| Al Imran: (199 - 200) And indeed, there are among the People of the Scripture...

Know that when the Almighty mentioned the state of the believers, having previously mentioned the state of the disbelievers (stating their destination is the Fire), He clarified in this verse that those among them who believed were included in the description of those who are pious. He said: {And indeed, there are among the People of the Scripture}.

There is a difference of opinion regarding the occasion of its revelation:

1. Ibn Abbas, Jabir, and Qatadah said it was revealed concerning the Negus (the King of Abyssinia) when he died, and the Prophet (PBUH) prayed over him. The hypocrites criticized this, saying, "He prays over a Christian whom he has never seen."
2. Ibn Jurayj and Ibn Zayd said it was revealed concerning Abdullah ibn Salam and his companions.
3. It is also said it was revealed concerning forty men from Najran, thirty-two from Abyssinia, and eight from Rome, who were upon the religion of Jesus (peace be upon him) and then embraced Islam.
4. Mujahid said it was revealed concerning all the believers among the People of the Scripture. This view is preferable because after mentioning the disbelievers and their fate of punishment, He clarified that those among them who believed have a fate of reward.

Know that the Almighty described them with several characteristics:

1. Belief in Allah.
2. Belief in what Allah revealed to Muhammad (PBUH).
3. Belief in what was revealed to the Prophets before Muhammad (PBUH).
4. Being humble towards Allah. This is the state of the one who performs the action of yu'minu (believes), as man yu'minu (whoever believes) carries the meaning of the plural.
5. They do not trade the verses of Allah for a small price, as was done by some People of the Scripture who concealed the news of the Messenger and the truth of his prophethood.

Then the Almighty said regarding their description: {Those will have their reward with their Lord. Indeed, Allah is swift in account.}

The benefit of Allah being swift in account is that He possesses complete knowledge of all things, so He knows the reward and punishment due to every individual.

The Verse: {O you who have believed, persevere, be steadfast, guard your posts, and fear Allah that you may be successful.}

Know that when the Almighty mentioned in this Surah many types of fundamental principles (Usul) and secondary rulings (Furu'):

• Fundamentals: Pertaining to establishing Monotheism (Tawhid), Justice (Adl), Prophethood, and the Hereafter.
• Branches: Pertaining to obligations and rulings, such as Hajj and Jihad, and others.

He concluded this Surah with this verse, which encompasses all manners and disciplines. This is because human conditions are of two types: those concerning the individual alone, and those shared between him and others.

• For the first type, perseverance (Sabr) is necessary.
• For the second type, steadfastness/mutual perseverance (Musabarah) is necessary.

Perseverance encompasses several types:

1. Persevering through the difficulty of contemplation and deduction in knowing Monotheism, Justice, Prophethood, and the Hereafter, and enduring the difficulty of deriving answers to the doubts of opponents.
2. Persevering through the difficulty of performing obligatory and recommended acts.
3. Persevering through the difficulty of abstaining from prohibitions.
4. Persevering through the hardships of this world and its calamities, such as illness, poverty, drought, and fear.

Thus, the command {Persevere} encompasses all these categories, and under each of the last three categories are endless types.

Musabarah refers to enduring hardships that arise between oneself and others. This includes:

• Enduring the bad temper of household members, neighbors, and relatives.
• Refraining from retaliation against those who wrong you, as stated: {And turn away from the ignorant} (Al-A'raf: 199) and {And when they pass by idle talk, they pass by with dignity} (Al-Furqan: 72).
• Preferring others over oneself, as stated: {And give preference to them over themselves, even if they are in need} (Al-Hashr: 9).
• Forgiving those who oppress you, as stated: {And that you forgive is nearer to righteousness} (Al-Baqarah: 237).
• Enjoining good and forbidding evil, as the one undertaking this might suffer harm as a result.
• Jihad, which is exposing oneself to peril.
• Engaging with the proponents of falsehood, resolving their doubts, and devising means to remove those falsehoods from their hearts.

Thus, it is established that {Persevere} covers everything related to the individual alone, and {be steadfast/persevere mutually} covers everything shared between him and others.

Know that even if a person exerts himself in Sabr and Musabarah, he still possesses blameworthy traits that drive him toward their opposites: desire (Shahwa), anger (Ghadab), and greed (Hirs). A person cannot truly practice Sabr and Musabarah unless he spends his entire life striving against and conquering these traits. This is why He said: {and guard your posts (Rabitū)}.

Since this striving is an action, and every action requires a motive and a purpose, this striving must have a purpose and impetus, which is the fear of Allah (Taqwa) to attain success and prosperity. This is why He said: {and fear Allah that you may be successful}.

The complete analysis is that actions originate from the powers (Quwa). Therefore, the Almighty commanded Sabr and Musabarah, which means performing good deeds and abstaining from blameworthy deeds. Since actions stem from the powers, He then commanded the striving against the powers that are the sources of blameworthy actions—this is what is meant by guarding posts (Murabata). Then, He mentioned what drives away these powers leading to evil and reprehensible things, which is the fear of Allah. Finally, He mentioned the reason why the fear of Allah must be preferred over all other powers and traits: success (Falah).

It becomes clear that this verse, which concludes the Surah, contains treasures of wisdom and spiritual secrets. Despite its brevity, it serves as a completion for all the fundamental and secondary knowledge previously mentioned in this Surah. This is what I have concerning it.

Sayings of the Commentators

• Al-Hasan: Persevere in your religion and do not abandon it due to poverty or hunger. Be steadfast against your enemy and do not lose heart due to defeat on the Day of Uhud.
• Al-Farra': Persevere alongside your Prophet and be steadfast against your enemy; no one should be more patient than you.
• Al-Asamm: Since Allah increased the obligations in this Surah, He commanded them to be patient with them. Since Allah greatly encouraged Jihad in this Surah, He commanded them to be steadfast against the enemies.

There are two opinions:

1. It means that they should tie up their horses at the frontiers (Thughur), and the opposing side should also tie up their horses, such that each opponent is prepared to fight the other. Allah says: {And prepare against them whatever you are able of power and of tethered horses by which you may terrify the enemy of Allah and your enemy} (Al-Anfal: 60). The Prophet (PBUH) said: "Whoever guards a post (Ribat) for one day and one night in the path of Allah, the reward for him is like fasting a month and praying during its nights, without breaking his fast or leaving his prayer except for necessity."
2. The meaning of Murabata is waiting for the next prayer after the current one. This is supported by two points:
   • It is narrated from Abu Salamah ibn Abd al-Rahman that he said: "There was no campaign during the time of the Messenger of Allah (PBUH) for which one would guard a post (Yurabit); rather, this verse was revealed concerning waiting for the prayer after the prayer."
   • It is narrated from the Hadith of Abu Hurayrah, when he mentioned waiting for the prayer after the prayer, he then said: "That is Ribat," three times.

Know that the word can encompass both meanings. The root of Ribat is binding/tying (al-Rabat). It is said that whoever perseveres in a matter, he has tied his heart to it. Others said that Ribat means adherence and steadfastness. This meaning also relates back to what we mentioned regarding patience and tying down the self. This steadfastness and continuity may pertain to Jihad, or it may pertain to prayer. And Allah knows best.

The Imam (Al-Razi) may Allah be pleased with him, said: The exegesis of this Surah was completed by the grace and favor of Allah on Thursday, the first of Rabi' al-Akhir in the year five hundred and ninety-five (595 AH).