In the Shade of the Qur'an by Sayyid Qutb

This new passage takes the exposition of Jewish intrigue against Islam and the Muslims a step further, revealing the reasons that lie behind their deep-seated hatred and their treachery and troublemaking. It gives Muslims strong warnings, requiring them to be on their guard in dealing with the hostile and malicious scheming of the Jews. Muslims are pointedly told not to emulate the behaviour of the Jews, or to fall for their trickery and deceit.

It appears that the Jews were making an issue of the modifications and amendments that had to be made to some Islamic rules and requirements during the formative years of Islam. They utilized this to raise doubts in Muslim minds, questioning the validity and veracity of their religion. Had those rules and ideas originated from God, the Jews argued, they would not have had to be changed or replaced.

This insidious campaign gathered strength when the direction faced by Muslims in prayer, the qiblah, was changed from Jerusalem to the Ka`bah in Makkah, sixteen months after the Prophet’s arrival in Madinah in 622 CE.

On his arrival in Madinah, the Prophet instructed his followers to turn towards Jerusalem, the sacred city of Judaism, in prayer, which gave the Jews reason to argue that their faith was superior, the one and only true religion. This made the Prophet wish, although he never expressed his feelings in words, that prayers could be made facing the Ka`bah in Makkah. As time went by, this feeling grew even stronger until his unspoken wish was granted, as we shall see later in the sūrah.

Since the change of qiblah deprived the Israelites of the basis for their argument concerning the merits and status of their faith, they launched a malevolent and surreptitious campaign aimed at discrediting the divine origins of Islam and questioning its veracity. They went for the very foundations of Islam, arguing with the Muslims that if facing Jerusalem during Prayer had not been valid, their worship hitherto would have been in vain; but that if it had been valid, there would be no justification for a change of qiblah. They were hitting at the very roots of the Muslims’ faith in God’s reward and, more seriously, at the wisdom and insight of the Prophet’s leadership.

More worrying were the indications that the anti-Islamic campaign instigated by the Jews of Madinah was having some success. Weak- minded Muslims began to question the Prophet demanding ‘proof’ and ‘evidence’ for what he taught and preached. Needless to say, such questioning is the opposite of complete trust in the Prophet’s leadership and in the source of the Islamic faith. Therefore, the Qur’ān clarifies the principle and the wisdom behind the abrogation, replacement or amendment of some rulings, and warns the Muslims against the real aims of Jewish criticism of the Qur’ān and the Prophet. It tells them clearly that the ultimate aim of the Jews was to turn the clock back, so that the Arabs who believed in Islam would revert to their old pagan days. It was jealousy and malice that drove the Jews to those lengths. They deeply resented, and would not accept, the fact that God had favoured another people with the honour of His final mandate to man and chosen them as the advocates of His last message. The Qur’ān undertook to expose the perfidious and malevolent Jewish accusations and claims, citing examples of earlier conflicts between Jews and Christians in which accusations were exchanged and insults traded.

The sūrah then turns to highlight aspects of the qiblah issue, pointing out that the Jews were hell-bent on preventing the Muslims from turning towards the Ka`bah in prayer. The Qur’ān condemns this stance, branding it an attempt to prevent the mentioning of God’s name in His places of worship and an effort to destroy such places.

As the passage draws to a close it brings the Muslims face to face with the real and underlying motives driving the Jews and Christians in their opposition to Islam.

Their chief wish had been to turn the Muslims away from their beliefs and their religion altogether. They were never going to rest or be happy with Muĥammad until he abandoned his faith for theirs; otherwise, it would be war, intrigue and confrontation all the way.

“Believers, do not say [to the Prophet]: “Listen to us,’ but say: “Have patience with us,’ and hearken. Grievous suffering awaits the unbelievers. Neither the unbelievers among the people of earlier revelations nor the idolaters would like to see any blessing ever bestowed upon you by your Lord. But God favours with His mercy whom He wills; His grace is infinite. Any revelation We annul or consign to oblivion We replace with a better or similar one. Do you not know that God has power over all things? Do you not know that God has sovereignty over the heavens and the earth, and that apart from God you have no one to protect you or give you help? Do you wish to ask of the Messenger who has been sent to you the same as was formerly asked of Moses? He who barters faith for unbelief has surely strayed away from the right path. Many among the people of earlier revelations would love to lead you back to unbelief now that you have embraced the faith. This they do out of deep-seated envy, after the truth has become manifest to them; so forgive and forbear until God makes known His decree. Indeed, God has power over all things. Attend regularly to your prayer and pay zakāt (financial duty); for, whatever good you do for your own sake you shall find it with God. God sees all that you do. (Verses 104-110)

The opening verse of this passage addresses the believers, asking them not to emulate the Jews in their play on certain Arabic words when speaking to the Prophet. One such word is rā`inā, which means “listen to us”, but the sound of which could be subtly varied to convey the offensive meaning of ‘an impulsive fool’. They would resort to this cowardly form of abuse because they would not dare insult the Prophet openly. The Muslims were advised to use synonymous words that could not be twisted to give an offensive meaning in their address to the Prophet.

This kind of behaviour not only shows the extent of Jewish resentment and envy towards the Muslims, it also shows the Jews as discourteous and underhand. The Qur’ān mentions these activities to indicate how caring and well disposed God is towards the Prophet and the Muslims, and how much He is willing to defend and protect them against their detractors.

The sūrah goes on to expose further Jewish ill-will and animosity towards the Muslims, so that they may beware of their malign influence and hold fast to what God has entrusted them with: “Neither the unbelievers among the people of earlier revelations nor the idolaters would like to see any blessing ever bestowed upon you by your Lord. But God favours with His mercy whom He wills; His grace is infinite.” (Verse 105)

The verse speaks of Jews, Christians and idolaters in the same vein, describing them as unbelievers because they have all denied God’s last and final message to man which was revealed to Muĥammad (peace be upon him). They share the same grudges and hatred towards the Muslims for being chosen by God as recipients of His revelation and as trustees and custodians of His religion on earth.

Earlier, we saw other manifestations of this jealousy and the blind hatred underlying it, and how it was extended even to angels such as Gabriel who was no more than a carrier of God’s revelations to the Prophet Muĥammad.

In stating that “God favours with His mercy whom He wills”, the sūrah emphasizes that God’s decisions in these matters are not arbitrary. If He chooses to bestow His mercy on Muĥammad and his followers, it is because He knows that they both deserve and are worthy of it. The comment at the end of this verse is: “His grace is infinite” (Verse 105).

The greatest of God’s bounties is His message, and the advocacy of His faith.

Thus, believers should realize in their hearts how favoured they have been. They would be able then to counter the hatred and doubt campaign led always by the Jews to weaken the faith in the hearts of Muslims, with awe and gratitude, coming as it does after they have been alerted to the unbelievers’ intrigues and ill-will. All these feelings may be seen as an essential mobilization to counter the Jews’ campaign against Islam.

The main reason for this impudent attack, as mentioned earlier, was the abrogation, replacement or amendment of certain Qur’ānic directives and rulings, especially the one regarding the qiblah. This last ruling instructed Muslims to face the Ka`bah in Makkah, rather than Jerusalem, in prayer.

Regardless of the immediate occasion, the sūrah at this point gives a definitive statement with regard to this important issue: “Any revelation We annul or consign to oblivion We replace with a better or similar one. Do you not know that God has power over all things?” (Verse 106)

Partial amendments of rulings in response to changing circumstances during the lifetime of Prophet Muĥammad could only be in the interest of mankind as a whole.

As the originator of revelations, God, the Creator, is the final and absolute authority to decide such amendments. To cancel or replace any directive or principle is His exclusive prerogative. This point is emphasized in the next verse: “Do you not know that God has sovereignty over the heavens and the earth, and that apart from God you have no one to protect you or give you help?” (Verse 107)

We can clearly detect a hint of warning, and a reminder to Muslims that other than God they can call on no one for support or protection. The likely reason for this is the effect the Jewish campaign had had on some Muslims, whose trust and confidence in the Prophet showed signs of flagging. That is borne out by the following verse: “Do you wish to ask of the Messenger who has been sent to you the same as was formerly asked of Moses? He who barters faith for unbelief has surely strayed away from the right path.” (Verse 108)

Again there is a clear denunciation of the Jewish habit of questioning their prophets, disobeying them and asking for the impossible, as has been described at length earlier in the sūrah.

The verse also warns Muslims not to lose sight of their commitments and obligations towards God, as the Jews had clone before them. Otherwise, they would lose faith in their own religion, as the Jews wish them to do: “Many among the people of earlier revelations would love to lead you back to unbelief now that you have embraced the faith. This they do out of deep-seated envy, after the truth has become manifest to them.” (Verse 109)

That enmity towards Islam which filled, and continues to fill, the hearts of the Jews, has always been the real force that motivates their plotting and scheming. The Qur’ān makes this very clear as it describes the relentless Jewish efforts to shake the foundations of Islam and destroy the Muslim community throughout the world. It therefore calls on Muslims to rise above their opponents’ level rather than meet evil with evil. It advises not mere restraint, but forgiveness and forbearance: “so forgive and forbear until God makes known His decree. Indeed, God has power over all things.” (Verse 109)

Muslims are urged to pursue the faith God has chosen for them and to invest their efforts and energies in the worship of God Almighty: “Attend regularly to your prayer and pay zakāt (financial duty); for, whatever good you do for your own sake you shall find it with God. God sees all that you do.” (Verse 110)

Thus we can see how the Qur’ān revitalizes the collective Muslim conscience, focuses on the real sources of danger to the community, and mobilizes Muslims’ energy and feelings for closer contact with God and more gracious submission to His will and command. Until that will is revealed and God’s word takes effect in life, Muslims are urged to exercise prudence and show tolerance and magnanimity towards detractors, envious people and ill-wishers.

The sūrah then deals with some general claims made by Jews and Christians, to the effect that they are the only righteous people who are assured of being admitted to heaven in the life to come. At the same time they continue to denounce and throw charges at each other. It then goes on to give God’s final word on the matter. “They declare, ‘None shall enter Paradise unless he is a Jew or a Christian.’ Such are their wishful fancies. Say, ‘Produce your proof, if what you say is true.’ Indeed, whoever surrender themselves to God, while doing good works, shall have their reward with their Lord; they shall have nothing to fear nor shall they grieve. The Jews say the Christians have no basis for their faith and the Christians say the Jews have no basis for their faith. Yet they both recite the Scriptures. Those devoid of knowledge say likewise, and on the Day of Judgement God shall judge between them on all their disputes.” (Verses 111-113)

Although, when the Qur’ān was being revealed, there was no strong Christian presence in Madinah, as compared to that of the Jews, the text refers to both groups as well as to the polytheists, dismissing their claims as baseless and challenging them to provide evidence to support their argument. “They declare: None shall enter Paradise unless he is a Jew or a Christian.” This is a dual report of what both groups argued.

Otherwise, the Jews used to claim that only they were destined for heaven, and the Christians claimed that for themselves. Both statements are boastful, without supporting evidence. Hence, God instructs the Prophet to challenge their claims:

“Say: ‘Produce your proof if what you say is true.’“ (Verse 111)

The sūrah then establishes another fundamental Islamic principle: that reward is commensurate with deed, without any preference for one nation, group or individual over another. Faith and submission to God, rather than title, ancestry or name, is the determining factor in this regard, and “whoever surrender themselves to God, while doing good works, shall have their reward with their Lord; they shall have nothing to fear nor shall they grieve.” (Verse 112)

This complements the earlier principle concerning punishment, when they claimed that the fire of hell would only touch them for a very brief period. They were told: “Those who earn evil and become engulfed by their sin are destined for the fire, where they shall abide.” (Verse 81) Thus, the complete Islamic concept of reward and punishment emerges.

Here again we find the most important feature of the Islamic faith: total, unconditional, mental and physical surrender to God. It is, however, a surrender that must be manifested in a practical form, expressed in the verse in the proviso, ‘while doing good works,’ because Islam makes a direct functional link between abstract belief and everyday behaviour, between faith and action, inner convictions and outward deeds. In this way, religious faith becomes a complete way of life, and man’s character and actions merge into a single entity — hence the generous reward granted by God Almighty to believers without discrimination or preference of one group over another. Those who willingly and completely surrender themselves to God “shall have their reward with their Lord; they shall have nothing to fear no shall they grieve.” (Verse 112)

While the Jews and the Christians were making those inflated and self-righteous claims, they were accusing each other of having no basis for their respective beliefs, which caused the Arabs “devoid of knowledge” to refuse both of them and throw the same charge back at them both.

This last phrase clearly refers to the illiterate idolaters of Arabia, who observed with bewilderment the polemical religious arguments and the incessant barrage of accusations and counter-accusations hurled at each other by Jews and Christians.

They viewed both religious groups with disdain, not least because of the myths and superstitions that had crept into Jewish and Christian theology, which did not greatly differ from the Arabs’ own polytheistic beliefs, such as ascribing offspring to God. Accordingly, neither Judaism nor Christianity had much appeal for the people of Arabia.

The sūrah notes those accusations and controversies but leaves the final judgement to God, who “on the Day of Judgement shall judge between them on all their disputes”. It is to Him that all matters are ultimately referred. This is the fairest and most satisfactory way of dealing with these irrational and futile arguments, which were made by people whose exclusive claim to salvation and guidance has already been refuted.

There follow further denunciations of the Jews’ and Christians’ attempts to raise doubts in Muslim minds about the veracity of the Prophet’s teachings and instructions, especially those concerned with the change of the direction of prayer, or the qiblah. These attempts are considered tantamount to obstructing places of worship and keeping people out of them, or even seeking to destroy them. “Who is more unjust than he who forbids God’s name to be mentioned in His places of worship, and seeks to destroy them? Such people have no right to enter them except with fear in their hearts. They shall suffer ignominy in this world and awesome suffering awaits them in the life to come. To God belong the east and the west: wherever you turn there will be the face of God.

Truly, God is limitless in His bounty and He knows all.” (Verses 114-115)

The immediate impression one gets from these two verses is that they relate to the qiblah issue and to Jewish efforts to dissuade the Muslims from turning in prayer towards the Ka`bah, in Makkah. Other accounts, however, speak of different circumstances for their revelation.

The verses are phrased in general terms and may therefore be interpreted generally. The same applies to the consequences of hindering the use of God’s places of worship or destroying them. Those who perpetrate such acts deserve to be unceasingly pursued and relentlessly harassed, unless they seek refuge in the sanctuary of places of worship. It was in this spirit that on the day the Muslims conquered Makkah in August 630 CE, the Prophet Muĥammad ordered a general amnesty declaring that anyone who entered the sacred mosque would be safe. Many of the Arab enemies of Islam did exactly that. These were the very people who prevented the Prophet and his followers from entering the sacred mosque in Makkah, making it clear that they would go to war, if necessary, to stop the Muslims from entering. Furthermore, they are now warned of a double punishment: “They shall suffer ignominy in this world and awesome suffering awaits them in the life to come.” (Verse 114)

However, another interpretation of the statement “Such people have no right to enter them except with fear in their hearts” emphasizes the fact that those who hinder or impede the use of places of worship should themselves only enter such places in fear of God and in total submission to Him. That would be the most appropriate way for them to show respect for these places and to acknowledge God’s power and glory.

But what makes us favour the view that the two verses were revealed in connection with the qiblah issue is the verse that comes immediately after them, stating: “To God belong the east and the west; wherever you turn there will be the face of God. Truly, God is limitless in His bounty, and He knows all.” (Verse 115) Clearly this verse comes as a response to Jewish lies and false contentions that prayers offered by Muslims facing Jerusalem were worthless and in vain. It is saying that in the final analysis prayer is valid whatever direction a worshipper faces, because God’s face will be there. To specify a particular direction is no more than a matter of discipline.

It does not mean that God’s face is found in one direction rather than another. After all, God does not wish to make things difficult for people, nor would He want to take away their reward or devalue it: “Truly, God is limitless in His bounty and He knows all.” (Verse 1 15)

The sūrah then discusses certain distorted concepts of Godhead held by Jews and Christians. It highlights the contrast between those and the beliefs held by the pagan Arabs, emphasizing the striking similarities, before it corrects those erroneous concepts and presents the true unitarian belief of Islam. “They say, ‘God has taken to Himself a son.’ Limitless is He in His glory! His is all that is in the heavens and on earth; all things are obedient to Him. He is the Originator of the heavens and the earth. When He wills something to be, He need only say, Be, and it is. Those devoid of knowledge say, ‘Why does not God speak to us, nor is a sign shown to us?’ The same demands were made by people before them: their hearts are all alike. We have made the signs very clear for those with firm conviction.” (Verses 116-118)

Indeed, the totally misguided notion of “God the Father” was not restricted to the Christians who take Jesus to be the son of God; for some Jews also believed that Ezra was a son of God, while the Arab idolaters believed that the angels were God’s daughters. The sūrah condemns these three groups, all fiercely antagonistic towards Islam in Arabia at the time, without going into details of their beliefs.

It is interesting to note here that those groups compare very closely with the three groups that are opposed to Islam today, as represented by world Zionism, the crusading Churches and international Communism, the last being even more hostile to Islam than the Arab idolaters ever were.

By grouping all three camps together, the Qur’ān equates the absurd Jewish and Christian beliefs with those of idolatry, and it implicitly refutes their claims to exclusive righteousness and salvation by putting forward the correct version of unitarian belief: “Limitless is He in His Glory. His is all that is in the heavens and on earth; all things are obedient to Him. He is the Originator of the heavens and the earth. When He wills something to be, He need only say, ‘Be’, and it is.” (Verses 116-117)

Here we come to the pure and clear Islamic concept of the nature of God and His relationship with His creation, and how creatures come into being. This is the clearest and noblest understanding of all these facts.

The universe was created directly by God through an act of His free, absolute and omnipotent will, expressed in the simple word “Be”. The mere intention of God to create anything would bring it instantaneously into existence in the form chosen for it, without the need for intermediaries of any kind. As to how this actually happens, this remains one of life’s most profound mysteries. In fact, the human mind is not equipped to fathom the secret of life. Such understanding is not necessary for the fulfilment of man’s role, which is to build human life on earth.

God has given man numerous skills, talents and resources that have enabled him to discover and unravel a great many of the natural laws that govern the world around him. But, much as man has been able to learn about the world and exploit that knowledge for his own progress and advancement, other aspects have been kept away from him, as these have no impact on man’s role on earth.

Philosophers and thinkers throughout human existence have attempted to unravel the secrets of creation, and a number of theories of life and the universe have been advanced, including some absurd and ridiculous notions. Man’s failure in this area has been due to the fact that human science and philosophy have ventured into a realm of thought for which man does not possess the necessary intellectual and analytical tools. They have merely been groping in the dark, adrift in uncharted waters.

Some Muslim thinkers and philosophers have also been lured into this controversial and complicated area of human thinking but failed to come up with any satisfactory conclusions. When some of them sought help in Greek philosophy, itself none the wiser, they were thrown into even deeper confusion. This has inevitably and surreptitiously found its way into Islamic thought but only as an alien body.

The Islamic view draws a distinct line between Creator and creation. The Creator is unique and matchless, which leaves no room in Islamic thought for the idea of “the unity of creation” or pantheism. Non- Muslim philosophy relies on this idea to indicate that creation and the Creator are one and the same; that creation is a mere reflection of the Creator and the physical manifestation of its Maker. A Muslim views existence as a unity in a different sense: it is created by one will, follows the same laws of nature, demonstrates absolute harmony and submits humbly to its Lord:

“His is all that is in the heavens and on earth; all things are obedient to Him.” (Verse 116)

This plain concept eliminates the need for the Creator to have offspring or have them ascribed to Him, since “He is the Originator of the heavens and the earth. When He wills something to be, He need only say, ‘Be’, and it is.” (Verse 117) How this divine will operates cannot be known because it is beyond man’s capacity to comprehend, and it would be futile for him to try or pretend to know.

Following this brief discussion, the sūrah cites another statement it attributes to the idolaters of Arabia, again having a strange resemblance to what the Jews and the Christians were saying: “Those devoid of knowledge say, ‘Why does not God speak to us, nor is a sign shown to us?’ The same demands were made by people before them: their hearts are all alike. We have made the signs very clear for those with firm conviction.” (Verse 118)

The pagan Arabs had often challenged the Prophet Muĥammad to come up with some miraculous proof or an extraordinary act to convince them of Islam. The sūrah makes the point that Jews and Christians who lived before them had asked the same of their prophets. A case in mind is that when the Israelites asked Moses that they should be allowed to see God in person. All three groups seem to share the same attitudes, concepts and inclinations, and therefore belong together.

God emphasizes that He has “made the signs very clear for those with firm conviction.” Conviction, or certainty of faith, is a function of the heart and not a reaction to astounding or spectacular demonstrations. With faith, man is capable of appreciating signs and miracles, and understanding their meaning and purpose, and drawing the necessary lessons and reassurance from them.

Having dismissed the false claims of the Jews, the Christians and the Arab idolaters and revealed the real motives driving them to oppose Islam, the sūrah directly addresses the Prophet Muĥammad in order to define his mission and specify his responsibilities. It also exposes the true nature of the dispute between him and the Jews and Christians, who wanted to exact a very high price that Muĥammad neither possessed nor was able to afford. “We have sent you with the truth; a bearer of glad tidings and a warner. You shall not be questioned about those who are destined for the blazing fire. Never will the Jews nor yet the Christians be pleased with you unless you follow their faith. Say, ‘Gods guidance is the only true guidance. ‘Should you follow their desires after all the knowledge that has come to you, you would have none to protect you from God, nor to give you help. Those to whom We have given the Book, and who recite it as it ought to be recited, truly believe in it; those who deny it are utter losers.” (Verses 119-121)

“We have sent you with the truth...” This opening statement in these verses gives strong reassurance to the Prophet that would help him to dispel any doubts or fears regarding the nature of his mission, and to foil any schemes or threats to undermine it. It is expressed very sharply and succinctly, giving it force and impact.

“A bearer of glad tidings and a warner.” Muĥammad’s mission was to deliver God’s message, giving the good news to those who accept it and warning those who reject it. This is the total sum of his task. He would not be questioned about those who would end up in hell, because they would have met their fate as a result of their own actions.

The Prophet is also told that the Jews and the Christians would continue to oppose and scheme against him. They would never make peace with Islam, nor be satisfied unless Muĥammad abandoned Islam and took up their distorted beliefs and erroneous ideas, referred to earlier. It was not evidence or proof of credentials they were after; nor was it because they doubted his integrity or the truth of the revelations he had received. Nothing would seem to satisfy or convince them apart from an undertaking by Muĥammad that he was ready to relinquish his commission as Messenger of God and adopt their faith.

“Never will the Jews, nor yet the Christians be pleased with you unless you follow their faith.” This is the bone of contention. What they are after is not evidence or conviction of the truth of Islam. Islam and Muĥammad have been a constant obsession with Jews and Christians throughout history. The faith of Islam has always been at the centre of the crusades and campaigns launched against the Muslim community all over the world. No matter how much the two camps may differ or quarrel between themselves, or how divided each of them may be, when it comes to fighting Islam and Muslims they are in full agreement and as united as they could be.

The conflict between the Judaeo-Christian world on the one side, and the Muslim community on the other, remains in essence one of ideology, although over the years it has appeared in various guises and has grown more sophisticated and, at times, more insidious. We have seen the original ideological conflict succeeded by economic, political and military confrontation, on the basis that ‘religious’ or ‘ideological’ conflicts are outdated and are usually prosecuted by ‘fanatics’ and backward people. Unfortunately, some naïve and confused Muslims have fallen for this stratagem and persuaded themselves that the religious and ideological aspects of the conflict are no longer relevant.

But in reality world Zionism and Christian Imperialism, as well as world Communism, are conducting the fight against Islam and the Muslim community, first and foremost, on ideological grounds and with the sole aim of destroying this solid rock which, despite their concerted and sustained efforts, they have not been able to remove.

The confrontation is not over control of territory or economic resources, or for military domination. If we believe that, we would play into our enemies’ hands and would have no one but ourselves to blame for the consequences.

“Never will the Jews, nor yet the Christians be pleased with you unless you follow their faith.” (Verse 120) That is the heavy price that would have to be paid. They will accept nothing less.

But God’s instructions are very clear: “Say: ‘God’s guidance is the only true guidance.’” (Verse 120) The instruction is definite and emphatic: there is to he no negotiation or bargaining, no compromise or appeasement. The Prophet is warned that his wish to convey the message to those people and his eagerness for them to believe him, or his inclination to befriend them, should not distract him from the difficult but straight path he has taken: “Should you follow their desires after all the knowledge that has come to you, you would have none to protect you from God, nor to give you help.” (Verse 120)

It is a stern, uncompromising warning, addressed to none other than Muĥammad, God’s Messenger and beloved Prophet. His detractors are motivated by prejudice and narrow-minded self-interest, rather than by lack of proof or knowledge. Those of them who are able to rid themselves of such motives and who properly understand their own Scriptures will believe him. “Those to whom We have given the Book, and who recite it as it ought to be recited, truly believe in it; those who deny it are utter losers.” (Verse 121)

Having delivered this decisive warning, the sūrah now addresses the Israelites with an amicable and sympathetic appeal, as a fitting end to this extensive debate concerning their history and religious conduct. They are offered a last chance before they are totally discredited and deprived of the privilege and honour of being the trustees and custodians of God’s message to mankind.

The appeal opens with similar words as used earlier: “Children of Israel! Remember My favour which I bestowed on you, and that I have preferred you over all people. Fear the day when no soul shall avail another in any way, nor shall ransom be accepted from any of them, nor shall intercession be of any benefit, and none shall receive help.” (Verses 122-123)