وَلَن تَرْضَىٰ عَنكَ ٱلْيَهُودُ وَلَا ٱلنَّصَٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم بَعْدَ ٱلَّذِى جَآءَكَ مِنَ ٱلْعِلْمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ
“And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! the guidance of Allah (Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting guardian nor helper.” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
According to Taberî, the path that Allah showed to the Prophet is true guidance and rectitude; it is not possible to gain the approval of either Judaism or Christianity, since these two religions are contradictory to each other and cannot be united in one person. For this reason, the Prophet should continue to invite them to Allah's guidance rather than attempting to make them conform to their own religions; thus the claims that entering paradise is only possible by being Jewish or Christian are rejected.
ولا سبيل لك إلى إرضائهم باتباع ملتهم؛ لأن اليهودية ضد النصرانية، والنصرانية ضد اليهودية، ولا تجتمع النصرانية واليهودية في شخص واحد في حال واحدة
Zemahşerî12. c.✓ Citation verified
According to Zemahşerî, the guidance in the expression 'hüden lillâh' is only Islam, and everything outside of it is misguidance and deviation. Furthermore, the lam letter in the expression 'linuslime' indicates the reason for the command; that is, it means 'we were commanded and told: Be Muslim, let us submit.' Although the address is directed at the Prophet, the meaning being related to Abu Bakr is due to the unity and togetherness between the Prophet and the believers, especially between him and Abu Bakr.
هي تعليل للأمر ، بمعنى : أمرنا وقيل لنا أسلموا لأجل أن نسلم . فإن قلت : فإذا كان هذا واردا في شأن أبي بكر الصديق رضي الله عنه فكيف قيل للرسول عليه الصلاة والسلام قل أندعو ؟ قلت : للاتحاد الذي كان بين رسول الله صلى الله عليه وسلم والمؤمنين
Fahreddin er-Râzî12-13. c.✓ Citation verified
According to this exegete, the verse informs us that the Jews and Christians will only be satisfied with the Prophet if he follows their religion, whereas Allah's guidance is true guidance and what they call for is not guidance but whim. Furthermore, the text discusses that it is permissible for the address to be directed at the Messenger himself, since knowing that Allah will not perform an action does not prevent one from being forbidden from that action. In this context, the verse is said to indicate that imitation is invalid and that those who follow whim will not be excused.
بمعنى أن هدى الله هو الذي يهدي إلى الإسلام وهو الهدي الحق والذي يصلح أن يسمى هدى وهو الهدى كله ليس وراءه هدى ، وما يدعون إلى اتباعه ما هو بهدى إنما هو هوى
Kurtubî13. c.✓ Citation verified
According to Kurtubî, the address in the verse is directed at the Prophet, and the guidance that Allah placed in the heart is true guidance, not what the opposing side claims. Furthermore, based on the concept of 'ilm' mentioned in the verse, it is reported that Ahmad ibn Hanbal declared as disbelievers those who say the Qur'an is created; because this view means claiming that Allah's knowledge is created. The text also mentions that the expression 'following their whims' means the polytheists' worship of others besides Allah and their turning away from the Kaaba.
مثل أحمد بن حنبل عمن يقول : القرآن مخلوق فقال : كافر فقيل : بم كفرته فقال : بآيات من كتاب الله تعالى
İbn Kesîr14. c.✓ Citation verified
According to Ibn Kathîr, this verse informs us that the Jews and Christians will never be satisfied with the Prophet, and therefore his duty is not to try to please them but to gain Allah's approval and invite them to the truth given to him. It is stated that the expression 'Allah's guidance' means the straight, correct, complete and comprehensive religion. Furthermore, it is reported that this guidance is an argument and proof that the Prophet and his companions used against the people of misguidance, and that this is supported by a hadith.
وليست اليهود يامحمد ولا النصارى براضية عنك أبدا فدع طلب ما يرضيهم ويوافقهم وأقبل على طلب رضا الله في دعائهم إلى مابعثك الله به من الحق
Beydâvî13. c.✓ Citation verified
According to Beydâwî, in verse 119 the Prophet was sent with the truth, that is, with a true and supported prophethood; because he is a bringer of good news and a warner, the stubbornness of the disbelievers does not harm him and he does not need to worry about the condition of the people of Hell. In verse 120, the statement that Jews and Christians will not be satisfied with the Prophet is interpreted as an exaggeration meant to show that their entering Islam is also impossible; the concept of huda is identified with Islam and it is stated that the path they call for is not the truth, but that Allah's guidance is the only true path.
ولن ترضى عنك اليهود ولا النصارى حتى تتبع ملتهم مبالغة في إقناط الرسول صلى الله عليه وسلم من إسلامهم، فإنهم إذا لم يرضوا عنه حتى يتبع ملتهم، فكيف يتبعون ملته.
Comparison
Common ground
All exegetes agree that the verse conveys that Jews and Christians will never be satisfied with the Prophet, that true guidance is only the path shown by Allah, and that the Prophet's duty is not to gain their approval but to invite them to Allah's guidance. The identification of the concept of huda with Islam is also a common point.
Differences
While Taberî and Ibn Kathîr rely on contextual reading and narrations (Ibn Mas'ud recitation, Qatâda, hadith); Zemahşerî and Beydâwî place emphasis on linguistic and rhetorical subtleties (the function of the lam letter, recitation differences, hyperbolic style). Râzî brings theological and jurisprudential discussions (commanding the impossible, restricting the address to the Messenger) into play, thereby raising the matter to the level of creed. Kurtubî opens a different field of argumentation by making the verse a basis for Ahmad ibn Hanbal's creedal discussion (whether the Qur'an is created or not). Zemahşerî's attribution to Abu Bakr is a unique interpretation not seen in the others.
Historical context
Early period exegetes (Taberî, Zemahşerî) were content with explanations based more on language and narrations, while later period exegetes (Râzî, Kurtubî) expanded the verse into theological and creedal discussions, and Beydâwî and Ibn Kathîr summarized and systematized the previous legacy. The fundamental message (the uniqueness of guidance, the meaninglessness of expecting approval) remained constant, while methods and emphases diversified according to the scholarly discussions of the period.
Modern connection
This reading can point to the importance of maintaining a constructive stance with different belief and thought circles by remaining true to one's own values rather than attempting to gain their approval. At the same time, it reminds us that tolerance and dialogue can coexist with a principled stance, and that a sincerely pursued effort does not have to gain everyone's approval. This can be understood as meaning that in daily life, working with patience and sincerity has a value independent of others' acceptance.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar