These verses begin a passage which further exposes the reality of the people of earlier Scriptures, particularly the Jews and Christians. It highlights their deviant beliefs and evil deeds and establishes the basis of the relationship that may exist between them and the Prophet and the Muslim community, outlining the duties of the Prophet and the Muslims in dealing with them. The passage also states a number of basic principles of faith and of the actions the Muslim community should take against deviant beliefs.

God addresses the Prophet giving him the task of conveying everything that has been revealed to him by His Lord, keeping nothing for himself and delaying nothing for any particular reason or circumstance. If he does not act on His instructions, even though he may be motivated by the desire to avoid conflict, he would not be delivering His message. Part of what the Prophet has been commanded to convey, was to tell the people of earlier revelations that they had nothing to stand on unless they implemented the Torah, the Gospel, and what had been revealed to them by their Lord. He was to make this statement in the clearest and most decisive of terms.

Moreover, the Prophet was also to declare that by going back on their covenant with God and by killing prophets, the Jews had rejected the faith and become unbelievers. The Christians did likewise, by claiming that Jesus Christ, son of Mary, was God Himself, and by stating that God was one of a trinity. The Prophet was also to declare that Jesus, (peace be upon him), warned the Children of Israel against associating partners with God. Moreover, God has denied access to Heaven to all those who ascribe partners to Him. He was further to declare that the Children of Israel have been cursed by both David and Jesus, because of their transgression.

The passage ends with an expose of the people of earlier revelations’ attitude when they supported the idolaters against the Muslims. It declares that this came about as a result of their lack of belief in God and the Prophet. They are called upon to believe in what has been revealed to Muĥammad, (peace be upon him). Otherwise, they will be unbelievers. We will now look at the verses in this passage in detail.

Messenger, proclaim what has been revealed to you by your Lord. For, unless you do it fully, you will not have delivered His message. God will protect you from all men. God does not guide those who reject faith. Say: People of earlier revelations! You have no ground to stand upon unless you observe the Torah and the Gospel and that which has been revealed to you by your Lord. That which is revealed to you by your Lord is bound to make many of them even more stubborn in their arrogance and disbelief. But do not grieve for unbelieving folk. Those who believe, and those who are Jews, and the Sabians, and the Christians — anyone who believes in God and the Last Day and does what is right shall have no fear, nor shall they grieve. (Verses 67-9)

The Prophet is given clear instructions to convey all that has been revealed to him by His Lord, allowing no room for any reservations as he declares the truth.

Otherwise, he would not be fulfilling his duty as a Messenger entrusted with conveying God’s message. It is God who will protect him against all mankind.

Whoever enjoys God’s protection has nothing to fear from other humans, powerless as they are.

In matters of faith, the word of truth must always be clear and decisive, and must be stated in full. Let anyone who opposes it say what he may, and let its enemies do what they can; the true word of faith will never make concessions for people’s desires. It must be stated clearly so that it penetrates into people’s hearts with power.

It is a fact of life that when the word of truth is stated clearly, it is immediately well received by people willing to accept the faith. When it is surrounded with equivocation, it cannot win those reluctant hearts which are the very target of the advocates of faith. Hence, clarity is essential in faith advocacy.

“God does not guide those who reject faith.” (Verse 67) If so, let the word of truth be clear, decisive, and final. The truth is accepted by a heart which is open, responsive.

It is not accepted as a result of patting the shoulders of those who do not possess such qualities.

A powerful and decisive approach to the statement of truth does not have to be harsh or overbearing. God has commanded His Messenger (peace be upon him) to call all mankind to the path of his Lord using wisdom and goodly exhortation and advice. There is no contradiction between Qur’ānic directives. Wisdom, goodly advice and exhortation are not contrary to clarity and decisiveness in stating the truth. The method of conveying something, however, is different from what is being conveyed. The requirement here is not to resort to equivocation in stating the full truth about faith and not to seek a middle way with people who do not accept it.

There can be no compromise when it comes to the essence of faith.

Right from the very early days of his Islamic call, the Prophet employed wisdom and kindly advice in conveying his message, but he made it clear that there could be no compromise in faith. He was commanded to say: “Unbelievers, I shall not worship what you worship.” () He never suggested to anyone that he was simply after minor amendments to their beliefs. Instead, he told them that their beliefs were totally false and that his faith was the whole truth. He proclaimed the truth in its fullness, using a kindly and gentle approach.

These two verses with which the passage opens bring us back to the question of the possibility of forging an alliance or a relationship of patronage between Muslims and those who received revelations from God. We need to look afresh at this question in the light of the task assigned to God’s Messenger of delivering His message in full and the expected result of his endeavours. This is expected to mean that many of them will grow even more stubborn in their arrogance and disbelief.

We find first of all that God Himself states that the people of earlier revelations have nothing to stand on until they have implemented the Torah and the Gospel and all that was revealed to them by their Lord. In other words, they have nothing to stand on until they have adopted the final religion as a logical consequence of their implementation of their Scriptures. This is made absolutely clear by calling on them, in several places in the Qur’ān, to believe in God and the Prophet. Hence, in their present status, they cannot be described as followers of a Divine faith and they do not have a religion acceptable to God. God knows that confronting them with this fact will cause many of them to be even more stubborn in their arrogance and in their disbelief. Nevertheless, God has commanded His Messenger to confront them with this fact in the frankest of manners, feeling no regrets as a result of what it may cause.

If we are to consider God’s word in this matter to be final, as it clearly is, then there is no way that we can consider the people of earlier revelations as people of faith with whom Muslims can have a relationship of mutual support against atheists and atheism, as advocated by deluded people and those who delude them. It is not open for a Muslim to change what God has stated: “It is not open for a believer, man or woman, once God and His Messenger have made judgement on a certain matter, to have any choice in that matter.” (33: 36) God’s word remains valid for all time, unchanged by circumstances. Nor are we permitted to modify our attitude in order to prevent the likely outcome of confronting them with this fact, which is bound to make them even more aggressive against us. It is not open to us to try to gain favour with them by acknowledging that they have a faith which is acceptable to us. Nor can we support them in defending their faith against atheism in the same way as we defend our own faith, the only one acceptable to God, against atheism.

God’s instructions do not mark out such a route for us to fallow. Indeed, He neither accepts from us such a recognition of the beliefs of the people of earlier revelations, nor does He forgive us such an alliance or the concept on which it relies.

When we choose for ourselves something other than He has chosen for us, we are in effect recognising deviant concepts as a Divine faith, akin to our own. But it is God who says that the people of earlier revelations have nothing to stand on until they observe the Torah, the Gospel and that which has been revealed to them by their Lord. It is sufficient for us to look at their situation to realise that they do nothing of the sort.

This first part of the present passage concludes with a clear statement of the faith which God accepts from people, regardless of what they were called before the message of the last Prophet. It was the faith which united people of all creeds and doctrines in ancient history. “Those who believe, and those who are Jews, and the Sabians, and the Christians — anyone who believes in God and the Last Day and does what is right shall have no fear, nor shall they grieve.“ (Verse 69)

The passage names four groups: “those who believe” refers to Muslims, and the Jews are the followers of the Prophet Moses. The term Sabians refers, most probably, to those who abandoned the worship of idols before the Prophet Muĥammad’s message, worshiping God alone, following no particular creed. There were a handful of Arabs among them. The Christians are those who followed the Prophet Jesus Christ (peace be upon him).

This verse states that whatever their creed was, those who believe in God and the Last Day and do what is right — and it is implicitly understood here and explicitly elsewhere in the Qur’ān that they have done that in accordance with the final Prophet’s message — will attain salvation: “shall have no fear, nor shall they grieve.” (Verse 69) They need not worry about what they used to do or under what title they were classified. The most important title is the last one.

What we have been describing is implicitly understood from this Qur’ānic verse. It comes under that part of our faith which is essentially known to all people. It is a primary concept of this faith that the Prophet Muĥammad (peace be upon him) is the last of all prophets and a Messenger of God sent to all mankind. All people, regardless of their religion, creed, belief, race, and nationality, are called upon to believe in his message as he preached it in essence and detail. Anyone who does not believe in him as a Messenger and does not believe in the totality and the details of his message remains in error. God does not accept from him the religion he followed prior to the revelation of Islam. Nor is he included among those described by God as people who “shall have nothing to fear, nor shall they grieve.” (Verse 69)

It is this primary concept of faith which a Muslim may not compromise on under the great pressure of the jāhiliyyah or darkness in which humanity lives today.

Indeed, a Muslim cannot overlook this concept when he establishes his relations with other people of different creeds and religions. He cannot try to reduce the pressure of ignorance by coming to terms with the followers of other creeds or doctrines, giving them the privilege of having “a faith” acceptable to God and constituting grounds for mutual support.

It is God alone who is the patron of believers: “Those who ally themselves with God and His Messenger and the believers (will find that) the party of God will be victorious.” (Verse 56) This is certainly true even though appearances may give a different impression. Moreover, those who believe in God and the Last Day and do what is right, on the basis of the religion of Islam, which is the religion acceptable to God, shall have nothing to fear and shall not grieve.

Such was the situation with regard to the Jews among the people of earlier revelations. The situation with regard to Christians is explained in the sūrah in a most decisive manner which clearly fits with its general tone and with the question under discussion.

Early in the sūrah, those who claim that the Christ, son of Mary, was God are described as unbelievers. At this point, this description is re-emphasised with regard to those who claim that God is a third of a trinity or allege that Jesus Christ, son of Mary, was God Himself. The sūrah combines this with a testimony by Jesus (peace be upon him) that they are unbelievers. He warns them against ascribing Divinity to anyone other than God Almighty. He acknowledges very clearly that God is his Lord and their Lord. This is concluded by a warning by God Himself against continuing with their unbelief represented by their own statements which cannot be uttered by people who believe in God and in the right faith.

Unbelievers indeed are those who say: “God is the Christ, son of Mary.” The Christ himself said: Children of Israel, worship God, my Lord and your Lord. Whoever associates partners with God, God shall forbid him entrance into Paradise and his abode will be the Fire. Wrongdoers will have no helpers. Unbelievers indeed are those who say: “God is the third of a trinity.” Of certain, there is no god save the One God.

Unless they desist from so saying, grievous suffering will surely befall those of them who are unbelievers. Will they not, then, turn to God in repentance and seek His forgiveness? God is Much-Forgiving, Merciful. The Christ, son of Mary, was but a Messenger: other messengers have passed away before him. His mother was a saintly woman. They both ate food [like other human beings]. Behold how clear We make [Our] revelations to them and behold how perverted they are. Say: Would you worship in place of God anything that has no power to harm or to benefit you? It is God alone who hears all and knows all. Say: People of earlier revelations! Do not overstep the bounds of truth in your religious beliefs, and do not follow the vain desires of those who have gone astray in the past, and have led many others astray and are still straying from the right path. (Verses 72-7)

We have already given a brief explanation of how and when these deviant assertions crept into the Christian faith, which was preached by Jesus (peace be upon him), a Messenger of God. Like his brothers, God’s Messengers, he preached the principle of God’s oneness in its purity, unadulterated by even the slightest shred of idolatry or polytheism. All Divine messages had the common goal of establishing the principle of God’s oneness, calling on mankind to believe in it, and reject all pagan beliefs. We will mention ere briefly the conclusions which those synods endorsed, advocating the concept of trinity and that of the divinity of Jesus Chris and their subsequent disagreements.

Nawfal ibn Ni`matullāh ibn Girgīs of Nazareth says: the Christian faith on which all churches agree and which represents the basis of the constitution agreed by the synod is to believe in the One God: a single father, the Almighty, the creator of the heavens and the earth and what is seen and what is unseen, and to believe in a single lord, Jesus, the only son born to the father prior to all times and created of God’s light. He is a true god originating from a true god, born but not created, equal to the father in essence and from whom everything derives its existence. It is for the sake of us human beings and for the atonement of our sins he descended from heaven. He took shape from the Holy Spirit, and took form from the Virgin Mary, and was crucified on our behalf at the time of Pilate, and suffered and was buried and then rose from the dead on the third day according to what is written in the books. He then rose to heaven and sat to the right of the Lord. He will come down again with glory to make the living and the dead submit. His kingdom will be everlasting. The Christian faith also requires believing in the Holy Spirit, the lord who gives life and who comes from the father. Together with the son he submits to Him and glorifies Him. He speaks to prophets.

The sūrah then puts them face to face with this clear fact in the hope that they will reason properly and bring themselves to understand things as they are. This is coupled with amazement that even after this exposition, they continue to reject the facts: “The Christ, son of Mary, was but a Messenger: other messengers have passed away before him. His mother was a saintly woman. They both ate food [like other human beings].

Behold how clear We make [Our] revelations to them and behold how perverted they are.” (Verse 75)

The verse describes both mother and son as people who ate ordinary food. This was a simple fact in the lives of Jesus Christ (peace be upon him) and his saintly mother. Eating food is a characteristic of living creatures which proves the humanity of Christ and his mother. Food is normally eaten to satisfy an undeniable physical need. Whoever needs to eat food in order to live cannot be a deity. God’s life needs no food to support it because He lives and remains alive by Himself. He does not need to have any created thing like food to enter or leave his body. Limitless is He in His glory.

This logic is so clear and powerful that no one can deny the fact it states. It is followed, therefore, by a condemnation of the Christians’ attitude in so far as they refuse to accept it: “Behold how clear We make Our revelations to them and behold how perverted they are.” (Verse 75)

This ordinary human life which Christ lived has troubled those who wanted to make him a deity in spite of his teachings to the contrary. They went to a great deal of trouble and argument about Christ’s nature and whether it was Divine or human, as we have already briefly explained.

Speaking from a different angle, but using the same clear logic, the sūrah wonders at their objectionable stance: “Say: Would you worship in place of God anything that has no power to harm or to benefit you? It is God alone who hears all and knows all.” (Verse 76)

It should be noted that the Qur’ānic verse deliberately uses the word “anything” rather than “anyone” in order to group together all creatures that have been worshipped, including those who have reason. The Qur’ān here refers to the fact that they are creatures and, as such, they are far removed in nature from Divinity. Thus, Jesus, the Holy Spirit and Mary are included under “anything” because, by nature, they are some of God’s creation. The expression contains its own powerful connotations implying that it is totally illogical for anything or anyone to be worshipped when they can neither harm nor benefit anyone.

“It is God alone who hears all and knows all.” (Verse 76) As such, it is God who can cause harm and bring benefit. It is He who hears the supplication of His servants, accepts their worship and knows what they entertain in their minds and what intentions they have behind their supplication and worship. Other beings cannot answer prayers or supplication since they cannot hear or know everything.

This part is concluded with a general appeal the Prophet is required to make to the people of earlier revelations: “Say: People of earlier revelations! Do not overstep the bounds of truth in your religious beliefs, and do not follow the vain desires of those who have gone astray in the past, and have led many others astray and are still straying from the right path.” (Verse 77) All these deviant beliefs have originated with trying to give Jesus (peace be upon him) a supreme position of honour, which caused them to `overstep the bounds of truth.

These verses make a definitive statement of the Jewish Prophets’ attitude towards the unbelievers from among the Children of Israel. It is represented by the attitude of the Prophets David and Jesus (peace be upon them). Both of them cursed the unbelievers among the Children of Israel and their prayers were answered because of the aggression of those unbelievers, the spread of immorality among them, their turning a blind eye to the spread of evil among themselves, and their patronising of other unbelievers. The outcome of all this was that they incurred God’s displeasure and were cursed. Their punishment will be everlasting.

Those of the Children of Israel who disbelieved were cursed by David and Jesus, son of Mary. That was because they rebelled and persisted in their transgression. They would never restrain one another from wrongdoing. Vile indeed were the things they did.

Now you can see many of them allying themselves with unbelievers. So evil is that which their souls make them do. They have incurred God’s wrath and in suffering they shall abide. Had they truly believed in God and the Prophet and all that which was revealed to them, they would not have taken them for allies, but many of them are evildoers. (Verses 78-81)

When we remember that it was Jesus and David who cursed the Children of Israel, we realise that theirs is a long history of unbelief, disobedience and rejection of the truth. Prophets who were sent to guide and save them were the ones who eventually condemned them so that they might not be guided to the truth. God answered their prayers and destined the Israelites to a perpetual curse.

The unbelievers among the Children of Israel were the ones who distorted their revealed Scriptures and refused to abide by the rulings of the Divine Code, as we are told in several Qur’ānic sūrahs. They violated their covenant with God in which they pledged themselves to support and follow every messenger He sent: “That was because they rebelled and persisted in their transgression.” (Verse 78)

Jewish history is full of examples of such rebellion and aggression. These were not mere individual actions in the Jewish community. Indeed, they were so frequent they became characteristic of the whole community, and even those who did not perpetrate such crimes either turned a blind eye to them or did not speak out against them: “They would never restrain one another from wrongdoing. Vile indeed were the things they did.” (Verse 79)

Rebellion and transgression can occur in any community by those who are corrupt and deviant. The world is never free from evil and communities will always contain people who transgress. But a good community, by nature, does not allow evil and transgression to become commonplace. When wrongdoing becomes more difficult than doing good in a community, and when deterrent punishments are prescribed and the whole community stands against evil and enforces such punishments, then evil shrinks and the motivation to commit it weakens. This gives the community stronger ties so that it is more closely knit together. Corruption becomes confined to a few individuals or groups who are rejected by the rest of the community and, hence, they hold no sway over it.

Partial reforms are not sufficient when the whole of society has gone wrong and ignorance has prevailed. When society has adopted a law other than that of God, efforts must strike at the roots and jihād campaigns must have the clear aim to establish God’s authority in society. When this is accomplished, there is a solid basis for the fulfilment of the all-important principle which is characteristic of the Muslim community: to enjoin what is right and to forbid what is wrong.

All this requires having strong faith and knowing the true nature of faith and the scope of its work in peoples’ lives. It is through such understanding that advocates of the truth come to rely totally on God, confident in His support, hoping to receive reward from Him only. They do not look to have reward or appreciation from a society that has gone astray or to receive support from those people who choose to live in darkness.

All Qur’ānic statements and aĥādīth that speak of “enjoining what is right and forbidding what is wrong” actually refer to the duty of a Muslim individual in a Muslim community which acknowledges God’s authority and enforces His law. Such a society may at times fall under dictatorship or witness the spread of some sinful practices. Hence, the Prophet (peace be upon him) says: “The best type of jihād is to say a word of truth in front of a despotic ruler.” The Prophet uses the term “Imām” to refer to the ruler because, in the Islamic system, the ruler is the first Imām. No ruler can be described as Imām unless he acknowledges God’s authority and his own duty to enforce God’s law. A ruler who implements any other law is described in the Qur’ān differently: “Those who do not judge in accordance with what God has revealed are indeed unbelievers.” (Verse 44) In ignorant societies which refuse to enforce God’s law, the most important wrong which gives rise to all other wrongs is the rejection of God’s Divinity through rejecting His law. It is to the changing of this basic wrong that the efforts of the Muslim community should be directed before tackling secondary wrongs. It is useless for good people to try to resist or forbid such small wrongs when they, by nature, emanate from the first wrong of attempting to usurp God’s Divinity and which reject His authority by ignoring His law.

It is perhaps pertinent to ask here the following question: according to what measure do we describe people’s actions as wrong and tell them to refrain from doing them? You may, for example, declare that a particular action is wrong and then find ten people rising up against you from different quarters to tell you that it is not wrong. They claim that it might have been considered wrong in previous generations, but with progress and development, things have to be looked at in a different light. It is important, therefore, to have a proper standard and sound values by which to judge matters and identify what is right and what is wrong. From where though can we derive such values and how do we establish such a standard? If we were to rely on the ever- changing judgement of people and societies, or their traditions and prejudices, we would end up in a maze where there are no sign posts or road markings. Nevertheless, it is so important to establish such a standard and that this standard should remain constant, unaffected by people’s prejudices. The standard we require, then, is that which God lays down.

The real reason for this attitude of the Jews, despite their having received revelations from God, is that they do not really believe in God and His Messenger.

They have not embraced God’s final message. Hence, they are unbelievers. Had they believed, they would not have allied themselves to unbelievers: “Now you can see many of them allying themselves with unbelievers. So evil is that which their souls make them do. They have incurred God’s wrath and in suffering they shall abide. Had they truly believed in God and the Prophet and all that which was revealed to them, they would not have taken them for allies, but many of them are evildoers.” (Verses 80-1)

This statement which describes the position of the Jews at the time of God’s Messenger (peace be upon him) also applies today, tomorrow and at all times. It is also true of all the peoples of earlier revelations in most parts of the world today.

Hence, it is our duty to carefully study the Qur’ān and learn the lessons it has for every Muslim community throughout all generations.

It was the Jews who allied themselves to the unbelievers and incited them to attack the Muslims. God says of them in the Qur’ān: “They say to the unbelievers that they are better guided than the believers.” (4: 51) This was most clearly apparent in the Battle of the Moat, but it was also clear both before and after it, up to our present time. Israel could not have come into existence in Palestine except through the Jews allying themselves to present-day unbelievers and atheists.

As for the other people of earlier revelations, they ally themselves with materialist atheism whenever they have to deal with Muslims. They even cooperate with people of pagan and idolatrous religions when they have to fight Muslims, even though those Muslims do not represent Islam in any way, except through being descendants of past Muslim generations. All this goes to show how deeply rooted is the grudge against this faith and those who belong to it, though their claims of belonging to it may be false. God indeed tells the truth. He says: “Now you can see many of them allying themselves with unbelievers. So evil is that which their souls make them do. They have incurred God’s wrath and in suffering they shall abide.” (Verse 80) This is the net result of what they have done for themselves. Evil indeed is such an outcome. Bitter indeed are the fruits they reap from allying themselves with unbelievers.

Who of us reads or listens to God’s description of those people and still takes decisions that cannot be sanctioned by God, concerning alliances and mutual support between the followers of this religion and its enemies who are allied with unbelievers? What motive could there be for those people to seek an alliance with unbelievers, unless it is lack of faith in God and His Messenger: “Had they truly believed in God and the Prophet and all that which was revealed to them, they would not have taken them for allies, but many of them are evildoers.” (Verse 81) This is indeed the reason: they do not believe in God and the Prophet, and the majority of them are evildoers. They share the same feelings and directions with unbelievers. Hence, they prefer to be allied with them rather than with those who believe in God and His Messenger.