Tafsir of Al Imran 3:110

"You were" (Kuntum): The term kāna denotes the existence of a thing in a past time in an indefinite manner. It does not imply a prior state of non-existence, nor does it imply a sudden cessation. Examples include: "And Allah is Ever-Forgiving, Most Merciful" (4:96) and "You were the best nation" (3:110).

It is as if it were said: "You have come into existence as the best nation." It is also said: "You were the best nation in the knowledge of Allah." Or: "You were mentioned among the nations before you as being the best nation and described as such."

"Brought forth" (Ukhrijat): Meaning: Manifested.

"You enjoin" (Ta'murūna): This is a new sentence (istīnaf) explaining why they are the best nation, similar to saying: "Zayd is generous; he feeds people, clothes them, and provides for their needs."

"And you believe in Allah" (Wa tu'minūna billāh): Belief in everything that must be believed in is categorized as belief in Allah. For whoever believes in only some of what is required—such as a messenger, a book, resurrection, reckoning, punishment, reward, or other matters—his belief is not considered valid; it is as if he does not believe in Allah at all. As the Quran says: "They say, 'We believe in some and disbelieve in others,' and wish to adopt a way in between—those are the disbelievers, truly" (4:150-151).

"And if the People of the Scripture had believed..." (Wa law āmana ahl al-kitāb): Along with their belief in Allah, "it would have been better for them" than their current state. They only preferred their own religion over Islam out of a love for leadership and a desire to keep the common people as followers. Had they believed, they would have attained leadership, followers, and worldly benefits far better than what they sought by clinging to a false religion, in addition to the success promised for their faith, such as receiving their reward twice.

"Among them are believers" (Minhum al-mu'minūn): Such as Abdullah ibn Salam and his companions.

"But most of them are defiantly disobedient" (Wa aktharuhum al-fāsiqūn): Those who are rebellious in their disbelief.

"They will not harm you except [for] annoyance" (Lan yaḍurrūkum illā adhan): Meaning: Harm limited to verbal abuse, threats, or similar things.

"And if they fight you, they will show you their backs [fleeing]" (Wa in yuqātilūkum yuwallūkum al-adbār): They will be defeated and will not harm you through killing or captivity.

"Then they will not be helped" (Thumma lā yunṣarūn): They will receive no help from anyone, nor will they be protected from you. This serves to reassure those among the Muslims who were being harassed, mocked, misled, and threatened by them. It confirms that the enemies are incapable of moving beyond verbal abuse to any significant harm, while promising the Muslims victory over them and vengeance, and that the end of the enemies' affair is abandonment and humiliation.

Question: Why is the verb in "Then they will not be helped" (thumma lā yunṣarūn) not in the jussive mood (jazm)?

Answer: It was shifted from the rule of the conditional (jazā') to the rule of a declarative statement (ikhbār). It is as if it were said: "Then I inform you that they will not be helped."

Question: What is the difference in meaning between the indicative (raf') and the jussive (jazm)?

Answer: If it were in the jussive, the negation of help would be conditional upon their fighting, just like the turning of their backs. By using the indicative, the negation of help becomes an absolute promise. It is as if He said: "Then their state and the story I am informing you of—and giving you glad tidings of after their flight—is that they are abandoned and stripped of help and power; they will not rise again, and no matter will be set right for them." This is exactly what happened with the Banu Qurayza, the Banu Nadir, the Banu Qaynuqa, and the Jews of Khaybar.

Question: To what is this statement conjoined?

Answer: It is conjoined to the conditional sentence (the condition and the result). It is as if it were said: "I inform you that if they fight you, they will be defeated; then I inform you that they will not be helped."

Question: What is the meaning of the delay (tarakhī) implied by "then" (thumma)?

Answer: The delay is in rank, because the news of their being abandoned is greater than the news of their fleeing.

Question: What is the position of the two sentences: "Among them are believers" and "They will not harm you"?

Answer: They are two statements introduced by way of digression (istitrād) while mentioning the People of the Scripture, similar to when someone says: "And speaking of so-and-so, his nature is such and such." This is why they appear without a conjunction.