Al 'Imran: (64) Say, "O People of the Book..."

Context and Introduction

When the Prophet (peace and blessings be upon him) presented various proofs to the Christians of Najran, and they were silenced, he then invited them to the Mubahalah (mutual cursing). They became fearful and did not proceed with it, accepting the lesser status by paying the Jizyah (poll tax). The Prophet (PBUH) was keen on their faith. It is as if the Almighty said: "O Muhammad, abandon that method of discourse and turn to another method, which every sound intellect and upright nature testifies is speech built upon fairness and the abandonment of argumentation."

Verse 64: {Say, "O People of the Book, come to a word that is equitable between us and you..."}

{Say, "O People of the Book, come to a word that is equitable between us and you"} This means: "Hasten to a word that contains fairness from some of us toward others, with no bias toward one party over the other."

{...that we worship none but Allah, and that we associate no partners with Him...} This is the intended meaning of the discourse. Now, let us explain the terms.

{O People of the Book} There are three opinions regarding whom this addresses:

1. It refers specifically to the Christians of Najran.
2. It refers to the Jews of Medina.
3. It was revealed concerning both groups.

Evidence for the third view:

1. The literal wording encompasses both groups.
2. A narration regarding the occasion of revelation states that the Jews said to the Prophet (PBUH), "You only want us to take you as a Lord, just as the Christians took Jesus as a Lord." The Christians said, "O Muhammad, you only want us to say about you what the Jews said about Uzayr." Then Allah revealed this verse.

However, I believe the closest interpretation is that it addresses the Christians, because after presenting proofs to them first, and then inviting them to Mubahalah second, the Almighty shifted in this context to discourse built upon observing fairness, abandoning dispute, and seeking conclusive proof and obligation.

Furthermore, the address here uses the term {People of the Book}, which is one of the best and most complete titles, as it designates them as people belonging to the Book of Allah. This is analogous to calling someone who memorizes the Qur'an a "Carrier of the Book of Allah," or a commentator a "Commentator of the Word of Allah." This title indicates that the speaker intends to greatly honor the addressee and soothe their heart, which is typically done when one moves away from stubbornness and conflict toward seeking fairness with an opponent.

{Come} This means to specify what they are being invited to and to direct attention toward considering it, even if it does not involve a physical movement from one place to another. The root of the word is derived from ta'ali (ascending), which is rising from a lower place to a higher one. However, it became commonly used to mean requesting attention toward the subject being invited to.

{to a word that is equitable between us} This means: "Hasten to a word that contains fairness from some of us toward others, with no bias toward one party over the other." Sawa' (equitable/equal) means justice and fairness. This is because the essence of fairness (insaf) is giving half. The obligation upon intellects is to abandon injustice toward oneself and others, which is only achieved by giving half. If one is fair and abandons their injustice, they have given half, thus leveling themselves with others and achieving balance. If one is unjust and takes more than they give, balance is lost. Since equality is a necessary consequence of justice and fairness, the term taswiyah (making equal) is used as an expression for justice.

Al-Zajjaj said that {equitable} (sawa') is an adjective for the word (kalimah), meaning "a word that is equitable." According to this, {a word that is equitable} means a just, straight, and level word. If we and you believe in it, we will be on an equal footing and straight path.

The Core Tenet

{that we worship none but Allah, and that we associate no partners with Him...} Regarding this, there are two issues:

There are two views on the grammatical status of an in {that we worship none but Allah}:

1. It is in the nominative case (raf') due to an implied word: as if someone asked, "What is that word?" and the answer was, "It is that we worship none but Allah."
2. It is in the genitive case (jarr) as an apposition (badal) to the word kalimah.

Allah mentioned three things:

1. {that we worship none but Allah}
2. {and that we associate no partners with Him}
3. {and that none of us should take others as lords besides Allah}

Allah mentioned these three because the Christians combined all three: they worship other than Allah (namely, the Messiah), and they associate partners with Him. This is because they claim there are three: the Father, the Son, and the Holy Spirit. Thus, they affirmed three eternal entities that are equal. We say they affirmed three eternal entities because they claimed that the hypostasis (or qanoum) of the Word incarnated in the humanity of the Messiah, and the hypostasis of the Holy Spirit incarnated in the humanity of Mary. If these two hypostases were not independent entities, the separation from the Father's essence and the incarnation in the humanity of Jesus and Mary would not be permissible. By affirming three independent entities, they committed shirk (associating partners).

As for their taking their monks and priests as lords besides Allah, this is evidenced by several points:

1. They obeyed them in matters of what is lawful and unlawful.
2. They prostrated to their monks.
3. Abu Muslim said: It is part of their doctrine that whoever reaches perfection in asceticism and struggle manifests the effect of the Divinity dwelling within him, enabling him to raise the dead and heal the blind and lepers. Even if they did not use the term "Lord" for him, they affirmed the meaning of Lordship concerning him.
4. They obeyed their monks in sins, and the meaning of Lordship is nothing other than this obedience. This is analogous to the verse: {Have you seen the one who takes his desire as his god?} (Al-Jathiyah: 23).

Thus, it is established that the Christians combined these three matters. Rejecting these three things was a matter agreed upon by the majority of rational people. This is because before the Messiah, the only one worshipped was Allah, so the matter must remain this way after the appearance of the Messiah. Furthermore, affirming partnership is false by universal agreement. Also, since Allah is the Creator and the Giver of all blessings, obedience, legislation, and submission must be directed only to Him, not to monks and priests. This is the explanation of these three points.

Conclusion of the Invitation

{But if they turn away, then say, "Bear witness that we are Muslims [submitting to God]."} This means: If they insist on refusal, then say, "We are Muslims," meaning, manifest that you are upon this religion, and do not be concerned with forcing others to follow it.

Verse 65

{O People of the Book, why do you dispute concerning Abraham? The Torah and the Gospel were not revealed until after him. Do you not then understand?}