لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا ﴿۱۲۳﴾ وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا ﴿۱۲۴﴾ وَمَنْ أَحْسَنُ دِينًا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا ﴿۱۲۵﴾ وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُحِيطًا ﴿۱۲۶﴾

﴾123﴿ Laisa bi amaaniyyikum wa laaa amaaniyyi Ahlil Kitaab; mai ya'mal sooo'ai yujza bihee wa laa yajid lahoo min doonil laahi waliyanw wa laa naseeraa
﴾124﴿ Wa mai ya'mal minas saalihaati min zakarin aw unsaa wa huwa mu'minun fa ulaaa'ika yadkhuloonal Jannata wa laa yuzlamoona naqeeraa
﴾125﴿ Wa man ahsanu deenam mimmman aslama wajhahoo lillaahi wa huwa muhsinunw wattaba'a Millata Ibraaheema haneefaa; wattakhazal laahu Ibraaheema khaleelaa
﴾126﴿ Wa lillaahi maa fis samaawaati wa maa fil ard; wa kaanal laahu bikulli shai'im muheetaa

﴾123﴿ The religion and recompense are not based on your desires, nor on the desires of the People of the Book. Whoever does evil (such as shirk) will be requited for it, and will find no protector or helper for himself besides Allah.
﴾124﴿ And whoever does righteous deeds — whether male or female — while being a believer in tawḥīd, such people will enter Paradise, and they will not be wronged even as much as the speck on a date stone.
﴾125﴿ And who is better in religion than the one who submits his face solely to Allah, while being a doer of good, and follows the religion of Abraham (peace be upon him), who was a pure monotheist? And Allah took Abraham (peace be upon him) as a close friend.
﴾126﴿ And to Allah alone belongs whatever is in the heavens and whatever is on the earth, and Allah is encompassing of all things (in knowledge and power).

[123] This is a warning, and the meaning of the verse is that religion is not subject to the desires of the common people or the scholars.
If it were, then religion would follow the desires of shirk and innovation.
Likewise, recompense is not based on their wishes — that those who commit shirk will not be punished.
Such thinking is false.
(Sūʾan) refers to disbelief and shirk, which certainly deserve punishment.
If taken in a general sense, it refers to any sin that Allah does not forgive.
(Yujza bih) — the recompense (or substitution with good) is also general.
Every hardship or sorrow that befalls a believer — even a thorn that pricks his foot — can be a means of expiation for his sins.
[124] This is a glad tiding of the Hereafter and explains the essence of religion, which is faith and righteous deeds.
(Male or female) — this is a refutation of those who belittle women to the extent that they consider them deprived of the reward for good deeds.
[125] This explains the reason for the previous glad tiding — that one enters Paradise because their religion is good and in accordance with the religion of Abraham.
(Aslama) here means to follow (in submission), and iḥsān means monotheism and sincerity.
(Khalīlan) refers to a sincere friend, whose heart has no place for friendship with anyone else.
[126] This is the matter of tawḥīd — that the only disposer and owner is Allah alone, and the knower of the unseen is also Allah alone.
This is the summary of Allah’s attributes and the essence of the religion of Abraham.