Tafsir of Al Imran 3:20

(If they argue with you): That is, if they dispute with you regarding the religion after you have established the proofs. The pronoun refers to those who were given the Scripture—the Jews and the Christians—as stated by al-Hasan. Abu Muslim said: It refers to all people. Others said: It refers to the delegation of the Christians of Najran, and the words of Muhammad ibn Ja'far ibn al-Zubayr point to this.

(Say, "I have submitted my face to Allah"): That is, I have devoted and humbled my heart and my entire being to Allah, associating no one else with Him. There is an indication in this that arguing with them is misplaced, for argument occurs regarding something hidden, whereas that which they have disputed is something manifest, its state is well-known, and it is the upright religion. Thus, such argument and disputation can only be stubbornness. Consequently, this statement serves as a turning away from debating them.

It is also said that it is indeed a form of argument, the explanation being that those people acknowledged the existence of the Creator and that He is worthy of worship. It is as if he said: "This statement is agreed upon by all, so I hold fast to this agreed-upon portion and invite the creation to it." The disagreement lies in matters beyond that: the Jews claim anthropomorphism and corporeality, the Christians claim the divinity of 'Isa (peace be upon him), and the polytheists claim the necessity of worshipping idols. These are the claimants, and upon them lies the burden of proof. Similar to this is the verse: "Say, 'O People of the Scripture, come to a word that is equitable between us and you—that we will not worship except Allah and not associate anything with Him.'"

According to Abu Muslim, the verse in this place is like the words of Ibrahim (peace be upon him): "Indeed, I have turned my face toward He who created the heavens and the earth." It is as if it were said: "If they dispute with you, O Muhammad, regarding these details, say: 'I hold fast to the way of Ibrahim (peace be upon him),' and you acknowledge that he was truthful in his speech and sincere in his religion." This falls under the category of using their own admissions against them, and it is included under His, the Almighty's, saying: "And argue with them in a way that is best." Perhaps the interpretation of "turning away" is better, as it contains an indication of their wretched state and low status. The "face" is used to represent the whole person because it is the most noble of the outward limbs, the manifestation of power and perception, the gathering place of most acts of worship, and through it, one turns toward everything.

Nafi’, Ibn ‘Amir, and Hafs pronounced the ya with a fathah, while the others kept it silent (sukūn).

(And those who follow me): This is conjoined to the attached pronoun in "I have submitted," and it is rendered acceptable due to the separation, or it is in the accusative as an accompaniment (ma‘a). It has been objected against both that they imply their participation with the Prophet (peace be upon him) in the submission of his face, and the meaning is not "I submitted my face" and they also submitted their faces; for it is not correct to say "I ate a loaf and Zayd" if each of them ate a loaf. Therefore, it must be that it is from a new sentence with an omitted predicate—meaning: "and those who follow me [have done likewise]"—or it is conjoined to the Majesty (Allah), with his (peace be upon him) submission being for those who followed him by way of protection and counsel. The response is that the understanding of the meaning and the absence of confusion make both options permissible, thereby dispensing with the burden of omission and the difficulty of contradicting the apparent meaning. Abu ‘Amr and Nafi’ retained the ya in "it-taba‘ani" (follow me) according to the original root, while the others dropped it. Dropping it is better to align with the script of the Uthmanic codex, and such dropping has occurred frequently, such as the words of al-A’sha: "So will my seeking of the lands prevent me, out of fear of death, from that which is to come?"

(And say to those who were given the Scripture and the unlettered): This is conjoined to the conditional sentence. The meaning is: if the People of the Scripture argue with you, confront them; if that avails, then expand the invitation and say to the black and the white, (Have you submitted?): following me as the believers have done, for there has surely come to you from the signs of Allah that which necessitates and demands it, (or are you still in your disbelief) in the signs of Allah and your persistence in stubbornness? This is like what you say when you have summarized an issue for a seeker, leaving no path of explanation without traversing it, then asking: "Have you understood it?" In the style of "Will you not then desist?", following the detailing of the deterrents from committing what is forbidden. In this lies a reproach for stubbornness and lack of fairness, and a rebuke for dullness and stagnation of mind. Many are of the view that the interrogation is for confirmation, containing within it a command. The relative pronoun was placed in the stead of the pronoun to observe the contrast between the two conjoined groups. The "unlettered" are those who do not write, from among the Arab polytheists; this was stated by Ibn ‘Abbas and others.

(If they submit): That is, if they characterize themselves with submission and the true religion, (then they are guided), based on the inclusion of the meaning of "exiting," meaning they are guided while exiting from misguidance. This is how it is said, and some interpret "guidance" as the necessary result, which is benefit; i.e., they have benefited themselves. They said: The reason for its being interpreted outside its literal meaning is that submission is the very essence of guidance; if it were interpreted according to the literal meaning, the condition and the result would be identical, and that is a manifest impossibility.

(But if they turn away): That is, turn away from Islam and do not accept it, (then upon you is only the notification). It stands in place of the response, meaning: "Nothing will harm you, as you have nothing to do but notify, and you have performed it in the most perfect and eloquent manner." This was before the command for fighting, so it is abrogated by the Verse of the Sword. "And Allah is All-Seeing of the servants."