Tafsir of Al Imran 3:64

This was revealed regarding the delegation of the Christians of Najran; this was stated by al-Suddi, al-Hasan, Ibn Zayd, and Muhammad ibn Ja'far ibn al-Zubayr. It is also narrated from Qatadah, al-Rabi', and Ibn Jurayj that it was revealed regarding the Jews of Medina. Abu Ali al-Jubba'i held the view that it was revealed regarding both groups of the People of the Scripture, and some researchers have deemed this the most apparent view due to its generality.

(Come), meaning: hasten. (to a word), meaning: a statement, as al-Zajjaj said. Its application to this in their speech is a type of Majaz Mursal (figurative expression), its relationship being that it is permissible to apply it to an incomplete compound, though this has not been found through inductive investigation. It has been said that it is a type of metaphor (isti'arah), which is not far-fetched. It is read as "kalimah" with a kasrah on the kaf and a sukun on the lam as a form of easing and transposition.

(equal), meaning: just/equitable; this was said by Ibn 'Abbas, al-Rabi', and Qatadah. It is also said that "equal" is a verbal noun meaning "level"—that is, the Torah, the Gospel, and the Quran do not differ regarding it, or rather, there is no disagreement in it regarding all the divine laws. In the reading of the majority, it is in the genitive case as an adjective for "word," while in another reading, it is in the accusative as a verbal noun.

(between us and you) is related to "equal."

(that we worship), meaning: we and you, (none but Allah), by unifying Him in worship and being sincere therein. Regarding the place of "that" (an) and what follows it, there are two views, as Abu al-Baqa' stated: the first is the genitive case, acting as a substitute (badal) for "word"; the second is the nominative case, acting as the predicate for a deleted subject—meaning, "it is that we worship none but Allah." If it were not for the function of "that" (an), it could have been interpreted as explanatory (tafsiriyyah). It is also said that the statement is complete at "equal," then it is resumed by saying "between us and you is that we do not worship," where the prepositional phrase is a fronted predicate and "that" (an) and what follows is a delayed subject.

(and that we associate nothing with Him) from among all things, in the sense that we do not make anyone else a partner to Him in the worthiness of worship, nor do we see them as deserving of being worshipped. In this sense, the statement is a foundational declaration (ta'sis), though it is apparent that it is an emphasis on what preceded it; however, the foundational declaration is of greater benefit. It is also said that the intended meaning is "we associate nothing with Him" regarding shirk (polytheism), but this is very far-fetched.

(and that none of us shall take others as lords besides Allah), meaning: that some of us shall not obey others in the disobedience of Allah the Almighty. This was said by Ibn Jurayj, and it is supported by what al-Tirmidhi narrated—and deemed hasan—from the hadith of 'Adi ibn Hatim, that when this verse was revealed, he said: "We did not worship them, O Messenger of Allah!" The Prophet (peace be upon him) said: "Did they not use to permit for you what is forbidden and forbid for you what is permitted, so you followed their word?" He said: "Yes." The Prophet (peace be upon him) said: "That is it." It is said that His Majesty pointed to this in His saying: (They took their rabbis and their monks as lords besides Allah). From 'Ikrimah, it is reported that this "taking" refers to some of them prostrating to others. Others say it is like the belief of the Jews in 'Uzayr as being the son of God, and the belief of the Christians in the Messiah likewise. The pronoun "na" (us) in all estimates refers to humans, not to possibilities, even if it were possible to include idols, since the People of the Scripture did not worship them. In the expression "some of us" is a subtlety, which is the indication that they are part of our species, so how could they be lords?

If you ask: "The addressees did not take 'some' as lords besides Allah, but rather took them as gods alongside Him the Almighty," the answer is: that what is intended is "besides Allah alone." Or, it may be said that it was brought forth to alert [them] that shirk is not compatible with the intellectual recognition of His divinity, as some have stated. The Christians—may Allah darken their fortune—have the lion's share of these prohibitions; the explanation of their deviation and the detail of their disbelief will come, if Allah wills, in the most complete manner.

The intended meaning is: If they turn away from agreeing with you on what has been mentioned—which is what the Books and the Messengers agreed upon—after you have presented it to them, then know that the argument has been established against them, and they have refused only out of stubbornness. So say to them: "Be fair and admit that we are upon the true religion." This is to render them incapable of response, or it is a subtle implication against them, because when they testify to their [own] Islam, it is as if they said, "We are not like that [the disbelievers]." Some researchers hold this view.

Others say the meaning is: "If they turn away, say: 'We do not shrink from Islam, nor do we fear anyone in this matter; so bear witness that we are Muslims.' For we do not conceal our Islam just as you fear and conceal your disbelief, and do not acknowledge it due to your lack of trust in Allah’s victory." It is not hidden that this—despite its content—is only sound if the discussion were about the hypocrites of the People of the Scripture, because the hypocrites are the ones who fear and conceal. As for these [others], they are confessors of what they are upon, whatever it may be, so this speech does not befit them.

"Turned away" (tawallaw) here is in the past tense. It is not permissible for the estimate to be "you turn away" (tatwallaw) because the meaning would be corrupted, as "say" is an address to the Prophet (peace be upon him) and the believers, and "you turn away" is an address to the polytheists; in that case, the statement would lack a conclusion.