Al Imran: (149-150) O you who believe...

This verse is a continuation of the preceding discourse. Since the disbelievers spread rumors that the Prophet (PBUH) had been killed, and the hypocrites called upon the weak Muslims to revert to disbelief, God protected the Muslims through this verse from paying attention to the words of those hypocrites. He said: {the doers of good. O you who have believed, if you obey those who disbelieve...}

There are several issues concerning this verse:

1. Abu Sufyan: Some said the intended party was Abu Sufyan, as he was the leader of the people on that day. Al-Suddi said it was Abu Sufyan because he was the "tree of seditions."
2. The Hypocrites: Others said it referred to Abdullah ibn Ubayy and his followers among the hypocrites. They were the ones who cast doubts into the hearts of the weak, saying, "If Muhammad were truly the Messenger of God, this calamity would not have befallen him; he is just a man like other men—sometimes he prevails, and sometimes he does not. Return to the religion you were in."
3. The Jews: Still others suggested it referred to the Jews, as there were Jews in Medina who were casting doubts among the Muslims, especially after this incident.
4. The Most Likely Interpretation: The closest view is that it encompasses all disbelievers, because the wording is general, and a specific occasion for revelation does not negate the generality of the text.

The command "If you obey those who disbelieve" cannot be taken to mean obeying everything they say; it must be qualified.

1. Regarding the Events of Uhud: It is said it means obeying them in what they commanded you on the day of Uhud, such as abandoning Islam.
2. In All Misguidance: It could mean obeying them in everything they command regarding misguidance.
3. In Consultation: It could refer to obeying them in matters of consultation.
4. In Ceasing Combat: It could refer to abandoning the fight, based on their statement: "If they had been with us, they would not have died or been killed."

Then He said: {they will turn you back on your heels} (i.e., they will return you to disbelief after faith), because accepting their call to disbelief constitutes disbelief itself.

Then He said: {and you will become losers.}

Since the wording is general, it must include the loss in both this world and the Hereafter.

• Loss in this World: Because the most difficult thing for rational people in this life is submitting to the enemy, humbling oneself before them, and showing neediness toward them.
• Loss in the Hereafter: This is deprivation from eternal reward and falling into everlasting punishment.

Then the Almighty said: {But Allah is your protector, and He is the best of helpers.}

The meaning is that you obey the disbelievers seeking their support and assistance for your needs. This is ignorance, as they are incapable and bewildered. A wise person seeks support from Allah, for He is the One who grants you victory over the enemy and wards off their schemes.

He then clarified that He is the Best of Helpers. If His meaning in saying {But Allah is your protector, and He is the best of helpers} was not related to support, then following it with this statement would not be appropriate.

Allah is the Best of Helpers for several reasons:

1. Omnipotence and Knowledge: He is capable of helping you in everything you desire, and He is the Knower whose supplication and humility are not hidden from Him. He is Generous and does not withhold His bounty. The support of creatures for one another is different from this in all these aspects.
2. Scope of Help: He helps you in this world and the Hereafter, whereas others do not.
3. Help Before Asking: He helps you even before you ask or recognize your need, as stated: {Say, "Who conceals you by night and by day from the Most Merciful?"} (Al-Anbiya: 42). Others are not like this.

It should be noted that the phrase {and He is the best of helpers} superficially implies that He belongs to the category of other helpers, which is something He is exalted above. However, the speech is delivered according to their common usage, similar to His saying: {And He is easier for Him} (Ar-Rum: 27).