This part of the sūrah, from verse 65 to verse 92, takes up the same general theme of the controversy surrounding religious beliefs between the people of earlier revelations, i.e. the Jews and Christians, and the Muslims. It explores the relentless and devious efforts lined up against Islam; the scheming, smears, slandering, vilification, lies and devilish intrigues of its opponents. It presents the Qur’ān’s argument on behalf of the Muslims and reassures them of the truth of their cause and exposes the deviation and hopelessness of their detractors. It openly and closely probes the habits, ethics, intentions and activities of those enemies in order to make the Muslims fully aware of the threat they pose and to take away the mantle of knowledge and wisdom those enemies had assumed. It moves to dissipate any trust some gullible Muslims may have placed in them. It discourages following their example, and eliminates the dangers of their intrigue by exposing it so that no one may be deceived or misled by it.

This section begins with castigating Jewish and Christian claims of affinity to the Prophet Abraham, who pre-dated both the Torah and the Gospel. Each had professed him to be a follower of their respective religious beliefs. Their arguments are dismissed as totally baseless. Abraham, the sūrah asserts, was a devotee to God’s true religion based on submission to God, i.e. Islam, and his natural patrons are those who adhere to that same religion. God shall be the Guardian of all true believers.

Thus, the assertions of both Jews and Christians are refuted and a continuous line emerges linking all prophets and messengers of God throughout the ages. The sūrah states: “The people who have the best claim to Abraham are those who followed him, and this Prophet, and those who are true believers. God is the Guardian of the believers.” (Verse 68)

The sūrah then goes on to expose the real, undeclared objective of the controversies stirred up by the Jews and Christians regarding Abraham as also other issues. Their aim had always been to mislead and distract the Muslims, and to sow doubts in their hearts about Islam. Here the Qur’ān lashes out against such detractors: “People of earlier revelations! Why do you disbelieve in God’s revelations when you yourselves bear witness [to their truth!? People of earlier revelations! Why do you cloak the truth with falsehood, and knowingly conceal the truth?” (Verses 70-1)

The sūrah then reveals aspects and manifestations of that evil intrigue. The culprits declare adherence to Islam in the morning but reject it before the day is out in order to feed uncertainty and suspicion in the hearts of weaker Muslims who are found among all communities. Surely, there must be a valid reason why Jewish and Christian individuals, whose people had a much longer association with, and experience of, prophets and Divine revelations, rejected Islam. The sūrah says: “A party of the people of earlier revelations say [to one another]: ‘Declare at the beginning of the day, that you believe in what has been revealed to the believers, and then deny it at the end of the day, so that they may go back on their faith.” (Verse 72) How vile and malicious their actions are.

People of earlier revelations! Why do you argue about Abraham when both the Torah and the Gospel were not revealed till after him? Have you no sense? You have indeed argued about that of which you have some knowledge; why then do you argue about that of which you have no knowledge at all? God knows, whereas you do not know.

Abraham was neither a Jew nor a Christian; but he was wholly devoted to God, having surrendered himself to Him. He was not of those who associate partners with God. The people who have the best claim to Abraham are those who followed him, and this Prophet and those who are true believers. God is the Guardian of the believers.

(Verses 65-8)

Muĥammad ibn Isĥāq relates a report attributed to Ibn `Abbās, the Prophet’s cousin, which says: “A number of Christians from Najrān and a number of Jewish rabbis met at the Prophet’s place and disputed among themselves. The rabbis claimed that Abraham was nothing but a Jew, while the Christians maintained that Abraham was a Christian. God then revealed this verse starting with: “People of earlier revelations! Why do you argue about Abraham...” Whether it was true or not that that particular occasion was the time when this verse was revealed, it is apparent that this verse is meant to be an answer to the claims of people who professed to believe in earlier revelations. There seem to have been arguments either with the Prophet (peace be upon him) or arguments among themselves in the presence of the Prophet. The ultimate aim of these claims was to monopolise God’s covenant with Abraham which meant that prophethood would remain in Abraham’s seed, and to monopolise honour and Divine guidance. More importantly, they sought through these claims to reject the Prophet’s statement that he followed the faith of Abraham and that the Muslims were the rightful heirs of the original pure faith. The disputants also hoped to raise doubts concerning this fact in the minds of at least some Muslims.

It is for this reason that God condemns their attitude here so strongly and shows clearly that their arguments are without basis. Abraham lived long before the revelation of the Torah or the Gospel; how could he, then, be a Jew or a Christian? It is a totally illogical claim which collapses at the first glance at history: “People of earlier revelations! Why do you argue about Abraham when both the Torah and the Gospel were not revealed till after him? Have you no sense?” (Verse 65)

They are further condemned in the verse that follows. All their arguments are shown to be without foundation. They appear to indulge in an endless dispute without providing supporting evidence, consistency or logic: “You have indeed argued about that of which you have some knowledge; why then do you argue about that of which you have no knowledge at all? God knows, whereas you do not know.” They argued about Jesus, and they argued about certain Divine legislation when they were called upon to submit to the rulings included in God’s Book. Instead, they turned their backs on it. In these matters, they had some knowledge. They could not, however, claim any basis, even technical, for their arguments about things which took place before the revelation of their Scriptures and the preaching of their religions. They argue, then, for argument’s sake. It is a worthless argument which is advanced for vested interests and which follows no logical method. A person who advances such an argument cannot be trusted at all. He is, indeed, not worth listening to.

A party of the people of earlier revelations would love to lead you astray; but they lead astray none but themselves, although they may not perceive it. People of earlier revelations! Why do you disbelieve in God’s revelations when you yourselves bear witness [to their truth]? People of earlier revelations! Why do you cloak the truth with falsehood, and knowingly conceal the truth? A party of the people of earlier revelations say [to one another]: “Declare at the beginning of the day, that you believe in what has been revealed to the believers, and then deny it at the end of the day, so that they may go back on their faith. But do not really trust anyone except those who follow your own faith” — Say: All true guidance is God’s guidance — That anyone may be given the like of what you have been given. Or that they should contend against you before your Lord” Say: “Grace is in God’s hand: He bestows it on whom He wills. God is Munificent and All- Knowing. “He singles out for His mercy whom He wills. And God’s grace is great indeed. (Verses 69-74)

In this passage, the Muslim community is told of the intentions of the people of earlier revelations behind every argument they may raise. The Qur’ān confronts those people with what they actually plot and scheme in close proximity to the Muslim community. Their masks are torn from them and their reality is made apparent to all.

The grudge which the people of earlier revelations bear to the Muslim community relates to the faith of that community. They hate that the Muslims should have Divine guidance. They hate to see them holding to their own faith with firmness and reassurance. They, therefore, mobilise all their efforts to cause the Muslims to go astray: “A party of the people of earlier revelations would love to lead you astray.” It is, then, an inner desire which lies behind all their plotting, scheming, arguments and concealment of the truth. There is no doubt that such a desire, motivated by prejudice and grudge, is deviant. An evil desire cannot be based on any right guidance. Hence, the moment they entertain a desire to turn the Muslims away from their faith, they cause themselves to go astray. It is only a person who finds himself lost in a labyrinth of deviation that loves to lead astray those who are following a straight path: “But they lead astray none but themselves, although they may not perceive it.” (Verse 69)

The Muslims will come to no harm from what their enemies may scheme against them as long as they maintain and implement their faith. God guarantees them that the scheming and plotting of their enemies will be counter-productive as long as the Muslims hold on to their faith.

The people of earlier revelations are then made to face the reality of their untenable situation: “People of earlier revelations! Why do you disbelieve in God’s revelations when you yourselves bear witness [to their truth!? People of earlier revelations! Why do you cloak the truth with falsehood, and knowingly conceal the truth?” (Verses 70-1)

Those people who had received earlier revelations were at that time, and still are, able to recognise the truth clearly embodied in this religion. This applies to those who know the references contained in their own Scriptures about this religion. Some of them were candid about what they read, so much so that a number of them embraced Islam on this basis. It also applies to those who are not so aware of these references but who are nonetheless able to recognise the clear truth of Islam which is sufficient to persuade them to accept it. Both groups, however, continue to reject the truth of Islam, not because of any lack of evidence and proof, but because of personal prejudices and vested interests. The Qur’ān addresses them as “people of earlier revelations”, because it is this very quality which should have prompted them to hearken to God’s new revelations and follow His new Book.

Among the people of earlier revelations there is many a one who, if you trust him with a treasure, will return it to you intact; and there is among them many a one who, if you trust him with a small gold coin, will not return it to you, unless you keep standing over him. For they say: “We have no obligation to keep faith with Gentiles.” Thus they deliberately say of God what they know to be a lie. Indeed those who fulfil their pledges and guard themselves against evil [enjoy God’s love]; for God loves the righteous. Those who barter away their covenant with God and their oaths for a trifling gain will have no share in the life to come. God will neither speak to them, nor cast a look on them on the Day of Resurrection, nor will He cleanse them of their sins.

Theirs will be a grievous suffering. (Verses 75-7)

In these verses, the Qur’ān describes the people of earlier revelations as they are, identifying the points of weakness in their characters. It also states the correct values of the Islamic faith. It begins by describing two types of people and their behaviour in commercial and social transactions. We note here that the Qur’ān maintains a high standard of fairness, stating the facts and denying no one his due credit, despite the fact that those people of earlier revelations were in conflict with the Muslim community. It seems that the same is true of those people in all generations.

Nevertheless, their hostility towards, their plotting and scheming against and their attempts to undermine Islam and the Muslims, are not cause for the Qur’ān to deny the good ones among them their due credit. Here we note the Qur’ānic statement that among the people of earlier revelations, there are trustworthy individuals who will not usurp anyone his right, even under the greatest of temptations: “Among the people of earlier revelations there is many a one who, if you trust him with a treasure, will return it to you intact.” (Verse 75)

Others among them, however, are too greedy and have no respect for the rights of others. They do not return something which rightfully belongs to another person, no matter how small, unless they are faced with continuous and insistent demands.

They try to justify this contemptible habit by knowingly and deliberately telling lies about God: “And there is among them many a one who, if you trust him with a small gold coin, will not return it to you, unless you keep standing over him. For they say: ’We have no obligation to keep faith with Gentiles.’ Thus they deliberately say of God what they know to be a lie.” (Verse 75)

This particular characteristic is typical of the Jews. It is they who make this statement and have, in moral and social dealings, double standards. When there is a transaction between one Jew and another, they are honest and trustworthy. When they deal with non-Jews, cheating, false pretences, deception and swindling become admissible practices which stir no conscience and cause no twinge of remorse. We note here that the Qur’ān quotes them as saying, “We have no obligation to keep faith with Gentiles.” The Arabic term used in the Qur’ānic text for the word “Gentiles” means “the illiterate or unlettered people”. This was a reference to the Arabs, since the Arabs at that time were largely an illiterate nation. In fact, that was the term they employed to denote all non-Jews.

There are some among them who twist their tongues when quoting the Scriptures, so that you may think that [what they say] is from the Scriptures, when it is not from the Scriptures. They say: ‘It is from God”, when it is not from God. Thus, they deliberately say of God what they know to be a lie. It is not conceivable that any human being to whom God had given revelation and wisdom and prophethood would subsequently say to people: “Worship me instead of God.” But rather: ‘Be devoted servants of God, by virtue of spreading the knowledge of the Scriptures and your constant study of them.” Nor would he bid you to take the angels and the Prophets as your gods. Would he bid you to be unbelievers after you have surrendered yourselves to God? (Verses 78-80)

These verses speak of a certain type of people of earlier revelations, namely, the deceivers who make use of God’s revelations in order to lead other people astray.

They twist their tongues when they read or quote it, and interpret its statements so that they may be made to agree with certain prejudices. In return for all this, they receive a paltry price, a trifling worldly gain. One example of such distortion and deliberate misinterpretation relates to their invented beliefs about Jesus, son of Mary, in order to make people’s beliefs agree with the prejudices of the Church and political rulers.

When religious men are corrupt they allow themselves to be used as a tool for the falsification of facts. In this manner, they take advantage of their guise as men of religion. The example employed by the Qur’ān in relation to the people of earlier revelations is well known to us today. They impose on the verses and statements of their own revelations arbitrary interpretations and conclusions, claiming that these represent the precise meaning intended and that, as such, they constitute God’s message. In actual fact, however, their conclusions are in sharp conflict with the very essence of Divine faith. They are able to achieve this contortion because the majority of people cannot differentiate between the true essence of faith and the true meaning of these statements on the one hand, and the fabricated conclusions they arbitrarily impose on these same statements on the other.

We are today well aware of such people who are wrongly described as religious.

Indeed, they are religious professionals who look upon religion as a profession and who use it in order to satisfy all sorts of prejudice. They do not hesitate to make use of any religious text when it seems to them that by so doing they serve their own material interests. It does not concern them that their arbitrary interpretations of God’s revelations contradict the basic principles of faith. They try hard to detect even the slightest hint of linguistic ambiguity in a Qur’ānic verse so that they can endorse any desire, tendency or prejudice which serves their immediate interests: “They say: It is from God’, when it is not from God. Thus, they deliberately say of God what they know to be a lie.” (Verse 78)

God made a covenant with the Prophets: “If after what I have vouchsafed to you of the Scriptures and wisdom, there comes to you a messenger confirming the truth of what you have in your possession, you shall believe in him and you shall help him. Do you,” said He, “affirm this and accept the obligation I lay upon you in these terms?” They answered: “We do affirm it.” Said He: ‘Then bear witness, and I am also a witness with you.” Then those who turn away afterwards are indeed transgressors. Do they seek a religion other than God’s, when every soul in the heavens and the earth has submitted to Him, willingly or by compulsion, and to Him they shall all return?

(Verses 81-3)

This passage explains the link between all the messengers and messages. It is based on the covenant made with God which judges as a transgressor anyone who declines to follow the last of the Divine messages. It shows that such a person would be guilty of violating his covenant with God and of disobeying the law which applies to the whole universe. God, limitless He is in His glory, has made a binding and solemn covenant with every prophet He sent. He Himself witnessed this covenant as did His prophets. The covenant states that if a prophet is followed by a messenger who confirms his own message, he is required to declare his belief in this messenger, give him his support and follow his religion, no matter what he himself has been given of Scriptures and wisdom. God has made this binding agreement with every prophet and messenger He has sent.

The Qur’ānic presentation overlooks the time intervals which separated God’s messengers, but instead groups them all in one scene with God, in His majesty, addressing them all at the same time. He asks whether they acknowledge this covenant and accept the obligation it places on them: “Do you affirm this and accept the obligation I lay upon you in these terms?’ They answered: ‘We do affirm it.’” (Verse 81)

God, the Sublime, witnesses this covenant and asks them to witness it as well: “He said: ‘Then bear witness, and I am also a witness with you.’” (Verse 81)

As we replay this majestic scene in our minds, we are overawed with the image of all messengers assembled in the presence of God.

United in their submission to the sublime directive, they uphold the single truth, which God has willed should serve as the foundation of human life and remain pure of deviation, contradiction and conflict. God selects one of His servants to establish this truth on earth, before he passes it over to his successor, to whom he pledges his support, as the latter takes over the task of conveying God’s message. No prophet has any personal interest in this matter, nor does he seek any personal glory. He is simply a servant of God, chosen by Him to convey His message. It is God Who determines how this message is carried forward from one generation to another, and it is He Who controls the movement of its followers as He pleases.

With this covenant, Divine religion is assured of being free from any narrow prejudice, be it the prejudice of the messenger to himself or to his people, or the prejudice of his followers to their own faith, interests, or to their own people. This single faith remains, in this way, pure, as God wishes it to be.

How shall God guide people who have lapsed into disbelief after having accepted the faith and having borne witness that this messenger is true, and after having received clear evidence of the truth? God does not guide the wrongdoers. Of such people the punishment shall be the curse of God, the angels and all men. Under it they shall abide. Neither their suffering shall be lightened, nor shall they be granted respite.

Excepted shall be those who afterwards repent and mend their ways; for God is Much- Forgiving, Merciful. But those who return to disbelief after having accepted the faith and then grow more stubborn in their rejection of the faith, their repentance will not be accepted. For they are those who have truly gone astray. As for those who disbelieve and die unbelievers, not even the earth full of gold shall be accepted from any one of them, were he to offer it in ransom. They shall have grievous suffering and they shall have none to help them. You will never attain to true piety unless you spend on others out of what you dearly cherish. God has full knowledge of what you spend. (Verses 86-92)

The preceding verses leave no doubt whatsoever about the true meaning of Islam.

In the light of these verses, it is impossible to arbitrarily interpret Qur’ānic statements in order to give Islam a definition other than that given by God. Islam, the religion of the whole universe, means submission to the system God has laid down for life.

Islam can never be confined to a verbal declaration of believing in the oneness of God and Muĥammad’s message. Such a declaration must be followed by its practical correlative. This means, in the context of bearing witness that there is no deity save God; to actually believe that God alone is the only Lord of the universe to Whom worship should be addressed and Whose pleasure is to be sought. In the case of bearing witness that Muĥammad is God’s Messenger, it means to implement in full the way of life he has explained to us as given him by his Lord, and to apply the laws he has given us and to refer all disputes to the Qur’ān, the Book he has conveyed to us.

As we have said, Islam can never be confined to a mere mental acceptance of the truth of divinity and revelation, devoid of its practical effect. Nor can Islam be limited to a set of worship practices, contemplations, or moral and spiritual education, unless these are followed by their practical correlative represented by a way of life derived from God. Worship, contemplation and moral education have no practical value in people’s lives unless they are incorporated into a social system which moulds human life in its own clean fashion, in accordance with God’s will.

Such is Islam as God wants it. No value can be attached to Islam in the version devised by people’s desires, or coloured by the wishes and prejudices of the enemies of Islam and their stooges everywhere.

Those who do not accept Islam in the form God wants it to take, after having learnt its true nature will definitely be the losers in the hereafter. They will receive no guidance from God and will not be exempt from His punishment: “How shall God guide people who have lapsed into disbelief after having accepted the faith and having borne witness that this messenger is true, and after having received clear evidence of the truth? God does not guide the wrongdoers. Of such people the punishment shall be the curse of God, the angels and all men: under it they shall abide. Neither their suffering shall be lightened, nor shall they be granted respite.” (Verses 86-8)