(14–15) “They did not become divided until after knowledge had come to them, out of mutual transgression. Had it not been for a prior word from your Lord postponing judgment until an appointed term, judgment would already have been passed between them. Indeed, those who inherited the Scripture after them are in grave, disquieting doubt about it. So call people to that, remain steadfast as you have been commanded, and do not follow their desires. Say, ‘I believe in every Scripture Allah has revealed, and I have been commanded to deal justly among you. Allah is our Lord and your Lord. Our deeds belong to us and your deeds belong to you. There is no argument between us and you. Allah will bring us together, and to Him is the final return.’”
When Allah Most High commanded the Muslims to unite upon their religion and forbade them from becoming divided, He warned them not to be lulled into complacency by the Book Allah had revealed to them. The People of the Scripture did not become divided until Allah had revealed to them the Book that required them to remain united, whereupon they did the opposite of what their Book commanded. All of this arose from transgression and aggression on their part: they hated and envied one another, and rancor and enmity developed among them, causing them to differ. So beware, O Muslims, lest you become like them.
“Had it not been for a prior word from your Lord”—namely, that the punishment settling the matter would be deferred “until an appointed term”—“judgment would already have been passed between them.” His wisdom and forbearance, however, required that it be postponed for them. “Indeed, those who inherited the Scripture after them”—that is, those who succeeded them and became their heirs, among those who lay claim to learning—“are in grave, disquieting doubt about it.” That is, they are in deep confusion that gives rise to disagreement. Their predecessors differed out of transgression and obstinacy, while their successors differed because of doubt and misgiving; all of them share in blameworthy disagreement.
“So call people to that”—that is, call your nation to the upright religion and straight path for which Allah revealed His Books and sent His messengers. Urge them toward it and strive for its sake against those who do not accept it. “And remain steadfast” yourself “as you have been commanded.” That is, remain steadfast in conformity with Allah’s command, with neither negligence nor excess, but by obeying Allah’s commands and avoiding His prohibitions, and persisting in this course. He thus commanded him to perfect himself by adhering to steadfastness and to perfect others by calling them to it.
It is well known that a command addressed to the Messenger (may Allah bless him and grant him peace) is also a command to his nation unless there is evidence restricting it to him.
“And do not follow their desires”—that is, the desires of those who have deviated from the religion, whether disbelievers or hypocrites. This includes following them in any part of their religion, abandoning the call to Allah, or abandoning steadfastness. For if you followed their desires after knowledge had come to you, you would then surely be among the wrongdoers. He did not say, “Do not follow their religion,” because their religion in its true form—the religion Allah prescribed for them—is the religion of all the messengers. They did not follow it, however, but followed their desires and made their religion a source of amusement and play.
“And say” to them when they dispute and debate with you, “I believe in every Scripture Allah has revealed.” That is, let your debate with them be founded upon this tremendous principle, which demonstrates the honor, majesty, and supremacy of Islam over all other religions, and shows that the religion the People of the Scripture claim to follow is part of Islam. This also instructs us that if the People of the Scripture argue on the basis of believing in some books or some messengers to the exclusion of others, their claim must not be conceded. The Book to which they call and the messenger with whom they identify necessarily affirm this Quran and the one who brought it. Our Book and our Messenger commanded us to believe in Moses, Jesus, the Torah, and the Gospel only as our revelation has described and affirmed them, informing us that they in turn attest to its truth.
As for the Torah and the Gospel, or Moses and Jesus, considered apart from the descriptions given to us and without conformity to our Book, we have not been commanded to believe in them.
His words, “And I have been commanded to deal justly among you,” mean: to judge justly concerning the matters over which you differ. Your enmity and hatred toward me, O People of the Scripture, must not prevent me from treating you justly. Justice in judging among those who hold differing views, whether they are People of the Scripture or others, requires accepting whatever truth they possess and rejecting whatever falsehood they possess. “Allah is our Lord and your Lord.” That is, He is the Lord of everyone; you have no greater claim to Him than we do. “Our deeds belong to us and your deeds belong to you,” whether good or evil. “There is no argument between us and you.” That is, once the realities have become clear, and truth has been distinguished from falsehood and guidance from misguidance, there is no longer any place for dispute and contention. The purpose of debate is only to distinguish truth from falsehood, so that those who seek right guidance may be guided and the proof may be established against those who go astray.
This does not mean that the People of the Scripture are not to be debated. How could it, when Allah says, “Do not debate with the People of the Scripture except in the best manner”? Rather, what is intended is what we have explained.
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“Allah will bring us together, and to Him is the final return” on the Day of Resurrection. He will then recompense everyone according to their deeds, and the truthful will be distinguished from the liar.