3:75
Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back; others, who, if entrusted with a single silver coin, will not repay it unless thou constantly stoodest demanding, because, they say, “there is no call on us (to keep faith) withthese ignorant (Pagans).” but they tell a lie against Allah, and (well) they know it.
Commentators explain that earlier verses (Qur’an 3:70–72) describe certain breaches of trust attributed to some members of the People of the Book, including rejecting divine revelations, confusing truth with falsehood, concealing knowledge, and attempting to mislead believers. In contrast, verse 3:75 highlights differences within this group by acknowledging that some individuals among them were trustworthy in matters such as property and financial dealings. This distinction demonstrates that not all individuals within a community share the same moral character (Shafi, 2008).
The commentary further explains that recognizing virtuous qualities in non-Muslims does not necessarily imply that their actions are fully accepted in a theological sense. Rather, acknowledging such qualities serves to recognize objective moral value where it exists. Good deeds performed by non-Muslims may bring benefits in this world, such as a reputation for honesty and integrity. According to this interpretation, such recognition also reflects the ethical approach of Islam, which encourages fairness and acknowledges commendable behavior even among those outside the Muslim community (Shafi, 2008).
References:
Shafi, Muhammad (2008). Maariful Quran. (Vol .2 surah 3 pg. 98).
3:76-77:
3:76
Nay.- Those that keep their plighted faith and act aright,-verily Allah loves those who act aright.
3:77
As for those who sell the faith they owe to Allah and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will Allah (Deign to) speak to them or look at them on the Day of Judgment, nor will He cleans them (of sin): They shall have a grievous penalty.
According to The Study Quran, the Qur’an frequently condemns the act of exchanging eternal spiritual benefit for temporary worldly gain. This theme appears in several verses where individuals are described as “selling” divine guidance, God’s scripture, or their covenant with God for insignificant worldly advantages (e.g., Qur’an 2:41; 2:79; 2:174; 3:187; 5:44; 9:9; 16:95). The expression indicating that such people will have “no share in the Hereafter” is interpreted as meaning that they will not partake in its blessings or rewards, rather than implying that they will not experience the events of the afterlife itself (Nasr et al., 2015).
The commentary also explains that the phrase translated as “no share” (lā khalāq) can denote a lack of moral virtue or spiritual merit. Some commentators understand the verse to mean that God will neither speak to nor look upon such individuals on the Day of Judgment. Others interpret this language metaphorically as an expression of divine displeasure and punishment, noting that other Qur’anic passages describe God addressing even disbelievers during the final judgment (e.g., Qur’an 7:6; 15:92–93; 23:108). In this context, the refusal of divine attention signifies a severe form of condemnation, whereas God’s speech or attention toward individuals represents a sign of favor and blessing (Nasr et al., 2015).
Additionally, the phrase stating that God will not “purify” such individuals has been interpreted in several ways. Some commentators explain that it means God will not praise them or recognize them as morally purified, while others understand it to mean that their deeds will not be rectified or accepted in the manner that righteous deeds are accepted. The Arabic verb zakkā carries both meanings—purifying and declaring someone purified—which also appears in Qur’an 53:32, where believers are instructed not to claim purity for themselves (Nasr et al., 2015).
References:
Nasr, Hossein (2015). Study Quran.
3:78-80
There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, “That is from Allah,” but it is not from Allah: It is they who tell a lie against Allah, and (well) they know it! It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: “Be ye my worshippers rather than Allah’s”: on the contrary (He would say) “Be ye worshippers of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly.” Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (To Allah in Islam)?
Exegetical reports indicate that during the visit of the Najrān delegation, certain Jews and Christians questioned whether the Prophet Muḥammad sought to be worshipped in the same manner that some Christians venerated ʿĪsā, son of Maryam. The Prophet is described as firmly rejecting such an idea, affirming that his mission was solely to call people to the worship of Allah alone. In this context, the revealed verse emphasizes a central theological principle: anyone entrusted by Allah with revelation, wisdom, and prophethood remains completely faithful to the divine message and cannot invite others to worship himself or any created being. The passage presents an analogy with worldly governance, suggesting that just as rulers appoint only trustworthy representatives, Allah’s selection of prophets reflects perfect knowledge and certainty regarding their loyalty and integrity. From this perspective emerges the doctrine of ʿiṣmah (prophetic infallibility), which holds that prophets are protected from major sins and from actions that would contradict their mission, such as shirk or rebellion against divine command. The interpretation also serves as a response to claims attributing divine status to ʿĪsā, critiques practices of excessive veneration toward religious figures, and reinforces the principle that ultimate devotion belongs to Allah alone
References:
Shafi, Muhammad (2008). Maariful Quran. (Vol .2 surah 3 pg. 100-102).