3:65-68
Ye People of the Book! Why dispute ye about Abraham, when the Law and the Gospel Were not revealed Till after him? Have ye no understanding? Ah! Ye are those who fell to disputing (Even) in matters of which ye had some knowledge! but why dispute ye in matters of which ye have no knowledge. It is Allah Who knows, and ye who know not! Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to Allah’s (Which is Islam), and he joined not gods with Allah. Without doubt, among men, the nearest of kin to Abraham, are those who follow him, as are also this Prophet and those who believe: And Allah is the Protector of those who have faith.
Commentators explain that the dispute referenced in Qur’an 3:65 concerned claims about whether Abraham (Ibrahim) followed the religious traditions later identified with Judaism or Christianity. The argument is presented as logically inconsistent, since both traditions developed historically after the time of Abraham and therefore could not have defined his religious identity. The subsequent verse (3:66) criticizes those who engage in such debates despite possessing incomplete or insufficient knowledge. The commentary emphasizes that the true nature of Abraham’s faith is known only to God and is clarified in Qur’an 3:67, which describes him as devoted to pure monotheism rather than belonging to any later religious community (Shafi, 2008).
Furthermore, Qur’an 3:68 identifies those who are closest to Abraham as the people who followed him during his lifetime and, in later generations, those who follow the message of the Prophet Muhammad along with belief in the earlier prophets. According to this interpretation, the community of believers who uphold this monotheistic tradition are regarded as the true heirs to Abraham’s spiritual legacy, and God is described as their protector and supporter (Shafi, 2008).
3:69-74
3:69
It is the wish of a section of the People of the Book to lead you astray. But they shall lead astray (Not you), but themselves, and they do not perceive!
3:70
Ye People of the Book! Why reject ye the Signs of Allah, of which ye are (Yourselves) witnesses?
3:71
Ye People of the Book! Why do ye clothe Truth with falsehood, and conceal the Truth, while ye have knowledge?
According to the Study Quran:
The warning of v. 70 resembles that of v. 99: O People of the Book! Why do you turn those who believe from the way of God, seeking to make it crooked, while you are witnesses?
The wording of v. 71 is similar to that of 2:42: And confound not truth with falsehood, nor knowingly conceal the truth. These verses are usually understood to refer tothe rejection of the mission of the Prophet by Jews and Christians, even though he is foretold, according to Islamic belief, in their sacred books (see 7:157; Ṭ). Some say that their being witnesses means that they bear witness to the truth of the prophets in their own tradition, who themselves manifest the same truths (Q).
3:72-74
A section of the People of the Book say: “Believe in the morning what is revealed to the believers, but reject it at the end of the day; perchance they may (themselves) Turn back. “And believe no one unless he follows your religion.” Say: “True guidance is the Guidance of Allah: (Fear ye) Lest a revelation be sent to someone (else) Like unto that which was sent unto you? or that those
(Receiving such revelation) should engage you in argument before your Lord?” Say: “All bounties are in the hand of Allah: He granteth them to whom He pleaseth: And Allah careth for all, and He knoweth all things.” For His Mercy He specially chooseth whom He pleaseth; for Allah is the Lord of bounties unbounded.
Some exegetical interpretations describe a group from among the People of the Book who allegedly adopted a strategy intended to create doubt among Muslims. According to this account, they planned to profess belief in the Qurʾān publicly and then renounce it shortly afterward, hoping that such reversals would weaken the confidence of believers by suggesting that learned individuals had discovered flaws in the new faith. Their outward declarations were thus portrayed as insincere and directed toward influencing Muslims, while their genuine allegiance remained confined to members of their own religious community. Verse 73 is interpreted as a response to these tactics, affirming that true guidance originates from Allah alone and cannot be undermined by deception or manipulation. The passage further attributes these actions to feelings of envy regarding the revelation granted to Muslims and their growing religious standing. Subsequent verses emphasize that such envy reflects a misunderstanding of divine wisdom, grace, and the distribution of guidance according to Allah’s will
References:
Shafi, Muhammad (2008). Maariful Quran. (Vol .2 surah 3 pg. 94).
Shafi, Muhammad (2008). Maariful Quran. (Vol .2 surah 3 pg. 96-97).