فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ﴿۱۱۰﴾ قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ ﴿۱۱۱﴾ قَالَ وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ ﴿۱۱۲﴾ إِنْ حِسَابُهُمْ إِلَّا عَلَى رَبِّي لَوْ تَشْعُرُونَ ﴿۱۱۳﴾ وَمَا أَنَا بِطَارِدِ الْمُؤْمِنِينَ ﴿۱۱۴﴾ إِنْ أَنَا إِلَّا نَذِيرٌ مُبِينٌ ﴿

﴾110﴿ Fattaqul laaha wa atee'oon
﴾111﴿ Qaalooo anu'minu laka wattaba 'akal arzaloon
﴾112﴿ Qaala wa maa 'ilmee bimaa kaanoo ya'maloon
﴾113﴿ In hisaabuhum illaa 'alaa Rabbee law tash'uroon
﴾114﴿ Wa maaa ana bitaaridil mu'mineen
﴾115﴿ In ana illaa nazeerum mubeen

﴾110﴿ So fear Allah, the Most High, and obey me
﴾111﴿ They said, 'Shall we believe in you while the lowly people have followed you
﴾112﴿ He said, 'I have no knowledge of what they do
﴾113﴿ Their account is only with my Lord, if only they understood
﴾114﴿ And I am not one to drive away the believers
﴾115﴿ I am only a clear warner

[110] This sentence is repeated to show that the intended meaning of taqwa, after avoiding polytheism and disbelief, is protecting oneself from other sins. And the intended meaning of obedience is following the messenger in actions, after having followed him in beliefs.
[111] After mentioning the call (to faith), the denial of the people is described — this is a detailed explanation of “كَذَّبَتْ” (they denied). In this statement from the disbelievers, three main points are intended:
1. That the followers of the prophet are weak, insignificant, and without status.
This is the common view of people of falsehood — they look down upon the people of truth, even if the people of truth have noble lineage.
Therefore, in this context, أَرْذَلُونَ does not refer to low lineage.
2. That these followers have not truly believed in their hearts; rather, they are merely showing superficial and partial outward following.
3. That these followers are lowly, and we are superior (in terms of wealth and status).
Hence, we consider it disgraceful to sit in the same gathering with them — so remove them from your presence.
Because of this, the next three verses give responses to these three claims, in order.
[112] In this response is the answer to the first statement.
The meaning is: I have no knowledge of their so-called “lowly” actions.
[113] This is the response to the second statement: the knowledge of inner faith (iman of the heart) is not with me — their account is with Allah the Exalted.
For this reason, in Shari'ah, consideration is given to the outward state.
[114] This is the response to the third statement.
The essence is that what matters is their faith — we do not look at their lowly worldly status.
And I cannot drive away the people of faith from myself.
[115] This is an indication that I do everything by the permission of Allah the Exalted,
and in matters of religion, I do not show favor to anyone.