Al Imran: (100 - 101) O you who believe...

Translation and Exegesis

After warning the People of the Book in the first verse against misleading others, the Almighty here warns the believers against being misled by them and turning their attention to their words.

It is narrated that Shas ibn Qays, a Jew known for his intense disbelief, severe criticism of Muslims, and intense envy, passed by a group of Ansar (from Aws and Khazraj) sitting in a gathering. The enmity that existed between them in the pre-Islamic era had been removed by the blessing of Islam, which grieved the Jew. He sat with them, reminded them of their past wars, and recited some of the poetry composed about those conflicts. The people began to argue and become angry, shouting, "Weapons! Weapons!"

News of this reached the Prophet (peace be upon him), who went out to them with the Muhajirun and Ansar. He said, "Will you revert to the ways of Jahiliyyah while I am among you, after Allah has honored you with Islam and reconciled your hearts?" The people realized that this was the work of Satan and the plotting of that Jew. They laid down their weapons, embraced one another, and returned with the Messenger of Allah (PBUH). No day began more wickedly and ended more beautifully than that day. Then, Allah revealed this verse.

The phrase {If you were to obey a faction of those who were given the Scripture} may refer to this specific incident, or it may refer generally to all the types of misguidance they attempt.

The Almighty explained that if the believers yield and accept their words, it will inevitably lead them, step by step, back to disbelief. Disbelief results in ruin in both this world and the religion:

1. In this world: through the emergence of enmity, hatred, the stirring up of sedition, and the outbreak of warfare leading to bloodshed.
2. In religion: this is self-evident.

Then the Almighty said: {And how could you disbelieve while Allah's revelations are recited to you, and His Messenger is among you?}

The word {How} expresses astonishment. Astonishment is only appropriate for one who does not know the reason, which is impossible for Allah. Here, it means prohibition and severe admonition. This is because the recitation of Allah's verses to them constantly, while the Messenger is present to remove every doubt and establish every proof, acts as a barrier against falling into disbelief. Therefore, disbelief originating from those in the presence of the Messenger is the most remote possibility.

The statement {If you were to obey a faction of those who were given the Scripture, they would turn you back after your faith to be disbelievers} serves as a warning that the ultimate goal of these Jews and hypocrites is to turn Muslims away from Islam.

Then, the Muslims were guided that they must not pay attention to their words. Rather, whenever they hear a doubt from these Jews, they must return to the Messenger (PBUH) so that he may clarify it and remove the basis for the doubt.

Then He said: {And whoever holds firmly to Allah has indeed been guided to a straight path.}

The purpose here is that after mentioning the warning, He followed it with this promise. The meaning is: Whoever clings to the religion of Allah. It may also be an encouragement for them to seek refuge in Allah to repel the evil of the disbelievers.

In Arabic, I'tisam (holding firmly) means clinging to something, originating from Ismah (prevention). In Arabic usage, Ismah means prevention, and the Asim is the preventer. I'tasama fulan bi al-shay' (So-and-so held firmly to something) means he clung to it to prevent himself from falling into affliction. This is exemplified in His saying: {And she sought to seduce him, and he sought protection [from her]} (Yusuf: 32).

Qatadah said that the verse mentions two things that prevent falling into disbelief:

1. The recitation of the Book of Allah.
2. The presence of the Messenger among them.

As for the Messenger (PBUH), he has already passed on to the mercy of Allah, but the Book remains until the end of time.

Regarding His statement {has indeed been guided to a straight path}: Our scholars used this as evidence that the actions of the servant are created by Allah. They argue that since Allah made their clinging (i'tisam) a guidance from Him, and since this clinging is established as their action and a guidance from Allah, what we stated is proven.

However, the Mu'tazila mentioned several interpretations for this:

1. The intended meaning of this guidance is an increase in favors (altaf) that follow the performance of obedience, as He said: {By which Allah guides those who follow His pleasure to the ways of peace} (Al-Ma'idah: 16). Al-Qaffal (may Allah have mercy on him) preferred this view.
2. The implied meaning is: Whoever holds firmly to Allah, what a good deed he has done, for he is guided to the straight path precisely in order to do that.
3. Whoever holds firmly to Allah has been guided to the path of Paradise.
4. The author of Al-Kashshaf said: {has indeed been guided} means guidance is inevitably achieved for him, just as you say: "If you come to so-and-so, you have succeeded," as if the guidance is already attained, and He is reporting it as an accomplished fact. This is because the one who holds firmly to Allah expects guidance, just as the one who seeks a generous person expects success from him.

Verse 102-103 (Continuation of Context)

{O you who have believed, fear Allah as He should be feared and do not die except while you are Muslims. * And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.}