Tafsir of Al Imran 3:20

Āl 'Imrān (The Family of 'Imrān): Verse 20

{فَإِنْ حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ وَمَنِ اتَّبَعَنِ} (But if they argue with you, say, "I have submitted myself [in will] to Allāh, and [so have] those who follow me.")

Know that after Allāh (Exalted is He) previously mentioned that the People of the Book differed after knowledge had come to them, and that they persisted in disbelief despite this, He clarified to the Prophet (peace and blessings be upon him) what he should say in their disputations, saying: {But if they argue with you, say, "I have submitted myself [in will] to Allāh, and [so have] those who follow me."}

There are two approaches to interpreting the manner in which this statement is presented:

This approach suggests that the instruction is a turning away from further debate. This is because the Prophet (PBUH) had already repeatedly presented clear proofs of his truthfulness before this verse was revealed. This Sūrah is Medinan, and he had already shown them miracles through the Qur'ān, the calling of the tree, the speaking of the wolf, and others.

Furthermore, prior to this verse, Allāh had already presented proofs confirming the truth of his religion:

1. He established the proof against the Christians' claim regarding the divinity of Jesus (AS) with the statement {The Ever-Living, the Self-Subsisting} (Al-Baqarah: 255).
2. He confirmed the truth of prophethood with the statement {He sent down to you the Book in truth} (Āl 'Imrān: 3).
3. He mentioned the people's doubts and answered all of them, as previously detailed.
4. He then mentioned another miracle: the signs they witnessed on the Day of Badr, as explained concerning the verse {There has already been for you a sign in the two parties that met [in battle]} (Āl 'Imrān: 13).
5. He then clarified the correctness of affirming Monotheism (Tawḥīd) and negated the existence of a partner, equal, consort, or offspring with the statement {Allāh testifies that there is no deity except Him} (Āl 'Imrān: 18).
6. Finally, He explained that the deviation of these Jews and Christians from the truth, and their disagreement in religion, was only due to transgression (baghy) and envy (hasad). This envy prevents them from submitting to the truth and contemplating the evidence, had they been sincere.

Thus, every means of establishing proof against the disbelieving groups has been exhausted. Following this, He said: {But if they argue with you, say, "I have submitted myself [in will] to Allāh, and [so have] those who follow me."}

This means: "We have exerted ourselves in establishing the proofs and clarifying the manifest signs. If you abandon arrogance and envy and adhere to them, then you are guided. If you turn away, Allāh is watching to recompense you."

This interpretation is a common rhetorical device. When the truthful person is afflicted by a stubborn opponent who keeps presenting arguments, the truthful person may finally say: "As for me and those who follow me, we are submissive to the truth, surrendered to it, and devoted to the servitude of Allāh. If you agree and follow the truth I hold, after these proofs I have presented, then you are guided. If you turn away, Allāh is watching." This approach is often used by the one presenting proof when dealing with a persistent opponent at the end of the discourse.

This approach holds that the statement {I have submitted myself [in will] to Allāh} is itself a form of argumentation and a clarification of proof, based on several aspects:

The First Aspect: Reliance on Common Ground

The opponents (Jews, Christians, Idolaters) acknowledged the existence of the Creator and that He alone deserves worship. The Prophet (PBUH) is essentially saying: "This is agreed upon by everyone. I hold fast to this agreed-upon foundation and call people to it. The dispute lies in matters beyond this, and the burden of proof is upon you claimants."

• The Jews claim anthropomorphism (likening God to creation) and corporeality.
• The Christians claim the divinity of Jesus.
• The Idolaters claim the necessity of worshipping idols.

These groups are the claimants regarding these specific doctrines, so they must provide proof. As for me, I claim nothing except the necessity of obeying and worshipping Allāh, which is the agreed-upon point. This is similar to the verse: {Say, "O People of the Scripture, come to a common word between us and you: that we will not worship except Allāh, and that we will not associate anything with Him} (Āl 'Imrān: 64).

The Second Aspect: Following the Path of Abraham (AS)

This view, mentioned by Abū Muslim al-Iṣfahānī, is that the Jews, Christians, and Idolaters all acknowledged the veneration of Abraham (AS) and admitted that he was righteous in his path and truthful in his religion, except for certain additions in his laws and rulings.

Allāh commanded Muhammad (PBUH) to follow his religion: {Then We revealed to you, [O Muhammad], "Follow the religion of Abraham, inclining to truth} (An-Naḥl: 123). In this verse, Allāh commanded Muhammad (PBUH) to say what Abraham (AS) said: {Indeed, I have directed my face toward He who created the heavens and the earth, inclining to truth} (Al-An'ām: 79).

Therefore, the Prophet's (PBUH) statement {I have submitted myself [in will] to Allāh} is like Abraham's (AS) statement {I have directed my face}—meaning, I have turned away from every deity other than Allāh and directed my worship exclusively to Him.

The meaning of the verse is as if Allāh said: "If they dispute with you, O Muhammad, concerning these details, say: 'I adhere to the way of Abraham, and you all admit that his way is true, far removed from any doubt or suspicion.'" This falls under the category of using binding arguments (ilzāmāt) and is included in the command: {And argue with them in a way that is best} (An-Naḥl: 125).

The Third Aspect: Proof for the Claim of Islam as the True Religion

This is what occurred to me while writing this section: Prior to this verse, Allāh had asserted that the only true religion with Him is Islam (Āl 'Imrān: 19). Then He said: {But if they argue with you}—meaning, if they dispute your statement that {Indeed, the religion in the sight of Allāh is Islam}—then say: "The proof for this is that I have submitted my face to Allāh."

This is because the essence of religion is fulfilling the requirements of Lordship (Rubūbiyyah). If I submit my face to Allāh, I worship no one else, expect good only from Him, fear only His might and power, and associate no partner with Him. This constitutes the complete fulfillment of the requirements of Lordship and servitude. Thus, it is correct that the perfect religion is Islam. This interpretation suits the context of the verse.

The Fourth Aspect: Submission Only to the Capable

This aspect relates to the verse where Abraham (AS) addresses his people: {Why do you worship that which does not hear, nor see, nor avail you at all?} (Maryam: 42). This implies that worship is only valid for the One who can benefit or harm, and whose decree and judgment are entirely within His power.

Since everyone knows that Jesus (AS) was not capable of these things, it is rationally impossible for me to submit to him or obey him. I have only submitted my face to the One from whom all good and harm, benefit and detriment, planning and decree originate.

The Fifth Aspect: Following Abraham's Example of Submission

It is also possible that this statement refers to the manner of Abraham's (AS) submission, as mentioned in the verse: {When his Lord said to him, "Submit," he said, "I have submitted to the Lord of the worlds"} (Al-Baqarah: 131). This narration is attributed to Ibn 'Abbās.

There are several interpretations:

1. Al-Farrā’ said: "I have submitted my face to Allāh" means I have purified my deeds for Allāh. It is said: Aslamtu al-shay’a li-fulān (I submitted the thing to so-and-so), meaning I purified it for him, and no one else shared in it. He meant by al-wajh (the face) here the deed, as in the verse {seeking His Countenance} (Al-Kahf: 28), meaning His worship. It is also said: Hādhā wajh al-amr (This is the essence/core of the matter). If a person seeks someone for a need, he says: Wajjahtu wajhī ilayk (I directed my face toward you). And one who is deeply engrossed in something from which he does not turn back is described as marrā ‘alā wajhih (going straight ahead).
2. I have submitted the face of my deed to Allāh. The meaning is that the purpose behind every action originating from me is the servitude to Allāh and submission to His Divinity and His command.
3. I have submitted my self (nafs) to Allāh. There is no higher station in worship than the submission of the self to Allāh, making one entirely devoted to His worship and turning away from everything else.

This phrase involves two linguistic issues:

Issue 1: The Reading of the Verb 'Āṣim, Ḥamzah, and Al-Kisā’ omitted the yā’ (the final letter) in ittaba‘an (followed me), using the kasrah (vowel mark) as a substitute and following the Uthmānic script. The others affirmed the yā’ based on the original form.

Issue 2: Grammatical Status The man (who) is in the nominative case (raf‘), connected (by ‘aṭf) to the tā’ (the 'you' pronoun) in {I have submitted} (aslamtu). This means: "And those who follow me have also submitted."

Objection: Why did He say {I have submitted and those who follow me} (aslamtu wa man ittaba‘an), and not {I myself have submitted and those who follow me} (aslamtu anā wa man ittaba‘an)?

Answer: The discourse became lengthy with the phrase {my face to Allāh} (wajhī lillāh), which served as a substitute for emphasizing the attached pronoun. If one said, "I submitted, and Zayd," it would not sound right unless one said, "I myself submitted, and Zayd." However, if one says, "I submitted today with an open heart, and those who came with me," it is permissible and sounds good.

This involves several issues:

Issue 1: Scope of the Address This verse encompasses all opponents of Muhammad's (PBUH) religion. Among them are those given the Scripture (whether truthful in their claim, like Jews and Christians, or deceitful, like the Magians), and those who were not given the Scripture (the Idolaters).

Issue 2: The Description of the Arabs as Ummiyyīn (Unlettered) They were described as ummiyyīn for two reasons:

1. Since they did not claim a divine scripture, they were described as ummiyyīn, analogous to those who cannot read or write.
2. It could mean they were generally not people of reading and writing; this was the characteristic of the majority among them, even if a rare few could write.

Issue 3: Universality of the Command This verse indicates that the command in {But if they argue with you} is general, covering all disbelievers, because everyone who claims a scripture is included under {O you who were given the Scripture}, and those without scripture are included under {and the unlettered}.

This is an interrogative form used in the context of affirmation/confirmation (taqrīr), where the intended meaning is a command.

Grammarians state that the command is phrased as a question because it is equivalent to a command in demanding action and inviting to it. However, expressing the meaning of a command through a question carries an added benefit: it conveys that the addressee is obstinate and far from fairness. A fair person, once the proof is clear, does not hesitate but accepts immediately.

This is analogous to when you explain a matter to someone in the clearest possible way and then ask, "Did you understand?" This implies that the addressee is dull or slow to grasp. Similarly, Allāh says regarding intoxicants: {So will you not desist?} (Al-Mā’idah: 91), which implies reluctance to stop and intense eagerness to continue the forbidden act.

This is because this submission is adhering to what they have been guided toward. Whoever adheres to Allāh's guidance is guided. It may also mean: they have been guided to success and salvation in the Hereafter if they remain steadfast upon it.

Then He said: {And if they turn away} from Islam and following the Prophet (PBUH): {then upon you is only the conveyance [of the message]} (fa-innamā ‘alayka al-balāgh).

The purpose here is to console the Messenger (PBUH) and inform him that his duty is only to convey the evidence and clarify the proof. Once he has delivered what he was sent with, he has fulfilled his obligation; their acceptance is not his responsibility.

Then He said: {And Allāh is Seeing of [His] servants} (Wallāhu baṣīrun bil-‘ibād). This implies both a promise (of reward) and a threat (of punishment), which is clear.

Āl 'Imrān: Verses 21–22

{إِنَّ الَّذِينَ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ * أُولَئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُم مِّن نَّاصِرِينَ} (Indeed, those who disbelieve in the verses of Allāh and kill the prophets without right and kill those who enjoin justice among the people – give them tidings of a painful punishment. * Those are the ones whose deeds have become worthless in this world and the Hereafter, and they will have no helpers.)