3-92 You cannot attain to righteousness unless you spend out of what you love. And what you spend, Allah surely knows it.
لَن تَنالُوا البِرَّ حَتّىٰ تُنفِقوا مِمّا تُحِبّونَ ۚ وَما تُنفِقوا مِن شَيءٍ فَإِنَّ اللَّهَ بِهِ عَليمٌ (۹۲)
3-92a: Those who take wealth for a god versus the way to obtain virtue and blessings: مِنۡ in مِمّا can be discriminatory, that is spend part of what you love or can be explanatory.
In the last section, attention is drawn to the truthfulness of Islam as testified to by the fact that it is the promised religion of all prophets. In this section another grand testimony is presented which is that the center of worship in Islam, the Kabbah, is the first house of worship established on earth. Hence it was necessary that after the sending of prophets to individual nations, the Kabbah should be made the last house of worship and the center of all houses of worship of humanity. Thus, the attention of the Ahle-Kitab is drawn to these two great occurrences. However, as the subject is proceeding along the notion of the Ahle Kitab not being able to ransom their evils even if they fill the world with gold, the Muslims are now informed of the way they can enter the gate of البر , piety and goodness of all types. It is necessary to mention this group who earned goodness and virtue and to contrast them with the group who spend all their energies for this world’s life and for amassing wealth. The key to entering the gate of virtue and goodness is spending out of what one loves. Some take the meaning of البر here to mean paradise. The result of both the interpretations is the same however because whoever develops the character of total goodness enters paradise in this world. Now مِمّا تُحِبّونَ does not only mean spending gold and wealth but also includes devoting time in the way of Allah, expending one’s honor and status that one loves, and using all of one’s energies and power. There is no doubt that spending one’s wealth and estate is something that is most difficult. Some say that this verse is abrogated by the command to pay zakat. However, this is such a lasting and strong principle that it can never be revoked as long as humans inhabit the earth. All human development depends upon the sacrifice of beloved things. The companions of the Holy Prophet understood this rule well and sacrificed their lives, wealth, and inheritances in the way of Allah and became the inheritors of greatness.
3-93 All food was lawful to the Children of Israel, before the Torah was revealed, except that which Israel forbade himself. Say: Bring the Torah and read it,a if you are truthful.
كُلُّ الطَّعامِ كانَ حِلًّا لِبَني إِسرائيلَ إِلّا ما حَرَّمَ إِسرائيلُ عَلىٰ نَفسِهِ مِن قَبلِ أَن تُنَزَّلَ التَّوراةُ ۗ قُل فَأتوا بِالتَّوراةِ فَاتلوها إِن كُنتُم صادِقينَ (۹۳)
3-93a: الطَّعامِ – The ال in الطَّعامِ specifies the food that Muslims eat. طعام is anything that one eats for nutrition.
Jews’ objection to eating camel meat: Wahadi cites a narration by Qalbi stating that when the Holy Prophet said, “we follow the religion of Abraham (ان اولی الناس بابرھٖم للذین اتبعوہ وھذا النبی) ,” the Jews replied that the Muslims eat the meat of camels whereas the meat of camels was forbidden to Noah and Abraham. This verse was revealed to negate their lie. Thus, this verse rebuts the objection that there is a conflict between the Muslims and the followers of Abraham regarding what is permissible to eat. The claim made here is that the things that were permissible for Abraham are also permissible for Bani Israel but Israel itself made certain things non permissible. What are these things? It appears from some traditions that it is the meat of camels, a favorite food of Jacob, which he gave up as an offering during a protracted illness. Some mention animal fat to be the prohibited food. Others say that the food he forbade himself was an act of worship and he did it with the permission of Allah. In any case, the response is that if you are truthful, read the Torah and then point out where it is written that these things were forbidden to Abraham. It is to draw their attention to this that it is stated: فَأتوا ملة ابراھیم حنیفا . In another place, the Quran explains why a number of things were forbidden to Bani Israel: فَبِظُلمٍ مِنَ الَّذينَ هادوا حَرَّمنا عَلَيهِم طَيِّباتٍ أُحِلَّت لَهُم وَبِصَدِّهِم (So for the iniquity of the Jews, We forbade them the good things which had been made lawful for them…) (4:160), and in another place it is stated: ذٰلِكَ جَزَيناهُم بِبَغيِهِم (…This was a punishment We gave them on account of their rebellion,) (6:146). The fact is that before the revelation of the Torah, the food that is permissible to Muslims was permissible to Bani Israel. However, the extra things made specifically impermissible for them in the Torah were a punishment.
3-94 So whoever forges a lie against Allah after this, these are the wrongdoers.
3-95 Say: Allah speaks the truth; so follow the religion of Abraham, the upright one. And he was not one of the polytheists.
فَمَنِ افتَرىٰ عَلَى اللَّهِ الكَذِبَ مِن بَعدِ ذٰلِكَ فَأُولٰئِكَ هُمُ الظّالِمونَ (۹۴)
قُل صَدَقَ اللَّهُ ۗ فَاتَّبِعوا مِلَّةَ إِبراهيمَ حَنيفًا وَما كانَ مِنَ المُشرِكينَ (۹۵)
3-94a: قُل صَدَقَ اللَّهُ – It is possible that قُل صَدَقَ اللَّهُ indicates the statement in verse 3-92 but conceivably it just manifests the truthfulness of Islam and means that whatever Allah stated about Islam and the Holy Prophet is true.
Jews and Christians invited to follow the religion of Abraham: It is stated after this فَاتَّبِعوا مِلَّةَ إِبراهيمَ حَنيفًا , that is, the principles of Islam are the same as those of the religion of Abraham. Because he is the established patriarch of the Judeo-Christian faith, it is not proper for them to stray away from his faith. In the recent discussion about the subject, emphasis is on principles, hence by مِلَّةَ إِبراهيمَ is meant the principles of the faith of Abraham and not that of its offshoots. The mention in the previous verse of those who forge a lie against Allah also indicates a reference to these falsehoods that the Jews and Christians fabricate about their religion.
3-96 Certainly the first house appointed for men is the one at Bakkah, blessed and a guidance for the nations.
إِنَّ أَوَّلَ بَيتٍ وُضِعَ لِلنّاسِ لَلَّذي بِبَكَّةَ مُبارَكًا وَهُدًى لِلعالَمينَ (۹۶)
3-96a: أَوَّلَ – By أَوَّلَ is meant ancient, that is first in time, as is manifest also from other verses and hadith. It is also the first from the point of view of status because it is appointed as the last resort of nations.
وُضِعَ – is used in several different senses. It is used in the sense of invention and creation (R), as in وَالأَرضَ وَضَعَها لِلأَنامِ (And the earth, He has set it for (His) creatures; (55:10), and it is also used for giving birth to a baby, as in: فَلَمّا وَضَعَتها قالَت رَبِّ إِنّي وَضَعتُها أُنثىٰ وَاللَّهُ أَعلَمُ بِما وَضَعَت (So when she brought it forth, she said: My Lord, I have brought it forth a female – and Allah knew best what she brought forth –) (3:36), and the meaning of وُضِعُ الۡبَیۡتِ is بِنَاؤُہٗ that is, its construction, and the meaning of وُضِع الکتاب is ابرازُ اعمالِ الۡعِبَادِ (RM) that is, to manifest the actions of people, as in: وَوُضِعَ الكِتابُ (And the book is placed…) (18:49).
بَكَّةَ – بَكَّةَ and مکة are two forms of the same name. Accordingly, Raghib supports the statement of Mujahid that بَكَّةَ is مکة and that there are many examples of the interchangeability of ب and م in what is the same word as in سَبَدَ and سمد and لازب and لازم . Some people differentiate them. According to some, the inside part of مکہ is بکّہ , others hold that the Sacred Mosque is بکّہ , and yet others that بکّہ is the Sacred House and the town of Makkah. There are also different opinions about its etymology. According to some, it is derived from تباك which means ازدحام (congestion; crowdedness) because people gather here for circumambulating around the Kabbah. Others say that the name of مکہ is kept as بکّہ because: لا نہا تَبك اعناق الجبابِرَةِ that is the necks of oppressors and rebels who try to create mischief in the town or harbor evil intentions about the town will be broken.
مُبارَكًا – Linguists take the meaning of برك from بَرَك البعیر which means the camel sat down and stayed in in place (LA). Accordingly the word بَرَكة is used to manifest necessity and permanence, and although linguists write the meaning of بَرَكة as growth and increase, its intrinsic meaning is necessity and permanence. This meaning is supported by Lisan Al-Arab and Al-Mufradat and it is stated: البَرَكة ثبوت الخیر الالٰھیّ فی الشئ (The proof from Allah that something is good). The meaning of مُبارَك is: ما یاتی من قبله الخیر الکثیر (From whom great blessings came) (LA). For this reason, this word is also used for Allah: فَتَبارَكَ اللَّهُ (So blessed is Allah) (23:14). So بَكَّةَ is called مُبارَك because great blessings will come from it. These great blessings are not just limited from worship, or reward, or acceptance of prayers or يُجبىٰ إِلَيهِ ثَمَراتُ كُلِّ شَيءٍ (…to which fruits of every kind are drawn) (28:57), but the real purpose is that Makkah will stay as the center of all religious blessings. It is the place from where the spring of pure monotheism sprouted, and which will never be stopped.
هُدًى – the purport is ذاھدی , that is, the one guided. It is so called because this is where the guidance emanated from that is destined for the whole world. The guidance sent previously was for individual nations, and there is only one guidance that openly announced that it is for the whole world. This guidance emanated from this place, Makkah.
Is the Kabbah actually أَوَّلَ بَيتٍ that is, the first House of Worship: Testimony contrary to this proposition was mentioned in 2-125a. The Books of Hadith, however, expressly support this proposition. Accordingly, it is narrated in Bukhari and Muslim that Abu Zar questioned the Holy Prophet: ای مسجد وُضِعَ أَوَّلَ (Which mosque was made first)? The Holy Prophet replied: مسجد حرام (the Kaabah). Ibn Abi Hatim reports a narration of Ali stating that a person asked Ali: ا ھو أَوَّلَ بَيتٍ وُضِعَ الأَرضَ (Is it (the Kaabah) the first house made on earth). Ali replied: لا ولکنه أَوَّلَ بَيتٍ وُضِعَ البرکة (No, but it is the first house that was blessed) (IK). This does not, however, contradict the hadith in Bukhari and Muslim, and this is supported by another narration of Ali reported by Ibn Abi Hatim in which Ali said: کانت البیوت قبله ولٰکنه أَوَّلَ بَيتٍ وُضِعَ لعبادة اللّه (There existed houses before but this (the Kabaah) is the first house that was appointed for the worship of Allah) (IK). The unanimous verdict of all the hadith is that the first mosque or the first House for the Worship of Allah appointed on this earth is the Kabbah.
Construction of the Kabbah by Adam: A Hadith in Sahih al-Bayhaqi further supports this contention, but some consider the hadith to be weak because of the association of Ibn Lahia with this hadith. However, since the hadith is consistent with the clear words of the Quran أَوَّلَ بَيتٍ and with the unanimous pronouncements of the other hadith on the subject, its authenticity cannot be challenged. This hadith, narrated by Amr ibn al-As is: بعث اللّه جبرئیل الیٰ ادم و حواء فامر ھما بیتاء الکعبة فبناہ اٰدم ثم امر بالطواف به (Allah sent Gabriel to Adam and Eve and commanded them to construct the Kabbah; so Adam made it and then he was commanded to circumambulate it). There is a hadith which states that Bait-ul-Muqaddas is after Bait-ul-Haram and there is a difference of forty years between them. Its purport seems to be that their construction by Abraham is forty years apart because Abraham first reconstructed the Kabbah with Ishmael and then constructed Bait-ul-Muqaddas forty years later for the second branch of his family as their qibla.
Names of Makkah: Makkah was known by several names, some of which are also in the Quran, for example: أُمَّ القُرىٰ (Mother of cities) (6:92). This name is similar in meaning to that of the root مَكّ from which Makkah is derived, which means sucking at the breast of the mother, and it is so called because humanity will imbibe from it monotheism and the religion of truth. It is, therefore, rightly commented to be the center of the whole world, by which is meant the spiritual world. It is also referred to in the Quran as البلَد (the special city), and البلَد الامین (The City of Peace) because there is no greater place of peace in the whole world. The hadith mentions two great tribulations, one spiritual and the other physical, and states that the Antichrist (Dajjal) and plague will not enter this city. This is a prophecy that the city will forever remain free of tribulations. Further, the names of the Kabbah are also in a manner the name of Makkah. These names include: مقام ابراھیم – البیت (the Special House) – البیت العتیق (The Ancient House) – البیت المحرم (The Pious House or The Honorable House) – البیت الحرام (The Sacred House) – الکعبة . Other names that are mentioned are: الحاطمة that is, The One Who Shatters and there is a similarity of meaning of this with بکّة ,namely that it will break the necks of those who try to dishonor it. In addition, the following names are also mentioned: المامون – ام رحم – صلاح عرش – القادس – المقدس – لراس ا – ۔ کوثاء البینة (IK).
The last place of worship: Just as the Kabbah is called أَوَّلَ بَيتٍ (The First House), the use of the word مُبارَكً indicates that the qibla of the Seal of Prophets is also the Last House of God’s worship, because the meaning of مُبارَكً is a thing whose beneficence and blessing never ends or lasts forever. Previous qiblas were for a limited time and their beneficence and blessing came to an end after a time, but such a happening will not occur with this Pious House because it is destined to be the center of all habitations of the world. There will be no other House of Worship established after the Kabbah, and history bears testimony that no other religious center of a like type is created after it. This is manifested by the words هُدًى لِلعالَمينَ indicating that this will be the source of guidance not only for Arabs but for the whole world.
3-97 In it are clear signs: (It is) the Place of Abraham; and whoever enters it is safe; and pilgrimage to the House is a duty which men owe to Allah — whoever can find a way to it. And whoever disbelieves, surely Allah is above need of the worlds.a
فيهِ آياتٌ بَيِّناتٌ مَقامُ إِبراهيمَ ۖ وَمَن دَخَلَهُ كانَ آمِنًا ۗ وَلِلَّهِ عَلَى النّاسِ حِجُّ البَيتِ مَنِ استَطاعَ إِلَيهِ سَبيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ (۹۷)
3-97a: حِجُّ – The meaning of حِجّ and حَجّ are the same, for which see 2-76a. Linguists distinguish between the two by stating that حَجّ is a verbal noun and حِجّ is a noun (R).
استَطاعَ إِلَيهِ سَبيلًا – The meaning of استطاعت is explained elsewhere. استطاعت means ability and capacity, that is a thing which one can do with relative ease. According to some hadith, when the Holy Prophet was asked the meaning of استَطاعَ إِلَيهِ سَبيلًا , he said: الزادُ و الراحِلةُ (financial means and a mount) (IK). Some also include good health as a requirement, and the truth is that all affairs are included in it, for example, safety on the way and at the destination, the ability of dependents to survive during absence. Safety considerations even forced the Holy Prophet to abstain from Haj for five years after his migration to Madinah, and in the sixth year to return from Hudaibiya when the intention was to perform Haj.
مَقامُ إِبراهيمَ – These verses are an explanation of the signs; that is, it enumerates what the manifest signs are. The first sign is that it is مَقامُ إِبراهيمَ (place of standing of Abraham). For an explanation of مَقامُ إِبراهيمَ see 1:125 b. A narration from Abbas states that the entire area of Haram is مَقامُ إِبراهيمَ. (IK).
Testimony from مَقامُ إِبراهيمَ: The fact that Kabbah is مَقامُ إِبراهيمَ or that مَقامُ إِبراهيمَ is within the precincts of the Kabbah is declared to be a manifest sign because the association of Abraham with the Kabbah and the rites of Haj existed from great antiquity. The iconoclastic Arabs, in whose traditions this connection was an established fact, would not be inclined to associate the Kaabah with a person who was so openly an idol breaker by creating in it a place in it called مَقامُ إِبراهيمَ or to trace the rites of Haj unless Abraham had actually visited. The fact is that certain things do not have testimony fully preserved in oral narrations, but the testimony is preserved in the collective actions of the nation, and this testimony is so strong that it cannot be ignored. So, it is such a testimony that preserves the connection of the Kabbah with Abraham. This is a evidence to show to the Ahle Kitab that the Bait Allah or Beth-el that is mentioned in the Bible is in reality the Kabbah because it is the only House which is known as Bait Allah, and with which there was always a connection to Abraham, and all of its worships and traditions are imputed to Abraham.
The second manifest sign: The second manifest sign about the Kabbah is: وَمَن دَخَلَهُ كانَ آمِنًا (whoever enters it is safe). The Kabbah is a place of peace, a feature specific to it not found anywhere else in the world. A hadith narrates that the Holy Prophet said that, “Makkah was not permissible to anybody before me (that is, it has always remained a place of peace) and it will not be permissible to anyone after me, and even for me it was made permissible for only a moment of a part of a day (that is, for the moment that the Holy Prophet entered Makkah after its capitulation), so hear all, that it is a sacred place again from that moment; neither its nettles will be cut, nor its trees chopped, nor will anything dropped here be picked except to return it to its owner.” Fighting is not allowed in Makkah and waging war is strictly prohibited. This sanctity was so steeply ingrained among the Arabs by Allah, that despite being a warrior nation whose hobby was to fight day and night and where tribes and nations were constantly battling, nobody dared draw a sword within the precincts of Makkah. In the thousands of years of history, perhaps one or two exceptions to this principle may be cited, but in the overall context these may be termed as rare or non-existent. In another hadith about the sanctity of Makkah, it is stated that neither the Antichrist (Dajjal) nor plague will enter it. Why is this peace specific for this sacred land and why is this place out of the whole world chosen for this purpose? It is not because of a national consensus, but rather is a sign of Allah’s strength and power in a warrior nation. So that Makkah’s peace may be a sign of that spiritual peace whose flag is raised at this place and on which the foundation of peace, unity and brotherhood is to be laid for all nations of the world. This is the second manifest sign that is bestowed to this House.
Haj at Makkah will never be discontinued: The third sign is stated in the following words: وَلِلَّهِ عَلَى النّاسِ حِجُّ البَيتِ (and pilgrimage to the House is a duty), and this pilgrimage is made obligatory for people subject to the condition of مَنِ استَطاعَ إِلَيهِ سَبيلًا (whoever can find a way to it). Every sacred site had some period in history when it has gone through a turbulent time. Bait-ul-Muqaddas was constructed by Solomon with much pomp and glory but after a short period it was destroyed, and pilgrimage and visit to it could not happen. Similarly, every sacred site in the world at some point passed into the hands of its enemy and was destroyed. So, attention is drawn to the Kabbah which will not only remain forever, but people will always keep coming here for pilgrimage. It will, therefore, never pass into the hands of its opponents. This distinctive feature is such that Allah preserved it from the beginning. Accordingly, even at the time when idols were placed in the Kabbah and its custodians kept iconoclastic beliefs, Allah protected it from an invading Christian force of a King who wanted to destroy the Kabbah and stop people from coming here for pilgrimage. The Makkans did not have the means or strength to stop the invading army but Allah created conditions which destroyed that King and his invading force. It is another sign from Allah that Haj continued even during the first World War when the Turks who were the custodians of the Kabbah at that time were part of the war. This verse is ended with the words: وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ which indicates that even if many big and powerful people will disbelieve in it, they will not be able to harm it a whit. The next verse reveals the identities of these big and powerful opponents who are none other than the Ahle Kitab. Some take disbelief here to mean disbelief of only this sign.
3-98 Say: O People of the Book, why do you disbelieve in the messages of Allah? And Allah is a witness of what you do.
3-99 Say: O People of the Book, why do you hinder those who believe from the way of Allah, seeking (to make) it crooked, while you are witnesses? And Allah is not heedless of what you do.a
قُل يا أَهلَ الكِتابِ لِمَ تَكفُرونَ بِآياتِ اللَّهِ وَاللَّهُ شَهيدٌ عَلىٰ ما تَعمَلونَ (۹۸)
قُل يا أَهلَ الكِتابِ لِمَ تَصُدّونَ عَن سَبيلِ اللَّهِ مَن آمَنَ تَبغونَها عِوَجًا وَأَنتُم شُهَداءُ ۗ وَمَا اللَّهُ بِغافِلٍ عَمّا تَعمَلونَ (۹۹)
3-99a: عِوَجًا – عَوَج means turning after standing firm (R), that is, crookedness. The difference between عَوَج and عِوَج is that عَوَج is crookedness that is visible by the eye, as for example in a stake that is driven crooked in the ground or a wall that is crooked while عِوَج is crookedness that can be perceived through reflection and insight (R) as for example in faith or livelihood. The assessment of تَبغونَها عِوَجًا will be تَبغون لها عِوَجًا because بغی requires an object, and when another object comes in then a لام is added. Some consider عِوَجًا to be in the present tense and take its meaning to be ذا عِوَج that is, you seek it while staying crooked. Creating doubt in a thing that is true is to seek crookedness in it.
3-100 O you who believe, if you obey a party from among those who have been given the Book, they will turn you back as disbelievers after your belief.a
يا أَيُّهَا الَّذينَ آمَنوا إِن تُطيعوا فَريقًا مِنَ الَّذينَ أوتُوا الكِتابَ يَرُدّوكُم بَعدَ إيمانِكُم كافِرينَ (۱۰۰)
3-100a: تُطيعوا – طَوۡع – It means اِنۡقِیاد that is pleasurable and willing obedience and its opposite is کُرۡہ that is unwilling obedience (R). In verse 3:83, it was stated: لَهُ أَسلَمَ مَن فِي السَّماواتِ وَالأَرضِ طَوعًا وَكَرهًا (And to Him submits whoever is in the heavens and the earth, willingly or unwillingly) and طاعة and طَوۡع are synonyms but the use of طاعة is generally to indicate that the command was carried out in the manner that was prescribed for its accomplishment (R) while the meaning of اَطاعَ is that the order was followed without opposition (N) or its meaning is لَانَ وانقادَ (T) that is, became pliable and docile.
Following the unbelievers: In this verse, believers have been warned not to follow the Ahle Kitab because if they do, then the Ahle Kitab will not rest until they become unbelievers. Obedience of another means that a person willingly and with pleasure goes on accepting what is said to him, and copies how the other acts. One should be obedient only to Allah and His Messenger or of those in authority as is stated elsewhere. It is only subject to their commands that someone else’s command can be obeyed. Hence obedience to unbelievers is out of question. If the context of this verse is examined, the previous verses mention doubts and suspicions and so the meaning of being obedient is to allow their insinuations to find a home in one’s mind. The strategy of some unbelievers is to sow doubt in a believer’s mind and if one does not reflect but allows the doubt to fester, then the result is destruction. Ibn Jarir cites a narration by Mujahid that this verse was revealed regarding an event between Aws and Khazraj. Aws and Khazraj were two big tribes of Madinah who were fighting each other for a long time. When they converted to Islam, the old rivalries were forgotten, and their mutual fighting ceased. One day a person from Aws and another from Khazraj were conversing when a Jew joined them and finding an opportunity, he started recounting the old disputes among them. This kindled the old rivalries to the point that the two almost came to blows and each called to their tribesmen who responded laced with arms. When the Holy Prophet got this news, he intervened and calmed the situation. It was then that this verse was revealed.
3-101 And how can you disbelieve while to you are recited the messages of Allah, and among you is His Messenger? And whoever holds fast to Allah, he indeed is guided to a right path.a
وَكَيفَ تَكفُرونَ وَأَنتُم تُتلىٰ عَلَيكُم آياتُ اللَّهِ وَفيكُم رَسولُهُ ۗ وَمَن يَعتَصِم بِاللَّهِ فَقَد هُدِيَ إِلىٰ صِراطٍ مُستَقيمٍ (۱۰۱)
3-101a: يَعتَصِم بِاللَّهِ – The meaning of عَصۡم is to restrain and the meaning of اعتصام is to restrain and save oneself (R). An occurrence in the Quran is: لا عاصِمَ اليَومَ مِن أَمرِ اللَّهِ إِلّا (There is none safe today from Allah’s command) (11:43), another one is: ما لَهُم مِنَ اللَّهِ مِن عاصِمٍ (they will have none to protect them from Allah) (10:27). A derivation from it is معصوم which means the one saved, and from the same root is the word عِصۡمَة which is explained further along. Commenting on the word فَاستَعصَمَ (12:32) , Imam Raghib explains the meaning of استَعصَمَ as تَحَرّی مایَعۡصِمُه‘ that is, resolved to do a thing that would save him. So, the meaning of عتَصِم بِاللَّهِ is to save oneself by holding on to Allah. The meaning of اعتصام is also to hold on to another thing (R) as in the next verse وَاعتَصِموا بِحَبلِ اللَّهِ .
Antidote for evil suggestions: This verse provides the antidote for Muslims to save themselves from the evil effects of the suggestions of Ahle Kitab when they cast such suggestions,. The antidote is to turn to Allah. This also indicates that by obedience in the previous verse is meant following doubts and suspicions.
Bayan-ul-Quran 