern scholars, each interpretation adding a dimension to the interfaith relationship.

Interpretation of Sawa	Meaning	Implication for Fellowship
Justice/Equity (Adl)	A word that is fair and just to all parties.	The proposition does not favor the Arab over the non-Arab. It is an objective standard of truth.
Sameness/Equality	A concept identical in both traditions.	It emphasizes that the core teaching of Moses, Jesus, and Muhammad is identical: Monotheism.
The Middle Path (Wasat)	A geometric center point equidistant from extremes.	It calls for avoiding the Jewish rejection of Jesus and the Christian deification of him.
Straightness (Istiqamah)	A path without deviation.	It aligns both parties on the “Straight Path” (Sirat al-Mustaqim).

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The phrase baynana wa baynakum (“between us and you”) further reinforces this reciprocity. It is not “my word against yours,” but a word that exists between us—a shared heritage. This phrasing suggests that the “Common Word” is already present in the scriptures of the Jews and Christians, waiting to be reactivated. It frames the Muslim not as an innovator introducing a new god, but as a reminder of a forgotten covenant within the Judeo-Christian tradition itself.   

Part II: The Historical Crucible – Asbāb al-Nuzūl and the Najran Paradigm

To fully grasp the “polite refusal” and the depth of fellowship, one must examine the specific historical context (Asbāb al-Nuzūl) in which this verse was revealed. The primary context is the interaction with the Christians of Najran, an event that sets the legal and theological precedent for Islamic-Christian relations.

2.1 The Delegation of Najran: Theological Diplomacy

In the 9th year of the Hijra, known as the Year of Delegations, a grand delegation of Christians from Najran (in modern-day Yemen) arrived in Medina. They were led by their political leader (Al-Ayham), their bishop (Abu Harith), and their master of ceremonies. They were received with honor by the Prophet Muhammad, who allowed them to stay in the Prophet’s Mosque.   

The dialogue that ensued was robust and theological. The Christians questioned the Prophet about his view of Jesus. The Prophet recited the Quranic verses describing Jesus as a Spirit from God and His Word, but a created human being. The Christians argued for the divinity of Christ based on his miraculous birth and powers. When the debate reached a deadlock, the Verse of Mubahalah (3:61) was revealed, challenging them to invoke God’s curse on the liars. The Christians, recognizing the Prophet’s sincerity and fearing the consequences, declined the curse.   

It was in this context of impasse—where theological agreement on the nature of Jesus proved impossible—that Verse 3:64 was presented (or recited as the concluding offer). It essentially proposed: “If we cannot agree on the nature of Jesus, let us at least agree on the nature of God: that we worship none but Him.” This reveals the verse’s function as a “fallback” mechanism for coexistence when dogmatic unification fails. It is the ultimate pragmatic solution for fellowship: finding the lowest common denominator (which, in monotheism, is actually the highest common factor) to sustain the relationship.   

2.2 The Prophet’s Letter to Heraclius: Universalizing the Message

The application of 3:64 was not limited to Najran. The Prophet Muhammad included this exact verse in his diplomatic missive to Heraclius, the Emperor of Byzantium. The letter read:   

“In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Servant of Allah and His Messenger, to Heraclius, the ruler of Byzantium. Peace be upon him who follows the guidance… I invite you with the call of Islam… ‘O People of the Scripture, come to a word that is equitable between us and you…’”

By citing this verse in a letter to a superpower, the Prophet elevated 3:64 from a local theological debate to a foreign policy doctrine. It signaled that the Islamic state viewed Byzantium not merely as a rival empire, but as a potential partner in monotheism. The inclusion of the verse offered Heraclius a way to accept the Prophet’s message without necessarily feeling culturally subjugated; he was being asked to return to his own root truth (“a word equitable between us and you”) rather than capitulate to a foreign Arab deity.   

This establishes a precedent for modern Muslims: when engaging with Western powers or Christian institutions, the approach should be rooted in shared Abrahamic values. The “Common Word” is a diplomatic tool that bridges the gap between distinct political entities by appealing to a supranational spiritual loyalty.   

Part III: The Theology of Convergence – Can Muslims “Learn” Monotheism?

The user query poses a profound question: Can Muslims learn not only secular subjects but also Monotheism from Christians and Jews? From an orthodox Islamic perspective, the answer is nuanced. It involves distinguishing between Aqidah (Creed), which is considered perfect in the Quran, and Hikmah (Wisdom) or Tadhkirah (Remembrance), which can be enriched by the Abrahamic cousins.

3.1 Learning as “Confirmation” and “Depth”

Muslims believe that Islam is the restoration of the pure monotheism of Abraham. Therefore, they do not look to Judaism or Christianity to correct the Islamic concept of God. However, they can learn from them in the sense of confirmation and devotional depth.   

• Moral Monotheism: The ethical implications of believing in One God—such as the care for the orphan, the widow, and the stranger—are extensively developed in Jewish and Christian traditions. When a Muslim reads the Psalms of David (Zabur) or the Proverbs of Solomon, they encounter a profound articulation of dependence on God (Tawakkul) that resonates with and reinforces Quranic teachings. In this sense, a Muslim “learns” monotheism not as a new doctrine, but as a shared spiritual experience.   
• Historical Monotheism: The stories of the Prophets (Israelites) struggle to uphold monotheism against idolatry provide Muslims with case studies in resilience. The Jewish tradition’s fierce defense of the oneness of God (Shema Yisrael) serves as a historical mirror for the Muslim Shahada. Muslims learn from the history of monotheism’s survival through Jewish preservation.   

3.2 The Rules of Isra’iliyyat: Theological Filtration

To manage this learning process safely, Islamic scholars developed the framework of Isra’iliyyat (narratives from the Children of Israel). This framework allows for fellowship and learning without theological corruption.   

Category of Isra’iliyyat	Definition	Ruling for Muslims	Relevance to 3:64 Fellowship
Muṣaddaq (Confirmed)	Narratives confirmed by the Quran/Sunnah (e.g., Pharaoh’s drowning).	Accepted as true and valid.	Forms the basis of shared history and mutual affirmation.
Mukadhdhab (Denied)	Narratives contradicting Islamic beliefs (e.g., Solomon committing idolatry, Noah’s drunkenness).	Rejected as false (Tahrif).	The area of “Polite Refusal.”
Maskūt ‘Anhu (Silent)	Narratives neither confirmed nor denied (e.g., details of the Table Spread).	Permissible to narrate but not to believe/disbelieve dogmatically.	The zone of “Learning.” Muslims can engage these texts for wisdom (Hikmah).

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The Prophet Muhammad authorized this exchange with the famous hadith: “Convey from me, even if it is one verse, and narrate from the Children of Israel, and there is no harm”. This “no harm” clause opens the door for intellectual and spiritual cross-pollination. Muslims can read the Bible to fill in the “silent” details of Prophetic stories, thereby deepening their appreciation of the shared narrative without compromising their creed.   

3.3 Al-Ghazali and Ibn Arabi: Examples of Theological Engagement

Classical scholars demonstrated how to “learn” from the People of the Book while maintaining Islamic distinctiveness.

• Al-Ghazali: In his magnum opus Ihya Ulum al-Din, Al-Ghazali frequently cites Jesus (Isa) and Christian ascetics to illustrate points about the purification of the heart. He uses Christian wisdom to shame Muslims who have become too worldly, effectively saying, “Look at how these monks have mastered the detachment you claim to seek.” This is learning spiritual discipline from the People of the Book.   
• Ibn Arabi: The Andalusian mystic Ibn Arabi went further, articulating a vision of the “Unity of Being” (Wahdat al-Wujud) where the “God” worshipped by various faiths is ultimately the same Reality, perceived through different lenses. His famous lines about his heart becoming “a convent for Christian monks” and “tables of the Torah” suggest a fellowship based on the universality of the Divine presence. While Ibn Arabi maintained the legal superiority of Islam, his theology allows Muslims to recognize the validity of the spiritual impulse in Christianity and Judaism, fostering deep respect and the ability to learn from their mystical insights.   

3.4 “A Common Word” Initiative: Modern Application

In 2007, 138 Muslim scholars operationalized 3:64 in the “A Common Word Between Us and You” open letter to Christian leaders. They argued that the dual command to Love God and Love Neighbor is the essence of both faiths.   

• The Theological Bridge: They explicitly linked the Quranic “Worship none but Allah” (3:64) to the Biblical “Greatest Commandment” (Mark 12:29). This initiative demonstrated that Muslims are willing to “learn” and utilize Christian theological language (“Love”) to build bridges, reframing Quranic concepts in terms that resonate with the Christian “Other”.   
• Mutual Enrichment: The initiative invited Christians to vie with Muslims in virtue. By engaging in this dialogue, Muslims “learned” to articulate their faith in a global context, and Christians were invited to rediscover the strict monotheism within their own scriptures.   

Part IV: Epistemology of Hikmah – Learning Secular Wisdom

The user query highlights learning “secular subjects.” Quran 3:64’s spirit of “equity” extends to the intellectual realm through the concept of Hikmah (Wisdom).

4.1 The Universality of Wisdom

Islam draws a distinction between Ilm al-Shar’iah (Sacred Knowledge), which is derived from Revelation, and Ilm al-Dunya (Worldly Knowledge), which is arrived at through empirical observation and reason. The latter is considered the common heritage of mankind.

• Prophetic Mandate: The Prophet Muhammad said, “Wisdom is the lost property of the believer; wherever he finds it, he has the most right to it”. This implies that wisdom found in the hands of a Jew or Christian effectively belongs to the Muslim by right of their shared pursuit of truth.   
• Historical Precedent: The Golden Age of Islam was fueled by this “learning.” The Abbasid Caliphs established the Bayt al-Hikmah (House of Wisdom) where Christian scholars (like Hunayn ibn Ishaq) and Jews translated Greek philosophy and science into Arabic. Muslims learned medicine, astronomy, and logic from the People of the Book, integrating this knowledge into an Islamic framework.   

4.2 Contemporary Relevance

Today, this mandates that Muslims actively seek education and scientific collaboration with Western (largely Judeo-Christian) institutions.

• Secular Sciences: There is no “Islamic” physics or “Christian” biology; there is only the study of God’s creation. Quran 3:64’s call to equity implies collaborating in these fields to better the human condition.   
• Ethics of Science: Muslims can learn from Jewish and Christian bioethicists who have grappled with issues like genetic engineering and euthanasia longer than the modern Islamic tradition has. The shared Abrahamic sanctity of life provides a common platform for learning moral reasoning in secular contexts.   

Part V: The Adab of Polite Refusal – Navigating Trinity and Difference

Fellowship in Islam is not syncretism. Quran 3:64 is as much about refusal as it is about acceptance. The refusal of the Trinity (“associate no partners with Him”) and the refusal of clerical lordship (“take one another as lords”) are explicit.

5.1 The Doctrine of Refusal

The verse culminates in a conditional clause: “But if they turn away, then say, ‘Bear witness that we are Muslims.’” This is the masterstroke of polite refusal.

• Witness, Don’t War: The instruction is not “fight them” or “insult them,” but Ishhadu—”Bear witness.” It is a passive-aggressive (in the philosophical, not pejorative sense) assertion of identity. It says: “We acknowledge your refusal, and in response, we simply reaffirm our own submission.” This prevents the disagreement from descending into violence.   
• Adab (Etiquette): Islamic Adab requires that this refusal be done “in the most beautiful way” (Quran 29:46). The refusal of the Trinity is doctrinal, not personal. A Muslim refuses the dogma while maintaining kindness to the person.   

5.2 Addressing the Trinity

Christian criticism of “A Common Word” often centers on the fear that Muslims are asking them to abandon the Trinity to meet in the middle.   

• The Islamic Stance: Muslims politely refuse the Trinity not out of arrogance, but out of a conviction that it complicates the pure relationship between Creator and created. The refusal is framed as a defense of God’s transcendence (Tanzih).
• Dialogue Strategy: When faced with Trinitarian arguments, the “Common Word” approach is not to attack the logic of the Trinity directly (which often leads to circular arguments) but to pivot back to the consequences of monotheism: If we both believe in One Creator, how does that compel us to treat the poor? This shifts the focus from intractable dogma to shared ethics.   

5.3 The Salafi Critique and the Middle Path

It is important to acknowledge internal Muslim debates. Salafi scholars have often criticized initiatives like “A Common Word” for potentially compromising the doctrine of Al-Wala’ Wa’l-Bara’ (Loyalty and Disavowal). They argue that 3:64 is a call to conversion, and if refused, it mandates separation.   

• Refutation: Mainstream scholars (e.g., Bin Bayyah, Al-Qaradawi) counter that in a globalized world, “separation” is impossible. The “Witnessing” mentioned in the verse establishes a distinctive identity within a shared society, not a withdrawal from it. The refusal of the Trinity allows for a political and social alliance (Mu’ahada) even if theological union is impossible.   

Part VI: Practical Fellowship – Citizenship, Charity, and Social Alliances

The theological theory of 3:64 translates into concrete social realities. How does this “Common Word” manifest in the daily life of the Muslim interacting with the Christian and Jew?

6.1 Sacred Space: The Najran Precedent

The Najran delegation’s prayer in the Prophet’s Mosque is the bedrock of Islamic tolerance.

• Fiqh of Entry: Based on this, the majority of jurists (Shafi’i, Hanbali) permit non-Muslims to enter mosques.   
• Implication: This fellowship extends to sharing sacred space for dialogue (not necessarily ritual mixing). It signifies that the mosque is not just a Muslim sanctuary but a sanctuary for Monotheism, open to the People of the Book who wish to engage in the “Equitable Word”.   

6.2 The Marrakesh Declaration: Contractual Citizenship

In 2016, hundreds of Muslim scholars issued the Marrakesh Declaration, invoking the Charter of Medina and the spirit of 3:64 to define the rights of religious minorities in Muslim lands.   

• Citizenship: The Declaration moves beyond the dhimmi (protected subject) model to a model of Contractual Citizenship. It argues that the “Equitable Word” creates a civil state where rights are based on shared humanity and mutual covenants, not religious hierarchy.   
• Protection: It affirms the religious obligation to protect Christian and Jewish institutions, citing the Prophet’s guarantees. This is the “Common Word” operationalized as constitutional law.

6.3 The Alliance of Virtues (Hilf al-Fudul)

The Prophet Muhammad praised a pre-Islamic alliance, Hilf al-Fudul, which united Meccans of various beliefs to protect the oppressed.

• Modern Alliance: Today, scholars argue that 3:64 mandates Muslims to form “Alliances of Virtues” with Jews and Christians. These alliances focus on secular/social goals: fighting poverty, combating climate change, and resisting tyranny.   
• Charity: The fellowship of the “Common Word” allows for joint charitable projects. Muslims are permitted to give Sadaqah to non-Muslims, and working together on humanitarian causes is seen as a fulfillment of the “Equitable Word” in action—serving God’s creation together.   

6.4 Fethullah Gülen and the Dialogue of Service

Turkish scholar Fethullah Gülen has extensively used 3:64 to advocate for “Dialogue of Service” (Hizmet).

• Approach: He argues that since we agree on the Creator (3:64), we should compete in serving His creation. This bypasses theological deadlocks and builds fellowship through shared action.   
• Symphony of Blessings: Gülen views the diversity of faiths as a “symphony,” where the “Common Word” provides the harmony. This approach has led to thousands of interfaith schools and dialogue centers, proving the practical viability of the verse.   

Conclusion: The abiding Validity of the Equitable Word

Quran 3:64 is not a relic of 7th-century Arabia; it is a living charter for the 21st century. It offers a sophisticated mechanism for Muslim-Christian-Jewish relations that avoids the twin pitfalls of Isolationism (refusing to engage) and Assimilation (losing one’s identity).

The verse constructs a relationship of Dignified Fellowship:

1. Dignity: It addresses the “Other” with respect (People of the Book).
2. Equity: It proposes a meeting point that is fair (Kalimat Sawa).
3. Core Identity: It demands strict loyalty to monotheism (Tawhid).
4. Polite Refusal: It provides a diplomatic exit strategy for disagreements (Bear Witness).
5. Cooperation: It lays the groundwork for alliances in wisdom (Hikmah) and virtue (Fudul).

For the modern Muslim, this verse is a command to step out of the ghetto of sectarianism and invite the world to the table of Abraham. It is a permission to learn physics from the Christian, ethics from the Jew, and to stand with both against the tides of godlessness, all while holding firmly to the witness that “There is no god but Allah.” In this “Common Word,” humanity finds its only hope for a peace that is not merely the absence of war, but the presence of Justice.

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Summary of Key Concepts in Quran 3:64

Concept	Arabic Term	Meaning for Interfaith Relations
The Invitation	Ta’alaw	A call to ascend to a higher moral and theological ground.
The Ground	Kalimat Sawa	A fair, equitable proposition centered on shared Monotheism.
The Prohibitions	Alla na’buda…	Rejection of Idolatry (Polytheism) and Tyranny (Clerical Lordship).
The Exit	Ishhadu	A polite, firm assertion of Muslim identity if agreement fails.
The Goal	Muslimun	Submission to God alone, creating a community of the God-conscious.