| Al Imran: (98-99) Say, "O People of the Book..."

Structure of the Discourse

There are two ways to understand the structure of this passage:

The First Way (The More Fitting View):

1. Allah first presented proofs for the prophethood of Muhammad (PBUH) found in the Torah and the Gospel, which foretold his coming.
2. Immediately following this, He addressed the doubts raised by the people:
   • First Doubt: Denial of abrogation (Naskh). This was answered by: {All food was lawful to the Children of Israel except what Israel had forbidden for itself} (Al Imran: 93).
   • Second Doubt: Issues concerning the Ka'bah, the obligation to face it in prayer, and the obligation to perform Hajj to it. This was answered by: {Indeed, the first House established for mankind...} (Al Imran: 96) until the end of that section.
3. At this point, the task of providing evidence and answering the doubts of the misguided was complete.
4. Therefore, He addressed them with gentle speech: {Why do you disbelieve in the verses of Allah?} after the clear proofs had emerged and the doubts were removed. This represents the highest point in the arrangement of speech and the beauty of its composition.

The Second Way:

1. After Allah clarified the virtues of the Ka'bah and the obligation of Hajj, and since the people knew that this was the true religion and the correct path, He said to them: {Why do you disbelieve in the verses of Allah?} after you have known their truthfulness and correctness.

The Nature of the Opponent

Know that the opponent is either merely misguided, or they are misguided and lead others astray. These people possessed both characteristics. Therefore, Allah began by rebuking them for the first characteristic, as a sign of gentleness and kindness.

Issues in the Verse

Regarding the verse: {Say, "O People of the Book, why do you disbelieve in the verses of Allah..."}, there is a difference of opinion regarding who is meant by "People of the Book":

• Al-Hasan said: It refers to the scholars among the People of the Book who knew the truth of his prophethood, citing the phrase {while you are witnesses} as evidence.
• Others said: It refers to all People of the Book, because even if they did not know with certainty, the proof stands against them. Thus, by abandoning investigation and resorting to mere imitation (taqlid), they are like one who knew but then denied.

Objection: Why were the People of the Book singled out over all other disbelievers?

Answer: For two reasons:

1. We have already explained that Allah presented the proof of Muhammad's (PBUH) prophethood from the Torah and the Gospel, then answered their doubts, and then addressed them by saying, {O People of the Book}. This is the correct sequence.
2. Their knowledge of Allah's verses is stronger because they already affirmed monotheism and the principle of prophethood, and because their own books contain testimony to the Messenger's truthfulness and glad tidings of his advent.

The Mu'tazila argued that the verse {Why do you disbelieve in the verses of Allah?} indicates that disbelief originates from them, which justifies this reprimand. Similarly, they argue, one cannot be reprimanded for their health, sickness, or stature.

Answer: This is countered by the presence of knowledge and the incitement/call (to disbelief).

The intended meaning of {verses of Allah} is the signs Allah established concerning the prophethood of Muhammad (PBUH). Their disbelief in them means their disbelief in the evidence they provide for his prophethood.

Then He said: {And Allah is a Witness over what you do}. The conjunction 'Waw' here indicates a state (Hal). The meaning is: Why do you disbelieve in the verses of Allah that guided you to the truthfulness of Muhammad (PBUH), while Allah is a Witness over your deeds and will recompense you for them? This state necessitates that you should not dare to disbelieve in His verses.

Rebuking Them for Misleading Others

After rebuking them for their own misguidance, Allah then rebuked them for misleading the weak among the Muslims, saying: {Say, "O People of the Book, why do you turn away from the way of Allah those who believe, seeking to make it crooked?}

• Al-Farra' said: It is said saddatuhu asudduhu saddan and asdadtuhu isdadan.
• Al-Hasan recited: tasaddun (with a dammah on the ta'), meaning "Why do you cause others to turn away?"

The commentators explained that their turning people away from the way of Allah was done by casting doubts and suspicions into the hearts of the weaker Muslims, such as denying that the Prophet's (PBUH) description was present in their books.

Then He said: {seeking to make it crooked} ('awajan).

• Al-'Awaj (with a kasrah on the 'Ayn') means deviation from straightness in anything unseen, such as religion or speech.
• As for something visible, it is called 'awaj (with a fathah on the 'Ayn'), like a wall, a channel, or a tree.

Linguistic Note on Baghy (Seeking): Ibn al-Anbari stated that baghy (seeking/desiring) can be limited to one object if the preposition li (for) is not present, as in: "I sought money, reward, or recompense." Here, it is intended as: tabghūna lahu 'awajan (You seek crookedness for it), and the lam was dropped, similar to saying wahabtuka dirhaman (I gifted you a dirham) instead of wahabtu laka dirhaman (I gifted for you a dirham). He cited the verse:

Then their young man turned and called out: "Is your prey an antelope, or a donkey?" (He meant: Is my prey for you an antelope or a donkey?)

The pronoun hā in {tabghūnahā} refers back to the way (as-sabil), as sabil can be treated as masculine or feminine.

The meaning of {al-'awaj} here is deviation and distortion: You seek deviation and distortion for the way of Allah through the doubts you present to the weak, such as saying: "Abrogation indicates that Allah changes His mind," or "It is stated in the Torah that the law of Moses (PBUH) remains forever."

Another Interpretation: There is another possibility: that {lahu 'awajan} is in the position of a circumstantial clause (hal). The meaning would be: You seek it while you are misguided (ḍāllīn). This is because they claimed to be upon the way and path of Allah. Allah then stated that they seek the way of Allah while they themselves are misguided. Under this interpretation, there is no need to assume a hidden lam in {tabghūnahā}.

Then He said: {while you are witnesses}. There are several interpretations for this:

1. Ibn Abbas (RA) said: You are witnesses that the Torah states that the only religion acceptable to Allah is Islam.
2. You are witnesses to the appearance of miracles confirming his prophethood (PBUH).
3. You are witnesses that it is not permissible to turn people away from the way of Allah.
4. You are witnesses who are considered just and trustworthy among your own people; they rely on your testimony in major matters. These are the rabbis.

The meaning is: How is it fitting for someone who possesses these qualities to insist upon falsehood, lying, misguidance, and misleading others?

Then He said: {And Allah is not heedless of what you do}. This is a threat. It is like a master saying to his servant whom he has rebuked for a practice that is not hidden from him: "I am not heedless of your affair."

Distinction in Closing Statements: Note that the first verse ended with {And Allah is a Witness over what you do}, while this verse ends with {And Allah is not heedless of what you do}. This is because they openly professed disbelief in Muhammad's prophethood (PBUH), but they concealed their act of casting doubts into the hearts of Muslims, using various stratagems. Therefore, regarding what they showed openly, He said: {Allah is a Witness}. Regarding what they concealed, He said: {Allah is not heedless of what you do}.

The repetition of the address {Say, "O People of the Book..."} in both verses is because the goal is to reprimand them in the most gentle manner. Repeating this gentle address is closer to kindness in turning them away from their path of misguidance and leading others astray, and it shows greater sincerity in advising them regarding their religion and concern for them.

| Al Imran: 7 < { O you who have believed, if you should obey a faction of those who were given the Scripture, they would turn you back after your belief into disbelievers. * And how could you disbelieve while you are being recited to you the verses of Allah and among you is His Messenger? And whoever holds tightly to Allah has certainly been guided to a straight path. } > 7

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Translation of Verses 100-101

O you who have believed, if you should obey a faction of those who were given the Scripture, they would turn you back after your belief into disbelievers.

And how could you disbelieve while you are being recited to you the verses of Allah and among you is His Messenger? And whoever holds tightly to Allah has certainly been guided to a straight path.