The Tafsīr of Sūrah Āl 'Imrān (Chapter 3)

Qur’an 3:1–4الٓمٓ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ نَزَّلَ عَلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ مِن قَبْلُ هُدًى لِّلنَّاسِ وَأَنزَلَ ٱلْفُرْقَانَ إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ

Sūrah Al 'Imrān was revealed in Al-Madīnah, as evident by the fact that the first eighty-three Āyāt in it relate to the delegation from Najrān that arrived in Al-Madīnah on the ninth year of Hijrah (632 CE). We will elaborate on this subject when we explain the Āyah about the Mubāhalah [3:61] in this Sūrah, Allāh willing. We should also state that we mentioned the virtues of Sūrah Āl 'Imrān along with the virtues of Sūrat Al-Baqarah in the beginning of the Tafsīr of Sūrat Al-Baqarah.

Qur’anبِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

Qur’an 3:1–4الٓمٓ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ نَزَّلَ عَلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ مِن قَبْلُ هُدًى لِّلنَّاسِ وَأَنزَلَ ٱلْفُرْقَانَ إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ

«In the Name of Allāh, the Most Gracious, the Most Merciful» «1. Alif-Lām-Mīm.» «2. Allāh! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists.»

«3. It is He Who has sent down the Book to you with truth, confirming what came before it. And He sent down the Tawrāh and the Injīl,»

«4. Aforetime, as a guidance to mankind. And He sent down the criterion. Truly, those who disbelieve in the Āyāt of Allāh, for them there is a severe torment; and Allāh is All-Mighty, All-Able of Retribution.»

We mentioned the Ḥadīth in the Tafsīr of Āyat Al-Kursi [2:255] that mentions that Allāh's Greatest Name is contained in these two Āyāt,

Qur’anٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ

«Allāh! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists» and,

Qur’an 3:1–2الٓمٓ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ

«Alif-Lām-Mīm. Allāh! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists.»

We also explained the Tafsīr of,

Qur’an 2:1الٓمٓ

«Alif-Lām-Mīm» in the beginning of Sūrat Al-Baqarah, and the meaning of,

Qur’anٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ

«Allāh! Lā ilahā illa Huwa, Al-Ḥayyul-Qayyūm»

in the Tafsīr of Āyat Al-Kursi. Allāh's statement,

Qur’an 3:3نَزَّلَ عَلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ

«It is He Who has sent down the Book to you with truth,»

means, revealed the Qur'an to you, O Muḥammad, in truth, meaning there is no doubt or suspicion that it is revealed from Allāh. Verily, Allāh revealed the Qur'ān with His knowledge, and the angels testify to this fact, Allāh is sufficient as a Witness. Allāh's statement,

Qur’anمُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ

«Confirming what came before it» means, from the previous divinely revealed Books, sent to the servants and Prophets of Allāh. These Books testify to the truth of the Qur'ān, and the Qur'ān also testifies to the truth these Books contained, including the news and glad tidings of Muḥammad's prophethood and the revelation of the Glorious Qur'ān. Allāh said,

Qur’an 3:3وَأَنزَلَ ٱلتَّوْرَىٰةَ

«And He sent down the Tawrāh» to Mūsā (Mūsā) son of 'Imrān,

Qur’anوَٱلْإِنجِيلَ

«And the Injīl», to 'Īsā, son of Mary,

Qur’an 3:4مِن قَبْلُ

«Aforetime» meaning, before the Qur'ān was revealed,

Qur’anهُدًى لِّلنَّاسِ

«As a guidance to mankind» in their time.

Qur’an 3:4وَأَنزَلَ ٱلْفُرْقَانَ

«And He sent down the criterion»

which is the distinction between misguidance, falsehood and deviation on one hand, and guidance, truth and piety on the other hand. This is because of the indications, signs, plain evidences and clear proofs that it contains, and because of its explanations, clarifications, etc. Allāh's statement,

Qur’an 3:4إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ

«Truly, those who disbelieve in the Āyāt of Allāh»

means they denied, refused and unjustly rejected them,

Qur’an 3:4لَهُمْ عَذَابٌ شَدِيدٌ

«For them there is a severe torment» on the Day of Resurrection,

Qur’anوَٱللَّهُ عَزِيزٌ

«And Allāh is All-Mighty» meaning, His grandeur is invincible and His sovereignty is infinite,

Qur’an 3:4ذُو ٱنتِقَامٍ

«All-Able of Retribution.» from those who reject His Āyāt and defy His honorable Messengers and great Prophets.

Qur’an 3:5–6إِنَّ ٱللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَىْءٌ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ هُوَ ٱلَّذِى يُصَوِّرُكُمْ فِى ٱلْأَرْحَامِ كَيْفَ يَشَآءُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ

«5. Truly, nothing is hidden from Allāh, in the earth or in the heaven.»

«6. He it is Who shapes you in the wombs as He wills. None has the right to be worshipped but He, the Almighty, the All-Wise.»

Allāh states that He has perfect knowledge in the heavens and earth and that nothing in them is hidden from His watch.

Qur’an 3:6هُوَ ٱلَّذِى يُصَوِّرُكُمْ فِى ٱلْأَرْحَامِ كَيْفَ يَشَآءُ

«He it is Who shapes you in the wombs as He wills.» meaning, He creates you in the wombs as He wills, whether male or female, handsome or otherwise, happy or miserable.

Qur’anلَآ إِلَٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ

«Lā ilāha illa Huwa (none has the right to be worshipped but He), the Almighty, the All-Wise.»

meaning, He is the Creator and thus is the only deity worthy of worship, without partners, and His is the perfect might, wisdom and decision. This Āyah refers to the fact that 'Īsā, son of Mary, is a created servant, just as Allāh created the rest of mankind. Allāh created 'Īsā in the womb (of his mother) and shaped him as He willed. Therefore, how could 'Īsā be divine, as the Christians, may Allāh's curses descend on them, claim? 'Īsā was created in the womb and his creation changed from stage to stage, just as Allāh said,

Qur’an 39:6يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَٰتِكُمْ خَلْقًا مِّنۢ بَعْدِ خَلْقٍ فِى ظُلُمَٰتٍ ثَلَٰثٍ

«He creates you in the wombs of your mothers, creation after creation in three veils of darkness.» [39:6].

Qur’an 3:7–9هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيْكَ ٱلْكِتَٰبَ مِنْهُ ءَايَٰتٌ مُّحْكَمَٰتٌ هُنَّ أُمُّ ٱلْكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٌ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنْهُ ٱبْتِغَآءَ ٱلْفِتْنَةِ وَٱبْتِغَآءَ تَأْوِيلِهِۦ وَمَا يَعْلَمُ تَأْوِيلَهُۥٓ إِلَّا ٱللَّهُ وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَٰبِ رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ ٱلْوَهَّابُ رَبَّنَآ إِنَّكَ جَامِعُ ٱلنَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ إِنَّ ٱللَّهَ لَا يُخْلِفُ ٱلْمِيعَادَ

«7. It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow (only) that which is not entirely clear thereof, seeking Al-Fitnah, and seeking its Ta'wil, but none knows its Ta'wīl except Allāh. And those who are firmly grounded in knowledge say: "We believe in it; all of it is from our Lord." And none receive admonition except men of understanding.»

«8. (They say): "Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower."»

«9. "Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt. Verily, Allāh never breaks His Promise."»

The Mutashābihāt and Muḥkamāt Āyāt

Allāh states that in the Qur'ān, there are Āyāt that are Muḥkamāt, entirely clear and plain, and these are the foundations of the Book which are plain for everyone. And there are Āyāt in the Qur'ān that are Mutashābihāt not entirely clear for many, or some people. So those who refer to the Muḥkam Āyāt to understand the Mutashābih Āyāt, will have acquired the correct guidance, and vice versa. This is why Allāh said,

Qur’an 3:7هُنَّ أُمُّ ٱلْكِتَٰبِ

«They are the foundations of the Book», meaning, they are the basis of the Qur'ān, and should be referred to for clarification, when warranted,

Qur’an 3:7وَأُخَرُ مُتَشَٰبِهَٰتٌ

«And others not entirely clear» as they have several meanings, some that agree with the Muḥkam and some that carry other literal indications, although these meaning might not be desired.

The Muḥkamāt are the Āyāt that explain the abrogating rulings, the allowed, prohibited, laws, limits, obligations and rulings that should be believed in and implemented. As for the Mutashābihāt Āyāt, they include the abrogated Āyāt, parables, oaths, and what should be believed in, but not implemented.

Muḥammad bin Isḥāq bin Yasār commented on,

Qur’an 3:7مِنْهُ ءَايَٰتٌ مُّحْكَمَٰتٌ

«In it are verses that are entirely clear» as "Containing proof of the Lord, immunity for the servants and a refutation of opponents and of falsehood. They cannot be changed or altered from what they were meant for." He also said, "As for the unclear Āyāt, they can (but must not) be altered and changed, and this is a test from Allāh to the servants, just as He tested them with the allowed and prohibited things. So these Āyāt must not be altered to imply a false meaning or be distorted from the truth."

Therefore, Allāh said,

Qur’an 3:7فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌ

«So as for those in whose hearts there is a deviation» meaning, those who are misguided and deviate from truth to falsehood,

Qur’an 3:7فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنْهُ

«they follow that which is not entirely clear thereof» meaning, they refer to the Mutashābih, because they are able to alter its meanings to conform with their false interpretation since the wordings of the Mutashābihāt encompass such a wide area of meanings. As for the Muḥkam Āyāt, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people. This is why Allāh said,

Qur’an 3:7ٱبْتِغَآءَ ٱلْفِتْنَةِ

«seeking Al-Fitnah» meaning, they seek to misguide their following by pretending to prove their innovation by relying on the Qur'ān – the Mutashābih of it – but, this is proof against and not for them. For instance, Christians might claim that ['Īsā is divine because] the Qur'ān states that he is Rūḥullāh and His Word, which He gave to Mary, all the while ignoring Allāh's statements,

Qur’an 43:59إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ

«He ['Īsā] was not more than a servant. We granted Our favor to him.» [43:59], and,

Qur’an 3:59إِنَّ مَثَلَ عِيسَىٰ عِندَ ٱللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُۥ مِن تُرَابٍ ثُمَّ قَالَ لَهُۥ كُن فَيَكُونُ

«Verily, the likeness of 'Īsā before Allāh is the likeness of Ādam. He created him from dust, then (He) said to him: "Be!" and he was.» [3:59].

There are other Āyāt that clearly assert that 'Īsā is but one of Allāh's creatures and that he is the servant and Messenger of Allāh, among other Messengers.

Allāh's statement,

Qur’an 3:7وَٱبْتِغَآءَ تَأْوِيلِهِۦ

«And seeking for its Ta'wīl,» to alter them as they desire. Imām Aḥmad recorded that 'Ā'ishah said, "The Messenger of Allāh ﷺ recited,

Qur’an 3:7هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيْكَ ٱلْكِتَٰبَ مِنْهُ ءَايَٰتٌ مُّحْكَمَٰتٌ هُنَّ أُمُّ ٱلْكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٌ

«It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear,», until,

Qur’anأُو۟لُوا۟ ٱلْأَلْبَٰبِ

«Men of understanding» and he said,

Ḥadīthفَإِذَا رَأَيْتُمُ الَّذِينَ يُجَادِلُونَ فِيهِ، فَهُمُ الَّذِينَ عَنَى الله، فَاحْذَرُوهُمْ

«When you see those who argue in it (using the Mutashābihāt), then they are those whom Allāh meant. Therefore, beware of them.»^{1Aḥmad 6:48.}

Al-Bukhāri recorded a similar Ḥadīth in the Tafsīr of this Āyah [3:7], as did Muslim in the book of Qadar (the Divine Will) in his Ṣaḥīḥ, and Abu Dāwud in the Sunnah section of his Sunan, from 'Ā'ishah; "The Messenger of Allāh ﷺ recited this Āyah,

Qur’an 3:7هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيْكَ ٱلْكِتَٰبَ مِنْهُ ءَايَٰتٌ مُّحْكَمَٰتٌ

«It is He Who has sent down to you the Book. In it are verses that are entirely clear,» until,

Qur’anوَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَٰبِ

«And none receive admonition except men of understanding.»

He then said,

Ḥadīthفَإِذَا رَأَيْتِ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ، فَأُولئِكَ الَّذِينَ سَمَّى الله، فَاحْذَرُوهُمْ

«When you see those who follow what is not so clear of the Qur'ān, then they are those whom Allāh described, so beware of them.»^{2Fatḥ Al-Bāri 8:57, Muslim 4:2053, Abu Dāwud 5:6.}

This is the wording recorded by Al-Bukhāri.

Only Allāh Knows the True Ta'wīl (Interpretation) of the Mutashābihāt

Allāh said,

Qur’an 3:7وَمَا يَعْلَمُ تَأْوِيلَهُۥٓ إِلَّا ٱللَّهُ

«But none knows its Ta'wīl except Allāh.»

Similarly, as preceded in what has been reported from Ibn 'Abbās, "Tafsīr is of four types: Tafsīr that the Arabs know in their language; Tafsīr that no one is excused of being ignorant of; Tafsīr that the scholars know; and Tafsīr that only Allāh knows."^{3Aṭ-Ṭabari 1:75. This report is from a disconnected chain of narrators.} Scholars of Qur'ān recitation have different opinions about pausing at Allāh's Name in this Āyah. This stop was reported from 'Ā'ishah, 'Urwah, Abu Ash-Sha'thā' and Abu Nahīk.

Some pause after reciting,

Qur’an 3:7وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ

«And those who are firmly grounded in knowledge» saying that the Qur'ān does not address the people with what they cannot understand. Ibn Abi Najīḥ said that Mujāhid said that Ibn 'Abbās said, "I am among those who are firmly grounded in its Ta'wīl interpretation."^{4Aṭ-Ṭabari 6:203. Editor's note; This report is not authentic, and its meaning contradicts the authentic narration from him that he recited the Āyah; "None knows its interpretation except Allāh, and the firmly grounded [Yaqūl] say." This is recorded by Aṭ-Ṭabari 6:203, and its chain of narrators meets the criteria of Al-Bukhāri.} The Messenger of Allāh ﷺ supplicated for the benefit of Ibn 'Abbās,

Ḥadīthاللّٰهُمَّ فَقِّهْهُ فِي الدِّينِ وَعَلِّمْهُ التَّأْوِيلَ

«O Allāh! Bestow on him knowledge in the religion and teach him the Ta'wīl (interpretation).»^{5Fatḥ Al-Bāri 1:205.}

Ta'wīl has two meanings in the Qur'ān, the true reality of things, and what they will turn out to be. For instance, Allāh said,

Qur’an 12:100وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ

«And he said: "O my father! This is the Ta'wil of my dream aforetime!".» [12:100], and,

Qur’an 7:53هَلْ يَنظُرُونَ إِلَّا تَأْوِيلَهُۥ يَوْمَ يَأْتِى تَأْوِيلُهُۥ

«Await they just for it's Ta'wil? On the Day (Day of Resurrection) it's Ta'wīl is finally fulfillled.»(7:53)

refers to the true reality of Resurrection that they were told about. If this is the meaning desired in the Āyah above [3:7], then pausing after reciting Allāh's Name is warranted, because only Allāh knows the true reality of things. In this case, Allāh's statement,

Qur’an 3:7وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ

«And those who are firmly grounded in knowledge» is connected to His statement,

Qur’an 3:7يَقُولُونَ ءَامَنَّا بِهِۦ

«say: "We believe in it"» If the word Ta'wil means the second meaning, that is, explaining and describing, such as what Allāh said,

Qur’an 12:36نَبِّئْنَا بِتَأْوِيلِهِۦٓ

«(They said): "Inform us of the Ta'wīl of this"» meaning its explanation, then pausing after reciting,

Qur’an 3:7وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ

«And those who are firmly grounded in knowledge» is warranted. This is because the scholars have general knowledge in, and understand what they were addressed with, even though they do not have knowledge of the true reality of things. Therefore, Allāh's statement,

Qur’an 3:7يَقُولُونَ ءَامَنَّا بِهِۦ

«say: "We believe in it"» describes the conduct of the scholars. Similarly, Allāh said,

Qur’an 89:22وَجَآءَ رَبُّكَ وَٱلْمَلَكُ صَفًّا صَفًّا

«And your Lord comes, and the angels, in rows.» [89:22] means, your Lord will come, and the angels will come in rows.

Allāh's statement that the knowledgeable people proclaim,

Qur’an 3:7يَقُولُونَ ءَامَنَّا بِهِۦ

«We believe in it» means, they believe in the Mutashābih.

Qur’an 3:7كُلٌّ مِّنْ عِندِ رَبِّنَا

«all of it is from our Lord» meaning, both the Muḥkam and the Mutashābih are true and authentic, and each one of them testifies to the truth of the other. This is because they both are from Allāh and nothing that comes from Allāh is ever met by contradiction or discrepancy. Allāh said,

Qur’an 4:82أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَٰفًا كَثِيرًا

«Do they not then consider the Qur'an carefully? Had it been from other than Allāh, they would surely have found therein many a contradiction.» [4:82].

Allāh said in his Āyah [3:7],

Qur’anوَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَٰبِ

«And none receive admonition except men of understanding.» meaning, those who have good minds and sound comprehension, understand, contemplate and comprehend the meaning in the correct manner. Further, Ibn Al-Mundhir recorded in his Tafsīr that Nāfi' bin Yazīd said, "Those firmly grounded in knowledge are those who are modest for Allāh's sake, humbly seek His pleasure, and do not exaggerate regarding those above them, or belittle those below them."

Allāh said that they supplicate to their Lord,

Qur’an 3:8رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا

«Our Lord! Let not our hearts deviate (from the truth) after You have guided us.»

meaning, "Do not deviate our hearts from the guidance after You allowed them to acquire it. Do not make us like those who have wickedness in their hearts, those who follow the Mutashābih in the Qur'ān. Rather, make us remain firmly on Your straight path and true religion."

Qur’an 3:8وَهَبْ لَنَا مِن لَّدُنكَ

«And grant us from Ladunka» meaning, from You,

Qur’anرَحْمَةً

«Mercy» with which You make our hearts firm, and increase in our Faith and certainty,

Qur’an 3:8إِنَّكَ أَنتَ ٱلْوَهَّابُ

«Truly, You are the Bestower»

Ibn Abi Ḥātim and Ibn Jarīr recorded that Umm Salamah said that the Prophet ﷺ used to supplicate,

Ḥadīthيَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

«O You Who changes the hearts, make my heart firm on Your religion.»

He then recited,

Qur’an 3:8رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ ٱلْوَهَّابُ

«"Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly,

Qur’an 3:10–15إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا وَأُو۟لَٰٓئِكَ هُمْ وَقُودُ ٱلنَّارِ كَدَأْبِ ءَالِ فِرْعَوْنَ وَٱلَّذِينَ مِن قَبْلِهِمْ كَذَّبُوا۟ بِـَٔايَٰتِنَا فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ قُل لِّلَّذِينَ كَفَرُوا۟ سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ وَبِئْسَ ٱلْمِهَادُ قَدْ كَانَ لَكُمْ ءَايَةٌ فِى فِئَتَيْنِ ٱلْتَقَتَا فِئَةٌ تُقَٰتِلُ فِى سَبِيلِ ٱللَّهِ وَأُخْرَىٰ كَافِرَةٌ يَرَوْنَهُم مِّثْلَيْهِمْ رَأْىَ ٱلْعَيْنِ وَٱللَّهُ يُؤَيِّدُ بِنَصْرِهِۦ مَن يَشَآءُ إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّأُو۟لِى ٱلْأَبْصَٰرِ زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٰتِ مِنَ ٱلنِّسَآءِ وَٱلْبَنِينَ وَٱلْقَنَٰطِيرِ ٱلْمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلْفِضَّةِ وَٱلْخَيْلِ ٱلْمُسَوَّمَةِ وَٱلْأَنْعَٰمِ وَٱلْحَرْثِ ذَٰلِكَ مَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلْمَـَٔابِ قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَٰلِكُمْ لِلَّذِينَ ٱتَّقَوْا۟ عِندَ رَبِّهِمْ جَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَأَزْوَٰجٌ مُّطَهَّرَةٌ وَرِضْوَٰنٌ مِّنَ ٱللَّهِ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ

You are the Bestower."»^{6Ibn Abi Ḥātim 2:84, Aṭ-Ṭabari 6:213.}

The Āyah continues,

Qur’an 3:9رَبَّنَآ إِنَّكَ جَامِعُ ٱلنَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ

«"Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt"» meaning, they say in their supplication: O our Lord! You will gather Your creation on the Day of Return, judge between them and decide over what they disputed about. Thereafter, You will reward or punish each according to the deeds they did in this life.

Qur’an 3:10–11إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا وَأُو۟لَٰٓئِكَ هُمْ وَقُودُ ٱلنَّارِ كَدَأْبِ ءَالِ فِرْعَوْنَ وَٱلَّذِينَ مِن قَبْلِهِمْ كَذَّبُوا۟ بِـَٔايَٰتِنَا فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ

«10. Verily, those who disbelieve, neither their properties nor their offspring will avail them whatsoever against Allāh; and it is they who will be fuel of the Fire.»

«11. Like the behavior of the people of Fir'awn and those before them; they belied Our Āyāt. So Allāh punished them for their sins. And Allāh is severe in punishment.»

On the Day of Resurrection, No Wealth or Offspring Shall Avail

Allāh states that the disbelievers shall be fuel for the Fire,

Qur’an 40:52يَوْمَ لَا يَنفَعُ ٱلظَّٰلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ

«The Day when their excuses will be of no profit to wrongdoers. Theirs will be the curse, and theirs will be the evil abode (i.e. painful torment in Hell-fire).» [40:52].

Further, what they were granted in this life of wealth and offspring shall not avail them with Allāh, or save them from His punishment and severe torment. Similarly, Allāh said,

Qur’an 9:55فَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُمْ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَٰفِرُونَ

«So let not their wealth nor their children amaze you; in reality Allāh's plan is to punish them with these things in the life of this world, and that their souls shall depart (die) while they are disbelievers.» [9:55], and,

Qur’an 3:196–197لَا يَغُرَّنَّكَ تَقَلُّبُ ٱلَّذِينَ كَفَرُوا۟ فِى ٱلْبِلَٰدِ مَتَٰعٌ قَلِيلٌ ثُمَّ مَأْوَىٰهُمْ جَهَنَّمُ وَبِئْسَ ٱلْمِهَادُ

«Let not the free disposal (and affluence) of the disbelievers throughout the land deceive you. A brief enjoyment; then, their ultimate abode is Hell; and worst indeed is that place for rest.» [3:196, 197].

Allāh said in this Āyah [3:10],

Qur’anإِنَّ ٱلَّذِينَ كَفَرُوا۟

«Verily, those who disbelieve» meaning, disbelieved in Allāh's Āyāt, denied His Messengers, defied His Books and did not benefit from His revelation to His Prophets,

Qur’an 3:10لَن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا وَأُو۟لَٰٓئِكَ هُمْ وَقُودُ ٱلنَّارِ

«Neither their properties nor their offspring will avail them whatsoever against Allāh; and it is they who will be fuel of the Fire.»

meaning, they will be the wood with which the Fire is kindled and fed. Similarly, Allāh said,

Qur’an 21:98إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ

«Certainly you (disbelievers) and that which you are worshipping now besides Allāh, are (but) fuel for Hell!» [21:98].

Allāh said next,

Qur’an 3:11كَدَأْبِ ءَالِ فِرْعَوْنَ

«Like the Da'b of the people of Fira'wn.» Aḍ-Ḍaḥḥāk said that Ibn 'Abbās said that the Āyah means, "Like the behavior of the people of Fir'awn."^{1Aṭ-Ṭabari 6:224.} This is the same Tafsīr of 'Ikrimah, Mujāhid, Abu Mālik, Aḍ-Ḍaḥḥāk, and others. Other scholars said that the Āyah means, "Like the practice, conduct, likeness of the people of Fir'awn."^{2Ibn Abi Ḥātim 2:92.} These meanings are all plausible, for the Da'b means practice, behavior, tradition and habit. The Āyah indicates that the disbelievers will not benefit from their wealth or offspring. Rather, they will perish and be punished. This is the same end the people of Fir'awn and the previous nations met, those who rejected the Messengers, the Āyāt, and proofs of Allāh that they were sent with.

Qur’an 3:11وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ

«And Allāh is severe in punishment.» meaning, His punishment is severe and His torment is painful. None can escape Allāh's grasp, nor does anything escape His knowledge. Allāh does what He wills and prevails over all things, it is He to Whom everything is humbled and there is no deity worthy of worship, nor any Lord except Him.

Qur’an 3:12–13قُل لِّلَّذِينَ كَفَرُوا۟ سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ وَبِئْسَ ٱلْمِهَادُ قَدْ كَانَ لَكُمْ ءَايَةٌ فِى فِئَتَيْنِ ٱلْتَقَتَا فِئَةٌ تُقَٰتِلُ فِى سَبِيلِ ٱللَّهِ وَأُخْرَىٰ كَافِرَةٌ يَرَوْنَهُم مِّثْلَيْهِمْ رَأْىَ ٱلْعَيْنِ وَٱللَّهُ يُؤَيِّدُ بِنَصْرِهِۦ مَن يَشَآءُ إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّأُو۟لِى ٱلْأَبْصَٰرِ

«12. Say to those who disbelieve: "You will be defeated and gathered together to Hell, and worst indeed is that place of rest."» «13. There has already been a sign for you in the two armies that met. One was fighting in the cause of Allāh, and as for the other, in disbelief. They saw them with their own eyes twice their number. And Allāh supports with His aid whom He wills. Verily, in this is a lesson for those who understand.»

Threatening the Jews With Defeat and Encouraging Them to Learn a Lesson From the Battle of Badr

Allāh commanded the Prophet Muḥammad ﷺ to proclaim to the disbelievers,

Qur’an 3:12سَتُغْلَبُونَ

«You will be defeated» in this life,

Qur’an 3:12وَتُحْشَرُونَ

«And gathered together» on the Day of Resurrection,

Qur’an 3:12إِلَىٰ جَهَنَّمَ وَبِئْسَ ٱلْمِهَادُ

«to Hell, and worst indeed is that place of rest»

Muḥammad bin Isḥāq bin Yasār recorded that 'Āṣim bin 'Umar bin Qatādah said that when the Messenger of Allāh ﷺ gained victory in the battle of Badr and went back to Al-Madīnah, he gathered the Jews in the marketplace of Bani Qaynuqā'.

Therefore, Allāh said,

Qur’an 3:13قَدْ كَانَ لَكُمْ ءَايَةٌ

«There has already been a sign for you» meaning, O Jews, who said what you said! You have an Āyah, meaning proof, that Allāh will make His religion prevail, award victory to His Messenger, make His Word apparent and His religion the highest.

Qur’an 3:13فِى فِئَتَيْنِ

«In the two armies» meaning, two camps,

Qur’an 3:13ٱلْتَقَتَا

«that met» in combat (in Badr),

Qur’an 3:13فِئَةٌ تُقَٰتِلُ فِى سَبِيلِ ٱللَّهِ

«One was fighting in the Cause of Allāh» the Muslims,

Qur’an 3:13وَأُخْرَىٰ كَافِرَةٌ

«And as for the other, in disbelief» meaning, the idolators of Quraysh at Badr. Allāh's statement,

Qur’an 3:13يَرَوْنَهُم مِّثْلَيْهِمْ رَأْىَ ٱلْعَيْنِ

«They saw them with their own eyes twice their number » means, the idolators thought that the Muslims were twice as many as they were, for Allāh made this illusion a factor in the victory that Islām had over them. It was said that the meaning of Allāh's statement,

Qur’an 3:13يَرَوْنَهُم مِّثْلَيْهِمْ رَأْىَ ٱلْعَيْنِ

«They saw them with their own eyes twice their number» is that the Muslims saw twice as many idolators as they were, yet Allāh gave them victory over the disbelievers. 'Abdullāh bin Mas'ūd said, "When we looked at the disbelievers' forces, we found that they were twice as many as we were. When we looked at them again, we thought they did not have one man more than we had. So Allāh's statement,

Qur’an 8:44وَإِذْ يُرِيكُمُوهُمْ إِذِ ٱلْتَقَيْتُمْ فِىٓ أَعْيُنِكُمْ قَلِيلًا وَيُقَلِّلُكُمْ فِىٓ أَعْيُنِهِمْ

«And (remember) when you met, He showed them to you as few in your eyes and He made you appear as few in their eyes.» [8:44]".^{1Aṭ-Ṭabari 6:234.} When the two camps saw each other, the Muslims thought that the idolators were twice as many as they were, so that they would trust in Allāh and seek His help. The idolators thought that the believers were twice as many as they were, so that they would feel fear, horror, fright and despair. When the two camps stood in lines and met in battle, Allāh made each camp look smaller in the eyes of the other camp, so that they would be encouraged to fight each other,

Qur’an 8:42لِّيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا

«so that Allāh might accomplish a matter already ordained.» [8:42] meaning, so that the truth and falsehood are distinguishable, and thus the word of faith prevails over disbelief and deviation, so that the believers prevail and the disbelievers are humiliated. In a similar statement, Allāh said;

Qur’an 3:123وَلَقَدْ نَصَرَكُمُ ٱللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ

«And Allāh has already made you victorious at Badr, when you were a weak little force» [3:123]. In this Āyah [3:13] Allāh said,

Qur’an 3:13وَٱللَّهُ يُؤَيِّدُ بِنَصْرِهِۦ مَن يَشَآءُ إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّأُو۟لِى ٱلْأَبْصَٰرِ

«And Allāh supports with His victory whom He wills. Verily, in this is a lesson for those who understand.»

meaning, this should be an example for those who have intelligence and sound comprehension. They should contemplate about Allāh's wisdom, decisions and decree, that He gives victory to His believing servants in this life and on the Day the witnesses stand up to testify.

Qur’an 3:14–15زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٰتِ مِنَ ٱلنِّسَآءِ وَٱلْبَنِينَ وَٱلْقَنَٰطِيرِ ٱلْمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلْفِضَّةِ وَٱلْخَيْلِ ٱلْمُسَوَّمَةِ وَٱلْأَنْعَٰمِ وَٱلْحَرْثِ ذَٰلِكَ مَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلْمَـَٔابِ قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَٰلِكُمْ لِلَّذِينَ ٱتَّقَوْا۟ عِندَ رَبِّهِمْ جَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَأَزْوَٰجٌ مُّطَهَّرَةٌ وَرِضْوَٰنٌ مِّنَ ٱللَّهِ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ

«14. Beautified for men is the love of things they covet; women, children, Qanāṭīr Al-Muqanṭarah of gold and silver, branded beautiful horses (Musawwamah), cattle and fertile land. This is the pleasure of the present world's life; but Allāh has the excellent return with Him.»

«15. Say: "Shall I inform you of things far better than those? For those who have Taqwā there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and Azwājun Muṭahharatun (purified mates or wives). And Allāh will be pleased with them. And Allāh is All-Seer of the servants."»

The True Value of This Earthly Life

Allāh mentions the delights that He put in this life for people, such as women and children, and He started with women, because the test with them is more tempting. For instance, the Ṣaḥīḥ recorded that the Messenger ﷺ said,

Ḥadīthمَا تَرَكْتُ بَعْدِي فِتْنَةً أَضَرَّ عَلَى الرِّجَالِ مِنَ النِّسَاءِ

«I did not leave behind me a test more tempting to men than women.»^{1Fatḥ Al-Bāri 9:41.}

When one enjoys women for the purpose of having children and preserving his chastity, then he is encouraged to do so. There are many Ḥadīths that encourage getting married, such as,

Ḥadīthوَإِنَّ خَيْرَ هٰذِهِ الْأُمَّةِ مَنْ كَانَ أَكْثَرَهَا نِسَاءً

«Verily, the best members of this Ummah are those who have the most wives»^{2Fatḥ Al-Bāri 9:15. That is, a maximum of four at the same time.} He ﷺ also said,

Ḥadīthالدُّنْيَا مَتَاعٌ، وَخَيْرُ مَتَاعِهَا الْمَرْأَةُ الصَّالِحَةُ

«This life is a delight, and the best of its delight is a righteous wife»^{3Muslim 2:1090.}

The Prophet ﷺ said in another Ḥadīth,

Ḥadīthحُبِّبَ إِلَيَّ النِّسَاءُ وَالطِّيبُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاةِ

«I was made to like women and perfume, and the comfort of my eye is the prayer.»^{4An-Nasā'ī in Al-Kubrā 5:280.}

'Ā'ishah, may Allāh be pleased with her, said, "Nothing was more beloved to the Messenger of Allāh ﷺ than women, except horses," and in another narration, "...than horses except women."^{5An-Nasā'ī 6:217, 7:61.}

The desire to have children is sometimes for the purpose of pride and boasting, and as such, is a temptation. When the purpose for having children is to reproduce and increase the Ummah of Muḥammad ﷺ with those who worship Allāh alone without partners, then it is encouraged and praised. A Ḥadīth states,

Ḥadīthتَزَوَّجُوا الْوَدُودَ الْوَلُودَ، فَإِنِّي مُكَاثِرٌ بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَةِ

«Marry the Wadūd (kind) and Walūd (fertile) woman, for I will compare your numbers to the rest of the nations on the Day of Resurrection.»^{6Abu Dāwud, An-Nasā'i, and Ibn Ḥibbān 6:134.}

The desire of wealth sometimes results out of arrogance, and the desire to dominate the weak and control the poor, and this conduct is prohibited. Sometimes, the want for more money is for the purpose of spending it on acts of worship, being kind to the family, the relatives, and spending on various acts of righteousness and obedience; this behavior is praised and encouraged in the religion.

Scholars of Tafsīr have conflicting opinions about the amount of the Qinṭār, all of which indicate that the Qinṭār is a large amount of money, as Aḍ-Ḍaḥḥāk and other scholars said.^{7Aṭ-Ṭabari 6:250.} Abu Hurayrah said "The Qinṭar is twelve thousand Uwqiyah, each Uwqiyah is better than what is between the heavens and earth." [This was recorded by Ibn Jarīr ^{8Aṭ-Ṭabari 6:244.}].

The desire to have horses can be one of three types. Sometimes, owners of horses collect them to be used in the cause of Allāh, and when warranted, they use their horses in battle. This type of owner shall be rewarded for this good action. Another type collects horses to boast, and out of enmity to the people of Islām, and this type earns a burden for his behavior. Another type collects horses to fulfill their needs and to collect their offspring, and they do not forget Allāh's right due on their horses. This is why in this case, these horses provide a shield of sufficiency for their owner, as evident by a Ḥadīth that we will mention, Allāh willing, when we explain Allāh's statement,

Qur’an 8:60وَأَعِدُّوا۟ لَهُم مَّا ٱسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ ٱلْخَيْلِ

«And make ready against them all you can of power, including steeds of war.» [8:60]. As for the Musawwamah horses, Ibn 'Abbās said that they are the branded, beautiful horses.^{9Aṭ-Ṭabari 6:252.} This is the same explanation of Mujāhid, 'Ikrimah, Sa'īd bin Jubayr, 'Abdur-Raḥmān bin 'Abdullāh bin Abzā, As-Suddi, Ar-Rabī' bin Anas and Abu Sinān and others.^{10Ibn Abi Ḥātim 2:123-125.} Makḥūl said the Musawwamah refers to the horse with a white spotted faced, and the horse with white feet.^{11Ibn Abi Ḥātim 2:127.} Imām Aḥmad recorded that Abu Dharr said that the Messenger of Allāh ﷺ said,

Ḥadīthلَيْسَ مِنْ فَرَسٍ عَرَبِيٍّ إِلَّا يُؤْذَنُ لَهُ مَعَ كُلِّ فَجْرٍ يَدْعُو بِدَعْوَتَيْنِ يَقُولُ: اللّٰهُمَّ إِنَّكَ خَوَّلْتَنِي مِنْ بَنِي آدَمَ، فَاجْعَلْنِي مِنْ أَحَبِّ مَالِهِ وَأَهْلِهِ إِلَيْهِ - أَوْ أَحَبِّ أَهْلِهِ وَمَالِهِ إِلَيْهِ -

«Every Arabian horse is allowed to have two supplications every dawn, and the horse supplicates, 'O Allāh! You made me subservient to the son of Ādam. Therefore, make me among the dearest of his wealth and household to him, or, ...make me the dearest of his household and wealth to him.»^{12Aḥmad 5:170.}

Allāh's statement,

Qur’anوَٱلْأَنْعَٰمِ

«Cattle» means, camels, cows and sheep.

Qur’an 3:14وَٱلْحَرْثِ

«And fertile land» meaning, the land that is used to farm and grow plants.

Allāh then said,

Qur’an 3:14ذَٰلِكَ مَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا

«This is the pleasure of the present world's life» meaning, these are the delights of this life and its short lived joys,

Qur’an 3:14وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلْمَـَٔابِ

«But Allāh has the excellent return with Him» meaning, the best destination and reward.

The Reward of the Those Who Have Taqwā is Better Than All Joys of This World

This is why Allāh said,

Qur’an 3:15قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَٰلِكُمْ

«Say: "Shall I inform you of things far better than those?" »

This Āyah means, "Say, O Muḥammad, to the people, 'Should I tell you about what is better than the delights and joys of this life that will soon perish?' " Allāh informed them of what is better when He said,

Qur’an 3:15لِلَّذِينَ ٱتَّقَوْا۟ عِندَ رَبِّهِمْ جَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ

«For those who have Taqwā there are Gardens (Paradise) with their Lord, underneath which rivers flow» meaning, rivers run throughout it. These rivers carry various types of drinks: honey, milk, wine and water such that no eye has ever seen, no ear has ever heard, and no heart has ever imagined,

Qur’an 3:15خَٰلِدِينَ فِيهَا

«Therein (is their) eternal (home)» meaning, they shall remain in it forever and ever and will not want to be removed from it.

Qur’an 3:15وَأَزْوَٰجٌ مُّطَهَّرَةٌ

«And Azwājun Muṭahharatun (purified mates or wives)» meaning, from filth, dirt, harm, menstruation, post birth bleeding, and other things that affect women in this world.

Qur’an 3:15وَرِضْوَٰنٌ مِّنَ ٱللَّهِ

«And Allāh will be pleased with them» meaning, Allāh's pleasure will descend on them and He shall never be angry with them after that. This is why Allāh said in Sūrah Barā'ah,

Qur’an 9:72وَرِضْوَٰنٌ مِّنَ ٱللَّهِ أَكْبَرُ

«But the pleasure of Allāh is greater» [9:72], meaning, greater than the eternal delight that He has granted them. Allāh then said,

Qur’an 3:16–22ٱلَّذِينَ يَقُولُونَ رَبَّنَآ إِنَّنَآ ءَامَنَّا فَٱغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ ٱلنَّارِ ٱلصَّٰبِرِينَ وَٱلصَّٰدِقِينَ وَٱلْقَٰنِتِينَ وَٱلْمُنفِقِينَ وَٱلْمُسْتَغْفِرِينَ بِٱلْأَسْحَارِ شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا هُوَ وَٱلْمَلَٰٓئِكَةُ وَأُو۟لُوا۟ ٱلْعِلْمِ قَآئِمًۢا بِٱلْقِسْطِ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلْإِسْلَٰمُ وَمَا ٱخْتَلَفَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ وَمَن يَكْفُرْ بِـَٔايَٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ فَإِنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ لِلَّهِ وَمَنِ ٱتَّبَعَنِ وَقُل لِّلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْأُمِّيِّـۧنَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُوا۟ فَقَدِ ٱهْتَدَوا۟ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ إِنَّ ٱلَّذِينَ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ ٱلَّذِينَ يَأْمُرُونَ بِٱلْقِسْطِ مِنَ ٱلنَّاسِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ أُو۟لَٰٓئِكَ ٱلَّذِينَ حَبِطَتْ أَعْمَٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمَا لَهُم مِّن نَّٰصِرِينَ

«And Allāh is All-Seer of the (His) servants » and, He gives each provisions according to what they deserve.

Qur’an 3:16–17ٱلَّذِينَ يَقُولُونَ رَبَّنَآ إِنَّنَآ ءَامَنَّا فَٱغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ ٱلنَّارِ ٱلصَّٰبِرِينَ وَٱلصَّٰدِقِينَ وَٱلْقَٰنِتِينَ وَٱلْمُنفِقِينَ وَٱلْمُسْتَغْفِرِينَ بِٱلْأَسْحَارِ

«16. Those who say: "Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire."» «17. (They are) the patient, the true believers, and obedient with sincere devotion in worship to Allāh. Those who spend [in good] and those who pray and beg Allāh's pardon in the last hours of the night.»

The Supplication and Description of Al-Muttaqīn

Allāh describes the Muttaqīn, His pious servants, whom He promised tremendous rewards,

Qur’an 3:16ٱلَّذِينَ يَقُولُونَ رَبَّنَآ إِنَّنَآ ءَامَنَّا

«Those who say: "Our Lord! We have indeed believed"» in You, Your Book and Your Messenger.

Qur’anفَٱغْفِرْ لَنَا ذُنُوبَنَا

«so forgive us our sins» because of our faith in You and in what You legislated for us. Therefore, forgive us our errors and shortcomings, with Your bounty and mercy,

Qur’anوَقِنَا عَذَابَ ٱلنَّارِ

«and save us from the punishment of the Fire.» Allāh then said, ٱلصَّٰبِرِينَ

Qur’an 3:17ٱلصَّٰبِرِينَ

«(They are) those who are patient» while performing acts of obedience and abandoning the prohibitions. وَٱلصَّٰدِقِينَ

Qur’anوَٱلصَّٰدِقِينَ

«those who are true» concerning their proclamation of faith, by performing the difficult deeds. وَٱلْقَٰنِتِينَ

Qur’anوَٱلْقَٰنِتِينَ

«and obedient» meaning, they submit and obey Allāh,

Qur’an 3:17وَٱلْمُنفِقِينَ

«those who spend» from their wealth on all the acts of obedience they were commanded, being kind to kith and kin, helping the needy, and comforting the destitute.

Qur’an 3:17وَٱلْمُسْتَغْفِرِينَ بِٱلْأَسْحَارِ

«and those who pray and beg Allāh's pardon in the last hours of the night» and this testifies to the virtue of seeking Allāh's forgiveness in the latter part of the night. It was reported that when Ya'qūb said to his children,

Qur’an 12:98سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّىٓ

«I will ask my Lord for forgiveness for you» [12:98] he waited until the latter part of the night to say his supplication. Furthermore, the Two Ṣaḥīḥs, the Musnad and Sunan collections recorded through several Companions that the Messenger of Allāh ﷺ said,

Ḥadīthيَنْزِلُ الله تَبَارَكَ وَتَعَالٰى فِي كُلِّ لَيْلَةٍ إِلَىٰ سَمَاءِ الدُّنْيَا حِينَ يَبْقَىٰ ثُلُثُ اللَّيْلِ الْآخِرُ، فَيَقُولُ: هَلْ مِنْ سَائِلٍ فَأُعْطِيَهُ؟ هَلْ مِنْ دَاعٍ فَأَسْتَجِيبَ لَهُ؟ هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ؟

«Every night, when the last third of it remains, our Lord, the Blessed, the Superior, descends to the lowest heaven saying, "Is there anyone to ask Me, so that I may grant him his request? Is there anyone to invoke Me, so that I may respond to his invocation? Is there anyone seeking My forgiveness, so that I may forgive him?"»^{1Fatḥ Al-Bāri 11:133, Muslim 1:521, Abu Dāwud 2:77, Tuḥfat Al-Aḥwadhi 9:471, An-Nasā'ī in Al-Kubrā 6:123, Ibn Mājah 1:435. Aḥmad 2:487.}

The Two Ṣaḥīḥs recorded that 'Ā'ishah said, "The Messenger of Allāh ﷺ performed Witr during the first part, the middle and latter parts of the night. Then, later (in his life), he would perform it (only) during the latter part."^{2Fatḥ Al-Bāri 2:564, Muslim 1:512.} 'Abdullāh bin 'Umar used to pray during the night and would ask, "O Nāfi'! Is it the latter part of the night yet?" and if Nāfi' said, "Yes," Ibn 'Umar would start supplicating to Allāh and seeking His forgiveness until dawn. This Ḥadīth was collected by Ibn Abi Ḥātim.^{3Ibn Abi Ḥātim 2:145.}

Qur’an 3:18–20شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا هُوَ وَٱلْمَلَٰٓئِكَةُ وَأُو۟لُوا۟ ٱلْعِلْمِ قَآئِمًۢا بِٱلْقِسْطِ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلْإِسْلَٰمُ وَمَا ٱخْتَلَفَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ وَمَن يَكْفُرْ بِـَٔايَٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ فَإِنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ لِلَّهِ وَمَنِ ٱتَّبَعَنِ وَقُل لِّلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْأُمِّيِّـۧنَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُوا۟ فَقَدِ ٱهْتَدَوا۟ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ

﴿18. Allah bears witness that none has the right to be worshipped but He, and the angels, and those having knowledge (also bear witness to this); (He always) maintains His creation in justice. None has the right to be worshipped but He, the Almighty, the All-Wise.»

«19. Truly, the religion with Allāh is Islām. Those who were given the Scripture (Jews and Christians) did not differ except out of rivalry, after knowledge had come to them. And whoever disbelieves in the Āyāt of Allāh, then surely, Allāh is Swift in reckoning.»

«20. So if they dispute with you say: "I have submitted myself to Allāh, and (so have) those who follow me." And say to those who were given the Scripture (Jews and Christians) and to those who are illiterate (Arab pagans): "Do you (also) submit yourselves?" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and Allāh sees the servants.﴿

The Testimony of Tawḥīd Allāh bears witness, and verily, Allāh is sufficient as a Witness, and He is the Most Truthful and Just Witness there is; His statement is the absolute truth,

Qur’an 3:18أَنَّهُۥ لَآ إِلَٰهَ إِلَّا هُوَ

«that Lā ilāha illa Huwa» meaning, He Alone is the Lord and God of all creation; everyone and everything are His servants, creation and in need of Him. Allāh is the Most Rich, Free from needing anyone or anything. Allāh said in another Āyah,

Qur’an 4:166لَّٰكِنِ ٱللَّهُ يَشْهَدُ بِمَآ أَنزَلَ إِلَيْكَ

«But Allāh bears witness to that which He has sent down (the Qur'ān) unto you (O Muḥammad ﷺ )» [4:166]. Allāh then mentioned the testimony of His angels and those who have knowledge after he mentioned His own testimony,

Qur’an 3:18شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا هُوَ وَٱلْمَلَٰٓئِكَةُ وَأُو۟لُوا۟ ٱلْعِلْمِ

«Allāh bears witness that none has the right to be worshipped but He), and the angels, and those having knowledge (also bear witness to this)». This Āyah emphasizes the great virtue of those who have knowledge.

Qur’an 3:18قَآئِمًۢا بِٱلْقِسْطِ

«(He) maintains His creation in justice» in all that He does,

Qur’anلَآ إِلَٰهَ إِلَّا هُوَ

«None has the right to be worshipped but He» thus emphasizing this fact,

Qur’anٱلْعَزِيزُ ٱلْحَكِيمُ

«the Almighty, the All-Wise.» the Mighty that does not submit to weakness due to His might and greatness, the Wise in all His statements, actions, legislation and decrees.

The Religion with Allāh is Islām Allāh said,

Qur’an 3:19إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلْإِسْلَٰمُ

«Truly, the religion with Allāh is Islām.» Allāh states that there is no religion accepted with Him from any person, except Islām. Islām includes obeying all of the Messengers until Muḥammad ﷺ who finalized their commission, thus closing all paths to Allāh except through Muḥammad ﷺ. Therefore, after Allāh sent Muḥammad ﷺ, whoever meets Allāh following a path other than Muḥammad's, it will not be accepted of him. In another Āyah, Allāh said,

Qur’an 3:85وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ

«And whoever seeks a religion other than Islām, it will never be accepted of him» [3:85]. In this Āyah [3:19], Allāh said, asserting that the only religion accepted with Him is Islām,

Qur’an 3:19إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلْإِسْلَٰمُ

«Truly, the religion with Allāh is Islām.» Allāh then states that those who were given the Scripture beforehand divided in the religion after Allāh sent the Messengers and revealed the Books to them providing them the necessary proofs to not do so. Allāh said,

Qur’an 3:19وَمَا ٱخْتَلَفَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ

«Those who were given the Scripture (Jews and Christians) did not differ except out of rivalry, after knowledge had come to them.» meaning, some of them wronged others. Therefore, they differed over the truth, out of envy, hatred and enmity for each other. This hatred made some of them defy those whom they hated even if they were correct. Allāh then said,

Qur’an 3:19وَمَن يَكْفُرْ بِـَٔايَٰتِ ٱللَّهِ

«And whoever disbelieves in the Āyāt of Allāh» meaning, whoever rejects what Allāh sent down in His Book,

Qur’an 3:19فَإِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ

«then surely, Allāh is Swift in reckoning.» Allāh will punish him for his rejection, reckon him for his denial, and torment him for defying His Book. Thereafter, Allāh said.

Qur’an 3:20فَإِنْ حَآجُّوكَ

«So if they dispute with you (Muḥammad ﷺ)» so if they argue with you about Tawḥīd,

Qur’an 3:20فَقُلْ أَسْلَمْتُ وَجْهِىَ لِلَّهِ وَمَنِ ٱتَّبَعَنِ

«Say: "I have submitted myself to Allāh (in Islām), and (so have) those who follow me"» meaning, Say, 'I have made my worship sincere for Allāh Alone without partners, rivals, offspring or companion,

Qur’an 3:20وَمَنِ ٱتَّبَعَنِ

«and those who follow me» who followed my religion and embraced my creed.' In another Āyah, Allāh said,

Qur’an 12:108قُلْ هَٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِى

«Say (O Muḥammad ﷺ): "This is my way; I invite unto Allāh with sure knowledge, I and whosoever follows me..."» [12:108].

Islām is the Religion of Mankind and the Prophet ﷺ Was Sent to all Mankind Allāh commanded His servant and Messenger, Muḥammad ﷺ, to call the People of the Two Scriptures and the unlettered idolators to his religion, way, Law and all that Allāh sent him with. Allāh said,

Qur’an 3:20وَقُل لِّلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْأُمِّيِّـۧنَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُوا۟ فَقَدِ ٱهْتَدَوا۟ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ

«And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans): "Do you (also) submit yourselves?" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message. »

meaning, their reckoning is with Allāh and their return and final destination is to Him. It is He Who guides whom He wills and allows whom He wills to stray, and He has the perfect wisdom and the unequivocal proof for all of this. This is why Allāh said,

Qur’anوَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ

«And Allāh sees the servants.»

for He has perfect knowledge of who deserves to be guided and who does not deserve to be guided. Verily,

Qur’an 21:23لَا يُسْـَٔلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَٔلُونَ

«He cannot be questioned for what He does, while they will be questioned.» [21:23]

because of His perfect wisdom and mercy. This and similar Ayāt are clear proofs that the Message of Muḥammad ﷺ is universal to all creation, as it is well established in the religion, according to the various texts of the Book and Sunnah. For instance, Allāh said,

Qur’an 7:158قُلْ يَٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا

«Say (O Muḥammad ﷺ): "O mankind! Verily, I am sent to you all as the Messenger of Allāh."» [7:158], and,

Qur’an 25:1تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلْفُرْقَانَ عَلَىٰ عَبْدِهِۦ لِيَكُونَ لِلْعَٰلَمِينَ نَذِيرًا

«Blessed be He Who sent down the criterion to His servant that he may be a warner to the 'Ālamīn (mankind and Jinn).» [25:1].

The Two Ṣaḥīḥs and other collections of Ḥadīth recorded that the Prophet ﷺ sent letters to the kings of the earth during his time and to different peoples, Arabs and non-Arabs, People of the Book and the unlettered, just as Allāh had commanded him.^{1Fatḥ Al-Bāri 1:42, Muslim 4:1993.} 'Abdur-Razzāq recorded that Ma'mar said, that Hammām said that Abu Hurayrah said that the Prophet ﷺ said,

Ḥadīthوَالَّذِي نَفْسِي بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ: يَهُودِيٌّ وَلَا نَصْرَانِيٌّ، وَمَاتَ وَلَمْ يُؤْمِنْ بِالَّذِي أُرْسِلْتُ بِهِ، إِلَّا كَانَ مِنْ أَهْلِ النَّارِ

«By He in Whose Hand is my soul! No member of this Ummah, no Jew or Christian, hears of me but dies without believing in what I was sent with, but will be among the people of the Fire.» Muslim recorded this Ḥadīth.^{2Muslim 1:134.}

The Prophet ﷺ said,

Ḥadīthبُعِثْتُ إِلَى الْأَحْمَرِ وَالْأَسْوَدِ

«I was sent to the red and black.»^{3Muslim no. 371.} and,

Ḥadīthكَانَ النَّبِيُّ يُبْعَثُ إِلَىٰ قَوْمِهِ خَاصَّةً، وَبُعِثْتُ إِلَى النَّاسِ عَامَّةً

«A Prophet used to be sent to his people, but I was sent to all mankind.»^{4Al-Bukhāri no. 335.}

Qur’an 3:21–22إِنَّ ٱلَّذِينَ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ ٱلَّذِينَ يَأْمُرُونَ بِٱلْقِسْطِ مِنَ ٱلنَّاسِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ أُو۟لَٰٓئِكَ ٱلَّذِينَ حَبِطَتْ أَعْمَٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمَا لَهُم مِّن نَّٰصِرِينَ

«21. Verily, those who disbelieve in the Āyāt of Allāh and kill the Prophets without right, and kill those men who order just dealings, then announce to them a painful torment.» «22. They are those whose works will be lost in this world and in the Hereafter, and they will have no helpers.»

Chastising the Jews for Their Disbelief and for Killing the Prophets and Righteous People

This Āyah chastises the People of the Book for the transgression and prohibitions they committed by their denials in the past and more recent times, of Allāh's Āyāt and the Messengers. They did this due to their defiance and rejection of the Messengers, denial of the truth and refusal to follow it.

Qur’an 3:23–26أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَٰبِ يُدْعَوْنَ إِلَىٰ كِتَٰبِ ٱللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُمْ وَهُم مُّعْرِضُونَ ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَٰتٍ وَغَرَّهُمْ فِى دِينِهِم مَّا كَانُوا۟ يَفْتَرُونَ فَكَيْفَ إِذَا جَمَعْنَٰهُمْ لِيَوْمٍ لَّا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ قُلِ ٱللَّهُمَّ مَٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ بِيَدِكَ ٱلْخَيْرُ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَٰتٍ وَغَرَّهُمْ فِى دِينِهِم مَّا كَانُوا۟ يَفْتَرُونَ فَكَيْفَ إِذَا جَمَعْنَٰهُمْ لِيَوْمٍ لَّا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ قُلِ ٱللَّهُمَّ مَٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ بِيَدِكَ ٱلْخَيْرُ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ تُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَتُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَتُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَتَرْزُقُ مَن تَشَآءُ بِغَيْرِ حِسَابٍ لَّا يَتَّخِذِ ٱلْمُؤْمِنُونَ ٱلْكَٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ ٱللَّهِ فِى شَىْءٍ إِلَّآ أَن تَتَّقُوا۟ مِنْهُمْ تُقَىٰةً وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ قُلْ إِن تُخْفُوا۟ مَا فِى صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ ٱللَّهُ وَيَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

They also killed many Prophets when they conveyed to them what Allāh legislated for them, without cause or criminal behavior committed by these Prophets, for they only called them to the truth,

Qur’an 3:21وَيَقْتُلُونَ ٱلَّذِينَ يَأْمُرُونَ بِٱلْقِسْطِ مِنَ ٱلنَّاسِ

«And kill those men who order just dealings» thus, demonstrating the worst type of arrogance. Indeed, the Prophet ﷺ said,

Ḥadīthالْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ

«Kibr (arrogance) is refusing the truth and degrading people»^{1Muslim 1 :93.}

This is why when they rejected the truth and acted arrogantly towards the creation, Allāh punished them with humiliation and disgrace in this life, and humiliating torment in the Hereafter. Allāh said,

Qur’an 3:21فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ

«then announce to them a painful torment» meaning, painful and humiliating,

Qur’an 3:22أُو۟لَٰٓئِكَ ٱلَّذِينَ حَبِطَتْ أَعْمَٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمَا لَهُم مِّن نَّٰصِرِينَ

«They are those whose works will be lost in this world and in the Hereafter, and they will have no helpers.».

Qur’an 3:23–25أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَٰبِ يُدْعَوْنَ إِلَىٰ كِتَٰبِ ٱللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُمْ وَهُم مُّعْرِضُونَ ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَٰتٍ وَغَرَّهُمْ فِى دِينِهِم مَّا كَانُوا۟ يَفْتَرُونَ فَكَيْفَ إِذَا جَمَعْنَٰهُمْ لِيَوْمٍ لَّا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

«23. Have you not seen those who have been given a portion of the Scripture? They are being invited to the Book of Allāh to settle their dispute, then a party of them turned away, and they are averse.»

«24. This is because they say: "The Fire shall not touch us but for a number of days." And that which they used to invent in their religion has deceived them.»

«25. How (will it be) when We gather them together on the Day about which there is no doubt (i.e. the Day of Resurrection). And each person will be paid in full what he has earned? And they will not be dealt with unjustly.»

Chastising the People of the Book for Not Referring to the Book of Allāh for Judgment

Allāh criticizes the Jews and Christians who claim to follow their Books, the Tawrāh and the Injīl, because when they are called to refer to these Books where Allāh commanded them to follow Muḥammad ﷺ, they turn away with aversion. This censure and criticism from Allāh was all because of their defiance and rejection. Allāh said next,

Qur’an 3:24ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَٰتٍ

«This is because they say: "The Fire shall not touch us but for a number of days."»

meaning, what made them dare to challenge and defy the truth is their false claim that Allāh will only punish them for seven days in the Fire, a day for every one thousand years in this life. We mentioned this subject in the Tafsīr of Sūrat Al-Baqarah.

Allāh then said,

Qur’an 3:24وَغَرَّهُمْ فِى دِينِهِم مَّا كَانُوا۟ يَفْتَرُونَ

«And that which they used to invent regarding their religion has deceived them.»

meaning, what caused them to remain on their false creed is that they deceived themselves, believing that the Fire will only touch them for a few days for their errors. However, it is they who have invented this notion, and Allāh did not grant them authority to support this claim. Allāh said, while threatening and warning them,

Qur’an 3:25فَكَيْفَ إِذَا جَمَعْنَٰهُمْ لِيَوْمٍ لَّا رَيْبَ فِيهِ

«How (will it be) when We gather them together on the Day about which there is no doubt (i.e. the Day of Resurrection).»

meaning, what will their condition be like after they have uttered this lie about Allāh, rejected His Messengers and killed His Prophets and their scholars who enjoined righteousness and forbade evil? Allāh will ask them about all this and punish them for what they have done. This is why Allāh said,

Qur’an 3:25فَكَيْفَ إِذَا جَمَعْنَٰهُمْ لِيَوْمٍ لَّا رَيْبَ فِيهِ

«How (will it be) when We gather them together on the Day about which there is no doubt.»

meaning, there is no doubt that this Day will come,

Qur’an 3:25وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

«And each person will be paid in full what he has earned? And they will not be dealt with unjustly.».

Qur’an 3:26–27قُلِ ٱللَّهُمَّ مَٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ بِيَدِكَ ٱلْخَيْرُ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ تُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَتُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَتُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَتَرْزُقُ مَن تَشَآءُ بِغَيْرِ حِسَابٍ

«26. Say: "O Allāh! Possessor of the power, You give power to whom You will, and You take power from whom You will, and You endue with honor whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are able to do all things.»

«27. You make the night to enter into the day, and You make the day to enter into the night, You bring the living out of the dead, and You bring the dead out of the living. And You give wealth and sustenance to whom You will, without limit.﴿

Encouraging Gratitude

Allāh said,

Qur’an 3:26قُلِ

«Say» O Muḥammad ﷺ, while praising your Lord, thanking Him, relying in all matters upon Him and trusting in Him.

Qur’an 3:26ٱللَّهُمَّ مَٰلِكَ ٱلْمُلْكِ

«O Allāh! Possessor of the power» meaning, all sovereignty is Yours,

Qur’an 3:26تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ

«You give power to whom You will, and You take power from whom You will, and You endue with honor whom You will, and You humiliate whom You will.»

meaning, You are the Giver, You are the Taker, it is Your will that occurs and whatever You do not will, does not occur. This Āyah encourages thanking Allāh for the favors He granted His Messenger ﷺ and his Ummah. Allāh transferred the prophethood from the Children of Israel to the Arab, Qurashi, Makkan, unlettered Prophet, the Final and Last of all Prophets and the Messenger of Allāh ﷺ to all mankind and Jinn. Allāh endowed the Prophet ﷺ with the best of qualities from the prophets before him. Allāh also granted him extra qualities that no other Prophet or Messenger before him was endowed with, such as granting him (more) knowledge of Allāh and His Law, knowledge of more of the matters of the past and the future, such as what will occur in the Hereafter. Allāh allowed Muḥammad's Ummah to reach the eastern and western parts of the world and gave dominance to his religion and Law over all other religions and laws. May Allāh's peace and blessings be on the Prophet ﷺ until the Day of Judgment, and as long as the day and night succeed each other. This is why Allāh said,

Qur’an 3:26قُلِ ٱللَّهُمَّ مَٰلِكَ ٱلْمُلْكِ

«Say: "O Allāh! Possessor of the power,"» meaning, You decide what You will concerning Your creation and You do what you will. Allāh refutes those who thought that they could decide for Allāh,

Qur’an 43:31وَقَالُوا۟ لَوْلَا نُزِّلَ هَٰذَا ٱلْقُرْءَانُ عَلَىٰ رَجُلٍ مِّنَ ٱلْقَرْيَتَيْنِ عَظِيمٍ

«And they say: "Why is not this Qur'an sent down to some great man of the two towns (Makkah and Tā'if)?"» [43:31].

Allāh refuted them by saying,

Qur’an 43:32أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ

«Is it they who would portion out the Mercy of your Lord?» [43:32],

meaning, "We decide for Our creation what We will, without resistance or hindrance by anyone. We have the perfect wisdom and the unequivocal proof in all of this, and We give the prophethood to whom We will." Similarly, Allāh said,

Qur’an 6:124ٱللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُۥ

«Allāh knows best with whom to place His Message» and,

Qur’an 17:21ٱنظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ

«See how We prefer one above another (in this world)» [17:21]

Allāh said,

Qur’an 3:27تُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ

«You make the night enter into the day, and You make the day enter into the night»

meaning, You take from the length of one of them and add it to the shortness of the other, so that they become equal, and take from the length of one of them and add it to the other so that they are not equal. This occurs throughout the seasons of the year: spring, summer, fall and winter. Allāh's statement,

Qur’an 3:27وَتُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَتُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ

«You bring the living out of the dead, and You bring the dead out of the living.»

means, You bring out the seed from the plant and the plant from the seed; the date from its seed and the date's seed from the date; the faithful from the disbeliever and the disbeliever from the faithful; the chicken from the egg and the egg from the chicken, etc.

Qur’an 3:27وَتَرْزُقُ مَن تَشَآءُ بِغَيْرِ حِسَابٍ

«And You give wealth and sustenance to whom You will, without limit.»

meaning, You give whomever You will innumerable amounts of wealth while depriving others from it, out of wisdom, and justice.

Qur’an 3:28لَّا يَتَّخِذِ ٱلْمُؤْمِنُونَ ٱلْكَٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ ٱللَّهِ فِى شَىْءٍ إِلَّآ أَن تَتَّقُوا۟ مِنْهُمْ تُقَىٰةً وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ

«28. Let not the believers take the disbelievers as friends instead of the believers, and whoever does that, will never be helped by Allāh in any way, unless you indeed fear a danger from them. And Allāh warns you against Himself, and to Allāh is the final return.»

The Prohibition of Supporting the Disbelievers

Allāh prohibited His believing servants from becoming supporters of the disbelievers, or to take them as comrades with whom they develop friendships, rather than the believers. Allāh warned against such behavior when He said,

Qur’an 3:28وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ ٱللَّهِ فِى شَىْءٍ

«And whoever does that, will never be helped by Allāh in any way»

meaning, whoever commits this act that Allāh has prohibited, then Allāh will discard him. Similarly, Allāh said,

Qur’an 60:1يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ تُلْقُونَ إِلَيْهِم بِٱلْمَوَدَّةِ

«O you who believe! Take not My enemies and your enemies as friends, showing affection towards them», until,

Qur’an 60:1وَمَن يَفْعَلْهُ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ

«And whosoever of you does that, then indeed he has gone astray from the straight path.» [60:1]. Allāh said,

Qur’an 4:144يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْكَٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُوا۟ لِلَّهِ عَلَيْكُمْ سُلْطَٰنًا مُّبِينًا

«O you who believe! Take not for friends disbelievers instead of believers. Do you wish to offer Allāh a manifest proof against yourselves?» [4:144], and,

Qur’an 5:51يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْيَهُودَ وَٱلنَّصَٰرَىٰٓ أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُۥ مِنْهُمْ

«O you who believe! Take not the Jews and the Christians as friends, they are but friends of each other. And whoever befriends them, then surely, he is one of them.» [5:51].

Allāh said, after mentioning the fact that the faithful believers gave their support to the faithful believers among the Muhājirīn, Anṣār and Bedouins,

Qur’an 8:73وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِى ٱلْأَرْضِ وَفَسَادٌ كَبِيرٌ

«And those who disbelieve are allies of one another, (and) if you do not behave the same, there will be Fitnah and oppression on the earth, and a great mischief and corruption.» [8:73].

Allāh said next,

Qur’an 3:28إِلَّآ أَن تَتَّقُوا۟ مِنْهُمْ تُقَىٰةً

«unless you indeed fear a danger from them»

meaning, except those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhāri recorded that Abu Ad-Dardā' said, "We smile in the face of some people although our hearts curse them."^{1Fatḥ Al-Bāri 10 :544.} Al-Bukhāri said that Al-Ḥasan said, "The Tuqyah^{2To shield what is in one's heart.} is allowed until the Day of Resurrection." Allāh said,

Qur’anوَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ

«And Allāh warns you against Himself.» meaning, He warns you against His anger and the severe torment He prepared for those who give their support to His enemies, and those who have enmity with His friends,

Qur’an 3:30–37يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوٓءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُۥٓ أَمَدًۢا بَعِيدًا وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ قُلْ أَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ فَإِن تَوَلَّوْا۟ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْكَٰفِرِينَ إِنَّ ٱللَّهَ ٱصْطَفَىٰٓ ءَادَمَ وَنُوحًا وَءَالَ إِبْرَٰهِيمَ وَءَالَ عِمْرَٰنَ عَلَى ٱلْعَٰلَمِينَ ذُرِّيَّةًۢ بَعْضُهَا مِنۢ بَعْضٍ وَٱللَّهُ سَمِيعٌ عَلِيمٌ إِذْ قَالَتِ ٱمْرَأَتُ عِمْرَٰنَ رَبِّ إِنِّى نَذَرْتُ لَكَ مَا فِى بَطْنِى مُحَرَّرًا فَتَقَبَّلْ مِنِّىٓ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّى وَضَعْتُهَآ أُنثَىٰ وَٱللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ ٱلذَّكَرُ كَٱلْأُنثَىٰ وَإِنِّى سَمَّيْتُهَا مَرْيَمَ وَإِنِّىٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيْطَٰنِ ٱلرَّجِيمِ فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنۢبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا ٱلْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا قَالَ يَٰمَرْيَمُ أَنَّىٰ لَكِ هَٰذَا قَالَتْ هُوَ مِنْ عِندِ ٱللَّهِ إِنَّ ٱللَّهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ

Qur’anوَإِلَى ٱللَّهِ ٱلْمَصِيرُ

«And to Allāh is the final return» meaning, the return is to Him and He will reward or punish each person according to their deeds.

Qur’an 3:29–30قُلْ إِن تُخْفُوا۟ مَا فِى صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ ٱللَّهُ وَيَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوٓءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُۥٓ أَمَدًۢا بَعِيدًا وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ

«29. Say: "Whether you hide what is in your breasts or reveal it, Allāh knows it, and He knows what is in the heavens and what is in the earth. And Allāh is able to do all things."» «30. On the Day when every person will be confronted with the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil. And Allāh warns you against Himself and Allāh is full of kindness with the servants.»

Allāh Knows What the Hearts Conceal

Allāh tells His servants that He knows the secrets and apparent matters and that nothing concerning them escapes His observation. Rather, His knowledge encompasses them in all conditions, time frames, days and instances. His knowledge encompasses all that is in heaven and earth, and nothing not even the weight of an atom, or what is smaller than that in the earth, seas and mountains, escapes His observation. Indeed,

Qur’anوَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

«And Allāh is able to do all things.»

and His ability encompasses everything. This Āyah alerts Allāh's servants that they should fear Him enough to not commit what He prohibits and dislikes, for He has perfect knowledge in all they do and is able to punish them promptly. And He gives respite to some of them, then He punishes them, and He is Swift and Mighty in taking account.

This is why Allāh said afterwards,

Qur’an 3:30يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا

«On the Day when every person will be confronted with all the good he has done,»

meaning, on the Day of Resurrection, Allāh brings the good and evil deeds before the servant, just as He said,

Qur’an 75:13يُنَبَّؤُا۟ ٱلْإِنسَٰنُ يَوْمَئِذٍۭ بِمَا قَدَّمَ وَأَخَّرَ

«On that Day man will be informed of what he sent forward, and what he left behind.» [75:13].

When the servant sees his good deeds, he becomes happy and delighted. When he sees the evil deeds he committed, he becomes sad and angry. Then he will wish that he could disown his evil work and that a long distance separated it from him. He will also say to the devil who used to accompany him in this life, and who used to encourage him to do evil;

Qur’an 43:38يَٰلَيْتَ بَيْنِى وَبَيْنَكَ بُعْدَ ٱلْمَشْرِقَيْنِ فَبِئْسَ ٱلْقَرِينُ

«"Would that between me and you were the distance of the two easts" – a horrible companion (indeed)!» [43:38].

Allāh then said, while threatening and warning,

Qur’anوَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ

«And Allāh warns you against Himself» meaning, He warns you against His punishment. Allāh then said, while bringing hope to His servants, so that they do not despair from His mercy or feel hopeless of His kindness,

Qur’anوَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ

«And Allāh is full of kindness with the servants»

Al-Ḥasan Al-Baṣri said, "Allāh is so kind with them that He warns them against Himself." Others commented,^{1Aṭ-Ṭabari 6:202.} “He is merciful with His creation and likes for them to remain on His straight path and chosen religion, and to follow His honorable Messenger."

Qur’an 3:31–32قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ قُلْ أَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ فَإِن تَوَلَّوْا۟ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْكَٰفِرِينَ

«31. Say (O Muḥammad ﷺ to mankind): "If you (really) love Allāh, then follow me (i.e. Muḥammad), Allāh will love you and forgive you your sins. And Allāh is Oft-Forgiving, Most Merciful."»

«32. Say: "Obey Allāh and the Messenger." But if they turn away, then Allāh does not like the disbelievers.»

Allāh's Love is Attained by Following the Messenger ﷺ

This honorable Āyah judges against those who claim to love Allāh, yet do not follow the way of Muḥammad ﷺ. Such people are not true in their claim until they follow the Sharī'ah (Law) of Muḥammad ﷺ and his religion in all his statements, actions and conditions. It is recorded in the Ṣaḥīḥ that the Messenger of Allāh ﷺ said,

Arabic quotation as printed; not matched to Tanzil, so not shown as the Qur’an«مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ»

«Whoever commits an act that does not conform with our matter (religion), then it will be rejected of him.»^{1Fatḥ Al-Bāri 5:355.}

This is why Allāh said here,

Qur’an 3:31قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ

«Say (O Muḥammad ﷺ to mankind): "If you (really) love Allāh, then follow me, Allāh will love you…”»

meaning, what you will earn is much more than what you sought in loving Him, for Allāh will love you. Al-Ḥasan Al-Baṣri and several scholars among the Salaf commented, "Some people claimed that they love Allāh. So Allāh tested them with this Āyah;

Qur’an 3:31قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ

«Say (O Muḥammad ﷺ to mankind): "If you (really) love Allāh, then follow me, Allāh will love you..."».^^{2Ibn Abi Ḥātim 2:205.}

Allāh then said,

Qur’an 3:31وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

«"And forgive you your sins. And Allāh is Oft-Forgiving, Most Merciful."»

meaning, by your following the Messenger ﷺ, you will earn all this with the blessing of his mission. Allāh next commands everyone,

Qur’an 3:32قُلْ أَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ فَإِن تَوَلَّوْا۟

«Say: "Obey Allāh and the Messenger." But if they turn away»

by defying the Prophet ﷺ,

Qur’an 3:32فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْكَٰفِرِينَ

«then Allāh does not like the disbelievers.» thus, testifying that defiance of the Messenger's way constitutes Kufr. Indeed, Allāh does not like whoever does this, even if he claims that he loves Allāh and seeks a means of approach to Him, unless, and until, he follows the unlettered Prophet, the Final Messenger ﷺ from Allāh to the two creations: mankind and the Jinn. This is the Prophet ﷺ who, if the previous Prophets and mighty Messengers were to have been alive during his time, they would have no choice but to follow, obey him, and to abide by his Law. We will mention this fact when we explain the Āyah,

Qur’an 3:81وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّـۧنَ

«And (remember) when Allāh took the Covenant of the Prophets» [3:81], Allāh willing.

Qur’an 3:33–34إِنَّ ٱللَّهَ ٱصْطَفَىٰٓ ءَادَمَ وَنُوحًا وَءَالَ إِبْرَٰهِيمَ وَءَالَ عِمْرَٰنَ عَلَى ٱلْعَٰلَمِينَ ذُرِّيَّةًۢ بَعْضُهَا مِنۢ بَعْضٍ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

33. Allāh chose Ādam, Nūh (Noah), the family of Ibrāhīm and the family of ‘Imrān above the nations.» «34. Offspring, one of the other, and Allāh is All-Hearer, All-Knower.»

The Chosen Ones Among the People of the Earth Allāh states that He has chosen these households over the people of the earth. For instance, Allāh chose Ādam, created him with His Hand and blew life into him. Allāh commanded the angels to prostrate before Ādam, taught him the names of everything and allowed him to dwell in Paradise, but then sent him down from it out of His wisdom. Allāh chose Nūh and made him the first Messenger to the people of the earth, when the people worshipped idols and associated others with Allāh in worship. Allāh avenged the way Nūh was treated, for he kept calling his people day and night, in public and in secret, for a very long time. However, his calling them only made them shun him more, and this is when Nūh supplicated against them. So Allāh caused them to drown, and none among them was saved, except those who followed the religion that Allāh sent to Nūh. Allāh also chose the household of Ibrāhīm, including the master of all mankind, and the Final Prophet, Muḥammad, peace be upon him. Allāh also chose the household of ‘Imrān, the father of Marym bint ‘Imrān, the mother of ‘Īsā, peace be upon them. So ‘Īsā is from the offspring of Ibrāhīm, as we will mention in the Tafsīr of Sūrat Al-An‘ām, Allāh willing, and our trust is in Him.

إِذْ قَالَتِ ٱمْرَأَتُ عِمْرَٰنَ رَبِّ إِنِّى نَذَرْتُ لَكَ مَا فِى بَطْنِى مُحَرَّرًا فَتَقَبَّلْ مِنِّىٓ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّى وَضَعْتُهَآ أُنثَىٰ وَٱللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ ٱلذَّكَرُ كَٱلْأُنثَىٰ وَإِنِّى سَمَّيْتُهَا مَرْيَمَ وَإِنِّىٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيْطَٰنِ ٱلرَّجِيمِ

35. (Remember) when the wife of 'Imrān said: “O my Lord! I have vowed to You what is in my womb to be dedicated for Your services, so accept this from me. Verily, You are the All-Hearer, the All-Knowing."» «36. Then when she gave birth to her, she said: "O my Lord! I have given birth to a female child," – and Allāh knew better what she bore, – "And the male is not like the female, and I have named her Maryam, and I seek refuge with You for her and for her offspring from Shayṭān, the outcast."»

The Story of Maryam's Birth

The wife of 'Imrān mentioned here is the mother of Maryam, and her name is Ḥannah bint Fāqūdh. Muḥammad bin Isḥāq mentioned that Ḥannah could not have children and that one day, she saw a bird feeding its chick. She wished she could have children and supplicated to Allāh to grant her offspring. Allāh accepted her supplication, and when her husband slept with her, she became pregnant. She vowed to make her child concentrate on worship and serving Bayt Al-Maqdis (the Masjid in Jerusalem), when she became aware that she was pregnant. She said,

Qur’an 3:35رَبِّ إِنِّى نَذَرْتُ لَكَ مَا فِى بَطْنِى مُحَرَّرًا فَتَقَبَّلْ مِنِّىٓ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ

«O my Lord! I have vowed to You what is in my womb to be dedicated for Your services, so accept this from me. Verily, You are the All-Hearer, the All-Knowing.»

meaning, You hear my supplication and You know my intention. She did not know then what she would give birth to, a male or a female.

Qur’an 3:36فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّى وَضَعْتُهَآ أُنثَىٰ وَٱللَّهُ أَعْلَمُ بِمَا وَضَعَتْ

«Then when she gave birth to her, she said: "O my Lord! I have given birth to a female child," – and Allāh knew better what she bore.»

Qur’an 3:36وَلَيْسَ ٱلذَّكَرُ كَٱلْأُنثَىٰ

«And the male is not like the female,» in strength and the commitment to worship Allāh and serve the Masjid in Jerusalem.

Qur’an 3:36وَإِنِّى سَمَّيْتُهَا مَرْيَمَ

«And I have named her Maryam,»

thus, testifying to the fact that it is allowed to give a name to the newly born the day it is born, as is apparent from the Āyah, which is also a part of the law of those who were before us. Further, the Sunnah of the Messenger of Allāh ﷺ mentioned that the Prophet ﷺ said,

Ḥadīthوُلِدَ لِيَ اللَّيْلَةَ وَلَدٌ، سَمَّيْتُهُ بِاسْمِ أَبِي إِبْرَاهِيمَ

«This night, a son was born for me and I called him by my father's name, Ibrāhīm.» Al-Bukhāri and Muslim^{1Fatḥ Al-Bāri 3:306, Muslim 4:1807.} collected this Ḥadīth.

They also recorded that Anas bin Mālik brought his newborn brother to the Messenger of Allāh ﷺ who chewed a piece of date and put it in the child's mouth and called him 'Abdullāh.^{2Fatḥ Al-Bāri 9:501.} Other new born infants were also given names on the day they were born.

Qatādah narrated that Al-Ḥasan Al-Baṣri said, that Samurah bin Jundub said that the Messenger of Allāh ﷺ said,

Ḥadīthكُلُّ غُلَامٍ رَهِينٌ بِعَقِيقَتِهِ، يُذْبَحُ عَنْهُ يَوْمَ سَابِعِهِ، وَيُسَمَّى وَيُحْلَقُ رَأْسُهُ

«Every new born boy held in security by his 'Aqīqah, until his seventh day, a sacrifice is offered on his behalf, he is given a name, and the hair on his head is shaved.»

This Ḥadīth was collected by Aḥmad and the collectors of the Sunan,^{3Aḥmad 5:7, Abu Dāwud 3:259, Tuḥfat Al-Aḥwadhi 5:115, An-Nasā'ī 7:166, Ibn Mājah 2:1057.} and was graded Ṣaḥīḥ by At-Tirmidhi. We should mention that another narration for this Ḥadīth contained the wording, "and blood is offered on his behalf," which is more famous and established than the former narration, and Allāh knows best.

Allāh's statement that Maryam's mother said,

Qur’an 3:36وَإِنِّىٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيْطَٰنِ ٱلرَّجِيمِ

«"...And I seek refuge with You for her and for her offspring from Shayṭān, the outcast."»

means, that she sought refuge with Allāh from the evil of Shayṭān, for her and her offspring, i.e., 'Īsā, peace be upon him. Allāh accepted her supplication, for 'Abdur-Razzāq recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthمَا مِنْ مَوْلُودٍ يُولَدُ إِلَّا مَسَّهُ الشَّيْطَانُ حِينَ يُولَدُ، فَيَسْتَهِلُّ صَارِخًا مِنْ مَسِّهِ إِيَّاهُ، إِلَّا مَرْيَمَ وَابْنَهَا

«Every newly born baby is touched by Shayṭān when it is born, and the baby starts crying because of this touch, except Maryam and her son.»

Abu Hurayrah then said, "Read if you will,

Qur’an 3:36وَإِنِّىٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيْطَٰنِ ٱلرَّجِيمِ

«And I seek refuge with You for her and for her offspring from Shayṭān, the outcast».”^{4'Abdur-Razzāq 1:119.} The Two Ṣaḥīḥs recorded this Ḥadīth.^{5Fatḥ Al-Bāri 8:60, Muslim 4:1838.}

Qur’an 3:37فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنۢبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا ٱلْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا قَالَ يَٰمَرْيَمُ أَنَّىٰ لَكِ هَٰذَا قَالَتْ هُوَ مِنْ عِندِ ٱللَّهِ إِنَّ ٱللَّهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ

«37. So her Lord (Allāh) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zakariyyā. Every time he entered the Mihrāb to (visit) her, he found her supplied with sustenance. He said: "O Maryam! From where have you gotten this?" She said, "This is from Allāh." Verily, Allāh provides sustenance to whom He wills, without limit.»

Maryam Grows Up; Her Honor is with Allāh

Allāh states that He has accepted Maryam as a result of her mother's vow and that He,

Qur’an 3:37وَأَنۢبَتَهَا نَبَاتًا حَسَنًا

«made her grow in a good manner» meaning, made her conduct becoming, her mannerism delightful and He made her well liked among people. He also made her accompany the righteous people, so that she learned righteousness, knowledge and religion.

Qur’an 3:37وَكَفَّلَهَا زَكَرِيَّا

«And put her under the care of Zakariyyā»

meaning, Allāh made Zakariyyā her sponsor. Allāh made Zakariyyā Maryam's guardian for her benefit, so that she would learn from his tremendous knowledge and righteous conduct. He was the husband of her maternal aunt, as Ibn Isḥāq and Ibn Jarīr stated, or her brother-in-law, as mentioned in the Ṣaḥīḥ,

Ḥadīthفَإِذَا بِيَحْيَىٰ وَعِيسَىٰ، وَهُمَا ابْنَا الْخَالَةِ

«I saw John and 'Īsā, who are maternal cousins.»^{1Fatḥ Al-Bāri 6:539.}

We should state that in general terms, what Ibn Isḥāq said is plausible, and in this case, Maryam was under the care of her maternal aunt. The Two Ṣaḥīḥs recorded that the Messenger of Allāh ﷺ decided that 'Amārah, the daughter of Ḥamzah, be raised by her maternal aunt, the wife of Ja'far bin Abi Ṭālib, saying,

Ḥadīthالْخَالَةُ بِمَنْزِلَةِ الْأُمِّ

«The maternal aunt is just like the mother.»^{2Fatḥ Al-Bāri 7:571.}

Allāh then emphasizes Maryam's honor and virtue at the place of worship she attended,

Qur’an 3:37كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا ٱلْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا

«Every time he entered the Mihrāb to (visit) her, he found her supplied with sustenance.»

Mujāhid, 'Ikrimah, Sa'īd bin Jubayr, Abu Ash-Sha'thā, Ibrāhīm An-Nakha'ī, Aḍ-Ḍaḥḥāk, Qatādah, Ar-Rabī' bin Anas, 'Aṭiyah Al-'Awfi and As-Suddi said, "He would find with her the fruits of the summer during winter, and the fruits of the winter during summer."^{3Ibn Abi Ḥātim 2:227-229.} When Zakariyyā would see this;

Qur’an 3:37قَالَ يَٰمَرْيَمُ أَنَّىٰ لَكِ هَٰذَا

«He said: "O Maryam! From where have you gotten this?"»

Qur’an 3:38–45هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُۥ قَالَ رَبِّ هَبْ لِى مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ ٱلدُّعَآءِ فَنَادَتْهُ ٱلْمَلَٰٓئِكَةُ وَهُوَ قَآئِمٌ يُصَلِّى فِى ٱلْمِحْرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًۢا بِكَلِمَةٍ مِّنَ ٱللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ ٱلصَّٰلِحِينَ قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَقَدْ بَلَغَنِىَ ٱلْكِبَرُ وَٱمْرَأَتِى عَاقِرٌ قَالَ كَذَٰلِكَ ٱللَّهُ يَفْعَلُ مَا يَشَآءُ قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةً قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَةَ أَيَّامٍ إِلَّا رَمْزًا وَٱذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِٱلْعَشِىِّ وَٱلْإِبْكَٰرِ وَإِذْ قَالَتِ ٱلْمَلَٰٓئِكَةُ يَٰمَرْيَمُ إِنَّ ٱللَّهَ ٱصْطَفَىٰكِ وَطَهَّرَكِ وَٱصْطَفَىٰكِ عَلَىٰ نِسَآءِ ٱلْعَٰلَمِينَ يَٰمَرْيَمُ ٱقْنُتِى لِرَبِّكِ وَٱسْجُدِى وَٱرْكَعِى مَعَ ٱلرَّٰكِعِينَ ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَٰمَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ إِذْ قَالَتِ ٱلْمَلَٰٓئِكَةُ يَٰمَرْيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ ٱسْمُهُ ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ وَجِيهًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمِنَ ٱلْمُقَرَّبِينَ

meaning, where did you get these fruits from?

Qur’an 3:37قَالَتْ هُوَ مِنْ عِندِ ٱللَّهِ إِنَّ ٱللَّهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ

«She said, "This is from Allāh." Verily, Allāh provides sustenance to whom He wills, without limit.»

Qur’an 3:38–41هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُۥ قَالَ رَبِّ هَبْ لِى مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ ٱلدُّعَآءِ فَنَادَتْهُ ٱلْمَلَٰٓئِكَةُ وَهُوَ قَآئِمٌ يُصَلِّى فِى ٱلْمِحْرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًۢا بِكَلِمَةٍ مِّنَ ٱللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ ٱلصَّٰلِحِينَ قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَقَدْ بَلَغَنِىَ ٱلْكِبَرُ وَٱمْرَأَتِى عَاقِرٌ قَالَ كَذَٰلِكَ ٱللَّهُ يَفْعَلُ مَا يَشَآءُ قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةً قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَةَ أَيَّامٍ إِلَّا رَمْزًا وَٱذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِٱلْعَشِىِّ وَٱلْإِبْكَٰرِ

«38. At that time Zakariyyā invoked his Lord, saying: "O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation."»

«39. Then the angels called him, while he was standing in prayer in the Mihrāb, (saying): "Allāh gives you glad tidings of Yaḥyā, believing in the Word from Allāh, and Sayyidan, and Ḥaṣūran, a Prophet, from among the righteous."»

«40. He said: "O my Lord! How can I have a son when I am very old, and my wife is barren?" (Allāh) said: "Thus Allāh does what He wills."» «41. He said: "O my Lord! Make a sign for me." (Allāh) said: "Your sign is that you shall not speak to the people for three days except by signals. And remember your Lord much, and glorify (Him) in the afternoon and in the morning."»

The Supplication of Zakariyyā, and the Good News of Yaḥyā's Birth

When Zakariyyā saw that Allāh provided sustenance for Maryam by giving her the fruits of winter in summer and the fruits of summer in winter, he was eager to have a child of his own. By then, Zakariyyā had become an old man, his bones feeble and his head full of gray hair. His wife was an old women who was barren. Yet, he still supplicated to Allāh and called Him in secret,

Qur’an 3:38رَبِّ هَبْ لِى مِن لَّدُنكَ

«O my Lord! Grant me from Ladunka,» from You,

Qur’an 3:38ذُرِّيَّةً طَيِّبَةً

«A good offspring» meaning, a righteous offspring,

Qur’an 3:38إِنَّكَ سَمِيعُ ٱلدُّعَآءِ

«You are indeed the All-Hearer of invocation.» Allāh said,

Qur’an 3:39فَنَادَتْهُ ٱلْمَلَٰٓئِكَةُ وَهُوَ قَآئِمٌ يُصَلِّى فِى ٱلْمِحْرَابِ

«Then the angels called him, while he was standing in prayer in the Mihrāb,»

meaning, the angels spoke to him directly while he was secluded, standing in prayer at his place of worship. Allāh told us about the good news that the angels delivered to Zakariyyā,

Qur’an 3:39أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ

«Allāh gives you glad tidings of Yaḥyā,»

of a child from your offspring, his name is Yaḥyā. Qatādah and other scholars said that he was called Yaḥyā (literally, 'he lives') because Allāh filled his life with faith.^{1Ibn Abi Ḥātim 2:235.} Allāh said next,

Qur’an 3:39مُصَدِّقًۢا بِكَلِمَةٍ مِّنَ ٱللَّهِ

«believing in the Word from Allāh» Al-'Awfi reported that Ibn 'Abbās said, and also Al-Ḥasan, Qatādah, 'Ikrimah, Mujāhid, Abu Ash-Sha'thā, As-Suddi, Ar-Rabī' bin Anas, Aḍ-Ḍaḥḥāk, and several others said that the Āyah,

Qur’an 3:39مُصَدِّقًۢا بِكَلِمَةٍ مِّنَ ٱللَّهِ

«believing in the Word from Allāh» means, "Believing in 'Īsā, son of Maryam."^{2Ibn Abi Ḥātim 2:235-237.}

Abu Al-'Āliyah, Ar-Rabī' bin Anas, Qatādah and Sa'īd bin Jubayr said that Allāh's statement,

Qur’an 3:39وَسَيِّدًا

«And Sayyidan» means, a wise man.^{3Ibn Abi Ḥātim 2:238.} Ibn 'Abbās, Ath-Thawri and Aḍ-Ḍaḥḥāk said that Sayyidan means, "The noble, wise and pious man."^{4Aṭ-Ṭabari 6:375,376.} Sa'īd bin Al-Musayyib said that Sayyid is the scholar and Faqīh. 'Aṭiyah said that Sayyid is the man noble in behavior and piety. 'Ikrimah said that it refers to a person who is not overcome by anger, while Ibn Zayd said that it refers to the noble man. Mujāhid said that Sayyidan means, honored by Allāh.

Allāh's statement,

Qur’an 3:39وَحَصُورًا

«And Ḥaṣūran» does not mean he refrains from sexual relations with women, but that he is immune from illegal sexual relations. This does not mean that he does not marry women and have legal sexual relations with them, for Zakariyyā said in his supplication for the benefit of Yaḥyā,

Qur’an 3:38هَبْ لِى مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً

«Grant me from You, a good offspring», meaning, grant me a son who will have offspring, and Allāh knows best.

Allāh's statement,

Qur’an 3:39وَنَبِيًّا مِّنَ ٱلصَّٰلِحِينَ

«A Prophet, from among the righteous» delivers more good news of sending Yaḥyā as Prophet after the good news that he will be born. This good news was even better than the news of Yaḥyā's birth. In a similar statement, Allāh said to the mother of Mūsā,

Qur’an 28:7إِنَّا رَآدُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ ٱلْمُرْسَلِينَ

«Verily, We shall bring him back to you, and shall make him one of the Messengers.» [28:7]

When Zakariyyā heard the good news, he started contemplating about having children at his age. He said,

Qur’an 3:40قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَقَدْ بَلَغَنِىَ ٱلْكِبَرُ وَٱمْرَأَتِى عَاقِرٌ قَالَ

«"O my Lord! How can I have a son when I am very old, and my wife is barren?" (He) said...» meaning the angel said,

Qur’an 3:40كَذَٰلِكَ ٱللَّهُ يَفْعَلُ مَا يَشَآءُ

«"Thus Allāh does what He wills."» meaning, this is Allāh's matter, He is so Mighty that nothing escapes His power, nor is anything beyond His ability.

Qur’an 3:41قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةً

«He said: "O my Lord! Make a sign for me"»

meaning make a sign that alerts me that the child will come,

Qur’an 3:41قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَةَ أَيَّامٍ إِلَّا رَمْزًا

«(Allāh) said: "Your sign is that you shall not speak to the people for three days except by signals."»

meaning, you will not be able to speak except with signals, although you are not mute. In another Āyah, Allāh said,

Qur’an 19:10ثَلَٰثَ لَيَالٍ سَوِيًّا

«For three nights, though having no bodily defect.» [19:10]

Allāh then commanded Zakariyyā to supplicate, thank and praise Him often in that condition,

Qur’an 3:41وَٱذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِٱلْعَشِىِّ وَٱلْإِبْكَٰرِ

«And remember your Lord much and glorify (Him) in the afternoon and in the morning.»

We will elaborate more on this subject in the beginning of Sūrah Maryam (chapter 19), Allāh willing.

Qur’an 3:42–44وَإِذْ قَالَتِ ٱلْمَلَٰٓئِكَةُ يَٰمَرْيَمُ إِنَّ ٱللَّهَ ٱصْطَفَىٰكِ وَطَهَّرَكِ وَٱصْطَفَىٰكِ عَلَىٰ نِسَآءِ ٱلْعَٰلَمِينَ يَٰمَرْيَمُ ٱقْنُتِى لِرَبِّكِ وَٱسْجُدِى وَٱرْكَعِى مَعَ ٱلرَّٰكِعِينَ ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَٰمَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ

«42. And (remember) when the angels said: "O Maryam! Verily, Allāh has chosen you, purified you, and chosen you above the women of the nations."»

«43. "O Maryām! Submit yourself with obedience (Aqnuti) to your Lord and prostrate yourself, and bow down along with Ar-Rākī'īn."»

«44. This is a part of the news of the Ghayb (Unseen) which We reveal to you. You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam; nor were you with them when they disputed.»

The Virtue of Maryam Over the Women of Her Time

Allāh states that the angels spoke to Maryam by His command and told her that He chose her because of her service to Him, because of her modesty, honor, innocence, and conviction. Allāh also chose her because of her virtue over the women of the world. At-Tirmidhi recorded that 'Ali bin Abi Ṭālib said, "I heard the Messenger of Allāh ﷺ say,

Ḥadīthخَيْرُ نِسَائِهَا مَرْيَمُ بِنْتُ عِمْرَانَ، وَخَيْرُ نِسَائِهَا خَدِيجَةُ بِنْتُ خُوَيْلِدٍ

«The best woman (in her time) was Maryam, daughter of 'Imrān, and the best woman (of the Prophet's time) is Khadījah (his wife), daughter of Khuwaylid.»"^{1Tuḥfat Al-Aḥwadhi 10:388.}

The Two Ṣaḥīḥs recorded this Ḥadīth.^{2Fatḥ Al-Bāri 6:542, Muslim 4:1886.} Ibn Jarīr recorded that Abu Mūsā Al-Ash'ari said that the Messenger of Allāh ﷺ said,

«كَمُلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا مَرْيَمُ بِنْتُ عِمْرَانَ وَ آسِيَةُ امْرَأَةُ فِرْعَوْنَ»

«Many men achieved perfection, but among women, only Maryam the daughter of 'Imrān and Āsiah, the wife of Fir'awn, achieved perfection.»^{3Aṭ-Ṭabari 6:397.}

The Six - with the exception of Abu Dāwud - recorded it. ^{4Fatḥ Al-Bāri 6:543, Muslim 4:1886, Tuḥfat Al-Aḥwadhi 5:563, An-Nasā'ī in Al-Kubrā 5:93, Ibn Mājah 2:1091.}Al-Bukhāri’s wording for it reads,

Ḥadīthكَمُلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا آسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَمَرْيَمُ بِنْتُ عِمْرَانَ، وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ

«Many men reached the level of perfection, but no woman reached such a level except Āsiah, the wife of Fir'awn, and Maryam, the daughter of 'Imrān. The superiority of 'Ā'ishah (his wife) to other women, is like the superiority of Tharīd (meat and bread dish) to other meals.»^{5Fatḥ Al-Bāri 7:133.}

We mentioned the various chains of narration and wordings for this Ḥadīth in the story of 'Īsā, son of Maryam, in our book, Al-Bidayah wan-Nihayah, all the thanks are due to Allāh.

Allāh states that the angels commanded Maryam to increase acts of worship, humbleness, submission, prostration, bowing, and so forth, so that she would acquire what Allāh had decreed for her, as a test for her. Yet, this test also earned her a higher grade in this life and the Hereafter, for Allāh demonstrated His might by creating a son inside her without male intervention. Allāh said,

Qur’an 3:43يَٰمَرْيَمُ ٱقْنُتِى لِرَبِّكِ وَٱسْجُدِى وَٱرْكَعِى مَعَ ٱلرَّٰكِعِينَ

«"O Maryam! Submit yourself with obedience (Aqnuti) and prostrate yourself, and bow down along with Ar-Rākiʿīn.”»

As for Qunūt (Aqnuti in the Āyah), it means to submit with humbleness. In another Āyah, Allāh said,

Qur’an 2:116بَل لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ كُلٌّ لَّهُۥ قَٰنِتُونَ

﴿Nay, to Him belongs all that is in the heavens and on earth, and all surrender with obedience (Qānitūn) to Him.﴾ [2:116] Allāh next said to His Messenger ﷺ after He mentioned Maryam’s story,

ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهِ إِلَيْكَ

﴿This is a part of the news of the Ghayb which We reveal.﴾ “and narrate to you (O Muḥammad ﷺ),”

وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَٰمَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ

﴿You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam; nor were you with them when they disputed.﴾ meaning, “You were not present, O Muḥammad, when this occurred, so you cannot narrate what happened to the people as an eye witness. Rather, Allāh disclosed these facts to you as if you were a witness, when they conducted a lottery to choose the custodian of Maryam, seeking the reward of this good deed.” Ibn Jarīr recorded that ‘Ikrimah said, “Maryam’s mother left with Maryam, carrying her in her infant cloth, and took her to the rabbis from the offspring of Aaron, the brother of Mūsā. They were responsible for taking care of Bayt Al-Maqdis (the Masjid) at that time, just as there were those who took care of the Ka'bah. Maryam’s mother said to them, Take this child whom I vowed [to serve the Masjid], I have set her free, since she is my daughter, for no menstruating woman should enter the Masjid, and I shall not take her back home.’ They said, ‘She is the daughter of our Imām,' as ‘Imrān used to lead them in prayer, ‘who took care of our sacrificial rituals.’ Zakariyyā said, ‘Give her to me, for her maternal aunt is my wife.’ They said, ‘Our hearts cannot bear that you take her, for she is the daughter of our Imām.' So they conducted a lottery with the pens with which they wrote the Tawrāh, and Zakariyyā won the lottery and took Maryam into his care.’”.^{6Aṭ-Ṭabari 6:351.} ‘Ikrimah,^{7Ibn Abi Ḥātim 2:266.} As-Suddi, Qatādah, Ar-Rabī' bin Anas, and several

Qur’an 3:46–52وَيُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا وَمِنَ ٱلصَّٰلِحِينَ قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِى وَلَدٌ وَلَمْ يَمْسَسْنِى بَشَرٌ قَالَ كَذَٰلِكِ ٱللَّهُ يَخْلُقُ مَا يَشَآءُ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ وَيُعَلِّمُهُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَرَسُولًا إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنِّى قَدْ جِئْتُكُم بِـَٔايَةٍ مِّن رَّبِّكُمْ أَنِّىٓ أَخْلُقُ لَكُم مِّنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًۢا بِإِذْنِ ٱللَّهِ وَأُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ وَأُحْىِ ٱلْمَوْتَىٰ بِإِذْنِ ٱللَّهِ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِى بُيُوتِكُمْ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ وَمُصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَلِأُحِلَّ لَكُم بَعْضَ ٱلَّذِى حُرِّمَ عَلَيْكُمْ وَجِئْتُكُم بِـَٔايَةٍ مِّن رَّبِّكُمْ فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ إِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ فَلَمَّآ أَحَسَّ عِيسَىٰ مِنْهُمُ ٱلْكُفْرَ قَالَ مَنْ أَنصَارِىٓ إِلَى ٱللَّهِ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشْهَدْ بِأَنَّا مُسْلِمُونَ

others^{8Ibn Abi Ḥātim 2:267,268.} said that the rabbis went into the Jordan river and conducted a lottery there, deciding to throw their pens into the river. The pen that remained afloat and idle would indicate that its owner would take care of Maryam. When they threw their pens into the river, the water took all the pens under, except Zakariyyā's pen, which remained afloat in its place. Zakariyyā was also their master, chief, scholar, Imām and Prophet, may Allāh's peace and blessings be on him and the rest of the Prophets.

Qur’an 3:45–47إِذْ قَالَتِ ٱلْمَلَٰٓئِكَةُ يَٰمَرْيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ ٱسْمُهُ ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ وَجِيهًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمِنَ ٱلْمُقَرَّبِينَ وَيُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا وَمِنَ ٱلصَّٰلِحِينَ قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِى وَلَدٌ وَلَمْ يَمْسَسْنِى بَشَرٌ قَالَ كَذَٰلِكِ ٱللَّهُ يَخْلُقُ مَا يَشَآءُ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ

«45. (Remember) when the angels said: "O Maryam! Verily, Allāh gives you the glad tidings of a Word from Him, his name will be Al-Masīḥ, 'Īsā, the son of Maryam, held in honor in this world and in the Hereafter, and he will be one of those who are near to Allāh."» «46. "He will speak to the people, in the cradle and in manhood, and he will be one of the righteous."»

«47. She said: "O my Lord! How shall I have a son when no man has touched me." He said: "So (it will be) for Allāh creates what He wills. When He has decreed something, He says to it only: 'Be!' - and it is."»

Delivering the Good News to Maryam of 'Īsā's Birth

This Āyah contains the glad tidings the angels brought to Maryam that she would give birth to a mighty son who will have a great future. Allāh said,

Qur’an 3:45إِذْ قَالَتِ ٱلْمَلَٰٓئِكَةُ يَٰمَرْيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ

«(Remember) when the angels said: "O Maryam! Verily, Allāh gives you the glad tidings of a Word from Him,»

a son who will come into existence with a word from Allāh, 'Be', and he was. This is the meaning of Allāh's statement (about Yaḥyā)

Qur’an 3:39مُصَدِّقًۢا بِكَلِمَةٍ مِّنَ ٱللَّهِ

«Believing in the Word from Allāh.» [3:39], according to the majority of the scholars.

Qur’an 3:45ٱسْمُهُ ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ

«His name will be Al-Masīḥ, 'Īsā, the son of Maryam»

and he will be known by this name in this life, especially by the believers. 'Īsā was called "Al-Masīḥ" (the Messiah) because when he touched (Mash) those afflicted with an illness, they would be healed by Allāh's leave. Allāh's statement,

Qur’anعِيسَى ٱبْنُ مَرْيَمَ

«'Īsā, the son of Maryam» relates 'Īsā to his mother, because he did not have a father.

Qur’an 3:45وَجِيهًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمِنَ ٱلْمُقَرَّبِينَ

«Held in honor in this world and in the Hereafter, and will be one of those who are near to Allāh.»

meaning, he will be a leader and honored by Allāh in this life, because of the Law that Allāh will reveal to him, sending down the Scripture to him, along with the other bounties that Allāh will grant him with. 'Īsā will be honored in the Hereafter and will intercede with Allāh, by His leave, on behalf of some people, just as is the case with his brethren the mighty Messengers of Allāh, peace be upon them all.

'Īsā Spoke When He was Still in the Cradle

Allāh said,

Qur’an 3:46وَيُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا

«He will speak to the people, in the cradle and in manhood,»

calling to the worship of Allāh Alone without partners, while still in the cradle, as a miracle from Allāh, and when he is a man, by Allāh's revelation to him.

Muḥammad bin Isḥāq recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthمَا تَكَلَّمَ مَوْلُودٌ فِي صِغَرِهِ إِلَّا عِيسَىٰ وَصَاحِبُ جُرَيْجٍ

«No infant spoke in the cradle except 'Īsā and the companion of Jurayj.»^{1Ibn Abi Ḥātim 2:272,273.}

Ibn Abi Ḥātim recorded that Abu Hurayrah said that the Prophet ﷺ said,

Ḥadīthلَمْ يَتَكَلَّمْ فِي الْمَهْدِ إِلَّا ثَلَاثَةٌ: عِيسَىٰ، وَصَبِيٌّ كَانَ فِي زَمَنِ جُرَيْجٍ، وَصَبِيٌّ آخَرُ

«No infant spoke in the cradle except three, 'Īsā, the boy during the time of Jurayj, and another boy.»^{2Ibn Abi Ḥātim 2:272, Fatḥ Al-Bāri no. 3436, Muslim 2550.}

Qur’an 3:46وَمِنَ ٱلصَّٰلِحِينَ

«And he will be one of the righteous.» in his statements and actions, for he will possess, pure knowledge and righteous works.

'Īsā was Created Without a Father

When Maryam heard the good news that the angels conveyed from Allāh, she said;

Qur’an 3:47رَبِّ أَنَّىٰ يَكُونُ لِى وَلَدٌ وَلَمْ يَمْسَسْنِى بَشَرٌ

«"O my Lord! How shall I have a son when no man has touched me."»

Mary said, "How can I have a son while I did not marry, nor intend to marry, nor am I an indecent woman, may Allāh forbid?" The angel conveyed to Maryam, Allāh's answer,

Qur’an 3:47كَذَٰلِكِ ٱللَّهُ يَخْلُقُ مَا يَشَآءُ

«So (it will be) for Allāh creates what He wills.»

He is Mighty in power and nothing escapes His ability. Allāh used the word 'create' here instead of the word 'does' as in the tale about Zakariyyā [3:40], to eradicate any evil thought concerning 'Īsā. Allāh next emphasized this fact when He said,

Qur’an 3:47إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ

«When He has decreed something, He says to it only: "Be!" – and it is.»

meaning, what Allāh wills, comes into existence instantly and without delay. In another Āyah, Allāh said,

Qur’an 54:50وَمَآ أَمْرُنَآ إِلَّا وَٰحِدَةٌ كَلَمْحٍۭ بِٱلْبَصَرِ

«And Our commandment is but one as the twinkling of an eye.» [54:50],

meaning, "We only issue the command once, and it comes into existence instantly, as fast as, and faster than, a blink of the eye."

Qur’an 3:48–51وَيُعَلِّمُهُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَرَسُولًا إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنِّى قَدْ جِئْتُكُم بِـَٔايَةٍ مِّن رَّبِّكُمْ أَنِّىٓ أَخْلُقُ لَكُم مِّنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًۢا بِإِذْنِ ٱللَّهِ وَأُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ وَأُحْىِ ٱلْمَوْتَىٰ بِإِذْنِ ٱللَّهِ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِى بُيُوتِكُمْ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ وَمُصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَلِأُحِلَّ لَكُم بَعْضَ ٱلَّذِى حُرِّمَ عَلَيْكُمْ وَجِئْتُكُم بِـَٔايَةٍ مِّن رَّبِّكُمْ فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ إِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ

«48. And He will teach him the Book and Al-Ḥikmah, and the Tawrāh and the Injīl.»

«49. And will make him a Messenger to the Children of Israel (saying): "I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allāh's leave; and I heal the blind, and the leper, and I bring the dead to life by Allāh's leave. And I inform you of what you eat, and what you store in your houses. Surely, therein is a sign for you, if you believe."»

«50. "(And I have come) confirming that which was before me of the Tawrāh, and to make lawful to you part of what was forbidden to you, and I have come to you with a proof from your Lord. So have Taqwā of Allāh and obey me."»

«51. "Truly, Allāh is my Lord and your Lord, so worship Him (Alone). This is the straight path."»

The Description of 'Īsā and the Miracles He Performed

Allāh states that the good news brought to Maryam about 'Īsā was even better because Allāh would teach him,

Qur’an 3:48ٱلْكِتَٰبَ وَٱلْحِكْمَةَ

«the Book and Al-Ḥikmah». It appears that the 'Book' the Āyah mentioned here refers to writing. We explained the meaning of Al-Ḥikmah in the Tafsīr of Sūrat Al-Baqarah.

Qur’anوَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ

«the Tawrāh and the Injīl». The Tawrāh is the Book that Allāh sent down to Mūsā, son of 'Imrān, while the Injīl is what Allāh sent down to 'Īsā, son of Maryam, peace be upon them, and 'Īsā memorized both Books. Allāh's statement,

Qur’an 3:49وَرَسُولًا إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ

«And will make him a Messenger to the Children of Israel» means, that Allāh will send 'Īsā as a Messenger to the Children of Israel, proclaiming to them,

Qur’an 3:49أَنِّى قَدْ جِئْتُكُم بِـَٔايَةٍ مِّن رَّبِّكُمْ أَنِّىٓ أَخْلُقُ لَكُم مِّنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًۢا بِإِذْنِ ٱللَّهِ

«I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allāh's leave». These are the miracles that ʿĪsā performed; he used to make the shape of a bird from clay and blow into it, and it became a bird by Allāh's leave. Allāh made this a miracle for ʿĪsā to testify that He had sent him.

وَأُبْرِئُ ٱلْأَكْمَهَ

«And I heal him who is Akmah» meaning, ‘a person who was born blind,’ which perfects this miracle and makes the challenge more daring.

وَٱلْأَبْرَصَ

«And the leper» which is a known disease,

وَأُحْىِ ٱلْمَوْتَىٰ بِإِذْنِ ٱللَّهِ

«And I bring the dead to life by Allāh’s leave».

Many scholars stated that Allāh sent every Prophet with a miracle suitable to his time. For instance, in the time of Mūsā, magic was the trade of the time, and magicians held a high position. So Allāh sent Mūsā with a miracle that captured the eyes and bewildered every magician. When the magicians realized that Mūsā's miracle came from the Almighty, Most Great, they embraced Islām and became pious believers. As for ʿĪsā, he was sent during a time when medicine and knowledge in physics were advancing. ʿĪsā brought them the types of miracles that could not be performed, except by one sent by Allāh. How can any physician bring life to clay, cure blindness and leprosy and bring back to life those entrapped in the grave? Muḥammad ﷺ was sent during the time of eloquent people and proficient poets. He brought them a Book from Allāh; if mankind and the Jinn tried to imitate ten chapters, or even one chapter of it, they will utterly fail in this task, even if they tried to do it by collective cooperation. This is because the Qur'ān is the Word of Allāh and is nothing like that of the creatures.

ʿĪsā’s statement,

وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِى بُيُوتِكُمْ

«And I inform you of what you eat, and what you store in your houses»

means, I tell you about what one of you has just eaten and what he is keeping in his house for tomorrow.

Qur’anإِنَّ فِى ذَٰلِكَ

«Surely, therein», all these miracles,

Qur’anلَـَٔايَةً لَّكُمْ

«is a sign for you» testifying to the truth of what I was sent to you with,

Qur’an 3:49–50إِن كُنتُم مُّؤْمِنِينَ وَمُصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ

«If you believe. And I have come confirming that which was before me of the Tawrāh,»

affirming the Tawrāh and upholding it,

Qur’an 3:50وَلِأُحِلَّ لَكُم بَعْضَ ٱلَّذِى حُرِّمَ عَلَيْكُمْ

«and to make lawful to you part of what was forbidden to you.»

This part of the Āyah indicates that 'Īsā abrogated some of the Laws of the Tawrāh and informed the Jews of the truth regarding some issues that they used to dispute about. In another Āyah;

Qur’an 43:63وَلِأُبَيِّنَ لَكُم بَعْضَ ٱلَّذِى تَخْتَلِفُونَ فِيهِ

«And in order to make clear to you some of the (points) in which you differ» [43:63].

'Īsā said next,

Qur’an 3:50وَجِئْتُكُم بِـَٔايَةٍ مِّن رَّبِّكُمْ

«And I have come to you with a proof from your Lord.»

"Containing affirmation and evidence to the truth of what I am conveying to you."

Qur’an 3:50–51فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ إِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ

«So have Taqwā of Allāh and obey me. Truly, Allāh is my Lord and your Lord, so worship Him (Alone).»

for I and you are equal in our servitude, submission and humbleness to Him,

Qur’an 3:51هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ

«This is the straight path.»

Qur’an 3:53–61رَبَّنَآ ءَامَنَّا بِمَآ أَنزَلْتَ وَٱتَّبَعْنَا ٱلرَّسُولَ فَٱكْتُبْنَا مَعَ ٱلشَّٰهِدِينَ وَمَكَرُوا۟ وَمَكَرَ ٱللَّهُ وَٱللَّهُ خَيْرُ ٱلْمَٰكِرِينَ إِذْ قَالَ ٱللَّهُ يَٰعِيسَىٰٓ إِنِّى مُتَوَفِّيكَ وَرَافِعُكَ إِلَىَّ وَمُطَهِّرُكَ مِنَ ٱلَّذِينَ كَفَرُوا۟ وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوْقَ ٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ فَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَأُعَذِّبُهُمْ عَذَابًا شَدِيدًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمَا لَهُم مِّن نَّٰصِرِينَ وَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَٱللَّهُ لَا يُحِبُّ ٱلظَّٰلِمِينَ ذَٰلِكَ نَتْلُوهُ عَلَيْكَ مِنَ ٱلْـَٔايَٰتِ وَٱلذِّكْرِ ٱلْحَكِيمِ إِنَّ مَثَلَ عِيسَىٰ عِندَ ٱللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُۥ مِن تُرَابٍ ثُمَّ قَالَ لَهُۥ كُن فَيَكُونُ ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ ٱلْمُمْتَرِينَ فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ

Qur’an 3:52–54فَلَمَّآ أَحَسَّ عِيسَىٰ مِنْهُمُ ٱلْكُفْرَ قَالَ مَنْ أَنصَارِىٓ إِلَى ٱللَّهِ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشْهَدْ بِأَنَّا مُسْلِمُونَ رَبَّنَآ ءَامَنَّا بِمَآ أَنزَلْتَ وَٱتَّبَعْنَا ٱلرَّسُولَ فَٱكْتُبْنَا مَعَ ٱلشَّٰهِدِينَ وَمَكَرُوا۟ وَمَكَرَ ٱللَّهُ وَٱللَّهُ خَيْرُ ٱلْمَٰكِرِينَ

«52. Then when 'Īsā came to know of their disbelief, he said: "Who will be my helpers in Allāh’s cause?” Al-Hawāriyyūn said: "We are the helpers of Allāh; we believe in Allāh, and bear witness that we are Muslims."»

«53. "Our Lord! We believe in what You have sent down, and we follow the Messenger ['Īsā]; so write us down among those who bear witness."»

«54. And they (disbelievers) plotted and Allāh planned too. And Allāh is the Best of those who plot»

The Disciples Give Their Support to 'Īsā

Allāh said,

Qur’an 3:52فَلَمَّآ أَحَسَّ عِيسَىٰ

«Then when 'Īsā came to know», meaning, 'Īsā felt that they were adamant in disbelief and continuing in misguidance. He said to them,

Qur’anمَنْ أَنصَارِىٓ إِلَى ٱللَّهِ

«Who will be my helper in Allāh's cause?» Mujāhid commented, "Meaning, who would follow me to Allāh?"^{1Ibn Abi Ḥātim 3:290.} However, it appears that 'Īsā was asking, "Who would help me convey the Message of Allāh?"

The Prophet ﷺ said during the Ḥajj season, before the Hijrah,

Ḥadīthمَنْ رَجُلٌ يُؤْوِينِي حَتَّى أُبَلِّغَ كَلَامَ رَبِّي؟، فَإِنَّ قُرَيْشًا قَدْ مَنَعُونِي أَنْ أُبَلِّغَ كَلَامَ رَبِّي

«Who will give me asylum so that I can convey the Speech of my Lord, for the Quraysh have prevented me from conveying the Speech of my Lord.»^{2Aḥmad 3:322.}

until he found the Anṣār.^{3Al Bidāyah wan-Nihāyah 5:140.} The Anṣār helped the Prophet ﷺ and gave him refuge. He later migrated to them, they comforted the Prophet ﷺ and protected him from all his enemies, may Allāh be pleased with them all. This is similar to what happened with 'Īsā, for some of the Children of Israel believed in him, gave him their aid and support and followed the light that was sent with him. This is why Allāh said about them;

Qur’an 3:52–53قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشْهَدْ بِأَنَّا مُسْلِمُونَ رَبَّنَآ ءَامَنَّا بِمَآ أَنزَلْتَ وَٱتَّبَعْنَا ٱلرَّسُولَ فَٱكْتُبْنَا مَعَ ٱلشَّٰهِدِينَ

«Al-Hawāriyyūn said: 'We are the helpers of Allāh; we believe in Allāh, and bear witness that we are Muslims. Our Lord! We believe in what You have sent down, and we follow the Messenger; so write us down among those who bear witness."»

Ḥawāri in Arabic - means 'support'. The Two Ṣaḥīḥs recorded that when the Prophet ﷺ encouraged the people to fight during the battle of Al-Aḥzāb, Az-Zubayr came forward, and again, when the Prophet ﷺ asked for fighters a second time. The Prophet ﷺ said,

Ḥadīthإِنَّ لِكُلِّ نَبِيٍّ حَوَارِيًّا، وَحَوَارِيِّي الزُّبَيْرُ

«Every Prophet has a Ḥawāri, and Az-Zubayr is my Ḥawāri»^{4Fatḥ Al-Bāri 6:63, Muslim 4:1879.}

Ibn Abi Ḥātim recorded that Ibn 'Abbās said about,

Qur’anفَٱكْتُبْنَا مَعَ ٱلشَّٰهِدِينَ

«so write us down among those who bear witness»

“Meaning among the Ummah of Muḥammad.”^{5Some of this story is based on a report from Ibn ‘Abbās which appears in the explanation of Sūrat An-Nisā’ no. 156.} This Ḥadīth has a good chain of narration.

The Jews Plot to Kill ‘Īsā

Allāh states that the Children of Israel tried to kill ‘Īsā by conspiring to defame him and crucify him. They complained about him to the king who was a disbeliever. They claimed that ‘Īsā was a man who misguided people, discouraged them from obeying the king, caused division, and separated between man and his own son. They also said other lies about ‘Īsā, which they will carry on their necks, including accusing him of being an illegitimate son. The king became furious and sent his men to capture ‘Īsā to torture and crucify him. When they surrounded 'Īsā's home and he thought that they would surely capture him, Allāh saved him from them, raising him up from the house to heaven. Allāh put the image of ‘Īsā on a man who was in the house; when the unjust people went in the house while it was still dark, they thought that he was ‘Īsā. They captured that man, humiliated and crucified him. They also placed thorns on his head.^{6Ibn Abi Ḥātim 2:294.} However, Allāh deceived these people. He saved and raised His Prophet from them, leaving them in disarray in the darkness of their transgression, thinking that they had successfully achieved their goal. Allāh made their hearts hard, and defiant of the truth, disgracing them in such disgrace that it will remain with them until the Day of Resurrection. This is why Allāh said,

Qur’an 3:54وَمَكَرُوا۟ وَمَكَرَ ٱللَّهُ وَٱللَّهُ خَيْرُ ٱلْمَٰكِرِينَ

«And they plotted, and Allāh planned too. And Allāh is the Best of those who plot.»

Qur’an 3:55إِذْ قَالَ ٱللَّهُ يَٰعِيسَىٰٓ إِنِّى مُتَوَفِّيكَ وَرَافِعُكَ إِلَىَّ وَمُطَهِّرُكَ مِنَ ٱلَّذِينَ كَفَرُوا۟ وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوْقَ ٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ

Qur’an 3:55–58فِيهِ تَخْتَلِفُونَ فَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَأُعَذِّبُهُمْ عَذَابًا شَدِيدًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمَا لَهُم مِّن نَّٰصِرِينَ وَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَٱللَّهُ لَا يُحِبُّ ٱلظَّٰلِمِينَ ذَٰلِكَ نَتْلُوهُ عَلَيْكَ مِنَ ٱلْـَٔايَٰتِ وَٱلذِّكْرِ ٱلْحَكِيمِ

«55. And (remember) when Allāh said: "O ‘Īsā! I will take you and raise you to Myself and purify [save] you from those who disbelieve, and I will make those who follow you superior to those who disbelieve till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute."

«56. "As to those who disbelieve, I will punish them with severe torment in this world and in the Hereafter, and they will have no helpers."»

«57. And as for those who believe and do righteous good deeds, Allāh will pay them their reward in full. And Allāh does not like the wrongdoers.»

«58. This is what We recite to you of the verses and the Wise Reminder.»

Meaning of ‘Take You’

Allāh said,

Qur’an 3:55إِنِّى مُتَوَفِّيكَ وَرَافِعُكَ إِلَىَّ

«I will take you and raise you to Myself» while you are asleep. Allāh said in a similar Āyat,

Qur’an 6:60وَهُوَ ٱلَّذِى يَتَوَفَّىٰكُم بِٱلَّيْلِ

«It is He Who takes your souls by night (when you are asleep).» [6:60], and,

Qur’an 39:42ٱللَّهُ يَتَوَفَّى ٱلْأَنفُسَ حِينَ مَوْتِهَا وَٱلَّتِى لَمْ تَمُتْ فِى مَنَامِهَا

«It is Allāh Who takes away the souls at the time of their death, and those that die not during their sleep.» [39:42].

The Messenger of Allāh ﷺ used to recite the following words when he would awaken;

«الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا، وَإِلَيْهِ النُّشُورُ" «All the thanks are due to Allāh Who brought us back to life after He had caused us to die (sleep), and the Return is to Him».^{1Fatḥ Al-Bāri 11:134.}

Allāh said,

Qur’an 4:156–157وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَٰنًا عَظِيمًا وَقَوْلِهِمْ إِنَّا قَتَلْنَا ٱلْمَسِيحَ عِيسَى ٱبْنَ مَرْيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ

«And because of their disbelief and allegations against Maryam and because of their saying "We killed Al-Masīḥ ‘Īsā, son of Maryam, the Messenger of Allāh," – but they killed him not, nor crucified him, but it appeared that way to them» until,

Qur’an 4:157–159وَمَا قَتَلُوهُ يَقِينًۢا بَل رَّفَعَهُ ٱللَّهُ إِلَيْهِ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًا وَإِن مِّنْ أَهْلِ ٱلْكِتَٰبِ إِلَّا لَيُؤْمِنَنَّ بِهِۦ قَبْلَ مَوْتِهِۦ وَيَوْمَ ٱلْقِيَٰمَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

«For surely; they killed him not But Allāh raised him up unto Himself. And Allāh is Ever All-Powerful, All-Wise. And there is none of the people of the Scripture (Jews and Christians) but must believe in him before his death. And on the Day of Resurrection, he [‘Īsā] will be a witness against them.» [4:156-159]

‘His death’ refers to ‘Īsā, and the Āyah means that the People of the Book will believe in ‘Īsā, before ‘Īsā dies. This will occur when ‘Īsā comes back to this world before the Day of Resurrection, as we will explain. By that time, all the People of the Book will believe in ‘Īsā, for he will annul the Jizyah^{2A tax levied on non-Muslims living under Muslim control.} and he will only accept Islām from people. Ibn Abi Ḥātim recorded that Al-Ḥasan said that Allāh's statement,

Qur’an 3:55إِنِّى مُتَوَفِّيكَ

«I will take you» is in reference to sleep, for Allāh raised ‘Īsā while he was asleep.^{3Ibn Abi Ḥātim 2:296.}

Altering the Religion of ‘Īsā

Allāh said, وَمُطَهِّرُكَ مِنَ ٱلَّذِينَ كَفَرُوا۟ «And purify [save] you from those who disbelieve» by raising you to heaven,

وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوْقَ ٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ «And I will make those who follow you superior to those who disbelieve, till the Day of Resurrection»

This is what happened. When Allāh raised ʿĪsā to heaven, his followers divided into sects and groups. Some of them believed in what Allāh sent ʿĪsā as, a servant of Allāh, His Messenger, and the son of His female-servant.

However, some of them went to the extreme over ʿĪsā, believing that he was the son of Allāh. Some of them said that ʿĪsā was Allāh Himself, while others said that he was one of a Trinity. Allāh mentioned these false creeds in the Qurʾān and refuted them. The Christians remained like this until the third century CE, when a Greek king called, Constantine, became a Christian for the purpose of destroying Christianity. Constantine was either a philosopher, or he was just plain ignorant. Constantine changed the religion of ʿĪsā by adding to it and deleting from it. He established the rituals of Christianity and the so-called Great Trust, which is in fact the Great Treachery. He also allowed them to eat the meat of swine, changed the direction of the prayer that ʿĪsā established to the east, built churches for ʿĪsā, and added ten days to the fast as compensation for a sin that he committed, as claimed. So the religion of ʿĪsā became the religion of Constantine, who built more then twelve thousand churches, temples and monasteries for the Christians as well as the city that bears his name, Constantinople (Istanbul). Throughout this time, the Christians had the upper hand and dominated the Jews. Allāh aided them against the Jews because they used to be closer to the truth than the Jews, even though both groups were and still are disbelievers, may Allāh's curse descend on them.

When Allāh sent Muḥammad ﷺ, those who believed in him also believed in Allāh, His Angels, Books and Messengers in the correct manner. So they were the true followers of every Prophet who came to earth. They believed in the unlettered Prophet ﷺ, the Final Messenger and the master of all mankind, who called them to believe in the truth in its entirety. This is why they had more right to every Prophet than his own nation, especially those who claim to follow their Prophet's way and religion, yet change and alter his religion. Furthermore, Allāh abrogated all the laws that were sent down to the Prophets with the Law He sent Muḥammad ﷺ with, which consists of the true religion that shall never change or be altered until the commencement of the Last Hour. Muḥammad's religion shall always be dominant and victorious over all other religions. This is why Allāh allowed Muslims to conquer the eastern and western parts of the world and the kingdoms of the earth. Furthermore, all countries submitted to them; they demolished Kisra (king of Persia) and destroyed the Czar, ridding them of their treasures and spending these treasures for Allāh's sake. All this occurred just as their Prophet ﷺ told them it would, when he conveyed Allāh's statement,

Qur’an 24:55وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَيَسْتَخْلِفَنَّهُمْ فِى ٱلْأَرْضِ كَمَا ٱسْتَخْلَفَ ٱلَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ ٱلَّذِى ٱرْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّنۢ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِى لَا يُشْرِكُونَ بِى شَيْـًٔا

«Allāh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practice their religion which He has chosen for them. And He will surely give them in exchange a safe security after their fear (provided) they worship Me and do not associate anything with Me.» [24:55].

Therefore, Muslims are the true believers in 'Īsā. The Muslims then acquired Ash-Shām from the Christians, causing them to evacuate to Asia Minor, to their fortified city in Constantinople. The Muslims will be above them until the Day of Resurrection. Indeed, he, Muḥammad ﷺ, who is truthful and who received the true news, has conveyed to Muslims that they will conquer Constantinople in the future,^{4This occured after Ibn Kathīr's time.} and seize its treasures.

Threatening the Disbelievers with Torment in This Life and the Hereafter

Allāh said,

Qur’an 3:55–56وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوْقَ ٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ فَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَأُعَذِّبُهُمْ عَذَابًا شَدِيدًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمَا لَهُم مِّن نَّٰصِرِينَ

«And I will make those who follow you superior to those who disbelieve till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute. As to those who disbelieve, I will punish them with a severe torment in this world and in the Hereafter, and they will have no helpers.»

This is what Allāh did to the Jews who disbelieved in 'Īsā and the Christians who went to the extreme over him. Allāh tormented them in this life; they were killed, captured, and lost their wealth and kingdoms. Their torment in the Hereafter is even worse and more severe,

Qur’an 13:34وَمَا لَهُم مِّنَ ٱللَّهِ مِن وَاقٍ

«And they have no Wāq (defender or protector) against Allāh» [13:34].

Qur’an 3:57وَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَيُوَفِّيهِمْ أُجُورَهُمْ

«And as for those who believe and do righteous good deeds, Allāh will pay them their reward in full»

in this life, with victory and domination, and in the Hereafter, with Paradise and high grades,

Qur’anوَٱللَّهُ لَا يُحِبُّ ٱلظَّٰلِمِينَ

«And Allāh does not like the wrongdoers.»

Allāh then said,

Qur’an 3:58ذَٰلِكَ نَتْلُوهُ عَلَيْكَ مِنَ ٱلْـَٔايَٰتِ وَٱلذِّكْرِ ٱلْحَكِيمِ

«This is what We recite to you of the verses and the Wise Reminder.»

meaning, "What We narrated to you, O Muhammd, regarding 'Īsā, his birth and his life, is what Allāh conveyed and revealed

Qur’an 3:62–70إِنَّ هَٰذَا لَهُوَ ٱلْقَصَصُ ٱلْحَقُّ وَمَا مِنْ إِلَٰهٍ إِلَّا ٱللَّهُ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ فَإِن تَوَلَّوْا۟ فَإِنَّ ٱللَّهَ عَلِيمٌۢ بِٱلْمُفْسِدِينَ قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ تَعَالَوْا۟ إِلَىٰ كَلِمَةٍ سَوَآءٍۭ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا ٱللَّهَ وَلَا نُشْرِكَ بِهِۦ شَيْـًٔا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ ٱللَّهِ فَإِن تَوَلَّوْا۟ فَقُولُوا۟ ٱشْهَدُوا۟ بِأَنَّا مُسْلِمُونَ يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تُحَآجُّونَ فِىٓ إِبْرَٰهِيمَ وَمَآ أُنزِلَتِ ٱلتَّوْرَىٰةُ وَٱلْإِنجِيلُ إِلَّا مِنۢ بَعْدِهِۦٓ أَفَلَا تَعْقِلُونَ هَٰٓأَنتُمْ هَٰٓؤُلَآءِ حَٰجَجْتُمْ فِيمَا لَكُم بِهِۦ عِلْمٌ فَلِمَ تُحَآجُّونَ فِيمَا لَيْسَ لَكُم بِهِۦ عِلْمٌ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ مَا كَانَ إِبْرَٰهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَٰكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ إِنَّ أَوْلَى ٱلنَّاسِ بِإِبْرَٰهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَٰذَا ٱلنَّبِىُّ وَٱلَّذِينَ ءَامَنُوا۟ وَٱللَّهُ وَلِىُّ ٱلْمُؤْمِنِينَ وَدَّت طَّآئِفَةٌ مِّنْ أَهْلِ ٱلْكِتَٰبِ لَوْ يُضِلُّونَكُمْ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَأَنتُمْ تَشْهَدُونَ

to you, sent down from the Al-Lawḥ Al-Maḥfūẓ (The Preserved Tablet). So there is no doubt in it. Similarly, Allāh said in Sūrah Maryam;

Qur’an 19:34–35ذَٰلِكَ عِيسَى ٱبْنُ مَرْيَمَ قَوْلَ ٱلْحَقِّ ٱلَّذِى فِيهِ يَمْتَرُونَ مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَٰنَهُۥٓ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ

«Such is 'Īsā, son of Maryam. (It is) a statement of truth, about which they doubt (or dispute). It befits not Allāh that He should beget a son. Glorified be He. When He decrees a thing, He only says to it: "Be!" and it is.»

Qur’an 3:59–63إِنَّ مَثَلَ عِيسَىٰ عِندَ ٱللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُۥ مِن تُرَابٍ ثُمَّ قَالَ لَهُۥ كُن فَيَكُونُ ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ ٱلْمُمْتَرِينَ فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ إِنَّ هَٰذَا لَهُوَ ٱلْقَصَصُ ٱلْحَقُّ وَمَا مِنْ إِلَٰهٍ إِلَّا ٱللَّهُ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ فَإِن تَوَلَّوْا۟ فَإِنَّ ٱللَّهَ عَلِيمٌۢ بِٱلْمُفْسِدِينَ

«59. Verily, the likeness of 'Īsā before Allāh is the likeness of Ādam. He created him from dust, then said to him: "Be!" and he was.»

«60. (This is) the truth from your Lord, so be not of those who doubt.»

«61. Then whoever disputes with you concerning him after the knowledge that has come to you, say: ''Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then we pray and we invoke Allāh's curse upon the liars."»

«62. Verily, this is the true narrative, and there is no god except Allāh. And indeed, Allāh is the Almighty, the All-Wise.»

«63. And if they turn away, then surely, Allāh is All-Aware of those who do mischief.»

The Similarities Between the Creation of Ādam and the Creation of 'Īsā

Allāh said,

Qur’an 3:59إِنَّ مَثَلَ عِيسَىٰ عِندَ ٱللَّهِ

«Verily, the likeness of 'Īsā before Allāh»

regarding Allāh's ability, since He created him without a father,

Qur’an 3:59كَمَثَلِ ءَادَمَ

«is the likeness of Ādam», for Allāh created Ādam without a father or a mother. Rather,

Qur’an 3:59خَلَقَهُۥ مِن تُرَابٍ ثُمَّ قَالَ لَهُۥ كُن فَيَكُونُ

«He created him from dust, then (He) said to him: "Be!" and he was.»

Therefore, He Who created Ādam without a father or a mother is able to create 'Īsā, as well, without a father. If the claim is made that 'Īsā is Allāh's son because he was created without a father, then the same claim befits Ādam even more. However, since such a claim regarding Ādam is obviously false, then making the same claim about 'Īsā is even more false.

Furthermore, by mentioning these facts, Allāh emphasizes His ability, by creating Ādam without a male or female, Ḥawā' from a male without a female, and 'Īsā from a mother without a father, compared to His creating the rest of creation from male and female. This is why Allāh said in Sūrah Maryam,

Qur’an 19:21وَلِنَجْعَلَهُۥٓ ءَايَةً لِّلنَّاسِ

«And We made him a sign for mankind» [19:21]. Allāh said in this Āyah,

Qur’an 3:60ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ ٱلْمُمْتَرِينَ

«(This is) the truth from your Lord, so be not of those who doubt.» meaning, this is the only true story about 'Īsā, and what is beyond truth save falsehood? Allāh next commands His Messenger ﷺ to call those who defy the truth, regarding 'Īsā, to the Mubāhalah (the curse).

The Challenge to the Mubāhalah

Qur’an 3:61فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ

«Then whoever disputes with you concerning him after the knowledge that has come to you, say: "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves"» for the Mubāhalah,

Qur’an 3:61ثُمَّ نَبْتَهِلْ

«then we pray», supplicate,

Qur’an 3:61فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ

«and we invoke Allāh's curse upon the liars» among the two of us. The reason for the call to Mubāhalah and the revelation of the Āyāt from the beginning of this Sūrah until here, is that a delegation from the Christians of Najrān (in Yemen) came to Al-Madīnah to argue about 'Īsā, claiming that he was divine and the son of Allāh. Allāh sent down the beginning of this Sūrah until here, to refute their claims, as Imām Muḥammad bin Isḥāq bin Yasār and other scholars stated. Muḥammad bin Isḥāq bin Yasār said in his famous Sīrah, "The delegation of Christians from Najrān came to the Messenger of Allāh ﷺ. The delegation consisted of sixty horsemen, including fourteen of their chiefs who make decisions. These men were Al-'Āqib, also known as 'Abdul-Masīḥ, As-Sayyid, also known as Al-Ayham, Abu Ḥārithah bin 'Alqamah, of [the family of] Bakr bin Wā'il and Uways bin Al-Ḥārith. They also included, Zayd, Qays, Yazīd, Nabīh, Khuwaylid, 'Amr, Khālid, 'Abdullāh and Yuḥannas. Three of these men were chiefs of this delegation, Al-'Āqib, their leader and to whom they referred for advice and decision; As-Sayyid, their scholar and leader in journeys and social gatherings; and Abu Ḥārithah bin 'Alqamah, their patriarch, priest and religious leader. Abu Ḥārithah was an Arab man from [the family of] Bakr bin Wā'il, but when he embraced Christianity, the Romans and their kings honored him and built churches for him (or in his honor). They also supported him financially and gave him servants, because they knew how firm his faith in their religion was."^{1Ibn Hishām 2:222.} Abu Ḥārithah knew the description of the Messenger of Allāh ﷺ from what he read in earlier divine Books. However, his otherwise ignorance led him to insist on remaining a Christian, because he was honored and had a high position with the Christians.

Ibn Isḥāq said, "Muḥammad bin Ja'far bin Az-Zubayr said that, 'The (Najrān) delegation came to the Messenger of Allāh ﷺ in Al-Madīnah, entered his Masjid wearing robes and garments, after the Prophet ﷺ had prayed the 'Aṣr prayer. They accompanied a caravan of camels led by Bani Al-Ḥārith bin Ka'b. The Companions of the Messenger of Allāh ﷺ who saw them said that they never saw a delegation like them after that... Then Abu Ḥārithah bin 'Alqamah and Al-'Āqib 'Abdul-Masīḥ or As-Sayyid Al-Ayham spoke to the Messenger of Allāh ﷺ, and they were Christians like the king (Roman King). However, they disagreed about 'Īsā; some of them said, 'He is Allāh,' while some said, 'He is the son of Allāh,' and some others said, 'He is one of a trinity.' Allāh is far from what they attribute to Him."

Indeed, these are the creeds of the Christians. They claim that 'Īsā is God, since he brought the dead back to life, healed blindness, leprosy and various illnesses, told about matters of the future, created the shape of birds and blew life into them, bringing them to life. However, all these miracles occurred by Allāh's leave, so that 'Īsā would be a sign from Allāh for people. They also claim that 'Īsā is the son of Allāh, since he did not have a father and he spoke when he was in the cradle, a miracle which had not occurred by any among the Children of Ādam before him, so they claim. They also claim that 'Īsā is one of a trinity, because Allāh would say, 'We did, command, create and demand.' They said, 'If Allāh were one, he would have said, 'I did, command, create and decide.' This is why they claim that 'Īsā and Allāh are one (Trinity). Allāh is far from what they attribute to Him, and we should mention that the Qur'ān refuted all these false Christian claims. Ibn Isḥāq continued, "When these Āyāt came to the Messenger from Allāh ﷺ, thus judging between him and the People of the Book, Allāh also commanded the Prophet ﷺ to call them to the Mubāhalah if they still refused the truth. The Prophet ﷺ called them to the Mubāhalah. They said, 'O Abu Al-Qāsim! Let us think about this matter and get back to you with our decision to what we want to do.' They left the Prophet ﷺ and conferred with Al-'Āqib, to whom they referred to for advice. They said to him, 'O 'Abdul-Masīḥ! What is your advice?' He said, 'By Allāh, O Christian fellows! You know that Muḥammad is a Messenger and that he brought you the final word regarding your fellow ('Īsā). You also know that no Prophet conducted Mubāhalah with any people, and the old persons among them remained safe and the young people grew up. Indeed, it will be the end of you if you do it. If you have already decided that you will remain in your religion and your creed regarding your fellow ('Īsā), then conduct a treaty with the man (Muḥammad) and go back to your land.' They came to the Prophet ﷺ and said, 'O Abu Al-Qāsim! We decided that we cannot do Mubāhalah with you and that you remain on your religion, while we remain on our religion. However, send with us a man from your Companions whom you are pleased with to judge between us regarding our monetary disputes, for you are acceptable to us in this regard.'"^{2Ibn Hishām 2:233.} Al-Bukhāri recorded that Ḥudhayfah said, "Al-'Āqib and As-Sayyid, two leaders from Najrān, came to the Messenger of Allāh ﷺ seeking to invoke Allāh for curses (against whoever is unjust among them), and one of them said to the other, 'Let us not do that. By Allāh, if he were truly a Prophet and we invoke Allāh for curses, we and our offspring shall never succeed afterwards.' So they said, 'We will give you what you asked and send a trusted man with us, just a trusted man.' The Messenger of Allāh ﷺ said;

Ḥadīthلأَبْعَثَنَّ مَعَكُمْ رَجُلًا أَمِينًا حَقَّ أَمِينٍ

فاستشرف لها أصحاب رسول الله ﷺ، فقال:

Ḥadīthقُمْ يَا أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ

فلما قام، قال رسول الله ﷺ:

Ḥadīthهَذَا أَمِينُ هَذِهِ الْأُمَّةِ

«"Verily, I will send a trusted man with you, a truly trustworthy man." The Companions of the Messenger of Allāh ﷺ all felt eager to be that man. The Messenger ﷺ said, "O Abu 'Ubaydah bin Al-Jarrāḥ! Stand up." When Abu 'Ubaydah stood up, the Messenger of Allāh ﷺ said, "This is the trustee of this Ummah.'"»^{3Fatḥ Al-Bāri 7:695.}

Al-Bukhāri recorded that Anas said that the Messenger of Allāh ﷺ said on another occasion,

Ḥadīthلِكُلِّ أُمَّةٍ أَمِينٌ، وَأَمِينُ هَذِهِ الْأُمَّةِ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ

«Every Ummah has a trustee, and the trustee of this Ummah is Abu 'Ubaydah bin Al-Jarrāḥ.»^{4Fatḥ Al-Bāri 7:696.}

Imām Aḥmad recorded that Ibn 'Abbās said, "Abu Jahl, may Allāh curse him, said, 'If I see Muḥammad praying next to the Ka'bah, I will step on his neck.' The Prophet later said,

Ḥadīthلَوْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَةُ عِيَانًا، ولو أن اليهود تمنوا الموت لماتوا، ورأوا مقاعدهم من النار، ولو خرج الذين يباهلون رسول الله ﷺ لرجعوا لا يجدون مالًا ولا أهلًا

.

«Had he tried to do it, the angels would have taken him publicly. Had the Jews wished for death, they would have perished and would have seen their seats in the Fire. Had those who sought Mubāhalah with the Messenger of Allāh, ﷺ went ahead with it, they would not have found estates or families when they returned home».”^{5Aḥmad 1:248.} Al-Bukhāri, At-Tirmidhi and An-Nasā'i^{6Fatḥ Al-Bāri 8:595, Tuḥfat Al-Aḥwadhi 9:77, An-Nasā'ī in Al-Kubrā 6:518.} also recorded this Ḥadīth, which At-Tirmidhi graded Ḥasan Ṣaḥīḥ. Allāh then said,

Qur’an 3:62إِنَّ هَٰذَا لَهُوَ ٱلْقَصَصُ ٱلْحَقُّ

«Verily, this is the true narrative» meaning, what we narrated to you, O Muḥammad, about ʿĪsā is the plain truth that cannot be avoided,

Qur’an 3:62–63وَمَا مِنْ إِلَٰهٍ إِلَّا ٱللَّهُ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ فَإِن تَوَلَّوْا۟

«and none has the right to be worshipped but Allāh. And indeed, Allāh is the All-Mighty, the All-Wise. And if they turn away,» by abandoning this truth,

Qur’an 3:63فَإِنَّ ٱللَّهَ عَلِيمٌۢ بِٱلْمُفْسِدِينَ

«then surely, Allāh is All-Aware of those who do mischief.» for those who abandon the truth for falsehood commit mischief, and Allāh has full knowledge of them and will subject them to the worst punishment. Verily, Allāh is able to control everything, all praise and thanks are due to Him, and we seek refuge with Him from His revenge.

Qur’an 3:64قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ تَعَالَوْا۟ إِلَىٰ كَلِمَةٍ سَوَآءٍۭ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا ٱللَّهَ وَلَا نُشْرِكَ بِهِۦ شَيْـًٔا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ ٱللَّهِ فَإِن تَوَلَّوْا۟ فَقُولُوا۟ ٱشْهَدُوا۟ بِأَنَّا مُسْلِمُونَ

«64. Say: "O people of the Scripture: Come to a word that is just between us and you, that we worship none but Allāh the same, and that we associate no partners with Him, and that none of us shall take others as lords besides Allāh." Then, if they turn away, say: "Bear witness that we are Muslims."»

Every Person Knows about Tawḥīd This Āyah includes the People of the Book, the Jews and Christians, and those who follow their ways.

Qur’an 3:64قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ تَعَالَوْا۟ إِلَىٰ كَلِمَةٍ

«Say: "O people of the Scripture! Come to a word"» 'Word' - in Arabic - also means a complete sentence, as evident from this Āyah. Allāh described this word as being one,

Qur’an 3:64سَوَآءٍۭ بَيْنَنَا وَبَيْنَكُمْ

«that is the same between us and you», an honest and righteous word that is fair to both parties. Allāh then explained this word,

Qur’an 3:64أَلَّا نَعْبُدَ إِلَّا ٱللَّهَ وَلَا نُشْرِكَ بِهِۦ شَيْـًٔا

«that we worship none but Allāh (Alone), and that we associate no partners with Him,» we worship neither a statue, cross, idol, Ṭāghūt (false gods), fire or anything else. Rather, we worship Allāh Alone without partners, and this is the message of all of Allāh's Messengers. Allāh said,

Qur’an 21:25وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيْهِ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدُونِ

«And We did not send any Messenger before you but We revealed to him (saying): "None has the right to be worshipped but I (Allāh)], so worship Me (Alone and none else)."» [21:25] and,

Qur’an 16:36وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ

«And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allāh (Alone), and avoid (or keep away from) Ṭāghūt (all false deities)."» [16:36]. Allāh said next,

Qur’an 3:64وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ ٱللَّهِ

«"and that none of us shall take others as lords besides Allāh."» Ibn Jurayj commented, "We do not obey each other in disobedience to Allāh."

Qur’an 3:64فَإِن تَوَلَّوْا۟ فَقُولُوا۟ ٱشْهَدُوا۟ بِأَنَّا مُسْلِمُونَ

«Then, if they turn away, say: "Bear witness that we are Muslims."» if they abandon this fair call, then let them know that you will remain in Islām as Allāh has legislated for you.

We should mention that the letter that the Prophet ﷺ sent to Heraclius reads, "In the Name of Allāh, the Most Gracious, the Most Merciful. From Muḥammad, the Messenger of Allāh, to Heraclius, Leader of the Romans: peace be upon those who follow the true guidance. Embrace Islām and you will acquire safety, embrace Islām and Allāh will grant you a double reward. However, if you turn away from it, then you will carry the burden of the peasants, and,

Qur’an 3:64يَٰٓأَهْلَ ٱلْكِتَٰبِ تَعَالَوْا۟ إِلَىٰ كَلِمَةٍ سَوَآءٍۭ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا ٱللَّهَ وَلَا نُشْرِكَ بِهِۦ شَيْـًٔا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ ٱللَّهِ فَإِن تَوَلَّوْا۟ فَقُولُوا۟ ٱشْهَدُوا۟ بِأَنَّا مُسْلِمُونَ

«"O people of the Scripture: Come to a word that is the same between us and you, that we worship none but Allāh (Alone), and that we associate no partners with Him, and that none of us shall take others as lords besides Allāh." Then, if they turn away, say: "Bear witness that we are Muslims."»"

Muḥammad bin Isḥāq and other scholars said that the beginning of Sūrah Āl 'Imrān, and more than eighty verses thereafter; were revealed about the delegation of Najrān. Az-Zuhri stated that the people of Najrān were the first people to pay the Jizyah (tax money paid to the Muslim State). However, there is no disagreement that the Āyah that ordained the Jizyah [9:29] was revealed after the Fatḥ (conquering Makkah, and therefore, after the delegation of Najrān came to Al-Madīnah). So, how can this Āyah [3:64] be contained in the Prophet's letter to Heraclius before the victory of Makkah, and how can we harmonize between the statements of Muḥammad bin Isḥāq and Az-Zuhri? The answer is that the delegation of Najrān came before Al-Ḥudaybiyyah (before the victory of Makkah), and what they paid was in lieu of the Mubāhalah; not as Jizyah. The Āyah about the Jizyah was later revealed, and its ruling supported what occurred with the Najrān people. In support of this opinion, we should mention that in another instance, the ruling on dividing the booty into one - fifth (for the Prophet ﷺ) and four-fifths (for the fighters) agreed with the practice of 'Abdullāh bin Jaḥsh during the raid that he led before Badr. An Āyah later on upheld the way 'Abdullāh divided the booty. Therefore, it is possible that the Prophet ﷺ wrote this statement (Say, "O People of the Scripture...") in his letter to Heraclius before the Āyah was revealed. Later on, the Qur'ān agreed with the Prophet's statement, word by word. It is also a fact that the Qur'ān was revealed in agreement with what 'Umar said regarding the captured disbelievers at Badr, the Ḥijāb (Muslim woman code of dress), refraining from performing prayer for the hypocrites, and regarding his statements:

Qur’an 2:125وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِـۧمَ مُصَلًّى

«And take you the Maqām (place) of Ibrāhīm as a place of prayer.» [2:125], and,

Qur’an 66:5عَسَىٰ رَبُّهُۥٓ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُۥٓ أَزْوَٰجًا خَيْرًا مِّنكُنَّ

«It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you.» [66:5].

Qur’an 3:65–68يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تُحَآجُّونَ فِىٓ إِبْرَٰهِيمَ وَمَآ أُنزِلَتِ ٱلتَّوْرَىٰةُ وَٱلْإِنجِيلُ إِلَّا مِنۢ بَعْدِهِۦٓ أَفَلَا تَعْقِلُونَ هَٰٓأَنتُمْ هَٰٓؤُلَآءِ حَٰجَجْتُمْ فِيمَا لَكُم بِهِۦ عِلْمٌ فَلِمَ تُحَآجُّونَ فِيمَا لَيْسَ لَكُم بِهِۦ عِلْمٌ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ مَا كَانَ إِبْرَٰهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَٰكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ إِنَّ أَوْلَى ٱلنَّاسِ بِإِبْرَٰهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَٰذَا ٱلنَّبِىُّ وَٱلَّذِينَ ءَامَنُوا۟ وَٱللَّهُ وَلِىُّ ٱلْمُؤْمِنِينَ

«65. O people of the Scripture! Why do you dispute about Ibrāhīm, while the Tawrāh and the Injīl were not revealed till after him? Have you then no sense?» «66. Verily, you are those who have disputed about that of which you have knowledge. Why do you then dispute concerning that of which you have no knowledge? It is Allāh Who knows, and you know not.» «67. Ibrāhīm was neither a Jew nor a Christian, but he was a true Muslim Ḥanīfa and he was not of the Mushrikīn » «68. Verily, among mankind who have the best claim to Ibrāhīm are those who followed him, and this Prophet and those who have believed. And Allāh is the Walī (Protector and Helper) of the believers.»

Disputing with the Jews and Christians About the Religion of Ibrāhīm

Allāh censures the Jews and Christians for their dispute with Muslims over Ibrāhīm Al-Khalīl and the claim each group made that he was one of them. Muḥammad bin Isḥāq bin Yasār reported that Ibn 'Abbās said, "The Christians of Najrān and Jewish rabbis gathered before the Messenger of Allāh ﷺ and disputed in front of him. The rabbis said, 'Ibrāhīm was certainly Jewish.' The Christians said, 'Certainly, Ibrāhīm was Christian.' So Allāh sent down,

Qur’an 3:65يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تُحَآجُّونَ فِىٓ إِبْرَٰهِيمَ

«O people of the Scripture (Jews and Christians)! Why do you dispute about Ibrāhīm,»

meaning, 'How is it that you, Jews, claim that Ibrāhīm was Jew, although he lived before Allāh sent down the Tawrāh to Mūsā? How is it that you, Christians, claim that Ibrāhīm was Christian, although Christianity came after his time?"^{1Aṭ-Ṭabari 6:490.} This is why Allāh said,

Qur’anأَفَلَا تَعْقِلُونَ

«Have you then no sense?»

Allāh then said,

Qur’an 3:66هَٰٓأَنتُمْ هَٰٓؤُلَآءِ حَٰجَجْتُمْ فِيمَا لَكُم بِهِۦ عِلْمٌ فَلِمَ تُحَآجُّونَ فِيمَا لَيْسَ لَكُم بِهِۦ عِلْمٌ

«Verily, you are those who have disputed about that of which you have knowledge. Why do you then dispute concerning that of which you have no knowledge?»

This Āyah criticizes those who argue and dispute without knowledge, just as the Jews and Christians did concerning Ibrāhīm. Had they disputed about their religions, which they had knowledge of, and about the Law that was legislated for them until Muḥammad ﷺ was sent, it would have been better for them. Rather, they disputed about what they had no knowledge of, so Allāh criticized them for this behavior. Allāh commanded them to refer what they have no knowledge of to He Who knows the seen and unseen matters and Who knows the true reality of all things. This is why Allāh said,

Qur’anوَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

«It is Allāh Who knows, and you know not.»

Allāh said,

Qur’an 3:67مَا كَانَ إِبْرَٰهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَٰكِن كَانَ حَنِيفًا مُّسْلِمًا

«Ibrāhīm was neither a Jew nor a Christian, but he was a true Muslim Ḥanīfa», shunning Shirk and living in Īmān,

Qur’anوَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ

«and he was not of the Mushrikīn.»

This Āyah is similar to the Āyah in Sūrat Al-Baqarah,

Qur’an 2:135وَقَالُوا۟ كُونُوا۟ هُودًا أَوْ نَصَٰرَىٰ تَهْتَدُوا۟

«And they say, "Be Jews or Christians, then you will be guided..."» [2:135].

Allāh said next,

Qur’an 3:68إِنَّ أَوْلَى ٱلنَّاسِ بِإِبْرَٰهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَٰذَا ٱلنَّبِىُّ وَٱلَّذِينَ ءَامَنُوا۟ وَٱللَّهُ وَلِىُّ ٱلْمُؤْمِنِينَ

«Verily, among mankind who have the best claim to Ibrāhīm are those who followed him, and this Prophet and those who have believed. And Allāh is the Walī (Protector and Helper) of the believers.»

This Āyah means, "The people who have the most right to be followers of Ibrāhīm are those who followed his religion and this Prophet, Muḥammad ﷺ, and his Companions from the Muhājirīn, Anṣār and those who followed their lead." Sa'īd bin Manṣūr recorded that Ibn Mas'ūd said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ لِكُلِّ نَبِيٍّ وُلَاةً مِنَ النَّبِيِّينَ، وَإِنَّ وَلِيِّي مِنْهُمْ أَبِي وَخَلِيلُ رَبِّي عَزَّ وَجَلَّ

«Every Prophet had a Walī (supporter, best friend) from among the Prophets. My Walī among them is my father Ibrāhīm, the Khalīl (intimate friend) of my Lord, the Exalted and Most Honored»

The Prophet ﷺ then recited,

Qur’an 3:68إِنَّ أَوْلَى ٱلنَّاسِ بِإِبْرَٰهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ

Qur’an 3:71–77يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَلْبِسُونَ ٱلْحَقَّ بِٱلْبَٰطِلِ وَتَكْتُمُونَ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ وَقَالَت طَّآئِفَةٌ مِّنْ أَهْلِ ٱلْكِتَٰبِ ءَامِنُوا۟ بِٱلَّذِىٓ أُنزِلَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَجْهَ ٱلنَّهَارِ وَٱكْفُرُوٓا۟ ءَاخِرَهُۥ لَعَلَّهُمْ يَرْجِعُونَ وَلَا تُؤْمِنُوٓا۟ إِلَّا لِمَن تَبِعَ دِينَكُمْ قُلْ إِنَّ ٱلْهُدَىٰ هُدَى ٱللَّهِ أَن يُؤْتَىٰٓ أَحَدٌ مِّثْلَ مَآ أُوتِيتُمْ أَوْ يُحَآجُّوكُمْ عِندَ رَبِّكُمْ قُلْ إِنَّ ٱلْفَضْلَ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ وَمِنْ أَهْلِ ٱلْكِتَٰبِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِۦٓ إِلَيْكَ وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لَّا يُؤَدِّهِۦٓ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَآئِمًا ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَيْسَ عَلَيْنَا فِى ٱلْأُمِّيِّـۧنَ سَبِيلٌ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِۦ وَٱتَّقَىٰ فَإِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ إِنَّ ٱلَّذِينَ يَشْتَرُونَ بِعَهْدِ ٱللَّهِ وَأَيْمَٰنِهِمْ ثَمَنًا قَلِيلًا أُو۟لَٰٓئِكَ لَا خَلَٰقَ لَهُمْ فِى ٱلْـَٔاخِرَةِ وَلَا يُكَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيْهِمْ يَوْمَ ٱلْقِيَٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

«Verily, among mankind who have the best claim to Ibrāhīm are those who followed him...»^{2Sa'īd bin Manṣūr 3;1047.}

Allāh's statement,

Qur’an 3:68وَٱللَّهُ وَلِىُّ ٱلْمُؤْمِنِينَ

«And Allāh is the Walī (Protector and Helper) of the believers.» means, Allāh is the Protector of all those who believe in His Messengers.

Qur’an 3:69–72وَدَّت طَّآئِفَةٌ مِّنْ أَهْلِ ٱلْكِتَٰبِ لَوْ يُضِلُّونَكُمْ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَأَنتُمْ تَشْهَدُونَ يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَلْبِسُونَ ٱلْحَقَّ بِٱلْبَٰطِلِ وَتَكْتُمُونَ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ وَقَالَت طَّآئِفَةٌ مِّنْ أَهْلِ ٱلْكِتَٰبِ

Qur’an 3:72–74ءَامِنُوا۟ بِٱلَّذِىٓ أُنزِلَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَجْهَ ٱلنَّهَارِ وَٱكْفُرُوٓا۟ ءَاخِرَهُۥ لَعَلَّهُمْ يَرْجِعُونَ وَلَا تُؤْمِنُوٓا۟ إِلَّا لِمَن تَبِعَ دِينَكُمْ قُلْ إِنَّ ٱلْهُدَىٰ هُدَى ٱللَّهِ أَن يُؤْتَىٰٓ أَحَدٌ مِّثْلَ مَآ أُوتِيتُمْ أَوْ يُحَآجُّوكُمْ عِندَ رَبِّكُمْ قُلْ إِنَّ ٱلْفَضْلَ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ

«69. A party of the People of the Scripture wish to lead you astray. But they shall not lead astray anyone except themselves, and they perceive not.»

«70. "O People of the Scripture! Why do you disbelieve in the Āyāt of Allāh, while you bear witness."» «71. "O People of the Scripture! Why do you mix truth with falsehood and conceal the truth while you know?"»

«72. And a party of the People of the Scripture say: "Believe in the morning in that which is revealed to the believers, and reject it at the end of the day, so that they may turn back.»

«73. And believe no one except the one who follows your religion." Say (O Prophet): "Verily, right guidance is the guidance of Allāh." (And they say:) "Do not believe that anyone can receive like that which you have received, otherwise they would engage you in argument before your Lord." Say: "All the bounty is in the Hand of Allāh; He grants to whom He wills. And Allāh is All-Sufficient for His creatures' needs, All-Knower."»

«74. He selects for His Mercy whom He wills and Allāh is the Owner of great bounty.»

The Envy the Jews Feel Towards Muslims; Their Wicked Plots Against Muslims

Allāh states that the Jews envy the faithful and wish they could misguide them. Allāh states that the punishment of this behavior will fall back upon them, while they are unaware. Allāh criticizes them,

Qur’an 3:70يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَأَنتُمْ تَشْهَدُونَ

«O People of the Scripture!: Why do you disbelieve in the Āyāt of Allāh, while you bear witness.»

You know for certain that Allāh's Āyāt are true and authentic,

Qur’an 3:71يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَلْبِسُونَ ٱلْحَقَّ بِٱلْبَٰطِلِ وَتَكْتُمُونَ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ

«O People of the Scripture: Why do you mix truth with falsehood and conceal the truth while you know?»

by hiding what is in your Books about the description of Muḥammad ﷺ, while you know what you do.

Qur’an 3:72وَقَالَت طَّآئِفَةٌ مِّنْ أَهْلِ ٱلْكِتَٰبِ ءَامِنُوا۟ بِٱلَّذِىٓ أُنزِلَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَجْهَ ٱلنَّهَارِ وَٱكْفُرُوٓا۟ ءَاخِرَهُۥ

«And a party of the People of the Scripture say: "Believe in the morning in that which is revealed to the believers, and reject it at the end of the day,»

This is a wicked plan from the People of the Book to deceive Muslims who are weak in the religion. They decided that they would pretend to be believers in the beginning of the day, by attending the dawn prayer with the Muslims. However, when the day ended, they would revert to their old religion so that the ignorant people would say, "They reverted to their old religion because they uncovered some shortcomings in the Islāmic religion." This is why they said next.

Qur’an 3:72لَعَلَّهُمْ يَرْجِعُونَ

«so that they may turn back.» Ibn Abi Najīḥ said that Mujāhid commented about this Āyah, which refers to the Jews, "They attended the dawn prayer with the Prophet ﷺ and disbelieved in the end of the day in order to misguide the people. This way, people would think that they have uncovered shortcomings in the religion that they briefly followed."^{1Aṭ-Ṭabari 6:508.}

Qur’an 3:73وَلَا تُؤْمِنُوٓا۟ إِلَّا لِمَن تَبِعَ دِينَكُمْ

«"And believe no one except the one who follows your religion." »

They said, do not trust anyone with your secret knowledge, except those who follow your religion. Therefore, they say, do not expose your knowledge to Muslims in order to prevent them from believing in it and, thus, use it as proof against you. Allāh replied,

Qur’an 3:73قُلْ إِنَّ ٱلْهُدَىٰ هُدَى ٱللَّهِ

«Say: (O Prophet) "Verily, right guidance is the guidance of Allāh."»

Allāh guides the hearts of the faithful to the perfect faith through the clear Āyāt, plain proofs and unequivocal evidence that He has sent down to His servant and Messenger Muḥammad ﷺ. This occurs, O you Jews, even though you hide the description of Muḥammad ﷺ. the unlettered Prophet whom you find in your Books that you received from the earlier Prophets. Allāh's statement;

Qur’an 3:73أَن يُؤْتَىٰٓ أَحَدٌ مِّثْلَ مَآ أُوتِيتُمْ أَوْ يُحَآجُّوكُمْ عِندَ رَبِّكُمْ

«(And they say :) "Do not believe that anyone can receive like that which you have received, otherwise they would engage you in argument before your Lord."»

They say, "Do not disclose the knowledge that you have to the Muslims, to prevent them from learning it and thus becoming your equals. They will be even better because they will believe in it or will use it against you as evidence with your Lord, and thus establish Allāh's proof against you in this life and the Hereafter." Allāh said,

Qur’an 3:73قُلْ إِنَّ ٱلْفَضْلَ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ

«Say: "All the bounty is in the Hand of Allāh; He grants to whom He wills.»

meaning, all affairs are under His control, and He gives and takes. Verily, Allāh gives faith, knowledge and sound comprehension to whomever He wills. He also misguides whomever He wills by blinding his sight, mind, sealing his heart, hearing and stamping his eyes closed. Allāh has the perfect wisdom and the unequivocal proofs.

Qur’an 3:73–74وَٱللَّهُ وَٰسِعٌ عَلِيمٌ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ

«And Allāh is All-Sufficient for His creatures' needs, All-Knower." He selects for His mercy whom He wills and Allāh is the Owner of great bounty.»

meaning, He has endowed you, O believers, with tremendous virtue, in that He honored your Prophet Muḥammad ﷺ over all other prophets, and by directing you to the best Shari'ah there is.

Qur’an 3:75–76وَمِنْ أَهْلِ ٱلْكِتَٰبِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِۦٓ إِلَيْكَ وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لَّا يُؤَدِّهِۦٓ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَآئِمًا ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَيْسَ عَلَيْنَا فِى ٱلْأُمِّيِّـۧنَ سَبِيلٌ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِۦ وَٱتَّقَىٰ فَإِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ

«75. Among the People of the Scripture is he who, if entrusted with a Qinṭār (a great amount of wealth), will readily pay it back; and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because they say: "There is no blame on us to betray and take the properties of the illiterates (Arabs)." But they tell a lie against Allāh while they know it.»

«76. Yes, whoever fulfills his pledge and fears Allāh much; verily, then Allāh loves the Muttaqīn (the pious).»

How Trustworthy Are the Jews?

Allāh states that there are deceitful people among the Jews. He also warns the faithful against being deceived by them, because some of them,

Qur’an 3:75مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ

«if entrusted with a Qinṭār (a great amount)» of money,

Qur’an 3:75يُؤَدِّهِۦٓ إِلَيْكَ

«will readily pay it back;» This Āyah indicates that this type would likewise give what is less than a Qinṭār, as is obvious. However,

Qur’an 3:75وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لَّا يُؤَدِّهِۦٓ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَآئِمًا

«and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding,»

and insisting on acquiring your rightful property. If this is what he would do with one Dīnār, then what about what is more than a Dīnār? We mentioned the meaning of Qinṭār in the beginning of this Sūrah, while the value of Dīnār is well known. Allāh's statement,

Qur’an 3:75ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَيْسَ عَلَيْنَا فِى ٱلْأُمِّيِّـۧنَ سَبِيلٌ

«because they say: "There is no blame on us to betray and take the properties of the illiterates (Arabs)."»

means, what made them reject the truth (or what they owed) is that they said, "There is no harm in our religion if we eat up the property of the unlettered ones, the Arabs, for Allāh has allowed it for us." Allāh replied,

Qur’anوَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ

«But they tell a lie against Allāh while they know it.»

for they invented this lie and word of misguidance. Rather, Allāh would not allow this money for them unless they had a right to it. 'Abdur-Razzāq recorded that Ṣa'ṣa'ah bin Yazīd said that a man asked Ibn 'Abbās, "During battle, we capture some property belonging to Ahl Adh-Dhimmah,^{1Jews and Christians living under Muslim control.} such as chickens and sheep." Ibn 'Abbās said, "What do you do in this case?" The man said, "We say that there is no sin (if we confiscate them) in this case." He said, "That is what the People of the Book said,

Qur’an 3:75لَيْسَ عَلَيْنَا فِى ٱلْأُمِّيِّـۧنَ سَبِيلٌ

«There is no blame on us to betray and take the properties of the illiterates (Arabs).»

Verily, if they pay the Jizyah, then you are not allowed their property, except when they willingly give it up."^{2Tafsīr 'Abdur-Razzāq 1:123.}

Allāh then said,

Qur’an 3:76بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِۦ وَٱتَّقَىٰ

«Yes, whoever fulfills his pledge and fears Allāh much,»

fulfills his promise and fears Allāh among you, O People of the Book, regarding the covenant Allāh took from you to believe in Muḥammad ﷺ when he is sent, just as He took the same covenant from all Prophets and their nations. Whoever avoids Allāh's prohibitions, obeys Him and adheres to the Shari'ah that He sent with His Final Messenger ﷺ and the master of all mankind.

Qur’an 3:76فَإِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ

«verily, then Allāh loves the Muttaqīn.»

Qur’an 3:77إِنَّ ٱلَّذِينَ يَشْتَرُونَ بِعَهْدِ ٱللَّهِ وَأَيْمَٰنِهِمْ ثَمَنًا قَلِيلًا أُو۟لَٰٓئِكَ لَا خَلَٰقَ لَهُمْ فِى ٱلْـَٔاخِرَةِ وَلَا يُكَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيْهِمْ يَوْمَ ٱلْقِيَٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

«77. Verily, those who purchase a small gain at the cost of Allāh's covenant and their oaths, they shall have no portion in the Hereafter (Paradise). Neither will Allāh speak to them nor look at them on the Day of Resurrection, nor will He purify them, and they shall have a painful torment.» There is No Share in the Hereafter for Those Who Break Allāh's Covenant

Allāh states that whoever prefers the small things of this short, soon to end life, instead of fulfilling what they have promised Allāh by following Muḥammad ﷺ, announcing his description [from their books] to people and affirming his truth, then,

Qur’an 3:77أُو۟لَٰٓئِكَ لَا خَلَٰقَ لَهُمْ فِى ٱلْـَٔاخِرَةِ

«they shall have no portion in the Hereafter.»

They will not have a share or part in the Hereafter's rewards,

Qur’an 3:77وَلَا يُكَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيْهِمْ يَوْمَ ٱلْقِيَٰمَةِ

«Neither will Allāh speak to them nor look at them on the Day of Resurrection »

with His mercy. This Āyah indicates that Allāh will not speak words of kindness nor look at them with any mercy,

Qur’anوَلَا يُزَكِّيهِمْ

«nor will He purify them» from sins and impurities. Rather, He will order them to the Fire,

Qur’anوَلَهُمْ عَذَابٌ أَلِيمٌ

«and they shall have a painful torment.»

There are several Ḥadīths on the subject of this Āyah, some of which follow.

The First Ḥadīth

Imām Aḥmad recorded that Abu Dharr said, "The Messenger of Allāh ﷺ said,

Ḥadīthثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللَّهُ، وَلَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ، وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ

قلت: يا رسول الله، من هم؟ خابوا وخسروا قال: وأعاده رسول الله ﷺ ثلاث مرات، قال:

Ḥadīthالْمُسْبِلُ، وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِبِ، وَالْمَنَّانُ

«There are three persons whom Allāh will not speak to, look at on the Day of Resurrection or purify, and they shall taste a painful torment. I said, 'O Messenger of Allāh! Who are they, may they gain failure and loss?' He said, repeating this statement thrice, 'The Musbil (man whose clothes reach below the ankles), he who swears while lying so as to sell his merchandize and the one who gives charity and reminds people of it).'»"^{1Aḥmad 5:148.}

This was also recorded by Muslim, and the collectors of the Sunan.^{2Muslim 1:102, Abu Dāwud 4:346, Tuḥfat Al-Aḥwadhi 4:401, An-Nasā'ī 7:245, Ibn Mājah 2:744.}

Another Ḥadīth

Imām Aḥmad recorded that 'Adi bin 'Amīrah Al-Kindi said, "Imru' Al-Qays bin 'Ābis, a man from Kindah, disputed with a man from Ḥaḍramūt in front of the Messenger of Allāh ﷺ concerning a piece of land. The Prophet ﷺ required the man from Ḥaḍramūt to present his evidence, but he did not have any. The Prophet ﷺ required Imru' Al-Qays to swear to his truthfulness, but the man from Ḥaḍramūt said, 'O Messenger of Allāh! If you only require him to swear, then by the Lord of the Ka'bah (Allāh), my land is lost.' The Messenger of Allāh ﷺ said,

Ḥadīthمَنْ حَلَفَ عَلَى يَمِينٍ كَاذِبَةٍ لِيَقْتَطِعَ بِهَا مَالَ أَحَدٍ، لَقِيَ اللهَ عَزَّ وَجَلَّ وَهُوَ عَلَيْهِ غَضْبَانُ

«Whoever swears while lying to acquire the property of others, will meet Allāh while He is angry with him.»"

Rajā' one of the narrators of the Ḥadīth, said that the Messenger of Allāh ﷺ then recited,

Qur’an 3:77إِنَّ ٱلَّذِينَ يَشْتَرُونَ بِعَهْدِ ٱللَّهِ وَأَيْمَٰنِهِمْ ثَمَنًا قَلِيلًا

«Verily, those who purchase a small gain at the cost of Allāh's covenant and their oaths... »

Imru' Al-Qays said, 'What if one forfeits this dispute, what will he gain, O Messenger of Allāh?' The Prophet ﷺ answered, 'Paradise.' Imru' Al-Qays said, 'Bear witness that I forfeit all the land for him.'"^{3Aḥmad 4:191.} An-Nasā'i also recorded this Ḥadīth.^{4An-Nasā'ī in Al-Kubrā 3:486.}

Another Ḥadīth

Imām Aḥmad recorded that 'Abdullāh said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ حَلَفَ عَلَىٰ يَمِينٍ هُوَ فِيهَا فَاجِرٌ، لِيَقْتَطِعَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ، لَقِيَ اللهَ عَزَّ وَجَلَّ وَهُوَ عَلَيْهِ غَضْبَانُ

«Whoever takes a false oath to deprive a Muslim of his property will meet Allāh while He is angry with him.»

Al-Ash'ath said, "By Allāh! This verse was revealed concerning me. I owned some land with a Jewish man who denied my right, and I complained against him to the Messenger of Allāh. The Prophet ﷺ asked me, 'Do you have evidence?' I said, 'I don't have evidence.' He said to the Jew, 'Take an oath then.' I said, 'O Allāh's Messenger! He will take a (false) oath immediately, and I will lose my property.' Allāh revealed the verse,

Qur’an 3:77إِنَّ ٱلَّذِينَ يَشْتَرُونَ بِعَهْدِ ٱللَّهِ وَأَيْمَٰنِهِمْ ثَمَنًا قَلِيلًا

«Verily, those who purchase a small gain at the cost of Allāh's covenant and their oaths...»"^{5Aḥmad 1:379.}

The Two Ṣaḥīḥs recorded this Ḥadīth.^{6Fatḥ Al-Bāri 5:336, Muslim 1:122.}

Another Ḥadīth

Imām Aḥmad recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ الْقِيَامَةِ، وَلَا يَنْظُرُ إِلَيْهِمْ، وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ: رَجُلٌ مَنَعَ ابْنَ السَّبِيلِ فَضْلَ مَاءٍ عِنْدَهُ، وَرَجُلٌ حَلَفَ عَلَىٰ سِلْعَةٍ بَعْدَ الْعَصْرِ - يَعْنِي كَاذِبًا - وَرَجُلٌ بَايَعَ إِمَامًا، فَإِنْ أَعْطَاهُ وَفَىٰ لَهُ، وَإِنْ لَمْ يُعْطِهِ لَمْ يَفِ لَهُ

«Three persons whom Allāh shall not speak to on the Day of Resurrection, or look at, or purify them, and they shall taste a painful torment. (They are) a man who does not give the wayfarer some of the water that he has; a man who swears, while lying, in order to complete a sales transaction after the 'Aṣr prayer; and a man who gives his pledge of allegiance to an

Qur’an 3:78–83وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُۥنَ أَلْسِنَتَهُم بِٱلْكِتَٰبِ لِتَحْسَبُوهُ مِنَ ٱلْكِتَٰبِ وَمَا هُوَ مِنَ ٱلْكِتَٰبِ وَيَقُولُونَ هُوَ مِنْ عِندِ ٱللَّهِ وَمَا هُوَ مِنْ عِندِ ٱللَّهِ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ ٱللَّهُ ٱلْكِتَٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا۟ عِبَادًا لِّى مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُوا۟ رَبَّٰنِيِّـۧنَ بِمَا كُنتُمْ تُعَلِّمُونَ ٱلْكِتَٰبَ وَبِمَا كُنتُمْ تَدْرُسُونَ وَلَا يَأْمُرَكُمْ أَن تَتَّخِذُوا۟ ٱلْمَلَٰٓئِكَةَ وَٱلنَّبِيِّـۧنَ أَرْبَابًا أَيَأْمُرُكُم بِٱلْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيْتُكُم مِّن كِتَٰبٍ وَحِكْمَةٍ ثُمَّ جَآءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِى قَالُوٓا۟ أَقْرَرْنَا قَالَ فَٱشْهَدُوا۟ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّٰهِدِينَ فَمَن تَوَلَّىٰ بَعْدَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ أَفَغَيْرَ دِينِ ٱللَّهِ يَبْغُونَ وَلَهُۥٓ أَسْلَمَ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ

Imām (Muslim Ruler), and if the Imām gives him (something), he fulfills the pledge, but if the Imām does not give him, he does not fulfill the pledge».^{7Aḥmad 2:480.}

Abu Dāwud and At-Tirmidhi^{8Abu Dāwud 3:749, Tuḥfat Al-Aḥwadhi 5:218.} also recorded this Ḥadīth, and At-Tirmidhi graded it Ḥasan Ṣaḥīḥ.

Qur’an 3:78وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُۥنَ أَلْسِنَتَهُم بِٱلْكِتَٰبِ لِتَحْسَبُوهُ مِنَ ٱلْكِتَٰبِ وَمَا هُوَ مِنَ ٱلْكِتَٰبِ وَيَقُولُونَ هُوَ مِنْ عِندِ ٱللَّهِ وَمَا هُوَ مِنْ عِندِ ٱللَّهِ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ

«78. And verily, among them is a party who distort the Book with their tongues, so that you may think it is from the Book, but it is not from the Book, and they say: "This is from Allāh," but it is not from Allāh; and they speak a lie against Allāh while they know it.»

The Jews Alter Allāh's Words

Allāh states that some Jews, may Allāh's curses descend on them, distort Allāh's Words with their tongues, change them from their appropriate places, and alter their intended meanings. They do this to deceive the ignorant people by making it appear that their words are in the Book of Allāh. They attribute their own lies to Allāh, even though they know that they have lied and invented falsehood. Therefore, Allāh said,

Qur’anوَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ

«and they speak a lie against Allāh while they know it.»

Mujāhid, Ash-Sha'bi, Al-Ḥasan, Qatādah and Ar-Rabī' bin Anas said that,

Qur’an 3:78يَلْوُۥنَ أَلْسِنَتَهُم بِٱلْكِتَٰبِ

«who distort the Book with their tongues,»

means, "They alter them (Allāh's Words)."^{1Ibn Abi Ḥātim 2:361.}

Al-Bukhāri reported that Ibn 'Abbās said that the Āyah means they alter and add although none among Allāh's creation can remove the Words of Allāh from His Books, they alter and distort their apparent meanings. Wahb bin Munabbih said, "The Tawrāh and the Injīl remain as Allāh revealed them, and no letter in them was removed. However, the people misguide others by addition and false interpretation, relying on books that they wrote themselves. Then,

Qur’an 3:78وَيَقُولُونَ هُوَ مِنْ عِندِ ٱللَّهِ وَمَا هُوَ مِنْ عِندِ ٱللَّهِ

«they say: "This is from Allāh," but it is not from Allāh;»

As for Allāh's Books, they are still preserved and cannot be changed." Ibn Abi Ḥātim recorded this statement. However, if Wahb meant the books that are currently in the hands of the People of the Book, then we should state that there is no doubt that they altered, distorted, added to and deleted from them. For instance, the Arabic versions of these books contain tremendous error, many additions and deletions and enormous misinterpretation. Those who rendered these translations have incorrect comprehension in most, rather, all of these translations. If Wahb meant the Books of Allāh that He has with Him, then indeed, these Books are preserved and were never changed.

Qur’an 3:79مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ ٱللَّهُ ٱلْكِتَٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا۟ عِبَادًا لِّى

Qur’an 3:79–80مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُوا۟ رَبَّٰنِيِّـۧنَ بِمَا كُنتُمْ تُعَلِّمُونَ ٱلْكِتَٰبَ وَبِمَا كُنتُمْ تَدْرُسُونَ وَلَا يَأْمُرَكُمْ أَن تَتَّخِذُوا۟ ٱلْمَلَٰٓئِكَةَ وَٱلنَّبِيِّـۧنَ أَرْبَابًا أَيَأْمُرُكُم بِٱلْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ

﴿79. It is not (possible) for any human being to whom Allāh has given the Book and Al-Ḥukm and prophethood to say to the people: "Be my worshippers rather than Allāh's." On the contrary (he would say): "Be you Rabbāniyyūn, because you are teaching the Book, and you are studying it."»

«80. Nor would he order you to take angels and Prophets for lords. Would he order you to disbelieve after you have submitted to Allāh's will?»

No Prophet Ever Called People to Worship him or to Worship Other Than Allāh

This Āyah [3:79] means, it is not for a person whom Allāh has given the Book, knowledge in the Law and prophethood to proclaim to the people, "Worship me instead of Allāh," meaning, along with Allāh. If this is not the right of a Prophet or a Messenger, then indeed, it is not the right of anyone else to issue such a claim.

This criticism refers to the ignorant rabbis, priests and teachers of misguidance, unlike the Messengers and their sincere knowledgeable followers who implement their knowledge; for they only command what Allāh commands them, as their honorable Messengers conveyed to them. They also forbid what Allāh forbade for them, by the words of His honorable Messengers. The Messengers, may Allāh's peace and blessings be on all of them, are the emissaries between Allāh and His creation, conveying Allāh's Message and Trust. The messengers indeed fulfilled their mission, gave sincere advice to creation and conveyed the truth to them. Allāh's statement,

Qur’an 3:79وَلَٰكِن كُونُوا۟ رَبَّٰنِيِّـۧنَ بِمَا كُنتُمْ تُعَلِّمُونَ ٱلْكِتَٰبَ وَبِمَا كُنتُمْ تَدْرُسُونَ

«On the contrary (he would say), "Be you Rabbaniyyūn, because you are teaching the Book, and you are studying it."»

means, the Messenger recommends the people to be Rabbaniyyūn. Ibn 'Abbās, Abu Razīn and several others said that Rabbaniyyūn means, "Wise, learned, and forbearing."^{1Ibn Abi Ḥātim 2:365.} Aḍ-Ḍaḥḥāk commented concerning Allāh's statement,

Qur’an 3:79بِمَا كُنتُمْ تُعَلِّمُونَ ٱلْكِتَٰبَ وَبِمَا كُنتُمْ تَدْرُسُونَ

«because you are teaching the Book, and you are studying it.» "Whoever learns the Qur'ān deserves to become a Faqīh (learned)."

Qur’an 3:79وَبِمَا كُنتُمْ تَدْرُسُونَ

«and you are studying it», preserving its words.

Allāh then said,

Qur’an 3:80وَلَا يَأْمُرَكُمْ أَن تَتَّخِذُوا۟ ٱلْمَلَٰٓئِكَةَ وَٱلنَّبِيِّـۧنَ أَرْبَابًا

«Nor would he order you to take angels and Prophets for lords.» The Prophet does not command worshipping other than Allāh, whether a sent Messenger or an angel.

Qur’an 3:80أَيَأْمُرُكُم بِٱلْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ

«Would he order you to disbelieve after you have submitted to Allāh's will?»

meaning, he would not do that, for whoever calls to worshipping other than Allāh, will have called to Kufr. The Prophets only call to Īmān which commands worshipping Allāh Alone without partners. Allāh said in other Āyāt,

Qur’an 21:25وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيْهِ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدُونِ

«And We did not send any Messenger before you (O Muḥammad ﷺ) but We revealed to him (saying): ''None has the right to be worshipped but I, so worship Me".» [21:25],

Qur’an 16:36وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ

«And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allāh (Alone), and avoid Ṭāghūt (all false deities)."» [16:36], and,

Qur’an 43:45وَسْـَٔلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ ٱلرَّحْمَٰنِ ءَالِهَةً يُعْبَدُونَ

«And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious (Allāh)?"» [43:45]

Allāh said concerning the angels,

Qur’an 21:29وَمَن يَقُلْ مِنْهُمْ إِنِّىٓ إِلَٰهٌ مِّن دُونِهِۦ فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ

«And if any of them should say: "Verily, I am a god besides Him (Allāh)," such a one We should recompense with Hell. Thus We recompense the wrongdoers.» [21:29].

Qur’an 3:81–82وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيْتُكُم مِّن كِتَٰبٍ وَحِكْمَةٍ ثُمَّ جَآءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِى قَالُوٓا۟ أَقْرَرْنَا قَالَ فَٱشْهَدُوا۟ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّٰهِدِينَ فَمَن تَوَلَّىٰ بَعْدَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ

«81. And (remember) when Allāh took the covenant of the Prophets, saying: "Take whatever I gave you from the Book and Ḥikmah, and afterwards there will come to you a Messenger confirming what is with you; you must, then, believe in him and help him." Allāh said: "Do you agree (to it) and will you take up Iṣri?" They said: "We agree." He said: "Then bear witness; and I am with you among the witnesses."»

«82. Then whoever turns away after this, they are the rebellious.»

Taking a Pledge From the Prophets to Believe in Our Prophet, Muḥammad ﷺ

Allāh states that He took a pledge from every Prophet whom He sent from Ādam until 'Īsā, that when Allāh gives them the Book and the Ḥikmah, thus acquiring whatever high grades they deserve, then a Messenger came afterwards, they would believe in and support him. Even though Allāh has given the Prophets the knowledge and the prophethood, this fact should not make them refrain from following and supporting the Prophet who comes after them. This is why Allāh, the Most High, Most Honored, said

Qur’an 3:81وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيْتُكُم مِّن كِتَٰبٍ وَحِكْمَةٍ

«And (remember) when Allāh took the covenant of the Prophets, saying: "Take whatever I gave you from the Book and Ḥikmah."» meaning, if I give you the Book and the Ḥikmah,

Qur’an 3:81ثُمَّ جَآءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِى

«"and afterwards there will come to you a Messenger confirming what is with you; you must, then, believe in him and help him." Allāh said, "Do you agree (to it) and will you take up Iṣri?"»

Ibn 'Abbās, Mujāhid, Ar-Rabī', Qatādah and As-Suddi said that 'Iṣri' means, "My covenant."^{1Ibn Abi Ḥātim 2:373,374.} Muḥammad bin Isḥāq said that,

Qur’an 3:81إِصْرِى

«Iṣri» means, "The responsibility of My covenant that you took,"^{2Ibn Abi Ḥātim 2:273.} meaning, the ratified pledge that you gave Me.

Qur’an 3:81–82قَالُوٓا۟ أَقْرَرْنَا قَالَ فَٱشْهَدُوا۟ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّٰهِدِينَ فَمَن تَوَلَّىٰ بَعْدَ ذَٰلِكَ

«They said: "We agree." He said: "Then bear witness; and I am with you among the witnesses." then whoever turns away after this,"»

from fulfilling this pledge and covenant,

Qur’anفَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ

«they are the rebellious.» 'Ali bin Abi Ṭālib and his cousin 'Abdullāh bin 'Abbās said, "Allāh never sent a Prophet but after taking his pledge that if Muḥammad ﷺ were sent in his lifetime, he would believe in and support him."^{3Aṭ-Ṭabari 6:555.} Allāh commanded each Prophet to take a pledge from his nation that if Muḥammad were sent in their time, they would believe in and support him. Ṭāwūs, Al-Ḥasan Al-Baṣri and Qatādah said, "Allāh took the pledge from the Prophets that they would believe in each other", and this statement does not contradict what 'Ali and Ibn 'Abbās stated.

Therefore, Muḥammad is the Final Prophet ﷺ until the Day of Resurrection. He is the greatest Imām, who if he existed in

Qur’an 3:84–91قُلْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ عَلَيْنَا وَمَآ أُنزِلَ عَلَىٰٓ إِبْرَٰهِيمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُۥ مُسْلِمُونَ وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْـَٔاخِرَةِ مِنَ ٱلْخَٰسِرِينَ كَيْفَ يَهْدِى ٱللَّهُ قَوْمًا كَفَرُوا۟ بَعْدَ إِيمَٰنِهِمْ وَشَهِدُوٓا۟ أَنَّ ٱلرَّسُولَ حَقٌّ وَجَآءَهُمُ ٱلْبَيِّنَٰتُ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ أُو۟لَٰٓئِكَ جَزَآؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ خَٰلِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنظَرُونَ إِلَّا ٱلَّذِينَ تَابُوا۟ مِنۢ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ إِنَّ ٱلَّذِينَ كَفَرُوا۟ بَعْدَ إِيمَٰنِهِمْ ثُمَّ ٱزْدَادُوا۟ كُفْرًا لَّن تُقْبَلَ تَوْبَتُهُمْ وَأُو۟لَٰٓئِكَ هُمُ ٱلضَّآلُّونَ إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ ٱلْأَرْضِ ذَهَبًا وَلَوِ ٱفْتَدَىٰ بِهِۦٓ أُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُم مِّن نَّٰصِرِينَ

any time period, deserves to be obeyed, rather than all other Prophets. This is why Muḥammad ﷺ led the Prophets in prayer during the night of Isrā' when they gathered in Bayt Al-Maqdis (Jerusalem). He is the intercessor on the Day of Gathering, when the Lord comes to judge between His servants. This is Al-Maqām Al-Maḥmūd (the praised station) [refer to 17:79] that only Muḥammad deserves, a responsibility which the mighty Prophets and Messengers will decline to assume. However, Muḥammad ﷺ will carry the task of intercession, may Allāh's peace and blessings be on him.

Qur’an 3:83–85أَفَغَيْرَ دِينِ ٱللَّهِ يَبْغُونَ وَلَهُۥٓ أَسْلَمَ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ قُلْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ عَلَيْنَا وَمَآ أُنزِلَ عَلَىٰٓ إِبْرَٰهِيمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُۥ مُسْلِمُونَ وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْـَٔاخِرَةِ مِنَ ٱلْخَٰسِرِينَ

«83. Do they seek other than the religion of Allāh, while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.»

«84. Say: "We believe in Allāh and in what has been sent down to us, and what was sent down to Ibrāhīm, Ismā'īl, Isḥāq, Ya'qūb and Al-Asbāṭ, and what was given to Mūsā, 'Īsā and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allāh) we have submitted."»

«85. And whoever seeks a religion other than Islām, it will never be accepted of him, and in the Hereafter he will be one of the losers.»

The Only Valid Religion To Allāh is Islām

Allāh rebukes those who prefer a religion other than the religion that He sent His Books and Messengers with, which is the worship of Allāh Alone without partners, to Whom,

Qur’an 3:83وَلَهُۥٓ أَسْلَمَ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ

«submitted all creatures in the heavens and the earth,»

Willingly, or not. Allāh said in other Āyāt,

Qur’an 13:15وَلِلَّهِ يَسْجُدُ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا

«And unto Allāh (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly.» [13:15], and,

Qur’an 16:48–50أَوَلَمْ يَرَوْا۟ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَىْءٍ يَتَفَيَّؤُا۟ ظِلَٰلُهُۥ عَنِ ٱلْيَمِينِ وَٱلشَّمَآئِلِ سُجَّدًا لِّلَّهِ وَهُمْ دَٰخِرُونَ وَلِلَّهِ يَسْجُدُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مِن دَآبَّةٍ وَٱلْمَلَٰٓئِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

«Have they not observed things that Allāh has created: (how) their shadows incline to the right and to the left, making prostration unto Allāh, and they are lowly? And to Allāh prostrate all that is in the heavens and all that is in the earth, of the moving creatures and the angels, and they are not proud. They fear their Lord above them, and they do what they are commanded» [16:48-50].

Therefore, the faithful believer submits to Allāh in heart and body, while the disbeliever unwillingly submits to Him in body only, since he is under Allāh's power, irresistible control and mighty kingship that cannot be repelled or resisted. Wakī' reported that Mujāhid said that the Āyah,

Qur’an 3:83وَلَهُۥٓ أَسْلَمَ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا

«While to Him submitted all creatures in the heavens and the earth, willingly or unwillingly», is similar to the Āyah,

Qur’anوَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ لَيَقُولُنَّ ٱللَّهُ

«And verily, if you ask them: "Who created the heavens and the earth?" Surely, they will say: "Allāh"»^{1Aṭ-Ṭabari 6:565.} [39:38].

He also reported that Ibn 'Abbās said about,

Qur’an 3:83وَلَهُۥٓ أَسْلَمَ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا

«while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly.»

"When He took the covenant from them." ^{2Aṭ-Ṭabari 6:565. Refer to 7:172-173.}

Qur’an 3:83وَإِلَيْهِ يُرْجَعُونَ

«And to Him shall they all be returned»

on the Day of Return, when He will reward or punish each person according to his or her deeds.

Allāh then said,

Qur’an 3:84قُلْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ عَلَيْنَا

«Say: "We believe in Allāh and in what has been sent down to us» the Qur'ān,

Qur’an 3:84وَمَآ أُنزِلَ عَلَىٰٓ إِبْرَٰهِيمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ

«and what was sent down to Ibrāhīm, Ismā'īl, Isḥāq, Ya'qūb» the scriptures and revelation,

Qur’anوَٱلْأَسْبَاطِ

«and the Asbāṭ,» the Asbāṭ are the twelve tribes who originated from the twelve children of Israel (Ya'qūb).

Qur’anوَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ

«and what was given to Mūsā, 'Īsā» the Tawrāh and the Injīl,

Qur’an 3:84وَٱلنَّبِيُّونَ مِن رَّبِّهِمْ

«and the Prophets from their Lord.»

and this encompasses all of Allāh's Prophets.

Qur’anلَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ

«We make no distinction between one another among them»

we believe in all of them,

Qur’anوَنَحْنُ لَهُۥ مُسْلِمُونَ

«And to Him (Allāh) we have submitted (in Islām)»

Therefore, faithful Muslims believe in every Prophet whom Allāh has sent and in every Book He revealed, and never disbelieve in any of them. Rather, they believe in what was revealed by Allāh, and in every Prophet sent by Allāh. Allāh said next,

Qur’an 3:85وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ

«And whoever seeks a religion other than Islām, it will never be accepted of him,»

whoever seeks other than what Allāh has legislated, it will not be accepted from him,

Qur’an 3:85وَهُوَ فِى ٱلْـَٔاخِرَةِ مِنَ ٱلْخَٰسِرِينَ

«and in the Hereafter he will be one of the losers.»

As the Prophet ﷺ said in an authentic Ḥadīth,

Ḥadīthمَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا، فَهُوَ رَدٌّ

«Whoever commits an action that does not conform to our matter (religion) then it is rejected».^{3Fatḥ Al-Bāri 5:355.}

Qur’an 3:86–89كَيْفَ يَهْدِى ٱللَّهُ قَوْمًا كَفَرُوا۟ بَعْدَ إِيمَٰنِهِمْ وَشَهِدُوٓا۟ أَنَّ ٱلرَّسُولَ حَقٌّ وَجَآءَهُمُ ٱلْبَيِّنَٰتُ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ أُو۟لَٰٓئِكَ جَزَآؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ خَٰلِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنظَرُونَ إِلَّا ٱلَّذِينَ تَابُوا۟ مِنۢ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«86. How shall Allāh guide a people who disbelieved after their belief and after they bore witness that the Messenger is true and after clear proofs came to them? And Allāh guides not the people who are wrongdoers.

«87. They are those whose recompense is that on them (rests) the curse of Allāh, of the angels and of all mankind.»

«88. They will abide therein. Neither will their torment be lightened nor will it be delayed or postponed.»

«89. Except for those who repent after that and do righteous deeds. Verily, Allāh is Oft-Forgiving, Most Merciful.»

Allāh Does Not Guide People Who Disbelieve After they Believed, Unless They Repent

Ibn Jarīr recorded that Ibn 'Abbās said, "A man from the Anṣār embraced Islām, but later reverted and joined the polytheists. He later on became sorry and sent his people to, 'Ask the Messenger of Allāh ﷺ for me, if I can repent.' Then,

Qur’an 3:86كَيْفَ يَهْدِى ٱللَّهُ قَوْمًا كَفَرُوا۟ بَعْدَ إِيمَٰنِهِمْ

«How shall Allāh guide a people who disbelieved after their belief» until,

Qur’anفَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«Verily, Allāh is Oft-Forgiving, Most Merciful.»

was revealed and his people sent word to him and he re-embraced Islām."^{1Aṭ-Ṭabari 6:572.}

This is the wording recorded by An-Nasā'i, Al-Ḥākim and Ibn Ḥibbān.^{2An-Nasā’ī in Al-Kubrā 6:311, Al Ḥākim 4:366, Ibn Ḥibbān 6:323.} Al-Ḥākim said, "Its chain is Ṣaḥīḥ and they did not record it."

Allāh's statement,

Qur’an 3:86كَيْفَ يَهْدِى ٱللَّهُ قَوْمًا كَفَرُوا۟ بَعْدَ إِيمَٰنِهِمْ وَشَهِدُوٓا۟ أَنَّ ٱلرَّسُولَ حَقٌّ وَجَآءَهُمُ ٱلْبَيِّنَٰتُ

«How shall Allāh guide a people who disbelieved after their belief and after they bore witness that the Messenger is true and after clear proofs came to them? » means, the proofs and evidences were established, testifying to the truth of what the Messenger was sent with. The truth was thus explained to them, but they reverted to the darkness of polytheism. Therefore, how can such people deserve guidance after they willingly leapt into utter blindness? This is why Allāh said,

Qur’anوَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ

«And Allāh guides not the people who are wrongdoers.»

He then said,

Qur’an 3:87أُو۟لَٰٓئِكَ جَزَآؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ

«They are those whose recompense is that on them (rests) the curse of Allāh, of the angels and of all mankind.»

Allāh curses them and His creation also curses them.

Qur’an 3:88خَٰلِدِينَ فِيهَا

«They will abide therein» in the curse,

Qur’anلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنظَرُونَ

«Neither will their torment be lightened nor will it be delayed or postponed.»

for, the torment will not be lessened, not even for an hour. After that, Allāh said,

Qur’an 3:89إِلَّا ٱلَّذِينَ تَابُوا۟ مِنۢ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«Except for those who repent after that and do righteous deeds. Verily, Allāh is Oft-Forgiving, Most Merciful.»

This Āyah indicates Allāh's kindness, graciousness, compassion, mercy and favor on His creatures when they repent to Him, for He forgives them in this case.

Qur’an 3:90–91إِنَّ ٱلَّذِينَ كَفَرُوا۟ بَعْدَ إِيمَٰنِهِمْ ثُمَّ ٱزْدَادُوا۟ كُفْرًا لَّن تُقْبَلَ تَوْبَتُهُمْ وَأُو۟لَٰٓئِكَ هُمُ ٱلضَّآلُّونَ إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ ٱلْأَرْضِ ذَهَبًا وَلَوِ ٱفْتَدَىٰ بِهِۦٓ أُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُم مِّن نَّٰصِرِينَ

«90. Verily, those who disbelieved after their belief and then went on increasing in their disbelief never will their repentance be accepted. And they are those who are astray.» «91. Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them if they offered it as a ransom. For them is a painful torment and they will have no helpers.»

Neither Repentance of the Disbeliever Upon Death, Nor His Ransoming Himself on the Day of Resurrection Shall be Accepted

Allāh threatens and warns those who revert to disbelief after they believed and who thereafter insist on disbelief until death. He states that in this case, no repentance shall be accepted from them upon their death. Similarly, Allāh said,

Qur’an 4:18وَلَيْسَتِ ٱلتَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ حَتَّىٰٓ إِذَا حَضَرَ أَحَدَهُمُ ٱلْمَوْتُ

«And of no effect is the repentance of those who continue to do evil deeds until death faces one of them» [4:18].

This is why Allāh said,

Qur’an 3:90لَّن تُقْبَلَ تَوْبَتُهُمْ وَأُو۟لَٰٓئِكَ هُمُ ٱلضَّآلُّونَ

«never will their repentance be accepted. And they are those who went astray.»

to those who abandon the path of truth for the path of wickedness. Al-Ḥāfiẓ Abu Bakr Al-Bazzār recorded that Ibn 'Abbās said that some people embraced Islām, reverted to disbelief, became Muslims again, then reverted from Islām. They sent their people inquiring about this matter and they asked the Messenger of Allāh ﷺ. On that, this Āyah was revealed,

Qur’an 3:90إِنَّ ٱلَّذِينَ كَفَرُوا۟ بَعْدَ إِيمَٰنِهِمْ ثُمَّ ٱزْدَادُوا۟ كُفْرًا لَّن تُقْبَلَ تَوْبَتُهُمْ

«Verily, those who disbelieved after their belief and then went on increasing in their disbelief never will their repentance be accepted». The chain of narration is satisfactory.^{1Ad-Durr Al-Manthūr 2:258.}

Thereafter, Allāh said,

Qur’an 3:91إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ ٱلْأَرْضِ ذَهَبًا وَلَوِ

Qur’an 3:91ٱفْتَدَىٰ بِهِۦٓ

«Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them even if they offered it as a ransom.»

Those who die while disbelievers, shall have no good deed ever accepted from them, even if they spent the earth's fill of gold in what was perceived to be an act of obedience. The Prophet ﷺ was asked about 'Abdullāh bin Jud'ān, who used to be generous to guests, helpful to the indebted and who gave food (to the poor); will all that benefit him? The Prophet ﷺ said,

Ḥadīthلَا، إِنَّهُ لَمْ يَقُلْ يَوْمًا مِنَ الدَّهْرِ: رَبِّ اغْفِرْ لِي خَطِيئَتِي يَوْمَ الدِّينِ

«No, for not even one day during his life did he pronounce, 'O my Lord! Forgive my sins on the Day of Judgment.»^{2Muslim 1:196.}

Similarly, if the disbeliever gave the earth's full of gold as ransom, it will not be accepted from him. Allāh said,

Qur’an 2:123وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنفَعُهَا شَفَٰعَةٌ

«...nor shall compensation be accepted from him, nor shall intercession be of use to him,» [2:123], and

Qur’an 14:31لَّا بَيْعٌ فِيهِ وَلَا خِلَٰلٌ

«...on which there will be neither mutual bargaining nor befriending.» [14:31], and,

Qur’an 5:36إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لِيَفْتَدُوا۟ بِهِۦ مِنْ عَذَابِ يَوْمِ ٱلْقِيَٰمَةِ مَا تُقُبِّلَ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

«Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment» [5:36].

This is why Allāh said here,

Qur’an 3:91إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ ٱلْأَرْضِ ذَهَبًا وَلَوِ ٱفْتَدَىٰ بِهِۦٓ

«Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them if they offered it as a ransom».

The implication of this Āyah is that the disbeliever shall never avoid the torment of Allāh, even if he spent the earth's fill of gold, or if he ransoms himself with the earth's fill of gold, - all of its mountains, hills, sand, dust, valleys, forests, land and sea.

Imām Aḥmad recorded that Anas said that the Messenger of Allāh ﷺ said,

Ḥadīthيُؤْتَىٰ بِالرَّجُلِ مِنْ أَهْلِ الْجَنَّةِ فَيَقُولُ لَهُ: يَا ابْنَ آدَمَ، كَيْفَ وَجَدْتَ مَنْزِلَكَ؟ فَيَقُولُ: أَيْ رَبِّ خَيْرَ مَنْزِلٍ، فَيَقُولُ: سَلْ وَتَمَنَّ، فَيَقُولُ: مَا أَسْأَلُ وَلَا أَتَمَنَّى إِلَّا أَنْ تَرُدَّنِي إِلَى الدُّنْيَا فَأُقْتَلَ فِي سَبِيلِكَ عَشْرَ مِرَارٍ، لِمَا يَرَى مِنْ فَضْلِ الشَّهَادَةِ، وَيُؤْتَى بِالرَّجُلِ مِنْ أَهْلِ النَّارِ فَيَقُولُ لَهُ: يَا ابْنَ آدَمَ، كَيْفَ وَجَدْتَ مَنْزِلَكَ؟ فَيَقُولُ: يَا رَبِّ شَرَّ مَنْزِلٍ، فَيَقُولُ لَهُ: تَفْتَدِي مِنِّي بِطِلَاعِ الْأَرْضِ ذَهَبًا؟ فَيَقُولُ: أَيْ رَبِّ نَعَمْ، فَيَقُولُ: كَذَبْتَ، قَدْ سَأَلْتُكَ أَقَلَّ مِنْ ذَلِكَ وَأَيْسَرَ فَلَمْ تَفْعَلْ، فَيُرَدُّ إِلَى النَّارِ

«A man from among the people of Paradise will be brought and Allāh will ask him, "O son of Ādam! How did you find your dwelling?" He will say, "O Lord, it is the best dwelling." Allāh will say, "Ask and wish." The man will say, "I only ask and wish that You send me back to the world so that I am killed ten times in Your cause," because of the honor of martyrdom he would experience. A man from among the people of the Fire will be brought, and Allāh will say to him, "O son of Ādam! How do you find your dwelling?" He will say, "It is the worst dwelling, O Lord." Allāh will ask him, "Would you ransom yourself from Me with the earth's fill of gold?" He will say, "Yes, O Lord." Allāh will say, "You have lied. I asked you to do what is less and easier than that, but you did not do it," and he will be sent back to the Fire.»^{3Aḥmad 3:207.}

This is why Allāh said,

Qur’an 3:91أُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُم مِّن نَّٰصِرِينَ

Qur’an 3:92–100لَن تَنَالُوا۟ ٱلْبِرَّ حَتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ كُلُّ ٱلطَّعَامِ كَانَ حِلًّا لِّبَنِىٓ إِسْرَٰٓءِيلَ إِلَّا مَا حَرَّمَ إِسْرَٰٓءِيلُ عَلَىٰ نَفْسِهِۦ مِن قَبْلِ أَن تُنَزَّلَ ٱلتَّوْرَىٰةُ قُلْ فَأْتُوا۟ بِٱلتَّوْرَىٰةِ فَٱتْلُوهَآ إِن كُنتُمْ صَٰدِقِينَ فَمَنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ ٱلْكَذِبَ مِنۢ بَعْدِ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ قُلْ صَدَقَ ٱللَّهُ فَٱتَّبِعُوا۟ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَٰلَمِينَ فِيهِ ءَايَٰتٌۢ بَيِّنَٰتٌ مَّقَامُ إِبْرَٰهِيمَ وَمَن دَخَلَهُۥ كَانَ ءَامِنًا وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلْبَيْتِ مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنِ ٱلْعَٰلَمِينَ قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَٱللَّهُ شَهِيدٌ عَلَىٰ مَا تَعْمَلُونَ قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَصُدُّونَ عَن سَبِيلِ ٱللَّهِ مَنْ ءَامَنَ تَبْغُونَهَا عِوَجًا وَأَنتُمْ شُهَدَآءُ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تُطِيعُوا۟ فَرِيقًا مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ يَرُدُّوكُم بَعْدَ إِيمَٰنِكُمْ كَٰفِرِينَ

«For them is a painful torment and they will have no helpers.»

for they shall not have anyone who will save them from the torment of Allāh or rescue them from His painful punishment.

Qur’an 3:92لَن تَنَالُوا۟ ٱلْبِرَّ حَتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ

«92. By no means shall you attain Al-Birr, unless you spend of that which you love; and whatever of good you spend, Allāh knows it well.»

Al-Birr is Spending from the Best of One's Wealth

In his Tafsīr, Wakī' reported, that 'Amr bin Maymūn said that

Qur’an 3:92لَن تَنَالُوا۟ ٱلْبِرَّ

«By no means shall you attain Al-Birr» is in reference to attaining Paradise.^{1Aṭ-Ṭabari : 6:587.}

Imām Aḥmad reported that Anas bin Mālik said, "Abu Ṭalḥah had more property than any other among the Anṣār in Al-Madīnah, and the most beloved of his property to him was Bayruḥā' garden, which was in front of the (Messenger's) Masjid. Sometimes, Allāh's Messenger ﷺ used to go to the garden and drink its fresh water." Anas added, "When these verses were revealed,

Qur’an 3:92لَن تَنَالُوا۟ ٱلْبِرَّ حَتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَ

«By no means shall you attain Al-Birr unless You spend of that which you love,»

Abu Ṭalḥah said, 'O Allāh's Messenger! Allāh says,

Qur’an 3:92لَن تَنَالُوا۟ ٱلْبِرَّ حَتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَ

«By no means shall you attain Al-Birr, unless you spend of that which you love; »

No doubt, Bayruḥā' garden is the most beloved of all my property to me. So I want to give it in charity in Allāh's cause, and I expect its reward and compensation from Allāh. O Allāh's Messenger! Spend it where Allāh makes you think is feasible.' On that, Allāh's Messenger ﷺ said,

Ḥadīthبَخٍ بَخٍ، ذَاكَ مَالٌ رَابِحٌ، ذَاكَ مَالٌ رَابِحٌ، وَقَدْ سَمِعْتُ، وَأَنَا أَرَى أَنْ تَجْعَلَهَا فِي الْأَقْرَبِينَ

«Well-done! It is profitable property, it is profitable property. I have heard what you have said, and I think it would be proper if you gave it to your kith and kin.»

Abu Ṭalḥah said, 'I will do so, O Allāh's Messenger.' Then Abu Ṭalḥah distributed that garden among his relatives and cousins." ^{2Aḥmad 3:141.}

This Ḥadīth was recorded in the Two Ṣaḥīḥs.^{3Fatḥ Al-Bāri 8:71 and Muslim 2:663.} They also recorded that 'Umar said, "O Messenger of Allāh! I never gained possession of a piece of property more precious to me than my share in Khaybar. Therefore, what do you command me to do with it?" The Prophet ﷺ said,

Ḥadīthحَبِّسِ الْأَصْلَ وَسَبِّلِ الثَّمَرَةَ

«Retain the land to give its fruits in Allāh's cause.»^{4Its meaning is with Muslim 3:1256 and An-Nasā'ī 6:232, who mentioned it. This is Ibn Mājah's narration.}

Qur’an 3:93–95كُلُّ ٱلطَّعَامِ كَانَ حِلًّا لِّبَنِىٓ إِسْرَٰٓءِيلَ إِلَّا مَا حَرَّمَ إِسْرَٰٓءِيلُ عَلَىٰ نَفْسِهِۦ مِن قَبْلِ أَن تُنَزَّلَ ٱلتَّوْرَىٰةُ قُلْ فَأْتُوا۟ بِٱلتَّوْرَىٰةِ فَٱتْلُوهَآ إِن كُنتُمْ صَٰدِقِينَ فَمَنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ ٱلْكَذِبَ مِنۢ بَعْدِ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ قُلْ صَدَقَ ٱللَّهُ فَٱتَّبِعُوا۟ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ

«93. All food was lawful to the Children of Israel, except what Isrā'īl made unlawful for himself before the Tawrāh was revealed. Say: "Bring here the Tawrāh and recite it, if you are truthful."»

«94. Then after that, whosoever shall invent a lie against Allāh, then it is these that are the wrongdoers.»

«95. Say:"Allāh has spoken the truth; follow the religion of Ibrāhīm the Ḥanīf (monotheist), and he was not of the Mushrikīn (idolators)."»

The Questions that the Jews Asked Our Prophet ﷺ

Imām Aḥmad recorded that Ibn 'Abbās said, "A group of Jews came to Allāh's Prophet ﷺ and said, 'Talk to us about some things we will ask you and which only a Prophet would know.' He said, 'Ask me about whatever you wish. However, give your pledge to Allāh, similar to the pledge that Ya'qūb took from his children, that if I tell you something and you recognize its truth, you will follow me in Islām.' They said, 'Agreed.' The Prophet ﷺ said, 'Ask me about whatever you wish.' They said, 'Tell us about four matters: 1. What kinds of food did Isrā'īl prohibit for himself? 2. What about the sexual discharge of the woman and the man, and what role does each play in producing male or female offspring? 3. Tell us about the condition of the unlettered Prophet during sleep, 4. And who is his Wali (supporter) among the angels?' The Prophet took their covenant that they will follow him if he answers these questions, and they agreed. He said, 'I ask you by He Who sent down the Tawrāh to Mūsā, do you not know that Isrā'īl once became very ill? When his illness was prolonged, he vowed to Allāh that if He cures His illness, he would prohibit the best types of drink and food for himself. Was not the best food to him camel meat and the best drink camel milk?' They said, 'Yes, by Allāh.' The Messenger ﷺ said, 'O Allāh, be Witness against them.' The Prophet ﷺ then said, 'I ask you by Allāh, other than Whom there is no deity (worthy of worship), Who sent down the Tawrāh to Mūsā, do you not know that man's discharge is thick and white and woman's is yellow and thin? If any of these fluids becomes dominant, the offspring will take its sex and resemblance by Allāh's leave. Hence, if the man's is more than the woman's, the child will be male, by Allāh's leave. If the woman's discharge is more than the man's, then the child will be female, by Allāh's leave.' They said, 'Yes.' He said, 'O Allāh, be Witness against them.' He then said, 'I ask you by He Who sent down the Tawrāh to Mūsā, do you not know that the eyes of this unlettered Prophet sleep, but his heart does not sleep?' They said, 'Yes, by Allāh!' He said, 'O Allāh, be Witness.' They said, 'Tell us now about your Wali among the angels, for this is when we either follow or shun you.' He said, 'My Wali (who brings down the revelation from Allāh) is Jibrīl, and Allāh never sent a Prophet, but Jibrīl is his Wali.' They said, 'We then shun you. Had you a Wali other than Jibrīl, we would have followed you.' On that, Allāh, the Exalted revealed,

قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ

«Say: "Whoever is an enemy to Jibrīl..."» [2:97]." ^{1Aḥmad 1:287.}

Allāh's statement,

مِن قَبْلِ أَن تُنَزَّلَ ٱلتَّوْرَىٰةُ

«before the Tawrāh was revealed» [3:93], means, Isrā'īl forbade that for himself before the Tawrāh was revealed. There are two objectives behind revealing this segment of the Āyah. First, he forbade himself the most delightful things for Allāh's sake. This practice was allowed during his period of Law, and is, thus, suitable that it is mentioned after Allāh's statement,

لَن تَنَالُوا۟ ٱلْبِرَّ حَتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَ

«By no means shall you attain Al-Birr, unless you spend of that which you love» [3:92].

What we are allowed in our Law is to spend in Allāh's obedience from what we like and covet [but not to prohibit what Allāh has allowed]. Allāh said in other Āyāt;

وَءَاتَى ٱلْمَالَ عَلَىٰ حُبِّهِۦ

«And gives his wealth, in spite of love for it,» [2:177], and;

وَيُطْعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ

«And they give food, in spite of their love for it,» [76:8].

The second reason is that after Allāh refuted the false Christian beliefs and allegations about Īsā and his mother. Allāh started refuting the Jews here, may Allāh curse them, by stating that the abrogation of the Law, that they denied occurs, already occurred in their Law. For instance, Allāh has stated in their Book, the Tawrāh, that when Nūḥ departed from the ark, Allāh allowed him to eat the meat of all types of animals. Afterwards, Isrā’īl forbade the meat and milk of camels for himself, and his children imitated this practice after him. The Tawrāh later on prohibited this type of food, and added several more types of prohibitions. Allāh allowed Ādam to marry his daughters to his sons, and this practice was later forbidden. The Law of Ibrāhīm allowed the man to take female servants as companions along with his wife, as Ibrāhīm did when he took Hājar, while he was married to Sārah. Later on, the Tawrāh prohibited this practice. It was previously allowed to take two sisters as wives at the same time, as Ya‘qūb married two sisters at the same time. Later on, this practice was prohibited in the Tawrāh. All these examples are in the Tawrāh and constitute a Naskh (abrogation) of the Law. Therefore, let the Jews consider what Allāh legislated for Īsā and if such legislation falls under the category of abrogation or not. Why do they not then follow Īsā in this regard? Rather, the Jews defied and rebelled against Īsā and against the correct religion that Allāh sent Muḥammad ﷺ with.

This is why Allāh said,

كُلُّ ٱلطَّعَامِ كَانَ حِلًّا لِّبَنِىٓ إِسْرَٰٓءِيلَ إِلَّا مَا حَرَّمَ إِسْرَٰٓءِيلُ عَلَىٰ نَفْسِهِۦ مِن قَبْلِ أَن تُنَزَّلَ ٱلتَّوْرَىٰةُ «All food was lawful to the Children of Israel, except what Isrā'īl made unlawful for himself before the Tawrāh was revealed» [3:93]

meaning, before the Tawrāh was revealed, all types of foods were allowed, except what Isrā'īl prohibited for himself. Allāh then said,

Qur’an 3:93قُلْ فَأْتُوا۟ بِٱلتَّوْرَىٰةِ فَٱتْلُوهَآ إِن كُنتُمْ صَٰدِقِينَ

«Say: "Bring here the Tawrāh and recite it, if you are truthful."»,

for the Tawrāh affirms what we are stating here. Allāh said next,

Qur’an 3:94فَمَنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ ٱلْكَذِبَ مِنۢ بَعْدِ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

«Then after that, whosoever shall invent a lie against Allāh, then these it is that are the wrongdoers.» [3:94],

in reference to those who lie about Allāh and claim that He made the Sabbath and the Tawrāh eternal. They are those who claim that Allāh did not send another Prophet calling to Allāh with the proofs and evidences, although evidence indicates that abrogation, as we have described, occurred before in the Tawrāh,

Qur’anفَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

«then these it is that are the wrongdoers.»

Allāh then said,

Qur’an 3:95قُلْ صَدَقَ ٱللَّهُ

«Say, "Allāh has spoken the truth;"» [3:95]

meaning, O Muḥammad, say that Allāh has said the truth in what He conveyed and legislated in the Qur'ān,

Qur’an 3:95فَٱتَّبِعُوا۟ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ

«follow the religion of Ibrāhīm the Ḥanīf, and he was not of the idolators."» [3:95].

Therefore, follow the religion of Ibrāhīm that Allāh legislated in the Qur'ān. Indeed, this is the truth, there is no doubt in it, and the perfect way, and no Prophet has brought a more complete, clear, plain and perfect way than he did. Allāh said in other Āyāt,

Qur’an 6:161قُلْ إِنَّنِى هَدَىٰنِى رَبِّىٓ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَٰهِيمَ حَنِيفًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ

«Say: "Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrāhīm, the Ḥanīf, and he was not of the idolators."» [6:161]

and,

Qur’an 16:123ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ ٱتَّبِعْ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ

«Then, We have sent the revelation to you (saying): "Follow the religion of Ibrāhīm, the Ḥanīf, and he was not of the idolaters.» [16:123].

Qur’an 3:96–97إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَٰلَمِينَ فِيهِ ءَايَٰتٌۢ بَيِّنَٰتٌ مَّقَامُ إِبْرَٰهِيمَ وَمَن دَخَلَهُۥ كَانَ ءَامِنًا وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلْبَيْتِ مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنِ ٱلْعَٰلَمِينَ

«96. Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Ālamīn (mankind and Jinn).

97. In it are manifest signs (for example), the Maqām (station) of Ibrāhīm; whosoever enters it, he attains security. And Ḥajj to the House is a duty that mankind owes to Allāh, for those who are able to undertake the journey; and whoever disbelieves, then Allāh stands not in need of any of the 'Ālamīn.»

The Ka'bah is the First House of Worship

Allāh said,

Qur’an 3:96إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ

«Verily, the first House appointed for mankind»

for all people, for their acts of worship and religious rituals. They go around the House [in Ṭawāf], pray in its vicinity and remain in its area in I'tikaf.

Qur’an 3:96لَلَّذِى بِبَكَّةَ

«was that at Bakkah,» meaning, the Ka'bah that was built by Ibrāhīm Al-Khalīl, whose religion the Jews and Christians claim they follow. However, they do not perform Ḥajj to the house that Ibrāhīm built by Allāh's command, and to which he invited the people to perform Ḥajj. Allāh said next,

Qur’an 3:96مُبَارَكًا

«full of blessing», sanctified,

Qur’an 3:96وَهُدًى لِّلْعَٰلَمِينَ

«and a guidance for Al-'Ālamīn.»

Imām Aḥmad recorded that Abu Dharr said; "I said, 'O Allāh's Messenger! Which Masjid was the first to be built on the surface of the earth?' He said, 'Al-Masjid Al-Ḥarām (in Makkah).' I said, 'Which was built next?' He replied 'Al-Masjid Al-Aqsā (in Jerusalem).' I said, 'What was the period of time between building the two?' He said, 'Forty years.' He added,

Ḥadīthثُمَّ حَيْثُ أَدْرَكْتَ الصَّلَاةَ فَصَلِّ، فَكُلُّهَا مَسْجِدٌ

«Wherever (you may be, and) the prayer becomes due, perform the prayer there, for the whole earth was made a Masjid.»"^{1Aḥmad 5:150.} Al-Bukhāri and Muslim^{2Fatḥ Al-Bāri 6:469. Muslim 1:370.} also collected this Ḥadīth.

The Names of Makkah, Such As 'Bakkah'

Allāh said,

Qur’an 3:96لَلَّذِى بِبَكَّةَ

«was that at Bakkah», where Bakkah is one of the names of Makkah. Bakkah means, 'it brings Buka' (crying, weeping) to the tyrants and arrogant, meaning they cry and become humble in its vicinity. It was also said that Makkah was called Bakkah because people do Buka next to it, meaning they gather around it. There are many names for Makkah, such as Bakkah, Al-Bayt Al-'Atīq (the Ancient House), Al-Bayt Al-Ḥarām (the Sacred House), Al-Balad Al-Amīn (the City of Safety) and Al-Ma'mūn (Security). Makkah's names include Umm Raḥm (Mother of Mercy), Umm Al-Qurā (Mother of the Towns), Ṣalāh, [as well as others].

The Station of Ibrāhīm

Allāh's statement,

Qur’an 3:97فِيهِ ءَايَٰتٌۢ بَيِّنَٰتٌ

«In it are manifest signs» [3:97], means, clear signs that Ibrāhīm built the Ka'bah and that Allāh has honored and blessed it. Allāh then said,

Qur’an 3:97مَّقَامُ إِبْرَٰهِيمَ

«the Maqām (station) of Ibrāhīm» When the building [the Ka'bah] was raised, Ibrāhīm stood on; the Maqām so that he could raise the walls higher, while his son Ismā'īl was handing the stones to him. We should mention that the Maqām used to be situated right next to the House. Later, and during his reign, 'Umar bin Al-Khaṭṭāb moved the Maqām farther to the east, so that those who go around the House in Ṭawāf are able to perform it easily, without disturbing those who pray next to the Maqām after finishing their Ṭawāf. Allāh commanded us to pray next to the Maqām;

Qur’an 2:125وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِـۧمَ مُصَلًّى

«And take you (people) the Maqām (station) of Ibrāhīm as a place of prayer» [2:125].

We mentioned the Ḥadīths about this subject before, and all the thanks are due to Allāh. Al-'Awfi said that, Ibn 'Abbās commented on Allāh's statement,

Qur’an 3:97فِيهِ ءَايَٰتٌۢ بَيِّنَٰتٌ مَّقَامُ إِبْرَٰهِيمَ

«In it are manifest signs, the Maqām of Ibrāhīm;»

"Such as the Maqām and Al-Mash'ar [Al-Ḥarām]." ^{3Aṭ-Ṭabari 7:26.}Mujāhid said, "The impression of Ibrāhīm's feet remains on the Maqām as a clear sign." ^{4Aṭ-Ṭabari 7:27.}It was reported that 'Umar bin 'Abdul-'Azīz, Al-Ḥasan, Qatādah, As-Suddi, Muqātil bin Ḥayyān and others said similarly. ^{5Ibn Abi Ḥātim 2:412,413.} Al-Ḥaram, the Sacred Area, is a Safe Area

Allāh said,

Qur’an 3:97وَمَن دَخَلَهُۥ كَانَ ءَامِنًا

«whosoever enters it, he attains security,» [3:97] meaning, the Ḥaram of Makkah is a safe refuge for those in a state of fear. There in its vicinity, they will be safe, just as was the case during the time of Jāhiliyyah. Al-Ḥasan Al-Baṣri said, "(During the time of Jāhiliyyah) a man would commit murder, then wear a piece of wool around his neck and enter the Ḥarām. And even when the son of the murdered person would meet him, he would not make a move against him, until he left the sanctuary." Allāh said,

Qur’an 29:67أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْ

«Have they not seen that We have made (Makkah) a secure sanctuary, while men are being snatched away from all around them?» [29:67], and,

Qur’an 106:3–4فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍۭ

«So let them worship (Allāh) the Lord of this House (the Ka'bah). (He) Who has fed them against hunger, and has made them safe from fear» [106:3-4].

It is not allowed for anyone to hunt in the Ḥaram or to drive game out of its den to be hunted, or cut the trees in its vicinity, or pick its grass, as the Ḥadīths of the Prophet ﷺ and the statements of the Companions testify. The Two Ṣaḥīḥs recorded (this being the wording of Muslim) that Ibn 'Abbās said, "On the day of the conquest of Makkah, the Messenger of Allāh ﷺ said,

Ḥadīthلَا هِجْرَةَ، وَلَكِنْ جِهَادٌ وَنِيَّةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا

«There is no more Hijrah (migration to Makkah), only Jihād and good intention. If you were mobilized, then march forth.»

He also said on the day of the conquest of Makkah,

«إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللَّهُ يَوْمَ خَلَقَ السَّمَوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللَّهِ إِلَى يَوْمِ الْقِيَامَةِ، وَإِنَّهُ لَمْ يَحِلَّ الْقِتَالُ فِيهِ لِأَحَدٍ قَبْلِي، وَلَمْ يَحِلَّ لِي إِلَّا فِي سَاعَةٍ مِنْ نَهَارٍ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَىٰ يَوْمِ الْقِيَامَةِ، لَا يُعْضَدُ شَوْكُهُ، وَلَا يُنَفَّرُ صَيْدُهُ، وَلَا يَلْتَقِطُ لُقَطَتَهَا إِلَّا مَنْ عَرَّفَهَا، وَلَا يُخْتَلَىٰ خَلَاهَا»

«Beware! Allāh made this town (Makkah) a sanctuary when He created the heavens and earth, and it is sacred by Allāh's decree until the Day of Resurrection. Fighting in Makkah was not permitted for anyone before me, and it was made legal for me for only a few hours or so on that day. No doubt it is at this moment a sanctuary by Allāh's decree until the Day of Resurrection. It is not allowed to uproot its thorny shrubs, hunt its game, pick up its lost objects, except by announcing it, or to uproot its trees.»

Al-'Abbās said, 'Except the lemon grass, O Allāh's Messenger, as they use it in their houses and graves.' The Prophet ﷺ said:

«إِلَّا الْإِذْخِرَ»

«Except lemongrass»."^{6Fatḥ Al-Bāri 4:56, Muslim 2:986.}

The Two Ṣaḥīḥs also recorded that Abu Shurayḥ Al-'Adawi said that he said to 'Amr bin Sa'īd while he was sending the troops to Makkah (to fight 'Abdullāh bin Az-Zubayr), "O Commander! Allow me to tell you what Allāh's Messenger said on the day following the conquest of Makkah. My ears heard it and my heart memorized it thoroughly, and I saw the Prophet ﷺ with my own eyes when he, after glorifying and praising Allāh, said,

Ḥadīthإِنَّ مَكَّةَ حَرَّمَهَا اللهُ، وَلَمْ يُحَرِّمْهَا النَّاسُ، فَلَا يَحِلُّ لِامْرِئٍ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ أَنْ يَسْفِكَ بِهَا دَمًا، وَلَا يَعْضِدَ بِهَا شَجَرَةً، فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ ﷺ فِيهَا فَقُولُوا لَهُ: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُمْ، وَإِنَّمَا أَذِنَ لِي فِيهَا سَاعَةً مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ

.

«Allāh, not the people, made Makkah a sanctuary. Therefore, anybody who has belief in Allāh and the Last Day, should neither shed blood in it nor cut down its trees. If anybody argues that fighting in it is permissible on the basis that Allāh's Messenger fought in Makkah, say to him, 'Allāh allowed His Messenger and did not allow you.' Allāh allowed me only for a few hours on that day (of the conquest), and today its sanctity is as valid as it was before. So, those who are present, should inform those who are absent of this fact.»."

Abu Shurayḥ was asked, "What did 'Amr reply?" He said that 'Amr said, "O Abu Shurayḥ! I know better than you in this respect; Makkah does not give protection to a sinner, a murderer or a thief."^{7Muslim 2:987.}

Jābir bin 'Abdullāh said, "I heard the Messenger of Allāh ﷺ saying,

Ḥadīthلَا يَحِلُّ لِأَحَدِكُمْ أَنْ يَحْمِلَ بِمَكَّةَ السِّلَاحَ

«None of you is allowed to carry a weapon in Makkah.» Muslim^{8Muslim 2:989.} recorded this Ḥadīth.

'Abdullāh bin 'Adi bin Al-Ḥamrā' Az-Zuhri said that he heard the Messenger of Allāh ﷺ say while standing at Al-Ḥazwarah in the marketplace of Makkah,

Ḥadīthوَاللَّهِ إِنَّكِ لَخَيْرُ أَرْضِ اللَّهِ، وَأَحَبُّ أَرْضِ اللَّهِ إِلَى اللَّهِ، وَلَوْلَا أَنِّي أُخْرِجْتُ مِنْكِ مَا خَرَجْتُ

«By Allāh! You are the best of Allāh's land and the most beloved land to Allāh. Had it not been for the fact that I was driven out of you, I would not have left you.»^{9Aḥmad 4:305.}

Imām Aḥmad collected this Ḥadīth and this is his wording. At-Tirmidhi, An-Nasā'ī and Ibn Mājah^{10Tuḥfat Al-Aḥwadhi 10:426, An-Nasā'ī in Al-Kubrā 2:479, Ibn Mājah 2:1038.} also collected it. At-Tirmidhi said, "Ḥasan Ṣaḥīḥ."

The Necessity of Performing Ḥajj

Allāh said,

Qur’an 3:97وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلْبَيْتِ مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًا

«And Ḥajj to the House is a duty that mankind owes to Allāh, for those who are able to undertake the journey» [3:97]. This Āyah established the obligation of performing Ḥajj. There are many Ḥadīths that mention it as one of the pillars and fundamentals of Islām, and this is agreed upon by the Muslims. According to texts and the consensus of the scholars, it is only obligatory for the adult Muslim to perform it once during his lifetime. Imām Aḥmad recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ once gave a speech in which he said,

Ḥadīthأَيُّهَا النَّاسُ قَدْ فُرِضَ عَلَيْكُمُ الْحَجُّ فَحُجُّوا

«O people! Ḥajj has been enjoined on you, therefore, perform Ḥajj.»

A man asked, "Is it every year, O Allāh's Messenger?" The Prophet ﷺ remained silent until the man repeated the question three times and he then said,

Ḥadīthلَوْ قُلْتُ: نَعَمْ لَوَجَبَتْ وَلَمَا اسْتَطَعْتُمْ

«Had I said yes, it would have become an obligation and you would not have been able to fulfill it.» He said next,

Ḥadīthذَرُونِي مَا تَرَكْتُكُمْ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلَى أَنْبِيَائِهِمْ، وَإِذَا أَمَرْتُكُمْ بِشَيْءٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَإِذَا نَهَيْتُكُمْ عَنْ شَيْءٍ فَدَعُوهُ

«Leave me as I leave you, those before you were destroyed because of their many questions and disputing with their Prophets. If I command you with something, perform it as much as you can. If I forbid something for you, then refrain from it.»^{11Aḥmad 2:508, Muslim 2: 975.} Muslim recorded similarly.

Meaning of 'Afford' in the Āyah

There are several categories of "the ability to under take the journey". There is the physical ability of the person himself and the ability that is related to other things as mentioned in the books of jurisprudence. Abu 'Īsa At-Tirmidhi recorded that Ibn 'Umar said, "A man stood up and asked the Messenger of Allāh ﷺ, 'O Messenger of Allāh! Who is the pilgrim?' He said, 'He who has untidy hair and clothes.' Another man asked, 'Which Ḥajj is better, O Messenger of Allāh?' He said, 'The noisy (with supplication to Allāh) and bloody (with sacrifice).' Another man asked, 'What is the ability to undertake the journey, O Messenger of Allāh?' He said, 'Having provision and a means of transportation.'" ^{12Tuḥfat Al-Aḥwadhi 8:348.}This is the narration that Ibn Mājah collected.^{13Ibn Mājah 2:96.} Al-Ḥākim narrated that Anas said that the Messenger of Allāh was asked about Allāh's statement,

Qur’an 3:97مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًا

«for those who are able to undertake the journey;» [3:97] "What does 'able to undertake the journey' mean?" The Prophet ﷺ answered, "Having sufficient provision and a means of transportation." Al-Ḥākim stated that this Ḥadīth's chain of narration is authentic, following the guidelines of Muslim in his Ṣaḥīḥ, but the Two Ṣaḥīḥs did not collect it.^{14Al-Ḥākim 1:442. The Ḥadīths about provision and means that are mentioned here are all weak narrations. Al-Bayhaqi graded the Ḥadīth Ḥasan, but Al-Albāni and Muqbil bin Hādi graded it weak. See Al-Irwā' no. 988.} Aḥmad recorded that Ibn 'Abbās said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ أَرَادَ الْحَجَّ فَلْيَتَعَجَّلْ

«Whoever intends to perform Ḥajj, let him rush to perform it.»^{15Aḥmad 1:225.} Abu Dāwud also collected this Ḥadīth.^{16Abu Dāwud 2:350.}

The One who Denies the Necessity of Ḥajj Becomes a Disbeliever

Allāh said,

Qur’an 3:97وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنِ ٱلْعَٰلَمِينَ

«...and whoever disbelieves, then Allāh stands not in need of any of the 'Ālamīn» [3:97].

Ibn 'Abbās, Mujāhid and several others commented on this Āyah, "Whoever denies the necessity of Ḥajj becomes disbeliever, and Allāh is far Richer than to need him." Al-Ḥāfiẓ Abu Bakr Al-Ismā'īli recorded that 'Umar bin Al-Khaṭṭāb said, "Whoever can afford Ḥajj but did not perform it, there is no difference in his case if he dies while Jew or Christian." This has an authentic chain of narration leading to 'Umar.^{17Al-Ḥilyah 9:252.}

Qur’an 3:98–99قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَٱللَّهُ شَهِيدٌ عَلَىٰ مَا تَعْمَلُونَ قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لِمَ تَصُدُّونَ عَن سَبِيلِ ٱللَّهِ مَنْ ءَامَنَ تَبْغُونَهَا عِوَجًا وَأَنتُمْ شُهَدَآءُ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ

«98. Say: "O People of the Scripture (Jews and Christians)! Why do you reject the Āyāt of Allāh, while Allāh is Witness to what you do?"»

«99. Say: "O People of the Scripture (Jews and Christians)! Why do you stop those who have believed, from the path of Allāh, seeking to make it seem crooked, while you (yourselves) are witnesses? And Allāh is not unaware of what you do."»

Chastising the People of the Book for Their Disbelief and Blocking the Path of Allāh

In this Āyah Allāh criticizes the disbelieving People of the Book for refusing the truth, rejecting Allāh's Āyāt and hindering those who seek to believe from His path, although they know that what the Messenger ﷺ was sent with is the truth from Allāh. They learned this from the previous Prophets and honorable Messengers, may Allāh's peace and blessings be on them all. They all brought the glad tidings and the good news of the coming of the unlettered, Arab, Hāshimi Prophet ﷺ from Makkah, the master of the Children of Ādam, the Final Prophet and the Messenger of the Lord of heavens and earth. Allāh has warned the People of the Book against this behavior, stating that He is Witness over what they do, indicating their defiance of the knowledge conveyed to them by the Prophets. They rejected, denied and refused the very Messenger whom they were ordered to convey the glad tidings about his coming. Allāh states that He is never unaware of what they do, and He will hold them responsible for their actions,

Qur’an 3:101–108وَكَيْفَ تَكْفُرُونَ وَأَنتُمْ تُتْلَىٰ عَلَيْكُمْ ءَايَٰتُ ٱللَّهِ وَفِيكُمْ رَسُولُهُۥ وَمَن يَعْتَصِم بِٱللَّهِ فَقَدْ هُدِىَ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ حَقَّ تُقَاتِهِۦ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا۟ وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِۦٓ إِخْوَٰنًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنْهَا كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَهْتَدُونَ وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ وَلَا تَكُونُوا۟ كَٱلَّذِينَ تَفَرَّقُوا۟ وَٱخْتَلَفُوا۟ مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْبَيِّنَٰتُ وَأُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ عَظِيمٌ يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ فَأَمَّا ٱلَّذِينَ ٱسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَٰنِكُمْ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ وَأَمَّا ٱلَّذِينَ ٱبْيَضَّتْ وُجُوهُهُمْ فَفِى رَحْمَةِ ٱللَّهِ هُمْ فِيهَا خَٰلِدُونَ تِلْكَ ءَايَٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ وَمَا ٱللَّهُ يُرِيدُ ظُلْمًا لِّلْعَٰلَمِينَ

Qur’an 26:88يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ

«The Day whereon neither wealth nor sons will avail» [26:88].

Qur’an 3:100–101يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تُطِيعُوا۟ فَرِيقًا مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ يَرُدُّوكُم بَعْدَ إِيمَٰنِكُمْ كَٰفِرِينَ وَكَيْفَ تَكْفُرُونَ وَأَنتُمْ تُتْلَىٰ عَلَيْكُمْ ءَايَٰتُ ٱللَّهِ وَفِيكُمْ رَسُولُهُۥ وَمَن يَعْتَصِم بِٱللَّهِ فَقَدْ هُدِىَ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

«100. O you who believe! If you obey a group of those who were given the Scripture (Jews and Christians), they would (indeed) render you disbelievers after you have believed!» «101. And how would you disbelieve, while unto you are recited the verses of Allāh, and among you is His Messenger? And whoever depends upon Allāh, then he is indeed guided to the right path.»

Warning Muslims Against Imitating People of the Scriptures

Allāh warns His believing servants against obeying the People of the Book, who envy the believers for the favor that Allāh gave them by sending His Messenger ﷺ. Similarly, Allāh said,

Qur’an 2:109وَدَّ كَثِيرٌ مِّنْ أَهْلِ ٱلْكِتَٰبِ لَوْ يَرُدُّونَكُم مِّنۢ بَعْدِ إِيمَٰنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم

«Many of the People of the Scripture (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of their own envy» [2:109].

In this Āyah [3:100], Allāh said,

Qur’an 3:100إِن تُطِيعُوا۟ فَرِيقًا مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ يَرُدُّوكُم بَعْدَ إِيمَٰنِكُمْ كَٰفِرِينَ

«If you obey a group of those who were given the Scripture (Jews and Christians), they would (indeed) render you disbelievers after you have believed!», then said,

Qur’an 3:101وَكَيْفَ تَكْفُرُونَ وَأَنتُمْ تُتْلَىٰ عَلَيْكُمْ ءَايَٰتُ ٱللَّهِ وَفِيكُمْ رَسُولُهُۥ

«And how would you disbelieve, while unto you are recited the verses of Allāh, and among you is His Messenger?»,

meaning, disbelief is far from touching you, since the Āyāt of Allāh are being sent down on His Messenger ﷺ day and night, and he recites and conveys them to you. Similarly, Allāh said,

Qur’an 57:8وَمَا لَكُمْ لَا تُؤْمِنُونَ بِٱللَّهِ وَٱلرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا۟ بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَٰقَكُمْ إِن كُنتُم مُّؤْمِنِينَ

«And what is the matter with you that you believe not in Allāh! While the Messenger invites you to believe in your Lord; and He has indeed taken your covenant, if you are real believers» [57:8].

A Ḥadīth states that one day, the Prophet ﷺ said to his Companions,

Ḥadīthأَيُّ الْمُؤْمِنِينَ أَعْجَبُ إِلَيْكُمْ إِيمَانًا؟

قالوا: الملائكة. قال:

Ḥadīthوَكَيْفَ لَا يُؤْمِنُونَ وَهُمْ عِنْدَ رَبِّهِمْ؟

وذكروا الأنبياء، قال:

Ḥadīthوَكَيْفَ لَا يُؤْمِنُونَ وَالْوَحْيُ يَنْزِلُ عَلَيْهِمْ؟

قالوا: فنحن. قال:

Ḥadīthوَكَيْفَ لَا تُؤْمِنُونَ وَأَنَا بَيْنَ أَظْهُرِكُمْ؟

قالوا: فأي الناس أعجب إيمانًا؟ قال:

Ḥadīthقَوْمٌ يَجِيئُونَ مِنْ بَعْدِكُمْ يَجِدُونَ صُحُفًا يُؤْمِنُونَ بِمَا فِيهَا

«"Who among the faithful believers do you consider has the most amazing faith?" They said, "The angels." He said, "Why would they not believe, since they are with their Lord?" They mentioned the Prophets, and the Prophet ﷺ said, "Why would they not believe while the revelation is sent down to them?" They said, "Then, we are." He said, "Why would not you believe when I am among you?" They asked, "Who has the most amazing faith?" The Prophet ﷺ said, "A people who will come after you and who will find only books that they will believe in."»^{1Aṭ-Ṭabarāni 4:22,23.}

Allāh said next,

Qur’an 3:101وَمَن يَعْتَصِم بِٱللَّهِ فَقَدْ هُدِىَ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

«And whoever depends upon Allāh, then he is indeed guided to the right path» [3:101]

for trusting and relying on Allāh are the basis of achieving the right guidance and staying away from the path of wickedness. They also represent the tool to acquiring guidance and truth and achieving the righteous aims.

Qur’an 3:102–103يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ حَقَّ تُقَاتِهِۦ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا۟ وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِۦٓ إِخْوَٰنًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنْهَا كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَهْتَدُونَ

«102. O you who believe! Have Taqwā of Allāh as is His due, and die not except as (true) Muslims.»

«103. And hold fast, all of you together, to the Rope of Allāh, and be not divided among yourselves, and remember Allāh's favor on you, for you were enemies of one another but He joined your hearts together, so that, by His grace, you became brethren, and you were on the brink of a pit of Fire, and He saved you from it. Thus Allāh makes His Āyāt clear to you, that you may be guided.»

Meaning of 'Taqwā of Allāh'

Ibn Abi Ḥātim recorded that 'Abdullāh bin Mas'ūd commented on the Āyah,

Qur’an 3:102ٱتَّقُوا۟ ٱللَّهَ حَقَّ تُقَاتِهِۦ

«Have Taqwā of Allāh as is His due,»

"That He is obeyed and not defied, remembered and not forgotten and appreciated and not unappreciated." ^{1Ibn Abi Ḥātim 2:446.}This has an authentic chain of narration to 'Abdullāh bin Mas'ūd. Al-Ḥākim collected this Ḥadīth in his Mustadrak, from Ibn Mas'ūd, who related it to the Prophet ﷺ. Al-Ḥākim said, "It is authentic according to the criteria of the Two Shaykhs [Al-Bukhāri and Muslim], and they did not record it."^{2Al-Ḥākim 2:294.} This is what he said, but it appears that it is only a statement of 'Abdullāh bin Mas'ūd, and Allāh knows best. It was also reported that Anas said, "The servant will not have Taqwā of Allāh as is His due until he keeps his tongue idle.” ^{3Ibn Abi Ḥātim 2:448.}Allāh’s statement,

Qur’an 3:102وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

«and die not except as (true) Muslims» [3:102], means, preserve your Islām while you are well and safe, so that you die as a Muslim. The Most Generous Allāh has made it His decision that whatever state one lives in, that is what he dies upon and is resurrected upon. We seek refuge from dying on other than Islām.

Imām Aḥmad recorded that Mujāhid said, "The people were circling around the Sacred House when Ibn 'Abbās was sitting, holding a bent-handled walking stick. Ibn 'Abbās said, The Messenger of Allāh [recited],

Qur’an 3:102يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ حَقَّ تُقَاتِهِۦ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

«Have Taqwā of Allāh as is His due, die not except as (true) Muslims.» [3:102], [then he said;]

Ḥadīthوَلَوْ أَنَّ قَطْرَةً مِنَ الزَّقُّومِ قُطِرَتْ لَأَمَرَّتْ عَلَى أَهْلِ الْأَرْضِ عِيشَتَهُمْ، فَكَيْفَ بِمَنْ لَيْسَ لَهُ طَعَامٌ إِلَّا الزَّقُّومُ؟

«Verily, if a drop of Zaqqūm (a tree in Hell) falls, it will spoil life for the people of earth. What about those whose food is only from Zaqqūm?»” ^{4Aḥmad 1:300.}

This was recorded by At-Tirmidhi, An-Nasā'i, Ibn Mājah, Ibn Ḥibbān in his Ṣaḥīḥ and Al-Ḥākim his Mustadrak. At-Tirmidhi said, "Ḥasan Ṣaḥīḥ"^{5Tuḥfat Al-Aḥwadhi 7:307, An-Nasā'ī in Al-Kubrā 6:313, Ibn Mājah 2:1446, Ibn Ḥibbān 9:278, Al Ḥākim 2:294.} while Al-Ḥākim said; "It meets the conditions of the Two Ṣaḥīḥs and they did not record it."

Imām Aḥmad recorded that Jābir said that three nights before the Messenger of Allāh ﷺ died he heard him saying;

Ḥadīthلَا يَمُوتَنَّ أَحَدُكُمْ إِلَّا وَهُوَ يُحْسِنُ الظَّنَّ بِاللهِ عَزَّ وَجَلَّ

«None of you should die except while having sincere trust in Allāh, the Exalted and Most Honorable.»^{6Aḥmad 3:315.} Muslim also recorded it.^{7Muslim 4:2205.}

The Two Ṣaḥīḥs record that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthيَقُولُ اللَّهُ: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي

«Allāh said, "I am as My servant thinks of Me."»^{8Fatḥ Al-Bāri 13:395, Muslim 4:2061.}

The Necessity of Holding to the Path of Allāh and the Community of the Believers

Allāh said next,

Qur’an 3:103وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا۟

«And hold fast, all of you together, to the Rope of Allāh, and be not divided among yourselves.» It was said that,

Qur’an 3:103بِحَبْلِ ٱللَّهِ

«to the Rope of Allāh» refers to Allāh's covenant, just as Allāh said in the following Āyah,

Qur’an 3:112ضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ أَيْنَ مَا ثُقِفُوٓا۟ إِلَّا بِحَبْلٍ مِّنَ ٱللَّهِ وَحَبْلٍ مِّنَ ٱلنَّاسِ

«Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allāh, and from men;» [3:112],

in reference to pledges and peace treaties.

Allāh's statement

Qur’an 3:103وَلَا تَفَرَّقُوا۟

«and be not divided among yourselves», orders sticking to the community of the believers and forbids division. There are several Ḥadīths that require adhering to the Jamā'ah (congregation of believers) and prohibit division. Muslim recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ اللهَ يَرْضَىٰ لَكُمْ ثَلَاثًا، وَيَسْخَطُ لَكُمْ ثَلَاثًا: يَرْضَىٰ لَكُمْ أَنْ تَعْبُدُوهُ وَلَا تُشْرِكُوا بِهِ شَيْئًا، وَأَنْ تَعْتَصِمُوا بِحَبْلِ اللهِ جَمِيعًا وَلَا تَفَرَّقُوا، وَأَنْ تَنَاصَحُوا مَنْ وَلَّاهُ اللهُ أَمْرَكُمْ. وَيَسْخَطُ لَكُمْ ثَلَاثًا: قِيلَ وَقَالَ، وَكَثْرَةَ السُّؤَالِ، وَإِضَاعَةَ الْمَالِ

«It pleases Allāh for you to acquire three qualities and displeases Him that you acquire three characteristics. It pleases Him that you worship Him Alone and not associate anything or anyone with Him in worship, that you hold on to the Rope of Allāh altogether and do not divide, and that you advise whoever Allāh appoints as your Leader. The three that displease Him are that you say, 'It was said,' and, 'So-and-so said,' asking many unnecessary questions and wasting money. »^{9Muslim 3:1340.}

Allāh said,

Qur’an 3:103وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِۦٓ إِخْوَٰنًا

«and remember Allāh's favor on you, for you were enemies one to another but He joined your hearts together, so that, by His grace, you became brethren» [3:103].

This was revealed about the Aws and Khazraj. During the time of Jāhiliyyah, the Aws and Khazraj were at war and had great hatred, enmity and ill feelings towards each other, causing long conflicts and battles to occur between them. When Allāh brought Islām, those among them who embraced it became brothers who loved each other by Allāh's grace, having good ties for Allāh's sake and helping each other in righteousness and piety. Allāh said,

Qur’an 8:62–63هُوَ ٱلَّذِىٓ أَيَّدَكَ بِنَصْرِهِۦ وَبِٱلْمُؤْمِنِينَ وَأَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنفَقْتَ مَا فِى ٱلْأَرْضِ جَمِيعًا مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَٰكِنَّ ٱللَّهَ أَلَّفَ بَيْنَهُمْ

Qur’an 3:109–115وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّهِ وَلَوْ ءَامَنَ أَهْلُ ٱلْكِتَٰبِ لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ ٱلْمُؤْمِنُونَ وَأَكْثَرُهُمُ ٱلْفَٰسِقُونَ لَن يَضُرُّوكُمْ إِلَّآ أَذًى وَإِن يُقَٰتِلُوكُمْ يُوَلُّوكُمُ ٱلْأَدْبَارَ ثُمَّ لَا يُنصَرُونَ ضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ أَيْنَ مَا ثُقِفُوٓا۟ إِلَّا بِحَبْلٍ مِّنَ ٱللَّهِ وَحَبْلٍ مِّنَ ٱلنَّاسِ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ وَضُرِبَتْ عَلَيْهِمُ ٱلْمَسْكَنَةُ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ لَيْسُوا۟ سَوَآءً مِّنْ أَهْلِ ٱلْكِتَٰبِ أُمَّةٌ قَآئِمَةٌ يَتْلُونَ ءَايَٰتِ ٱللَّهِ ءَانَآءَ ٱلَّيْلِ وَهُمْ يَسْجُدُونَ يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُسَٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَأُو۟لَٰٓئِكَ مِنَ ٱلصَّٰلِحِينَ وَمَا يَفْعَلُوا۟ مِنْ خَيْرٍ فَلَن يُكْفَرُوهُ وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ

«He it is Who has supported you with His Help and with the believers. And He has united their hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allāh has united them»[8:62,63], until the end of the Āyah. Before Islām, their disbelief had them standing at the edge of a pit of the Fire, but Allāh saved them from it and delivered them to faith. The Messenger of Allāh ﷺ reminded the Anṣār [from both Aws and Khazraj] of this bounty when he was dividing the war booty of Ḥunayn. During that time, some Anṣār did not like the way the booty was divided, since they did not get what the others did, although that was what Allāh directed His Prophet ﷺ to do. The Messenger of Allāh gave them a speech, in which he said,

Ḥadīthيَا مَعْشَرَ الْأَنْصَارِ أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي، وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي، وَعَالَةً فَأَغْنَاكُمُ اللهُ بِي؟

«O Anṣār! Did I not find you misguided and Allāh directed you to guidance because of me? Were you not divided beforehand and Allāh united you around me? Were you not poor and Allāh enriched you because of me?»

Whenever the Prophet ﷺ asked them a question, they would answer, "Indeed, Allāh and His Messenger have granted us bounty.” ^{10An-Nasā'ī in Al-Kubrā 5:91.}

Qur’an 3:104–109وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ وَلَا تَكُونُوا۟ كَٱلَّذِينَ تَفَرَّقُوا۟ وَٱخْتَلَفُوا۟ مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْبَيِّنَٰتُ وَأُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ عَظِيمٌ يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ فَأَمَّا ٱلَّذِينَ ٱسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَٰنِكُمْ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ وَأَمَّا ٱلَّذِينَ ٱبْيَضَّتْ وُجُوهُهُمْ فَفِى رَحْمَةِ ٱللَّهِ هُمْ فِيهَا خَٰلِدُونَ تِلْكَ ءَايَٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ وَمَا ٱللَّهُ يُرِيدُ ظُلْمًا لِّلْعَٰلَمِينَ وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ

«104. Let there arise out of you a group of people inviting to all that is good (Islām), enjoining Al-Ma'rūf (all that Islām orders) and forbidding Al-Munkar (all that Islām has forbidden). And it is they who are the successful. »

«105. And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment. »

«106. On the Day (i.e. the Day of Resurrection) when some faces will become white and some faces will become black; as for those whose faces will become black (to them will be said): "Did you reject faith after accepting it? Then taste the torment (in Hell) for rejecting faith."»

«107. And for those whose faces will become white, they will be in Allāh's mercy (Paradise), therein they shall dwell forever. »

«108. These are the Āyāt of Allāh. We recite them to you in truth, and Allāh wills no injustice to the 'Ālamīn.»

«109. And to Allāh belongs all that is in the heavens and all that is in the earth. And all matters go back (for decision) to Allāh.»

The Command to Establish the Invitation to Allāh

Allāh said,

Qur’an 3:104وَلْتَكُن مِّنكُمْ أُمَّةٌ

«Let there arise out of you a group of people» that calls to righteousness, enjoins all that is good and forbids evil in the manner Allāh commanded,

Qur’anوَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

«And it is they who are the successful.»

Aḍ-Ḍaḥḥāk said, "They are a special group of the Companions and a special group of those after them, that is those who perform Jihād and the scholars." ^{1Aṭ-Ṭabari 7:92.}

The objective of this Āyah is that there should be a segment of this Muslim Ummah fulfilling this task, even though it is also an obligation on every member of this Ummah, each according to his ability. Muslim recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذٰلِكَ أَضْعَفُ الْإِيمَانِ

«Whoever among you witnesses an evil, let him change it with his hand. If he is unable, then let him change it with his tongue. If he is unable, then let him change it with his heart, and this is the weakest faith.» In another narration, The Prophet ﷺ said,

Ḥadīthوَلَيْسَ وَرَاءَ ذٰلِكَ مِنَ الْإِيمَانِ حَبَّةُ خَرْدَلٍ

«There is no faith beyond that, not even the weight of a mustard seed.»^{2Muslim 1:69,70.}

Imām Aḥmad recorded that Ḥudhayfah bin Al-Yamān said that the Prophet ﷺ said,

Ḥadīthوَالَّذِي نَفْسِي بِيَدِهِ، لَتَأْمُرُنَّ بِالْمَعْرُوفِ، وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ، أَوْ لَيُوشِكَنَّ اللهُ أَنْ يَبْعَثَ عَلَيْكُمْ عِقَابًا مِنْ عِنْدِهِ، ثُمَّ لَتَدْعُنَّهُ فَلَا يَسْتَجِيبُ لَكُمْ

«By He in Whose Hand is my soul! You will enjoin righteousness and forbid evil, or Allāh shall send down a punishment from Him to you. Then, you will supplicate to Him, but He will not accept your supplication.»^{3Aḥmad 5:38.} At-Tirmidhi also collected this Ḥadīth and said, "Ḥasan".^{4Tuḥfat Al- Aḥwadhi 6:390} There are many other Ḥadīths and Āyāt on this subject, which will be explained later.

The Prohibition of Division

Allāh said,

Qur’an 3:105وَلَا تَكُونُوا۟ كَٱلَّذِينَ تَفَرَّقُوا۟ وَٱخْتَلَفُوا۟ مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْبَيِّنَٰتُ

«And be not as those who divided and differed among themselves after the clear proofs had come to them» [3:105].

In this Āyah, Allāh forbids this Ummah from imitating the division and discord of the nations that came before them. These nations also abandoned enjoining righteousness and forbidding evil, although they had proof of its necessity.

Imām Aḥmad recorded that Abu 'Amir 'Abdullāh bin Luḥay said, "We performed Ḥajj with Mu'āwiyah bin Abi Sufyān. When we arrived at Makkah, he stood up after praying Ẓuhr and said, 'The Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ أَهْلَ الْكِتَابَيْنِ افْتَرَقُوا فِي دِينِهِمْ عَلَىٰ ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً، وَإِنَّ هٰذِهِ الْأُمَّةَ سَتَفْتَرِقُ عَلَىٰ ثَلَاثٍ وَسَبْعِينَ مِلَّةً - يَعْنِي الْأَهْوَاءَ - كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَةً - وَهِيَ الْجَمَاعَةُ - وَإِنَّهُ سَيَخْرُجُ فِي أُمَّتِي أَقْوَامٌ تَجَارَىٰ بِهِمْ تِلْكَ الْأَهْوَاءُ كَمَا يَتَجَارَى الْكَلَبُ بِصَاحِبِهِ، لَا يَبْقَىٰ مِنْهُ عِرْقٌ وَلَا مَفْصِلٌ إِلَّا دَخَلَهُ

«The People of the Two Scriptures divided into seventy-two sects. This Ummah will divide into seventy-three sects, all in the Fire except one, that is, the Jama'āh.^{5That is, the group that adheres to the teachings of the Prophet ﷺ and his Companions.} Some of my Ummah will be guided by desire, like one who is infected by rabies; no vein or joint will be saved from these desires.»

[Mu'āwiyah said next:] By Allāh, O Arabs! If you do not adhere to what came to you from your Prophet ﷺ then other people are even more prone not to adhere to it." ^{6Aḥmad 4:102.}Similar was recorded by Abu Dāwud^{7Abu Dāwud 5:5.} from Aḥmad bin Ḥanbal and Muḥammad bin Yaḥyā. The Benefits of Brotherly Ties and Unity and the Consequence of Division on the Day of the Gathering

Allāh said next,

Qur’an 3:106يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ

«On the Day when some faces will become white and some faces will become black;» [3:106]

on the Day of Resurrection. This is when the faces of followers of the Sunnah and the Jama'āh will radiate with whiteness, and the faces of followers of Bid'ah (innovation) and division will be darkened, as has been reported from Ibn 'Abbās.^{8Ibn Abi Ḥātim 2:464. Editor's note: Although this statement is very popular, if it is not fabricated, it is among the weakest kinds of narrations, all of its chains resting upon a narrator are well-known for fabrication.} Allāh said,

Qur’an 3:106فَأَمَّا ٱلَّذِينَ ٱسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَٰنِكُمْ

«As for those whose faces will become black (to them will be said): "Did you reject faith after accepting it?"»

Al-Ḥasan Al-Baṣri said, "They are the hypocrites."^{9Ibn Abi Ḥātim 2:465.}

Qur’an 3:106فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ

«Then taste the torment (in Hell) for rejecting faith,»

and this description befits every disbeliever.

Qur’an 3:107وَأَمَّا ٱلَّذِينَ ٱبْيَضَّتْ وُجُوهُهُمْ فَفِى رَحْمَةِ ٱللَّهِ هُمْ فِيهَا خَٰلِدُونَ

«And for those whose faces will become white, they will be in Allāh's mercy (Paradise), therein they shall dwell forever.»

in Paradise, where they will reside for eternity and shall never desire to be removed.

Abu 'Īsā At-Tirmidhi recorded that Abu Ghālib said, "Abu Umāmah saw heads (of the Khawarij sect) hanging on the streets of Damascus. He commented, The Dogs of the Fire and the worst dead people under the cover of the sky. The best dead men are those whom these have killed.' He then recited,

Qur’an 3:106يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ

«On the Day (i.e. the Day of Resurrection) when some faces will become white and some faces will become black;»

until the end of the Āyah. I said to Abu Umamah, 'Did you hear this from the Messenger of Allāh?' He said, 'If I only heard it from the Messenger of Allāh once, twice, thrice, four times, or seven times, I would not have narrated it to you.' " At-Tirmidhi said, "This Ḥadīth is Ḥasan."^{10Tuḥfat Al-Aḥwadhi 8:351.} Ibn Mājah^{11Ibn Mājah 1:62.} and Aḥmad^{12Aḥmad 5:256.} recorded similarly.

Allāh said,

Qur’anتِلْكَ ءَايَٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ

«These are the Āyāt of Allāh. We recite them to you»

meaning, 'These are the verses of Allāh, His proofs and signs that We reveal to you, O Muḥammad,'

Qur’anبِٱلْحَقِّ

«in truth» making known the true reality of this world and the Hereafter.

Qur’an 3:108وَمَا ٱللَّهُ يُرِيدُ ظُلْمًا لِّلْعَٰلَمِينَ

«and Allāh wills no injustice to the 'Ālamīn.»

for He never treats them with injustice. Rather, He is the Just Ruler Who is able to do everything and has knowledge of everything. Therefore, He does not need to treat any of His creatures with injustice, and this is why He said next,

Qur’anوَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ

«and to Allāh belongs all that is in the heavens and all that is in the Earth.»,

they are all His servants and His property,

Qur’anوَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ

«And all matters go back to Allāh,» for His is the decision concerning the affairs of this life and the Hereafter, and His is the Supreme Authority in this life and the Hereafter.

Qur’an 3:110–112كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّهِ وَلَوْ ءَامَنَ أَهْلُ ٱلْكِتَٰبِ لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ ٱلْمُؤْمِنُونَ وَأَكْثَرُهُمُ ٱلْفَٰسِقُونَ لَن يَضُرُّوكُمْ إِلَّآ أَذًى وَإِن يُقَٰتِلُوكُمْ يُوَلُّوكُمُ ٱلْأَدْبَارَ ثُمَّ لَا يُنصَرُونَ ضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ أَيْنَ مَا ثُقِفُوٓا۟ إِلَّا بِحَبْلٍ مِّنَ ٱللَّهِ وَحَبْلٍ مِّنَ ٱلنَّاسِ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ وَضُرِبَتْ عَلَيْهِمُ ٱلْمَسْكَنَةُ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ

«110. You are the best of peoples ever raised up for mankind; you enjoin Al-Ma'rūf (all that Islām has ordained) and forbid Al-Munkar (all that Islām has forbidden), and you believe in Allāh. And had the People of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Fāsiqūn (rebellious).»

«111. They will do you no harm, barring a trifling annoyance; and if they fight against you, they will show you their backs, and they will not be helped.»

«112. They are stricken with humility wherever they may be, except when under a covenant (of protection) from Allāh, and a covenant from men; they have drawn on themselves the wrath of Allāh, and destitution is put over them. This is because they disbelieved in the Āyāt of Allāh and killed the Prophets without right. This is because they disobeyed (Allāh) and used to transgress (the limits set by Allāh).»

Virtues of the Ummah of Muḥammad ﷺ, the Best Nation Ever

Allāh states that the Ummah of Muḥammad ﷺ is the best nation ever,

Qur’an 3:110كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ

«You are the best of peoples ever raised up for mankind» [3:110].

Al-Bukhāri recorded that Abu Hurayrah commented on this Āyah, "(You, Muslims, are) the best nation of people for the people, you bring them tied in chains on their necks (capture them in war) and they later embrace Islām." ^{1Fatḥ Al-Bāri 8:72.}Similar was said by Ibn 'Abbās, Mujāhid, 'Aṭiyah Al-'Awfi, 'Ikrimah, 'Aṭā' and Ar-Rabī' bin Anas that,

Qur’an 3:110كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ

«You are the best of peoples ever raised up for mankind;» means, the best of peoples for the people.^{2Ibn Abi Ḥātim 2:472,473.}

The meaning of the Āyah is that the Ummah of Muḥammad is the most righteous and beneficial nation for mankind. Hence Allāh's description of them,

Qur’an 3:110تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّهِ

«you enjoin Al-Ma'rūf and forbid Al-Munkar and believe in Allāh» [3:110].

Aḥmad,^{3Aḥmad 5:3.} At-Tirmidhi,^{4Tuḥfat Al-Aḥwadhi 8:352.} Ibn Mājah,^{5Ibn Mājah 2:1433.} and Al-Ḥākim recorded that Ḥākim bin Mu'āwiyah bin Ḥaydah narrated that his father said that the Messenger of Allāh ﷺ said,

Ḥadīthأَنْتُمْ تُوفُونَ سَبْعِينَ أُمَّةً، أَنْتُمْ خَيْرُهَا، وَأَنْتُمْ أَكْرَمُ عَلَى اللهِ عَزَّ وَجَلَّ

«You are the final of seventy nations, you are the best and most honored among them to Allāh.»

This is a well-known Ḥadīth about which At-Tirmidhi said, "Ḥasan", and which is also narrated from Mu'ādh bin Jabal and Abu Sa'īd. The Ummah of Muḥammad achieved this virtue because of its Prophet, Muḥammad, peace be upon him, the most regarded of Allāh's creation and the most honored Messenger with Allāh. Allāh sent Muḥammad ﷺ with the perfect and complete Law that was never given to any Prophet or Messenger before him. In Muḥammad's Law, few deeds take the place of the many deeds that other nations performed. For instance, Imām Aḥmad recorded that 'Ali bin Abi Ṭālib said, "The Messenger of Allāh ﷺ said,

Ḥadīthأُعْطِيتُ مَا لَمْ يُعْطَ أَحَدٌ مِنَ الْأَنْبِيَاءِ

«I was given what no other Prophet before me was given.» We said, 'O Messenger of Allāh! What is it?' He said,

Ḥadīthنُصِرْتُ بِالرُّعْبِ، وَأُعْطِيتُ مَفَاتِيحَ الْأَرْضِ، وَسُمِّيتُ أَحْمَدَ، وَجُعِلَ التُّرَابُ لِي طَهُورًا، وَجُعِلَتْ أُمَّتِي خَيْرَ الْأُمَمِ

«I was given victory by fear, I was given the keys of the earth, I was called Aḥmad, the earth was made a clean place for me (to pray and perform Tayammum with it) and my Ummah was made the best Ummah.»." ^{6Aḥmad 1:98.}

The chain of narration for this Ḥadīth is Ḥasan. There are several Ḥadīths that we should mention here.

The Two Ṣaḥīḥs recorded that Az-Zuhri said that, Sa'īd bin Al-Musayyib said that Abu Hurayrah narrated to him, "I heard the Messenger of Allāh ﷺ saying,

Ḥadīthيَدْخُلُ الْجَنَّةَ مِنْ أُمَّتِي زُمْرَةٌ وَهُمْ سَبْعُونَ أَلْفًا، تُضِيءُ وُجُوهُهُمْ إِضَاءَةَ الْقَمَرِ لَيْلَةَ الْبَدْرِ

فقال أبو هريرة: فقام عكاشة بن محصن الأسدي يرفع نمرة عليه، فقال: يا رسول الله، ادع الله أن يجعلني منهم، فقال رسول الله ﷺ:

Ḥadīthاللَّهُمَّ اجْعَلْهُ مِنْهُمْ

ثم قام رجل من الأنصار فقال: يا رسول الله! ادع الله أن يجعلني منهم، فقال:

Ḥadīthسَبَقَكَ بِهَا عُكَّاشَةُ

«A group of seventy thousand from my Ummah will enter Paradise, while their faces are radiating, just like the moon when it is full.»'Ukkāshah bin Miḥṣan Al-Asadi stood up, saying, 'O Messenger of Allāh! Supplicate to Allāh that I am one of them.' The Messenger of Allāh ﷺ said, 'O Allāh! Make him one of them.' A man from the Anṣār also stood and said, 'O Messenger of Allāh! Supplicate to Allāh that I am one of them.' The Messenger said, 'Ukkashah has beaten you to it.'»^{7Fatḥ Al-Bāri 11:413 , Muslim 1:197.} Another Ḥadīth that Establishes the Virtues of the Ummah of Muḥammad ﷺ in this Life and the Hereafter.

Imām Aḥmad recorded that Jābir said, "I heard the Messenger of Allāh ﷺ saying,

Ḥadīthإِنِّي لَأَرْجُو أَنْ يَكُونَ مَنْ يَتَّبِعُنِي مِنْ أُمَّتِي يَوْمَ الْقِيَامَةِ رُبُعَ الْجَنَّةِ

قال: فكبرنا، ثم قال:

Ḥadīthأَرْجُو أَنْ يَكُونُوا ثُلُثَ النَّاسِ

قال: فكبرنا، ثم قال:

Ḥadīthأَرْجُو أَنْ تَكُونُوا الشَّطْرَ

«'I hope that those who follow me will be one-fourth of the residents of Paradise on the Day of Resurrection.' We said, 'Allāhu Akbar'. He then said, 'I hope that they will be one-third of the people.' We said, 'Allāhu Akbar'. He then said, 'I hope that you will be one-half.'»" ^{8Aḥmad 3:346.}

Imām Aḥmad recorded the same Ḥadīth with another chain of narration,^{9Aḥmad 3:383.} and this Ḥadīth meets the criteria of Muslim in his Ṣaḥīḥ. In the Two Ṣaḥīḥs, it is recorded that 'Abdullāh bin Mas'ūd said, "The Messenger of Allāh ﷺ said to us,

Ḥadīthأَمَا تَرْضَوْنَ أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ؟

«Does it please you that you will be one-fourth of the people of Paradise?»

We said, 'Allāhu Akbar!' He added,

Ḥadīthأَمَا تَرْضَوْنَ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ؟

«Does it please you that you will be one-third of the people of Paradise?» We said, 'Allāhu Akbar!' He said,

Ḥadīthإِنِّي لَأَرْجُو أَنْ تَكُونُوا شَطْرَ أَهْلِ الْجَنَّةِ؟

«I hope that you will be half of the people of Paradise.»"^{10Fatḥ Al-Bāri 11:385, Muslim 1:200.}

Another Ḥadīth

Imām Aḥmad recorded that Buraydah said that the Prophet ﷺ said,

Ḥadīthأَهْلُ الْجَنَّةِ عِشْرُونَ وَمِائَةُ صَفٌّ، هٰذِهِ الْأُمَّةُ مِنْ ذٰلِكَ ثَمَانُونَ صَفًّا

«The people of Paradise are one hundred and twenty rows, this Ummah takes up eighty of them.»^{11Aḥmad 5:355.}

Imām Aḥmad also collected this Ḥadīth through another chain of narration.^{12Aḥmad 5:347.} At-Tirmidhi and Ibn Mājah^{13Tuḥfat Al-Aḥwadhi 7:256.} also collected this Ḥadīth, and At-Tirmidhi said, 'This Ḥadīth is Ḥasan.'^{14Ibn Mājah 2:134.}

'Abdur-Razzāq recorded that Abu Hurayrah said that, the Prophet ﷺ said,

Ḥadīthنَحْنُ الْآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ النَّاسِ دُخُولًا الْجَنَّةَ، بَيْدَ أَنَّهُمْ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا وَأُوتِينَاهُ مِنْ بَعْدِهِمْ، فَهَدَانَا اللَّهُ لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ، فَهَذَا الْيَوْمُ الَّذِي اخْتَلَفُوا فِيهِ، النَّاسُ لَنَا فِيهِ تَبَعٌ، غَدًا لِلْيَهُودِ، وَلِلنَّصَارَىٰ بَعْدَ غَدٍ

«We (Muslims) are the last to come, but the foremost on the Day of Resurrection, and the first people to enter Paradise, although the former nations were given the Scriptures before us and we after them. Allāh gave us the guidance of truth that they have been disputing about. This (Friday) is the Day that they have been disputing about, and all the other people are behind us in this matter: the Jews' (day of congregation is) tomorrow (Saturday) and the Christians' is the day after tomorrow (Sunday).»

Al-Bukhāri^{15Al-Bukhāri no. 896, 3486 and 3487.} and Muslim^{16Muslim no. 855.} collected this Ḥadīth. Muslim recorded Abu Hurayrah saying that the Messenger of Allāh ﷺ said,

Ḥadīthنَحْنُ الْآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ

«We (Muslims) are the last (to come), but (will be) the foremost on the Day of Resurrection, and will be the first people to enter Paradise...» until the end of the Ḥadīth.^{17Muslim no. 855.} These and other Ḥadīths conform to the meaning of the Āyah,

Qur’an 3:110كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّهِ

«You are the best of peoples ever raised up for mankind; you enjoin Al-Ma'rūf (all that Islām has ordained) and forbid Al-Munkar (all that Islām has forbidden), and you believe in Allāh».

Therefore, whoever among this Ummah acquires these qualities, will have a share in this praise. Qatādah said, "We were told that 'Umar bin Al-Khaṭṭāb recited this Āyah [3:110] during a Ḥajj that he performed, when he saw that the people were rushing. He then said, 'Whoever likes to be among this [praised] Ummah, let him fulfill the condition that Allāh set in this Āyah.'" Ibn Jarīr^{18Aṭ-Ṭabari 7:102.} recorded this. Those from this Ummah who do not acquire these qualities will be just like the People of the Scriptures whom Allāh criticized, when He said,

Qur’an 5:79كَانُوا۟ لَا يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ

«They did not forbid one another from the Munkar which they committed...» [5:79].

This is the reason why, after Allāh praised the Muslim Ummah with the qualities that He mentioned, He criticized the People of the Scriptures and chastised them, saying,

Qur’an 3:110وَلَوْ ءَامَنَ أَهْلُ ٱلْكِتَٰبِ

«And had the People of the Scripture (Jews and Christians) believed» [3:110],

in what was sent down to Muḥammad ﷺ,

Qur’an 3:110لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ ٱلْمُؤْمِنُونَ وَأَكْثَرُهُمُ ٱلْفَٰسِقُونَ

«it would have been better for them; among them are some who have faith, but most of them are Fāsiqūn (rebellious).»

Therefore only a few of them believe in Allāh and in what was sent down to you and to them. The majority of them follow deviation, disbelief, sin and rebellion.

The Good News that Muslims will Dominate the People of the Book

While delivering the good news to His believing servants that victory and dominance will be theirs against the disbelieving, atheistic People of the Scriptures, Allāh then said,

Qur’an 3:111لَن يَضُرُّوكُمْ إِلَّآ أَذًى وَإِن يُقَٰتِلُوكُمْ يُوَلُّوكُمُ ٱلْأَدْبَارَ ثُمَّ لَا يُنصَرُونَ

«They will do you no harm, barring a trifling annoyance; and if they fight against you, they will show you their backs, and they will not be helped.» [3:111]

This is what occurred, for at the battle of Khaybar, Allāh brought humiliation and disgrace to the Jews. Before that, the Jews in Al-Madīnah, the tribes of Qaynuqā', Naḍīr and Qurayẓah, were also humiliated by Allāh. Such was the case with the Christians in the area of Ash-Shām later on, when the Companions defeated them in many battles and took over the leadership of Ash-Shām forever. There shall always be a group of Muslims in Ash-Shām area until 'Īsā, son of Maryam, descends while they are like this [on the truth, apparent and victorious]. 'Īsā will at that time rule according to the Law of Muḥammad ﷺ, break the cross, kill the swine, banish the Jizyah and only accept Islām from the people.

Allāh said next,

Qur’an 3:112ضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ أَيْنَ مَا ثُقِفُوٓا۟ إِلَّا بِحَبْلٍ مِّنَ ٱللَّهِ وَحَبْلٍ مِّنَ ٱلنَّاسِ

«Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allāh, and a covenant from men;»

meaning, Allāh has placed humiliation and disgrace on them wherever they may be, and they will never be safe,

Qur’an 3:112إِلَّا بِحَبْلٍ مِّنَ ٱللَّهِ

«except when under a covenant from Allāh,»

under the Dhimmah (covenant of protection) from Allāh that requires them to pay the Jizyah (tax, to Muslims,) and makes them subservient to Islāmic Law.

Qur’an 3:112وَحَبْلٍ مِّنَ ٱلنَّاسِ

«and a covenant from men;» meaning, covenant from men, such as pledges of protection and safety offered to them by Muslim men and women, and even a slave, according to one of the sayings of the scholars. Ibn 'Abbās said that,

Qur’an 3:112إِلَّا بِحَبْلٍ مِّنَ ٱللَّهِ وَحَبْلٍ مِّنَ ٱلنَّاسِ

«except when under a covenant from Allāh, and a covenant from men;»

refers to a covenant of protection from Allāh and a pledge of safety from people.^{19Aṭ-Ṭabari 7:112.} Similar was said by Mujāhid, 'Ikrimah, 'Aṭā', Aḍ-Ḍaḥḥāk, Al-Ḥasan, Qatādah, As-Suddi and Ar-Rabī' bin Anas.^{20Ibn Abi Ḥātim 2:480,481.} Allāh's statement,

Qur’anوَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ

«they have drawn on themselves the wrath of Allāh,»

means, they earned Allāh's anger, which they deserved,

Qur’an 3:112وَضُرِبَتْ عَلَيْهِمُ ٱلْمَسْكَنَةُ

«and destitution is put over them», meaning they deserve it by decree and legislatively. Allāh said next,

Qur’an 3:112ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ

«This is because they disbelieved in the Āyāt of Allāh and killed the Prophets without right.»

meaning, what drove them to this was their arrogance, transgression and envy, earning them humiliation, degradation and disgrace throughout this life and the Hereafter. Allāh said,

Qur’anذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ

«This is because they disobeyed and used to transgress (the limits set by Allāh).»

meaning, what lured them to disbelieve in Allāh's Ayāt and kill His Messengers, is the fact that they often disobeyed Allāh's commands, committed His prohibitions and transgressed His set limits. We seek refuge from this behavior, and Allāh Alone is sought for each and every type of help.

Qur’an 3:116–121إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا وَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ مَثَلُ مَا يُنفِقُونَ فِى هَٰذِهِ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوٓا۟ أَنفُسَهُمْ فَأَهْلَكَتْهُ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَٰكِنْ أَنفُسَهُمْ يَظْلِمُونَ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ بِطَانَةً مِّن دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا۟ مَا عَنِتُّمْ قَدْ بَدَتِ ٱلْبَغْضَآءُ مِنْ أَفْوَٰهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ ٱلْـَٔايَٰتِ إِن كُنتُمْ تَعْقِلُونَ هَٰٓأَنتُمْ أُو۟لَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِٱلْكِتَٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمْ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ قُلْ مُوتُوا۟ بِغَيْظِكُمْ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا۟ بِهَا وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْـًٔا إِنَّ ٱللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ ٱلْمُؤْمِنِينَ مَقَٰعِدَ لِلْقِتَالِ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

Qur’an 3:113–117لَيْسُوا۟ سَوَآءً مِّنْ أَهْلِ ٱلْكِتَٰبِ أُمَّةٌ قَآئِمَةٌ يَتْلُونَ ءَايَٰتِ ٱللَّهِ ءَانَآءَ ٱلَّيْلِ وَهُمْ يَسْجُدُونَ يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُسَٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَأُو۟لَٰٓئِكَ مِنَ ٱلصَّٰلِحِينَ وَمَا يَفْعَلُوا۟ مِنْ خَيْرٍ فَلَن يُكْفَرُوهُ وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا وَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ مَثَلُ مَا يُنفِقُونَ فِى هَٰذِهِ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوٓا۟ أَنفُسَهُمْ فَأَهْلَكَتْهُ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَٰكِنْ أَنفُسَهُمْ يَظْلِمُونَ

«113. Not all of them are alike; a party of the People of the Scripture stand for the right, they recite the verses of Allāh during the hours of the night, prostrating themselves in prayer.»

«114. They believe in Allāh and the Last Day; they enjoin Al-Ma'rūf and forbid Al-Munkar; and they hasten in (all) good works; and they are among the righteous.»

«115. And whatever good they do, nothing will be rejected of them; for Allāh knows well the Muttaqīn (the pious).»

«116. Surely, those who disbelieve, neither their properties nor their offspring will avail them against Allāh. They are the dwellers of the Fire, therein they will abide.» «117. The parable of what they spend in this world is that of a wind of Ṣir; it struck the harvest of a people who did wrong against themselves and destroyed it. Allāh wronged them not, but they wronged themselves.»

Virtues of the People of the Scriptures Who Embrace Islām

Muḥammad bin Isḥāq and others, including Al-'Awfi who reported it from Ibn 'Abbās, said; "These Ayāt were revealed about the clergy of the People of the Scriptures who embraced the faith. For instance, there is 'Abdullāh bin Salām, Asad bin 'Ubayd, Tha'labah bin Sa'yah, Usayd bin Sa'yah, and so forth. This Āyah means that those among the People of the Book whom Allāh rebuked earlier are not at all the same as those among them who embraced Islām. Hence Allāh's statement,

Qur’an 3:113لَيْسُوا۟ سَوَآءً

«Not all of them are alike﴾ [3:113]." ^{1Al-Muḥarrar Al-Wajīz 1:492}

Therefore, these two types of people are not equal, and indeed, there are believers and also criminals among the People of the Book, just as Allāh said,

Qur’an 3:113مِّنْ أَهْلِ ٱلْكِتَٰبِ أُمَّةٌ قَآئِمَةٌ

«a party of the People of the Scripture stand for the right»

for they implement the Book of Allāh, adhere to His Law and follow His Prophet Muḥammad ﷺ. Therefore, this type is on the straight path,

Qur’an 3:113يَتْلُونَ ءَايَٰتِ ٱللَّهِ ءَانَآءَ ٱلَّيْلِ وَهُمْ يَسْجُدُونَ

«they recite the verses of Allāh during the hours of the night, prostrating themselves in prayer.»

They often stand in prayer at night for Tahajjud, and recite the Qur'ān in their prayer,

Qur’an 3:114يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُسَٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَأُو۟لَٰٓئِكَ مِنَ ٱلصَّٰلِحِينَ

«They believe in Allāh and the Last Day; they enjoin Al-Ma'rūf and forbid Al-Munkar; and they hasten in (all) good works; and they are among the righteous» [3:114].

This is the same type of people mentioned at the end of the Sūrah;

Qur’an 3:199وَإِنَّ مِنْ أَهْلِ ٱلْكِتَٰبِ لَمَن يُؤْمِنُ بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ خَٰشِعِينَ لِلَّهِ

«And there are, certainly, among the People of the Scripture (Jews and Christians), those who believe in Allāh and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allāh.» [3:199].

Allāh said here,

Qur’an 3:115وَمَا يَفْعَلُوا۟ مِنْ خَيْرٍ فَلَن يُكْفَرُوهُ

«And whatever good they do, nothing will be rejected of them;» [3:115]

meaning, their good deeds will not be lost with Allāh. Rather, He will award them the best rewards,

Qur’an 3:115وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ

«for Allāh knows well the Muttaqīn (the pious).»

for no deed performed by any person ever escapes His knowledge, nor is any reward for those who do good deeds ever lost with Him. Allāh mentions the disbelieving polytheists:

Qur’anلَن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا

«neither their properties nor their offspring will avail them against Allāh» [3:116].

meaning, nothing can avert Allāh's torment and punishment from striking them,

Qur’anوَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ

«They are the dwellers of the Fire, therein they will abide.»

The Parable of What the Disbelievers Spend in This Life

Allāh gave a parable for what the disbelievers spend in this life, as Mujāhid, Al-Ḥasan and As-Suddi said.^{2Ibn Abi Ḥātim 2:493.}

Qur’an 3:117مَثَلُ مَا يُنفِقُونَ فِى هَٰذِهِ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ

«The likeness of what they spend in this world is the likeness of a wind of Ṣir;»

a frigid wind, as Ibn 'Abbās, 'Ikrimah, Sa'īd bin Jubayr, Al-Ḥasan, Qatādah, Aḍ-Ḍaḥḥāk, Ar-Rabī' bin Anas and others have said.^{3Ibn Abi Ḥātim 2:494,495.} 'Aṭā' said that Ṣir, means, 'cold and snow.'^{4Ibn Abi Ḥātim 2:496.} Ibn 'Abbās and Mujāhid are also reported to have said that Ṣir means, 'fire'.^{5Ibn Abi Ḥātim 2:495.} This latter meaning does not contradict the meanings we mentioned above, because extreme cold weather, especially when accompanied by snow, burns plants and produce, and has the same effect fire has on such growth.

Qur’an 3:117أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوٓا۟ أَنفُسَهُمْ فَأَهْلَكَتْهُ

«It struck the harvest of a people who did wrong against themselves and destroyed it» [3:117],

by burning. This Āyah mentions a calamity that strikes produce that is ready to harvest, destroying it by burning and depriving its owner of it when he needs it the most. Such is the case with the disbelievers, for Allāh destroys the rewards for their good deeds in this life, just as He destroyed the produce of the sinner because of his sins. Both types did not build their work on firm foundations,

Qur’an 3:117وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَٰكِنْ أَنفُسَهُمْ يَظْلِمُونَ

«And Allāh wronged them not, but they wronged themselves.»

Qur’an 3:118–120يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ بِطَانَةً مِّن دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا۟ مَا عَنِتُّمْ قَدْ بَدَتِ ٱلْبَغْضَآءُ مِنْ أَفْوَٰهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ ٱلْـَٔايَٰتِ إِن كُنتُمْ تَعْقِلُونَ هَٰٓأَنتُمْ أُو۟لَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِٱلْكِتَٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمْ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ قُلْ مُوتُوا۟ بِغَيْظِكُمْ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا۟ بِهَا وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْـًٔا إِنَّ ٱللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ

«118. O you who believe! Take not as (your) Biṭānah (advisors, helpers) those other than your own, since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Āyāt if you understand.»

«119. Lo! You are the ones who love them but they love you not, and you believe in all the Scriptures. And when they meet you, they say, "We believe." But when they are alone, they bite their Anāmil at you in rage. Say: "Perish in your rage. Certainly, Allāh knows what is in the breasts (all the secrets)."»

«120. If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it. But if you remain patient and have Taqwā, not the least harm will their cunning do to you. Surely, Allāh surrounds all that they do.»

The Prohibition of Taking Advisors From Among the Disbelievers

Allāh forbids His believing servants from taking the hypocrites as advisors, so that the hypocrites do not have the opportunity to expose the secrets of the believers and their plans against their enemies. The hypocrites try their very best to confuse, oppose and harm the believers any way they can, and by using any wicked, evil means at their disposal. They wish the very worst and difficult conditions for the believers. Allāh said,

Qur’an 3:118لَا تَتَّخِذُوا۟ بِطَانَةً مِّن دُونِكُمْ

«Take not as (your) Biṭānah those other than your own» [3:118],

in reference to taking followers of other religions as consultants and advisors, for advisors of a certain person have access to his most secret affairs. Al-Bukhāri and An-Nasā'ī recorded that, Abu Sa'īd said that the Messenger of Allāh ﷺ said,

Ḥadīthمَا بَعَثَ اللهُ مِنْ نَبِيٍّ وَلَا اسْتَخْلَفَ مِنْ خَلِيفَةٍ إِلَّا كَانَتْ لَهُ بِطَانَتَانِ: بِطَانَةٌ تَأْمُرُهُ بِالْخَيْرِ وَتَحُضُّهُ عَلَيْهِ، وَبِطَانَةٌ تَأْمُرُهُ بِالسُّوءِ وَتَحُضُّهُ عَلَيْهِ، وَالْمَعْصُومُ مَنْ عَصَمَ اللهُ

«Allāh has not sent any Prophet nor was there any Khalīfah but they have two types of advisors, one that commands him with righteousness and advises it, and another that commands him with evil and advises him with it. Only those whom Allāh gives immunity are immune.»^{1Fatḥ Al-Bāri 13:201, An-Nasā'ī 7:158.}

Ibn Abi Ḥātim reported that Ibn Abi Ad-Dahqānah said, "Umar bin Al-Khaṭṭāb was told, 'There is young man here from the people of Ḥīrah (in Iraq, who were Christians) who is a proficient scribe. Why do you not appoint him as a scribe?' 'Umar said, 'I would then be taking advisors from among the disbelievers.'"^{2Ibn Abi Ḥātim 2:500.} This Āyah and the story about 'Umar testify to the fact that Muslims are not allowed to use Ahl Adh-Dhimmah to be scribes in matters that affect the affairs of Muslims and expose their secrets, for they might convey these secrets to combatant disbelievers. This is why Allāh said,

Qur’an 3:118لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا۟ مَا عَنِتُّمْ

«since they will not fail to do their best to corrupt you. They desire to harm you severely.»

Allāh then said,

Qur’an 3:118قَدْ بَدَتِ ٱلْبَغْضَآءُ مِنْ أَفْوَٰهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ

«Hatred has already appeared from their mouths, but what their breasts conceal is far worse.»

meaning, enmity appears on their faces and in what they sometimes utter, as well as, the enmity they have against Islām and its people in their hearts. Since this fact is apparent to every person who has sound comprehension, therefore,

Qur’an 3:118قَدْ بَيَّنَّا لَكُمُ ٱلْـَٔايَٰتِ إِن كُنتُمْ تَعْقِلُونَ

«Indeed We have made plain to you the Āyāt if you understand.»

Allāh said next,

Qur’an 3:119هَٰٓأَنتُمْ أُو۟لَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ

«O! You are the ones who love them but they love you not», meaning, O believers! You like the hypocrites because you think they are believers, for they pretend to be so, but they do not like you publicly or secretly.

Qur’an 3:119وَتُؤْمِنُونَ بِٱلْكِتَٰبِ كُلِّهِۦ

«And you believe in all the Scriptures»

meaning, you have no doubt in any part of Allāh's Book, while the hypocrites have deep doubts, confusion and reservations about it.

Muḥammad bin Isḥāq reported that Ibn 'Abbās said that,

Qur’an 3:119وَتُؤْمِنُونَ بِٱلْكِتَٰبِ كُلِّهِۦ

«and you believe in all the Scriptures,»

means, you believe in your Book, their Book, and the previous Books, while the hypocrites disbelieve in your Book, and this is why they deserve that you dislike them instead of them disliking you. Ibn Jarīr collected this statement.^{3Aṭ-Ṭabari 7:149.}

Qur’an 3:119وَإِذَا لَقُوكُمْ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ

«And when they meet you, they say, "We believe." But when they are alone, they bite their Anāmil at you in rage.»

The word Anāmil, means the tips of the fingers, as Qatādah stated.^{4Aṭ-Ṭabari 7:153.} This is the behavior of the hypocrites who pretend to be believers and kind when they are with the believers, all the while concealing the opposite in their hearts in every respect. This is the exact situation that Allāh describes,

Qur’an 3:119وَإِذَا خَلَوْا۟ عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ

«But when they are alone, they bite their Anāmil at you in rage»

and rage is extreme anger and fury. Allāh said to them,

Qur’an 3:119قُلْ مُوتُوا۟ بِغَيْظِكُمْ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ

«Say: "Perish in your rage. Certainly, Allāh knows what is in the breasts (all the secrets)."»

for no matter how much you envy the believers and feel rage towards them, know that Allāh shall perfect His favor on His believing servants, complete His religion, raise high His Word and give dominance to His religion. Therefore, O hypocrites, die in rage,

Qur’an 3:119إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ

«Allāh knows what is in the breasts.»

Allāh has perfect knowledge of what you conceal in your hearts and chests and in the rage, envy and hatred you have against the believers. Allāh will punish you for all this in this life, and they will have the good that you dislike for them. In the Hereafter, you will suffer severe torment in the Fire where you will remain for eternity.

Thereafter, Allāh said,

Qur’an 3:120إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا۟ بِهَا

«If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it» [3:120].

This only emphasizes the severity of the enmity that the hypocrites feel against the believers. If the believers enjoy fertile years, victories, support and their numbers and following increase, the hypocrites become displeased. When the Muslims suffer a drought or their enemies gain the upper hand against them, by Allāh's decree, just as occurred during the battle of Uḥud, the hypocrites become pleased. Allāh said to His believing servants,

Qur’an 3:120وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْـًٔا

«But if you remain patient and have Taqwā, not the least harm will their cunning do to you.»

Allāh directs the believers to safety from the wickedness of evil people and the plots of the sinners, by recommending them to revert to patience and by having fear of Allāh and trusting Him. Allāh encompasses the enemies of the believers, all the while the believers have no power or strength except from Him. Whatever Allāh wills, occurs, and whatever He does not will, does not occur. Nothing happens in His Kingdom except with His decision and according to His decrees Verily, whoever relies on Allāh, Allāh shall suffice for him.

Qur’an 3:122–132إِذْ هَمَّت طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلَا وَٱللَّهُ وَلِيُّهُمَا وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ وَلَقَدْ نَصَرَكُمُ ٱللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ فَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تَشْكُرُونَ إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَٰثَةِ ءَالَٰفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ مُنزَلِينَ بَلَىٰٓ إِن تَصْبِرُوا۟ وَتَتَّقُوا۟ وَيَأْتُوكُم مِّن فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ ءَالَٰفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ مُسَوِّمِينَ وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِۦ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ لِيَقْطَعَ طَرَفًا مِّنَ ٱلَّذِينَ كَفَرُوٓا۟ أَوْ يَكْبِتَهُمْ فَيَنقَلِبُوا۟ خَآئِبِينَ لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَٰلِمُونَ وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَٱللَّهُ غَفُورٌ رَّحِيمٌ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوا۟ ٱلرِّبَوٰٓا۟ أَضْعَٰفًا مُّضَٰعَفَةً وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ وَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِىٓ أُعِدَّتْ لِلْكَٰفِرِينَ وَأَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

Allāh then mentions the story of Uḥud, the defeat that He tested the believers with, His distinguishing the believers from the hypocrites and their patience.

Qur’an 3:121–123وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ ٱلْمُؤْمِنِينَ مَقَٰعِدَ لِلْقِتَالِ وَٱللَّهُ سَمِيعٌ عَلِيمٌ إِذْ هَمَّت طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلَا وَٱللَّهُ وَلِيُّهُمَا وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ وَلَقَدْ نَصَرَكُمُ ٱللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ فَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تَشْكُرُونَ

«121. And (remember) when you left your household in the morning to post the believers at their stations for the battle (of Uḥud). And Allāh is All-Hearer, All-Knower.»

«122. When two parties from among you were about to lose heart, but Allāh was their Walī (Supporter and Protector). And in Allāh should the believers put their trust.»

«123. And Allāh has already made you victorious at Badr, when you were a weak little force. So have Taqwā of Allāh that you may be grateful.»

The Battle of Uḥud

According to the majority of scholars, these Āyāt are describing the battle of Uḥud, as Ibn 'Abbās, Al-Ḥasan, Qatādah, As-Suddi and others said.^{1Ibn Abi Ḥātim 2:510.} The battle of Uḥud occurred on a Saturday, in the month of Shawwāl on the third year of Hijrah. ‘Ikrimah said that Uḥud occurred in the middle of the month of Shawwāl, and Allāh knows best. The Reason Behind the Battle of Uḥud The idolators suffered many casualties among their noble men at the month of Badr. The caravan that Abu Sufyān led (before Badr) returned safely to Makkah, prompting the remaining Makkan leaders and the children of those who were killed at Badr to demand from Abu Sufyān to, “Spend this money on fighting Muḥammad!” Consequently, they spent the money from the caravan on warfare expenses and mobilized their forces including the Aḥabīsh tribes (tribes living around the city). They gathered three thousand soldiers and marched until they camped near Uḥud facing Al-Madīnah. The Messenger of Allāh ﷺ led the Friday prayer and when he finished with it, he performed the funeral prayer for a man from Bani An-Najjār called Mālik bin ‘Amr. The Prophet ﷺ then asked the Muslims for advice, if they should march to meet the disbelievers, or fortify themselves in Al-Madīnah. ‘Abdullāh bin Ubayy (the chief hypocrite) advised that they should remain in Al-Madīnah, saying that if the disbelievers lay siege to Al-Madīnah, the siege would be greatly disadvantageous to them. He added that if they decide to attack Al-Madīnah, its men would face off with them, while women and children could throw rocks at them from above their heads; and if they decide to return to Makkah, they would return with failure. However, some companions who did not attend the battle of Badr advised that the Muslims should go out to Uḥud to meet the disbelievers. The Messenger of Allāh ﷺ went to his home, put on his shield and came out. The companions were weary then and said to each other, “Did we compel the Messenger of Allāh to go out?” They said, “O Messenger of Allāh! If you wish, we will remain in Al-Madīnah.” The Messenger of Allāh ﷺ said,

Ḥadīthمَا يَنْبَغِي لِنَبِيٍّ إِذَا لَبِسَ لَأْمَتَهُ أَنْ يَرْجِعَ حَتَّى يَحْكُمَ اللَّهُ لَهُ

. «It is not for a Prophet to wear his shield for war then lay down his arms before Allāh decides in his favor.»^{2Recorded by Al-Bukhāri in abridged form, and At-Ṭabarāni and others recorded the story with authentic connected chains.} The Messenger of Allāh ﷺ marched with a thousand of his Companions. When they reached the Shawṭ area, 'Abdullāh bin Ubayy went back to Al-Madīnah with a third of the army, claiming he was angry the Prophet ﷺ did not listen to his advice. He and his supporters said, "If we knew that you would fight today, we would have accompanied you. However, we do not think that you will fight today." The Messenger of Allāh ﷺ marched until he reached the hillside in the area of Uḥud, where they camped in the valley with Mount Uḥud behind them. The Messenger of Allāh ﷺ said,

Ḥadīthلَا يُقَاتِلَنَّ أَحَدٌ حَتَّىٰ نَأْمُرَهُ بِالْقِتَالِ

«No one starts fighting until I issue the command to fight.»

The Messenger ﷺ prepared his forces for battle, and his army was seven hundred men. He appointed 'Abdullāh bin Jubayr, from Bani 'Amr bin 'Awf, to lead the archers who were fifty men. The Prophet ﷺ said to them,

Ḥadīthانْضَحُوا الْخَيْلَ عَنَّا، وَلَا نُؤْتَيَنَّ مِنْ قِبَلِكُمْ، وَالْزَمُوا مَكَانَكُمْ، إِنْ كَانَتِ النَّوْبَةُ لَنَا أَوْ عَلَيْنَا، وَإِنْ رَأَيْتُمُونَا تَخْطَفُنَا الطَّيْرُ فَلَا تَبْرَحُوا مَكَانَكُمْ

«Keep the horsemen away from us, and be aware that we might be attacked from your direction. If victory was for or against us, remain in your positions. And even if you see us being picked up by birds, do not abandon your positions.»

The Prophet ﷺ wore two protective shields and gave the flag to Mus'ab bin 'Umayr of Bani 'Abd Ad-Dār. The Prophet ﷺ also allowed some young men to participate in fighting, but not others, whom he allowed to participate in the battle of Al-Khandaq two years later. The Quraysh mobilized their forces of three thousand men with two hundred horsemen on each flank. They appointed Khālid bin Al-Walīd to lead the right side of the horsemen and 'Ikrimah Ibn Abi Jahl on the left side. They also gave their grand flag to the tribe of Bani 'Abd Ad-Dār. Allāh willing, we will mention the details of this battle later on, if Allāh wills. Allāh said here,

Qur’an 3:121وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ ٱلْمُؤْمِنِينَ مَقَٰعِدَ لِلْقِتَالِ

«And (remember) when you left your household in the morning to post the believers at their stations for the battle» [3:121], designating them to various positions, dividing the army to the left and right sides and placing them wherever you command them.

Qur’anوَٱللَّهُ سَمِيعٌ عَلِيمٌ

«And Allāh is All-Hearer, All-Knower», He hears what you say and knows what you conceal in your hearts. Allāh said next,

Qur’an 3:122إِذْ هَمَّت طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلَا

«When two parties from among you were about to lose heart,» [3:122].

Al-Bukhāri recorded that Jābir bin 'Abdullāh said, "The Āyah,

Qur’an 3:122إِذْ هَمَّت طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلَا

«When two parties from among you were about to lose heart» was revealed about us, [the two Muslim tribes of] Bani Ḥārithah and Bani Salamah. I (or we) would not be pleased if it was not revealed, because Allāh said in it,

Qur’an 3:122وَٱللَّهُ وَلِيُّهُمَا

«but Allāh was their Walī (Supporter and Protector)» [3:122]."^{3Fatḥ Al-Bāri 8:63}

Muslim recorded this Ḥadīth from Sufyān bin 'Uyaynah.^{4Muslim 4:1948.}

Reminding the Believers of Their Victory at Badr

Allāh said,

Qur’an 3:123وَلَقَدْ نَصَرَكُمُ ٱللَّهُ بِبَدْرٍ

«And Allāh has already made you victorious at Badr,» [3:123] meaning, during the battle of Badr, which occurred on a Friday, the seventeenth of Ramaḍān, in the second year of Hijrah.

The day of Badr is known as Yawm Al-Furqān [the Day of the Clarification], by which Allāh gave victory and dominance to Islām and its people and disgraced and destroyed Shirk, even though the Muslims were few. The Muslims numbered three hundred and thirteen men, with two horses and seventy camels. The rest were foot soldiers without enough supplies for the battle. The enemy army consisted of nine hundred to a thousand men, having enough shields and supplies, battle-ready horses and even various adornments.

However, Allāh gave victory to His Messenger ﷺ, supported His revelation, and illuminated success on the faces of the Prophet ﷺ and his following. Allāh also brought disgrace to Shayaṭān and his army. This is why Allāh reminded His believing servants and pious party of this favor,

Qur’an 3:123وَلَقَدْ نَصَرَكُمُ ٱللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ

«And Allāh has already made you victorious at Badr, when you were a weak little force»,

when you were few then. This Āyah reminds them that victory is only from Allāh, not because of a large army and adequate supplies. This is why Allāh said in another Āyah,

Qur’an 9:25وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْـًٔا

«..and on the day of Ḥunayn (battle) when you rejoiced at your great number, but it availed you naught» [9:25], until,

Qur’anوَٱللَّهُ غَفُورٌ رَّحِيمٌ

«And Allāh is Oft-Forgiving, Most Merciful» [9:27].

Badr is an area between Makkah and Al-Madīnah and is known by the well that bears its name, which in turn was so named after Badr bin An-Narayn, the person who dug the well.

Qur’an 3:123فَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تَشْكُرُونَ

«So have Taqwā of Allāh that you may be grateful.» [3:123], means, fulfill the obligations of His obedience.

Qur’an 3:124–129إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَٰثَةِ ءَالَٰفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ مُنزَلِينَ بَلَىٰٓ إِن تَصْبِرُوا۟ وَتَتَّقُوا۟ وَيَأْتُوكُم مِّن فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ ءَالَٰفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ مُسَوِّمِينَ وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِۦ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ لِيَقْطَعَ طَرَفًا مِّنَ ٱلَّذِينَ كَفَرُوٓا۟ أَوْ يَكْبِتَهُمْ فَيَنقَلِبُوا۟ خَآئِبِينَ لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَٰلِمُونَ وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى

Qur’an 3:129ٱلْأَرْضِ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

«124. (Remember) when you said to the believers, "Is it not enough for you that your Lord should help you with three thousand angels sent down?"»

«125. "But, if you hold on to patience and have Taqwā, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction)."»

«126. Allāh made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allāh, the All-Mighty, the All-Wise.»

«127. That He might cut off a part of those who disbelieve, or expose them to infamy, so that they retire frustrated.»

«128. Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them; verily, they are the wrongdoers.»

«129. And to Allāh belongs all that is in the heavens and all that is in the earth. He forgives whom He wills, and punishes whom He wills. And Allāh is Oft-Forgiving, Most Merciful.»

The Support of the Angels

The scholars of Tafsīr differ over whether the promise contained in these Āyāt referred to the battle of Badr or Uḥud.

The First View

There are two opinions about this, one of them saying that Allāh's statement,

Qur’an 3:124إِذْ تَقُولُ لِلْمُؤْمِنِينَ

«(Remember) when you said to the believers» [3:124],

is related to His statement,

Qur’an 3:123وَلَقَدْ نَصَرَكُمُ ٱللَّهُ بِبَدْرٍ

«And Allāh has already made you victorious at Badr» [3:123].

This was reported from Al-Ḥasan Al-Baṣri, 'Āmr Ash-Sha'bi, Ar-Rabī' bin Anas and several others,^{1Ibn Abi Ḥātim no. 519-521.} Ibn Jarīr also agreed with this opinion. 'Abbād bin Manṣūr said that Al-Ḥasan said that Allāh's statement,

Qur’an 3:124إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَٰثَةِ ءَالَٰفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ

«(Remember) when you said to the believers, "Is it not enough for you that your Lord should help you with three thousand angels?"» [3:124],

is about the battle of Badr;^{2Aṭ-Ṭabari 7:174.} Ibn Abi Ḥātim also recorded this statement.

Ibn Abi Ḥātim then reported that 'Āmr Ash-Sha'bi said, "On the day of Badr, the Muslims received information that Kurz bin Jābir (a prominent tribe chief) was aiding the idolators, and this news was hard on them, so Allāh revealed;

Qur’an 3:124أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَٰثَةِ ءَالَٰفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ مُنزَلِينَ

«"Is it not enough for you that your Lord (Allāh) should help you with three thousand angels sent down?"», until,

Qur’an 3:125مُسَوِّمِينَ

«having marks (of distinction)» [3:124,125].

The news of the defeat of the idolators [at Badr] reached Kurz and he did not reinforce them, and thus, Allāh did not reinforce the Muslims with the five (thousands of angels)." ^{3Ibn Abi Ḥātim 2:520.}

As for Ar-Rabī' bin Anas, he said, "Allāh supported the Muslims with one thousand (angels), then the number reached three thousand, then five thousand." ^{4Aṭ-Ṭabari 7:178.}If one asks, according to this opinion, how can we combine between this Āyah and Allāh's statement about Badr,

Qur’an 8:9إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَٱسْتَجَابَ لَكُمْ أَنِّى مُمِدُّكُم بِأَلْفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ مُرْدِفِينَ

«(Remember) when you sought help of your Lord and He answered you (saying): "I will help you with a thousand angels, each behind the other (following one another) in succession."» [8:9], until,

Qur’an 8:10إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

«Verily! Allāh is All-Mighty, All-Wise»? We say that the one thousand mentioned here does not contradict the three thousand mentioned in the above Āyah [3:124]. The word "in succession" means they follow each other and thus indicates that thousands more will follow them. The two Āyāt above [8:9 and 3:124] are similar in meaning and it appears that they both were about the battle of Badr, because the angels did fight in the battle of Badr, as the evidence indicates. Allāh knows best. Allāh's statement,

Qur’an 3:125بَلَىٰٓ إِن تَصْبِرُوا۟ وَتَتَّقُوا۟

«But if you hold on to patience and have Taqwā,» [3:125]

means, if you observe patience while fighting the enemy, all the while fearing Me and obeying My command. Al-Ḥasan, Qatādah, Ar-Rabī' and As-Suddi said that Allāh's statement,

Qur’an 3:125وَيَأْتُوكُم مِّن فَوْرِهِمْ هَٰذَا

«and they will come rushing» means, they (angels) will rush to you instantaneously.^{5Ibn Abi Ḥātim 2:523,524.} Al-'Awfi said that Ibn 'Abbās said that the Āyah means, "All at once". It is also said that it means, before their anger subsides (against the disbelievers).^{6Aṭ-Ṭabari 7:182.}

The Second View

The second opinion stipulates that the promise mentioned here [concerning the angels participating in battle] is related to Allāh's statement,

Qur’an 3:121وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ ٱلْمُؤْمِنِينَ مَقَٰعِدَ لِلْقِتَالِ

«And (remember) when you left your household in the morning to post the believers at their stations for the battle»

of Uḥud. However, we should add, the angels did not come to the aid of Muslims at Uḥud, because Allāh made it conditional,

Qur’an 3:125بَلَىٰٓ إِن تَصْبِرُوا۟ وَتَتَّقُوا۟

«But if you hold on to patience and have Taqwā» [3:125]. The Muslims were not patient at Uḥud. Rather, they ran away and, consequently, did not receive the support of even one angel.

Allāh's statement,

Qur’an 3:125يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ ءَالَٰفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ مُسَوِّمِينَ

«your Lord will help you with five thousand angels having marks», of distinction.

Abu Isḥāq As-Subay'i said; from Ḥārithah bin Muḍarrib said that 'Ali bin Abi Ṭālib said, "The angels were distinguished by wearing white wool at Badr." ^{7Ibn Abi Ḥātim 2:525.}The angels also had special markings distinguishing their horses.

Allāh said,

Qur’an 3:126وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِۦ

«Allāh made it not but as a message of good news for you and as an assurance to your hearts» [3:126].

This Āyah means, "Allāh sent down angels and told you about their descent to encourage you and to comfort and reassure your hearts. You should know that victory only comes from Allāh and that if He willed, He would have defeated your enemy without you having to fight them." For instance, Allāh said after commanding the believers to fight,

Qur’an 47:4–6ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَٰلَهُمْ سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ وَيُدْخِلُهُمُ ٱلْجَنَّةَ عَرَّفَهَا لَهُمْ

«But if it had been Allāh's will, He Himself could certainly have punished them (without you). But (He lets you fight) in order to test some of you with others. But those who are killed in the way of Allāh, He will never let their deeds be lost. He will guide them and set right their state. And admit them to Paradise which He has made known to them» [47:4-6].

This is why Allāh said here,

Qur’an 3:126وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِۦ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ

«Allāh made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allāh, the All-Mighty, the All-Wise» [3:126].

This Āyah means, "Allāh is the Almighty Whose power can never be undermined, and He has the perfect wisdom in His decrees and in all His decisions." Allāh said,

Qur’an 3:127لِيَقْطَعَ طَرَفًا مِّنَ ٱلَّذِينَ كَفَرُوٓا۟

«That He might cut off a part of those who disbelieve,» [3:127]

meaning, out of His wisdom, He commands you to perform Jihād and to fight.

Allāh then mentions the various consequences of performing Jihād against the disbelievers. For instance, Allāh said,

Qur’an 3:127لِيَقْطَعَ طَرَفًا

«That He might cut off a part...» meaning, to cause a part of a nation to perish,

Qur’an 3:127مِّنَ ٱلَّذِينَ كَفَرُوٓا۟ أَوْ يَكْبِتَهُمْ

«of those who disbelieve, or expose them to infamy,»

by disgracing them and forcing them to return with only their rage, having failed in their aim to harm you. This is why Allāh said next,

Qur’an 3:127أَوْ يَكْبِتَهُمْ فَيَنقَلِبُوا۟

«or expose them to infamy, so that they retire»

to go back to their land,

Qur’an 3:127خَآئِبِينَ

«frustrated» without achieving their aims.

Allāh then mentions a statement that testifies that the decision in this life and the Hereafter is for Him Alone without partners,

Qur’an 3:128لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ

«Not for you is the decision» [3:128]

meaning, "The matter is all in My Hand." Allāh also said,

Qur’an 13:40فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ وَعَلَيْنَا ٱلْحِسَابُ

«your duty is only to convey (the Message) and on Us is the reckoning.» [13:40], and,

Qur’an 2:272لَّيْسَ عَلَيْكَ هُدَىٰهُمْ وَلَٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ

«Not upon you is their guidance, but Allāh guides whom He wills.» [2:272], and,

Qur’an 28:56إِنَّكَ لَا تَهْدِى مَنْ أَحْبَبْتَ وَلَٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ

«Verily, you guide not whom you like, but Allāh guides whom He wills» [28:56].

Muḥammad bin Isḥāq said that Allāh's statement,

Qur’an 3:128لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ

«Not for you is the decision;», means, "No part of the decision regarding My servants is yours, except what I command you."^{8Aṭ-Ṭabari 7:195.} Allāh then mentions the rest of the consequences of Jihād,

Qur’an 3:128أَوْ يَتُوبَ عَلَيْهِمْ

«whether He pardons them» concerning the acts of disbelief that they commit, thus delivering them from misguidance to the guidance.

Qur’an 3:128أَوْ يُعَذِّبَهُمْ

«or punishes them;» in this life and the Hereafter because of their disbelief and errors,

Qur’an 3:128فَإِنَّهُمْ ظَٰلِمُونَ

«verily, they are the wrongdoers», and thus, they deserve such a fate.

Al-Bukhāri recorded that, Sālim bin 'Abdullāh said that his father said that he heard the Messenger of Allāh ﷺ saying – when he raised his head from bowing in the second unit of the Fajr prayer – "O Allāh! Curse so-and-so," after saying; Sami' Allāhu Liman Ḥamidah, Rabbāna wa lakal-Ḥamd. Thereafter, Allāh revealed this Āyah,

Qur’an 3:128لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ

«Not for you is the decision;»^{9Fatḥ Al-Bāri 8:73.} This was also recorded by An-Nasā'ī.^{10An-Nasā'ī in Al-Kubrā 6:314.} Imām Aḥmad recorded that Sālim bin 'Abdullāh said that his father said that he heard the Messenger of Allāh ﷺ saying,

Ḥadīthاللَّهُمَّ الْعَنْ فُلَانًا، اللَّهُمَّ الْعَنِ الْحَارِثَ بْنَ هِشَامٍ، اللَّهُمَّ الْعَنْ سُهَيْلَ بْنَ عَمْرٍو، اللَّهُمَّ الْعَنْ صَفْوَانَ بْنَ أُمَيَّةَ

«O Allāh! Curse so-and-so. O Allāh! Curse Al-Ḥārith bin Hishām. O Allāh! Curse Suhayl bin 'Amr. O Allāh! Curse Ṣafwān bin Umayyah.»

Thereafter, this Āyah was revealed;

Qur’an 3:128لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَٰلِمُونَ

«Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them; verily, they are the wrongdoers» [3:128].

All these persons were pardoned (after they embraced Islām later on).^{11Aḥmad 2:93.}

Al-Bukhāri recorded that Abu Hurayrah said that when Allāh's Messenger ﷺ would supplicate against or for someone, he would do so when he was finished bowing and saying; Sami' Allāhu Liman Ḥamidah, Rabbāna wa lakal-Ḥamd. He would then say, (the Qunūt)

Ḥadīthاللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، وَسَلَمَةَ بْنَ هِشَامٍ وَعَيَّاشَ بْنَ أَبِي رَبِيعَةَ، وَالْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ، وَاجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُفَ

«O Allāh! Save Al-Walīd bin Al-Walīd, Salamah bin Hishām, 'Ayyāsh bin Abi Rabī'ah and the weak and the helpless people among the faithful believers. O Allāh! Be hard on the tribe of Muḍar and let them suffer from years of famine like that of the time of Yūsuf.»

He would say this supplication aloud. He sometimes would supplicate during the Dawn prayer, "O Allāh! Curse so-and-so (persons)," mentioning some Arab tribes. Thereafter, Allāh revealed,

Qur’an 3:128لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ

«Not for you is the decision.»^{12Al-Bukhāri no. 4560.}

Al-Bukhāri recorded that Ḥamīd and Thābit said that, Anas bin Mālik said that the Prophet ﷺ was injured during the battle of Uḥud and said,

Ḥadīthكَيْفَ يُفْلِحُ قَوْمٌ شَجُّوا نَبِيَّهُمْ؟

«How can a people achieve success after having injured their Prophet?»

Thereafter,

Qur’an 3:128لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ

«Not for you is the decision,» was revealed.^{13Fatḥ Al-Bāri 7:365.}

Imām Aḥmad recorded that Anas said that, the Prophet's front tooth was broken during the battle of Uḥud and he also sustained injuries on his forehead until blood dripped on his face. The Prophet ﷺ said,

Ḥadīthكَيْفَ يُفْلِحُ قَوْمٌ فَعَلُوا هٰذَا بِنَبِيِّهِمْ، وَهُوَ يَدْعُوهُمْ إِلَىٰ رَبِّهِمْ عَزَّ وَجَلَّ؟

«How can a people achieve success after having done this to their Prophet who is calling them to their Lord, the Exalted and Most Honored?» Allāh revealed,

Qur’an 3:128لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَٰلِمُونَ

«Not for you is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the wrongdoers.»^{14Aḥmad 3:99.} Muslim also collected this Ḥadīth.^{15Muslim no. 1791.}

Allāh then said,

Qur’anوَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ

Qur’an 3:133–140وَسَارِعُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا ٱلسَّمَٰوَٰتُ وَٱلْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ ٱلَّذِينَ يُنفِقُونَ فِى ٱلسَّرَّآءِ وَٱلضَّرَّآءِ وَٱلْكَٰظِمِينَ ٱلْغَيْظَ وَٱلْعَافِينَ عَنِ ٱلنَّاسِ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ وَٱلَّذِينَ إِذَا فَعَلُوا۟ فَٰحِشَةً أَوْ ظَلَمُوٓا۟ أَنفُسَهُمْ ذَكَرُوا۟ ٱللَّهَ فَٱسْتَغْفَرُوا۟ لِذُنُوبِهِمْ وَمَن يَغْفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمْ يُصِرُّوا۟ عَلَىٰ مَا فَعَلُوا۟ وَهُمْ يَعْلَمُونَ أُو۟لَٰٓئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَنِعْمَ أَجْرُ ٱلْعَٰمِلِينَ قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ هَٰذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ وَلَا تَهِنُوا۟ وَلَا تَحْزَنُوا۟ وَأَنتُمُ ٱلْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ ٱلْقَوْمَ قَرْحٌ مِّثْلُهُۥ وَتِلْكَ ٱلْأَيَّامُ نُدَاوِلُهَا بَيْنَ ٱلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَيَتَّخِذَ مِنكُمْ شُهَدَآءَ وَٱللَّهُ لَا يُحِبُّ ٱلظَّٰلِمِينَ

«And to Allāh belongs all that is in the heavens and all that is in the Earth.» [3:129], everything is indeed the property of Allāh and all are servants in His Hand.

Qur’anيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ

«He forgives whom He wills, and punishes whom He wills.» for His is the decision and none can resist His decision. Allāh is never asked about what He does, while they will be asked,

Qur’anوَٱللَّهُ غَفُورٌ رَّحِيمٌ

«and Allāh is Oft-Forgiving, Most Merciful.»

Qur’an 3:130–136يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوا۟ ٱلرِّبَوٰٓا۟ أَضْعَٰفًا مُّضَٰعَفَةً وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ وَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِىٓ أُعِدَّتْ لِلْكَٰفِرِينَ وَأَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ وَسَارِعُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا ٱلسَّمَٰوَٰتُ وَٱلْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ ٱلَّذِينَ يُنفِقُونَ فِى ٱلسَّرَّآءِ وَٱلضَّرَّآءِ وَٱلْكَٰظِمِينَ ٱلْغَيْظَ وَٱلْعَافِينَ عَنِ ٱلنَّاسِ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ وَٱلَّذِينَ إِذَا فَعَلُوا۟ فَٰحِشَةً أَوْ ظَلَمُوٓا۟ أَنفُسَهُمْ ذَكَرُوا۟ ٱللَّهَ فَٱسْتَغْفَرُوا۟ لِذُنُوبِهِمْ وَمَن يَغْفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمْ يُصِرُّوا۟ عَلَىٰ مَا فَعَلُوا۟ وَهُمْ يَعْلَمُونَ أُو۟لَٰٓئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَنِعْمَ أَجْرُ ٱلْعَٰمِلِينَ

«130. O you who believe! Do not consume Ribā doubled and multiplied, but fear Allāh that you may be successful.» «131. And fear the Fire, which is prepared for the disbelievers.»

«132. And obey Allāh and the Messenger that you may obtain mercy.»

«133. And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for the Muttaqīn (the pious).»

«134. Those who spend (in Allāh's cause) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allāh loves the Muḥsinīn (the good-doers).»

«135. And those who, when they have committed Fāḥishah (immoral sin) or wronged themselves with evil, remember Allāh and ask forgiveness for their sins; and none can forgive sins but Allāh, and do not persist in what (wrong) they have done, while they know.»

«136. For such, the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (of good).»

Interest (Ribā) is Prohibited

Allāh prohibits His believing servants from dealing in Ribā and from requiring interest on their capital, just as they used to do during the time of Jāhiliyyah. For instance, when the time to pay a loan comes, the creditor would say to the debtor, "Either pay now, or the loan will incur interest." If the debtor asks for deferment of the loan, the creditor would require interest and this would occur year after year until the little capital becomes multiplied many times. Allāh also commands His servants to have Taqwā of Him so that they may achieve success in this life and the Hereafter. Allāh also threatens them with the Fire and warns them against it, saying,

Qur’an 3:131–132وَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِىٓ أُعِدَّتْ لِلْكَٰفِرِينَ وَأَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

«And fear the Fire, which is prepared for the disbelievers. And obey Allāh and the Messenger that you may obtain mercy.» [3:131,132]. The Encouragment to Do Good for which Paradise is the Result

Allāh encourages His servants to perform righteous deeds and to rush to accomplish the acts of obedience. Allāh said,

Qur’an 3:133وَسَارِعُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا ٱلسَّمَٰوَٰتُ وَٱلْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ

«And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for the Muttaqīn (the pious)» [3:133].

Just as the Fire was prepared for the disbelievers. It was reported that the meaning of Allāh's statement,

Qur’an 3:133عَرْضُهَا ٱلسَّمَٰوَٰتُ وَٱلْأَرْضُ

«as wide as the heavens and the earth»

draws the attention to the spaciousness of Paradise. For instance, Allāh said in another Āyah, while describing the couches of Paradise,

Qur’an 55:54بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ

«lined with silk brocade» [55:54], so what about their outer covering? It was also said that Paradise is as wide as its length, because it is a dome under the Throne. The width and length of a dome or a circle are the same in distance. This is supported by what is found in the Ṣaḥīḥ;

Ḥadīthإِذَا سَأَلْتُمُ اللَّهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ، وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَسَقْفُهَا عَرْشُ الرَّحْمَنِ

«When you ask Allāh for Paradise, ask Him for Al-Firdaws which is the highest and best part of Paradise. From it originate the rivers of Paradise, and above it is the Throne of the Most Beneficent (Allāh).»^{1Fatḥ Al-Bāri 6:14.}

This Āyah [3:133 above] is similar to Allāh's statement in Sūrat Al-Ḥadīd,

Qur’an 57:21سَابِقُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ ٱلسَّمَآءِ وَٱلْأَرْضِ

«Race with one another in hastening towards forgiveness from your Lord (Allāh), and Paradise the width whereof is as the width of the heaven and the Earth» [57:21].

Al-Bazzār recorded that Abu Hurayrah said that a man came to the Messenger of Allāh ﷺ and asked him, about Allāh's statement,

Qur’an 3:133وَجَنَّةٍ عَرْضُهَا ٱلسَّمَٰوَٰتُ وَٱلْأَرْضُ

«Paradise as wide as the heavens and the Earth» [3:133];

"Where is the Fire then?" The Prophet ﷺ said,

Ḥadīthأَرَأَيْتَ اللَّيْلَ إِذَا جَاءَ لَبِسَ كُلَّ شَيْءٍ، فَأَيْنَ النَّهَارُ؟

«When the night comes, it overtakes everything, so where is the day?»

The man said, "Where Allāh wants it to be." The Prophet ﷺ said,

Ḥadīthوَكَذَلِكَ النَّارُ تَكُونُ حَيْثُ شَاءَ اللَّهُ عَزَّ وَجَلَّ

«Similarly, the Fire is where Allāh wants it to be.»^{2Kashf Al-Astār 3:43.}

This Ḥadīth has two possible meanings. First, when we do not see the night during the day, this does not mean that the day is not somewhere else, even though we cannot see it. Such is the case with Hell-fire, for it is where Allāh wants it to be. The second meaning is that when the day overcomes this part of the world, the night overtakes the other part. Such is the case with Paradise, for it is in the utmost heights above the heavens and under the Throne. The width of Paradise is, as Allāh stated,

Qur’an 57:21كَعَرْضِ ٱلسَّمَآءِ وَٱلْأَرْضِ

«whereof is as the width of the heaven and the Earth» [57:21].

The Fire, on the other hand, is in the lowest of lows. Therefore, Paradise being as wide as the heavens and Earth does not contradict the fact that the Fire exists wherever Allāh wills it to be.

Allāh said, while describing the people of Paradise,

Qur’an 3:134ٱلَّذِينَ يُنفِقُونَ فِى ٱلسَّرَّآءِ وَٱلضَّرَّآءِ

«Those who spend (in Allāh's cause) in prosperity and in adversity» [3:134],

in hard times and easy times, while active (or enthusiastic) and otherwise, healthy or ill, and in all conditions, just as Allāh said in another Āyah,

Qur’an 2:274ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُم بِٱلَّيْلِ وَٱلنَّهَارِ سِرًّا وَعَلَانِيَةً

«Those who spend their wealth (in Allāh's cause) by night and day, in secret and in public» [2:274]

These believers are never distracted from obeying Allāh, spending on what pleases Him, being kind to His servants and their relatives, and other acts of righteousness. Allāh said,

Qur’an 3:134وَٱلْكَٰظِمِينَ ٱلْغَيْظَ وَٱلْعَافِينَ عَنِ ٱلنَّاسِ

«who repress anger, and who pardon men;» [3:134]

for when they are angry, they control their anger and do act upon it. Rather, they even forgive those who hurt them. Imām Aḥmad recorded that Abu Hurayrah said that the Prophet ﷺ said,

Ḥadīthلَيْسَ الشَّدِيدُ بِالصُّرَعَةِ، وَلكِنَّ الشَّدِيدَ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ

«The strong person is not he who is able to physically overcome people. The strong person is he who overcomes his rage when he is angry.»^{3Aḥmad 2:236.}

This Ḥadīth is also recorded in the Two Ṣaḥīḥs.^{4Fatḥ Al-Bāri 10:535, Muslim 4:2014.} Imām Aḥmad recorded that Ibn 'Abbās said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ أَنْظَرَ مُعْسِرًا أَوْ وَضَعَ لَهُ، وَقَاهُ اللهُ مِنْ فَيْحِ جَهَنَّمَ، أَلَا إِنَّ عَمَلَ الْجَنَّةِ حَزْنٌ بِرَبْوَةٍ - ثَلَاثًا - أَلَا إِنَّ عَمَلَ النَّارِ سَهْلٌ بِسَهْوَةٍ. وَالسَّعِيدُ مَنْ وُقِيَ الْفِتَنَ، وَمَا مِنْ جَرْعَةٍ أَحَبُّ إِلَى اللهِ مِنْ جَرْعَةِ غَيْظٍ يَكْظِمُهَا عَبْدٌ، مَا كَظَمَهَا عَبْدٌ لِلَّهِ إِلَّا مَلَأَ جَوْفَهُ إِيمَانًا

«He who gives time to a debtor or forgives him, then Allāh will save him from the heat of Jahannam (Hell-fire). Behold! The deeds of Paradise are difficult to reach, for they are on top of a hill, while the deeds of the Fire are easy to find in the lowlands. The happy person is he who is saved from the tests. Verily, there is no dose of anything better to Allāh than a dose of rage that the servant controls, and whenever the servant of Allāh controls it, he will be internally filled with faith.»^{5Aḥmad 1:327.}

This Ḥadīth was recorded by Imām Aḥmad, its chain of narration is good, it does not contain any disparaged narrators, and the meaning is good.

Imām Aḥmad recorded that Sahl bin Mu'ādh bin Anas said that his father said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ كَظَمَ غَيْظًا وَهُوَ قَادِرٌ عَلَىٰ أَنْ يُنْفِذَهُ دَعَاهُ اللهُ عَلَىٰ رُؤُوسِ الْخَلَائِقِ حَتَّى يُخَيِّرَهُ مِنْ أَيِّ الْحُورِ شَاءَ

«Whoever controlled rage while able to act upon it, then Allāh will call him while all creation is a witness, until He gives him the choice of any of the Hūris (fair females with wide, lovely eyes - as mates for the pious) he wishes.»

Abu Dāwud, At-Tirmidhi and Ibn Mājah collected this Ḥadīth,^{6Aḥmad 3:438,440, Abu Dāwud 5:137, Tuḥfat Al-Aḥwadhi 6:139, Ibn Mājah 2:1400.} which At-Tirmidhi said was "Ḥasan Gharīb".

Ibn Marduwyah recorded that Ibn 'Umar said that the Messenger of Allāh ﷺ said,

Ḥadīthمَا تَجَرَّعَ عَبْدٌ مِنْ جَرْعَةٍ أَفْضَلَ أَجْرًا مِنْ جَرْعَةِ غَيْظٍ كَظَمَهَا ابْتِغَاءَ وَجْهِ اللهِ

«There is not a dose of anything that the servant takes which is better than a dose of control of rage that he feels, when he does it seeking Allāh's Face.»^{7Aḥmad 2:128.}

Ibn Jarīr and Ibn Mājah^{8Ibn Mājah 2:1401.} also collected this Ḥadīth.

Allāh said,

Qur’an 3:134وَٱلْكَٰظِمِينَ ٱلْغَيْظَ

«who repress anger» meaning, they do not satisfy their rage upon people. Rather, they refrain from harming them and await their rewards with Allāh, the Exalted and Most Honored. Allāh then said,

Qur’an 3:134وَٱلْعَافِينَ عَنِ ٱلنَّاسِ

«and who pardon men;» They forgive those who treat them with injustice. Therefore, they do not hold any ill feelings about anyone in their hearts, and this is the most excellent conduct in this regard. This is why Allāh said,

Qur’anوَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ

«verily, Allāh loves the Muḥsinīn (the good-doers)». This good conduct is a type of Iḥsān [excellence in the religion]. There is a Ḥadīth that reads,

Ḥadīthثَلَاثٌ أُقْسِمُ عَلَيْهِنَّ: مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَمَا زَادَ اللَّهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ اللَّهُ

«I swear regarding three matters: no charity shall ever decrease the wealth; whenever one forgives people, then Allāh will magnify his honor; and he who is humble for Allāh, then Allāh will raise his rank.»^{9Aḥmad 4:231.} Allāh said,

Qur’an 3:135وَٱلَّذِينَ إِذَا فَعَلُوا۟ فَٰحِشَةً أَوْ ظَلَمُوٓا۟ أَنفُسَهُمْ ذَكَرُوا۟ ٱللَّهَ فَٱسْتَغْفَرُوا۟ لِذُنُوبِهِمْ

«And those who, when they have committed Fāḥishah or wronged themselves with evil, remember Allāh and ask forgiveness for their sins» [3:135]. Therefore, if they commit an error they follow it with repentance and ask forgiveness. Imām Aḥmad recorded that Abu Hurayrah said that the Prophet ﷺ said,

«إِنَّ رَجُلًا أَذْنَبَ ذَنْبًا فَقَالَ: رَبِّ إِنِّي أَذْنَبْتُ ذَنْبًا فَاغْفِرْهُ، فَقَالَ اللَّهُ عَزَّ وَجَلَّ: عَبْدِي عَمِلَ ذَنْبًا فَعَلِمَ أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِهِ، قَدْ غَفَرْتُ لِعَبْدِي، ثُمَّ عَمِلَ ذَنْبًا آخَرَ فَقَالَ: رَبِّ إِنِّي عَمِلْتُ ذَنْبًا فَاغْفِرْهُ، فَقَالَ تَبَارَكَ وَتَعَالَىٰ: عَلِمَ عَبْدِي أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِهِ، قَدْ غَفَرْتُ لِعَبْدِي، ثُمَّ عَمِلَ ذَنْبًا آخَرَ فَقَالَ: رَبِّ إِنِّي عَمِلْتُ ذَنْبًا فَاغْفِرْهُ لِي، فَقَالَ اللَّهُ عَزَّ وَجَلَّ: عَلِمَ عَبْدِي أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِهِ، قَدْ غَفَرْتُ لِعَبْدِي، ثُمَّ عَمِلَ ذَنْبًا آخَرَ فَقَالَ: رَبِّ إِنِّي عَمِلْتُ ذَنْبًا فَاغْفِرْهُ لِي، فَقَالَ اللَّهُ عَزَّ وَجَلَّ: عَلِمَ عَبْدِي أَنَّ لَهُ رَبًّا يَغْفِرُ الذَّنْبَ وَيَأْخُذُ بِهِ، أُشْهِدُكُمْ أَنِّي قَدْ غَفَرْتُ لِعَبْدِي فَلْيَعْمَلْ مَا شَاءَ»

«A man once committed an error and said, 'O Lord! I committed an error, so forgive me.' Allāh said, 'My servant committed an error and knew that he has a Lord Who forgives or punishes for the error. I have forgiven My servant.' The man committed another error and said, 'O Lord! I committed an error, so forgive me.' Allāh said, 'My servant knew that he has a Lord Who forgives or punishes for the sin. I have forgiven My servant.' The man committed another error and said, 'O Lord! I committed an error, so forgive me.' Allāh said, 'My servant knew that he has a Lord Who forgives or punishes for the error. I have forgiven my servant.' He then committed another error and said, 'O Lord! I committed an error, so forgive me.' Allāh said, 'My servant knew that he has a Lord Who forgives or punishes for the error. Bear witness that I have forgiven My servant, so let him do whatever he likes.'»^{10Aḥmad 2:296.} A similar narration was collected in the Ṣaḥīḥ.^{11Fatḥ Al-Bāri 13:474.}

'Abdur-Razzāq recorded that Anas bin Mālik said, "I was told that when the Āyah,

Qur’an 3:135وَٱلَّذِينَ إِذَا فَعَلُوا۟ فَٰحِشَةً أَوْ ظَلَمُوٓا۟ أَنفُسَهُمْ ذَكَرُوا۟ ٱللَّهَ فَٱسْتَغْفَرُوا۟ لِذُنُوبِهِمْ

«And those who, when they have committed Fāḥishah or wronged themselves with evil, remember Allāh and ask forgiveness for their sins,»

was revealed, Iblīs (Shayaṭān) cried." ^{12'Abdul-Razzāq 1:133.}Allāh's statement,

Qur’an 3:135وَمَن يَغْفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ

«and none can forgive sins but Allāh», means that none except Allāh forgives sins.

Allāh said,

Qur’an 3:135وَلَمْ يُصِرُّوا۟ عَلَىٰ مَا فَعَلُوا۟ وَهُمْ يَعْلَمُونَ

«And do not persist in what (wrong) they have done, while they know»,

Qur’an 3:141–148وَلِيُمَحِّصَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَيَمْحَقَ ٱلْكَٰفِرِينَ أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُوا۟ مِنكُمْ وَيَعْلَمَ ٱلصَّٰبِرِينَ وَلَقَدْ كُنتُمْ تَمَنَّوْنَ ٱلْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ أَفَإِي۟ن مَّاتَ أَوْ قُتِلَ ٱنقَلَبْتُمْ عَلَىٰٓ أَعْقَٰبِكُمْ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ ٱللَّهَ شَيْـًٔا وَسَيَجْزِى ٱللَّهُ ٱلشَّٰكِرِينَ وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ ٱللَّهِ كِتَٰبًا مُّؤَجَّلًا وَمَن يُرِدْ ثَوَابَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَن يُرِدْ ثَوَابَ ٱلْـَٔاخِرَةِ نُؤْتِهِۦ مِنْهَا وَسَنَجْزِى ٱلشَّٰكِرِينَ وَكَأَيِّن مِّن نَّبِىٍّ قَٰتَلَ مَعَهُۥ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُوا۟ لِمَآ أَصَابَهُمْ فِى سَبِيلِ ٱللَّهِ وَمَا ضَعُفُوا۟ وَمَا ٱسْتَكَانُوا۟ وَٱللَّهُ يُحِبُّ ٱلصَّٰبِرِينَ وَمَا كَانَ قَوْلَهُمْ إِلَّآ أَن قَالُوا۟ رَبَّنَا ٱغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِىٓ أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ فَـَٔاتَىٰهُمُ ٱللَّهُ ثَوَابَ ٱلدُّنْيَا وَحُسْنَ ثَوَابِ ٱلْـَٔاخِرَةِ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ

for they repent from their error, return to Allāh before death, do not insist on error, and if they err again, they repent from it. Allāh said here,

Qur’anوَهُمْ يَعْلَمُونَ

«while they know»

Mujāhid and 'Abdullāh bin 'Ubayd bin 'Umayr commented, "Whoever repents, then Allāh will forgive him." Similarly, Allāh said,

Qur’an 9:104أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ هُوَ يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِۦ

«Know they not that Allāh accepts repentance from His servants» [9:104], and,

Qur’an 4:110وَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ ثُمَّ يَسْتَغْفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورًا رَّحِيمًا

«And whoever does evil or wrongs himself but afterwards seeks Allāh's forgiveness, he will find Allāh Oft-Forgiving, Most Merciful.» [4:110]

and there are several examples similar to this Āyah.

Next, Allāh said after this description,

Qur’an 3:136أُو۟لَٰٓئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ

«For such, the reward is forgiveness from their Lord» [3:136],

as a reward for these qualities,

Qur’an 3:136مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ

«forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise)» carrying all kinds of drinks,

Qur’an 3:136خَٰلِدِينَ فِيهَا

«wherein they shall abide forever» and ever,

Qur’an 3:136وَنِعْمَ أَجْرُ ٱلْعَٰمِلِينَ

«How excellent is this reward for the doers» Allāh praises Paradise in this part of the Āyah.

Qur’an 3:137–143قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ هَٰذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ وَلَا تَهِنُوا۟ وَلَا تَحْزَنُوا۟ وَأَنتُمُ ٱلْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ ٱلْقَوْمَ قَرْحٌ مِّثْلُهُۥ وَتِلْكَ ٱلْأَيَّامُ نُدَاوِلُهَا بَيْنَ ٱلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَيَتَّخِذَ مِنكُمْ شُهَدَآءَ وَٱللَّهُ لَا يُحِبُّ ٱلظَّٰلِمِينَ وَلِيُمَحِّصَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَيَمْحَقَ ٱلْكَٰفِرِينَ أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُوا۟ مِنكُمْ وَيَعْلَمَ ٱلصَّٰبِرِينَ وَلَقَدْ كُنتُمْ تَمَنَّوْنَ ٱلْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ

«137. Many similar ways (and mishaps of life) were faced [by nations (believers and disbelievers) that have passed away] before you, so travel through the earth, and see what was the end of those who denied.»

«138. This is a plain statement for mankind, a guidance and instruction for the Muttaqīn.»

«139. So do not become weak, nor be sad, and you will be triumphant if you are indeed believers.»

«140. If a wound has touched you, be sure a similar wound has touched the others. And so are the days, that We give to men by turns, that Allāh may know (test) those who believe, and that He may take martyrs from among you. And Allāh likes not the wrongdoers.»

«141. And that Allāh may test those who believe and destroy the disbelievers.».

«142. Do you think that you will enter Paradise before Allāh knows (tests) those of you who performed Jihād and knows (tests) those who are patient?»

«143. You did indeed wish for death before you met it. Now you have seen it openly with your own eyes.»

The Wisdom Behind the Losses Muslims Suffered During Uḥud

Allāh states to His believing servants who suffered losses in the battle of Uḥud, including seventy dead,

Qur’an 3:137قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ

«Many similar ways (and mishaps of life) were faced before you»,

for the previous nations who followed their Prophets before you, they too suffered losses. However, the good end was theirs, and the ultimate defeat was for the disbelievers. This is why Allāh said,

Qur’an 3:137فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ

«so travel through the earth, and see what was the end of those who denied». Allāh said next,

Qur’an 3:138هَٰذَا بَيَانٌ لِّلنَّاسِ

«This is a plain statement for mankind»,

meaning, the Qur'ān explains the true reality of things and narrates how the previous nations suffered by the hands of their enemies.

Qur’an 3:138وَهُدًى وَمَوْعِظَةٌ

«And a guidance and instruction» for the Qur'ān contains the news of the past, and,

هُدًى

«guidance» for your hearts,

Qur’an 3:138وَمَوْعِظَةٌ لِّلْمُتَّقِينَ

«and instruction for the Muttaqīn» to discourage committing the prohibited and forbidden matters.

Allāh comforts the believers by saying,

Qur’anوَلَا تَهِنُوا۟

«So do not become weak», because of what you suffered,

Qur’an 3:139وَلَا تَحْزَنُوا۟ وَأَنتُمُ ٱلْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ

«nor be sad, and you will be triumphant if you are indeed believers»,

for surely, the ultimate victory and triumph will be yours, O believers.

Qur’an 3:140إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ ٱلْقَوْمَ قَرْحٌ مِّثْلُهُۥ

«If a wound has touched you, be sure a similar wound has touched the others» [3:140].

Therefore, the Āyah says, if you suffered injuries and some of you were killed, then your enemies also suffered injuries and fatalities.

Qur’an 3:140وَتِلْكَ ٱلْأَيَّامُ نُدَاوِلُهَا بَيْنَ ٱلنَّاسِ

«And so are the days, that We give to men by turns» ,

and at times - out of wisdom - We allow the enemy to overcome you, although the final good end will be yours.

Qur’an 3:140وَلِيَعْلَمَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟

«and that Allāh may know (test) those who believe,»

meaning, "So that We find out who would be patient while fighting the enemies," according to Ibn 'Abbās.

Qur’an 3:140وَيَتَّخِذَ مِنكُمْ شُهَدَآءَ

«and that He may take martyrs from among you»

those who would be killed in Allāh's cause and gladly offer their lives seeking His pleasure.

Qur’an 3:140–141وَٱللَّهُ لَا يُحِبُّ ٱلظَّٰلِمِينَ وَلِيُمَحِّصَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟

«And Allāh likes not the wrongdoers. And that Allāh may test those who believe» [3:140,141],

by forgiving them their sins if they have any. Otherwise, Allāh will raise their grades according to the losses they suffered. Allāh's statement,

Qur’an 3:141وَيَمْحَقَ ٱلْكَٰفِرِينَ

«and destroy the disbelievers», for it is their conduct that if they gain the upper hand, they transgress and commit aggression. However, this conduct only leads to ultimate destruction, extermination, perishing and dying out.

Allāh then said,

Qur’an 3:142أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُوا۟ مِنكُمْ وَيَعْلَمَ ٱلصَّٰبِرِينَ

«Do you think that you will enter Paradise before Allāh knows (tests) those of you who will perform Jihād and (also) knows (tests) those who are the patient?» [3:142].

The Āyah asks, do you think that you will enter Paradise without being tested with warfare and hardships? Allāh said in Sūrat Al-Baqarah,

Qur’an 2:214أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُم مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُوا۟

«Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken...» [2:214]. Allāh said,

Qur’an 29:1–2الٓمٓ أَحَسِبَ ٱلنَّاسُ أَن يُتْرَكُوٓا۟ أَن يَقُولُوٓا۟ ءَامَنَّا وَهُمْ لَا يُفْتَنُونَ

«Alif Lām Mīm. Do people think that they will be left alone because they say: "We believe," and will not be tested?» [29:1,2],

This is why He said here,

Qur’an 3:142أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُوا۟ مِنكُمْ وَيَعْلَمَ ٱلصَّٰبِرِينَ

«Do you think that you will enter Paradise before Allāh knows (tests) those of you who will perform Jihād and (also) knows (tests) those who are the patient?» [3:142]

meaning, you will not earn Paradise until you are tested and thus Allāh knows who among you are the ones who struggle and fight in His cause and are patient in the face of the enemy. Allāh said,

Qur’an 3:143وَلَقَدْ كُنتُمْ تَمَنَّوْنَ ٱلْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ

«You did indeed wish for death (martyrdom) before you met it. Now you have seen it openly with your own eyes» [3:143].

The Āyah proclaims, O believers! Before today, you wished that you could meet the enemy and were eager to fight them. What you wished has occurred, so fight them and be patient.

In the Two Ṣaḥīḥs it is recorded that the Messenger of Allāh ﷺ said,

Ḥadīthلَا تَتَمَنَّوْا لِقَاءَ الْعَدُوِّ، وَسَلُوا اللهَ الْعَافِيَةَ، فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا، وَاعْلَمُوا أَنَّ الْجَنَّةَ تَحْتَ ظِلَالِ السُّيُوفِ

«Do not wish to encounter the enemy, and ask Allāh for your well-being. However, if you do encounter them, then observe patience and know that Paradise is under the shade of swords.»^{1Fatḥ Al-Bāri 6:181, Muslim 3:1362.}

This is why Allāh said here,

Qur’an 3:143فَقَدْ رَأَيْتُمُوهُ

«Now you have seen it»: death, you saw it when the swords appeared, the blades were sharpened, the spears crisscrossed and men stood in lines for battle. This part of the Āyah contains a figure of speech that mentions imagining what can be felt but not seen.

Qur’an 3:144–148وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ أَفَإِي۟ن مَّاتَ أَوْ قُتِلَ ٱنقَلَبْتُمْ عَلَىٰٓ أَعْقَٰبِكُمْ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ ٱللَّهَ شَيْـًٔا وَسَيَجْزِى ٱللَّهُ ٱلشَّٰكِرِينَ وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ ٱللَّهِ كِتَٰبًا مُّؤَجَّلًا وَمَن يُرِدْ ثَوَابَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَن يُرِدْ ثَوَابَ ٱلْـَٔاخِرَةِ نُؤْتِهِۦ مِنْهَا وَسَنَجْزِى ٱلشَّٰكِرِينَ وَكَأَيِّن مِّن نَّبِىٍّ قَٰتَلَ مَعَهُۥ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُوا۟ لِمَآ أَصَابَهُمْ فِى سَبِيلِ ٱللَّهِ وَمَا ضَعُفُوا۟ وَمَا ٱسْتَكَانُوا۟ وَٱللَّهُ يُحِبُّ ٱلصَّٰبِرِينَ وَمَا كَانَ قَوْلَهُمْ إِلَّآ أَن قَالُوا۟ رَبَّنَا ٱغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِىٓ أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ فَـَٔاتَىٰهُمُ ٱللَّهُ ثَوَابَ ٱلدُّنْيَا وَحُسْنَ ثَوَابِ ٱلْـَٔاخِرَةِ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ

«144. Muḥammad is no more than a Messenger, and indeed Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels? And he who turns back on his heels, not the least harm will he do to Allāh; and Allāh will reward the grateful.»

«145. And no person can ever die except by Allāh's leave and at an appointed term. And whoever desires a reward in the world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof. And We shall reward the grateful.»

«146. And many a Prophet fought and along with him many Ribbiyyūn. But they never lost heart for that which befall them in Allāh's way, nor did nor they weaken nor degrade themselves. And Allāh loves the patient.»

«147. And they said nothing but: "Our Lord! Forgive us our sins and our transgressions, establish our feet firmly, and give us victory over the disbelieving folk."»

«148. So Allāh gave them the reward of this world, and the excellent reward of the Hereafter. And Allāh loves the good-doers.»

The Rumor that the Prophet ﷺ was Killed at Uḥud

When Muslims suffered defeat in battle at Uḥud and some of them were killed, Shayṭān shouted, "Muḥammad has been killed." Ibn Qami'ah went back to the idolators and claimed, "I have killed Muḥammad." Some Muslims believed this rumor and thought that the Messenger of Allāh ﷺ had been killed, claiming that this could happen, for Allāh narrated that this occurred to many Prophets before. Therefore, the Muslims' resolve was weakened and they did not actively participate in battle. This is why Allāh sent down to His Messenger His statement,

Qur’an 3:144وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ

«Muḥammad is no more than a Messenger, and indeed Messengers have passed away before him.»

he is to deliver Allāh's Message and may be killed in the process, just as what happened to many Prophets before. Ibn Abi Najīḥ said that his father said that a man from the Muhājirīn passed by an Anṣāri man who was bleeding (during Uḥud) and said to him, "O fellow! Did you know that Muḥammad was killed?" The Anṣāri man said, "Even if Muḥammad was killed, he has indeed conveyed the Message. Therefore, defend your religion." The Āyah,

Qur’an 3:144وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ

«Muḥammad is no more than a Messenger, and indeed (many) Messengers have passed away before him»,

was revealed. This story was collected by Al-Ḥāfiẓ Abu Bakr Al-Bayhaqi in Dalā'il An-Nubuwwah.^^{1Dalā'il An-Nubuwwah 3:248. This is a Mursal narration.}

Allāh said next, while chastising those who became weak,

Qur’an 3:144أَفَإِي۟ن مَّاتَ أَوْ قُتِلَ ٱنقَلَبْتُمْ عَلَىٰٓ أَعْقَٰبِكُمْ

«If he dies or is killed, will you then turn back on your heels?», become disbelievers,

Qur’an 3:144وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ ٱللَّهَ شَيْـًٔا وَسَيَجْزِى ٱللَّهُ ٱلشَّٰكِرِينَ

«And he who turns back on his heels, not the least harm will he do to Allāh; and Allāh will give reward to those who are grateful»,

those who obeyed Allāh, defended His religion and followed His Messenger ﷺ whether he was alive or dead. The Ṣaḥīḥ, Musnad and Sunan collections gathered various chains of narration stating that Abu Bakr recited this Āyah when the Messenger of Allāh ﷺ died. Al-Bukhāri recorded that 'Ā'ishah said that Abu Bakr came riding his horse from his dwelling in As-Sunḥ. He dismounted, entered the Masjid and did not speak to anyone until he came to her [in her room] and went directly to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face, knelt down and kissed him, then started weeping and proclaimed, "My father and my mother be sacrificed for you! Allāh will not combine two deaths on you. You have died the death, which was written for you."

Ibn 'Abbās narrated that Abu Bakr then came out, while 'Umar was addressing the people, and Abu Bakr told him to sit down but 'Umar refused, and the people attended to Abu Bakr and left 'Umar. Abu Bakr said, "To proceed; whoever among you worshipped Muḥammad, then Muḥammad is dead, but whoever worshipped Allāh, Allāh is alive and will never die. Allāh said,

Qur’an 3:144وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ أَفَإِي۟ن مَّاتَ أَوْ قُتِلَ ٱنقَلَبْتُمْ عَلَىٰٓ أَعْقَٰبِكُمْ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ ٱللَّهَ شَيْـًٔا وَسَيَجْزِى ٱللَّهُ ٱلشَّٰكِرِينَ

^ «Muḥammad is no more than a Messenger and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels? And he who turns back on his heels, not the least harm will he do to Allāh; and Allāh will reward the grateful.»"

The narrator added, "By Allāh, it was as if the people never knew that Allāh had revealed this verse before until Abu Bakr recited it, and then whoever heard it, started reciting it." Sa'īd bin Al-Musayyib said that 'Umar said, "By Allāh! When I heard Abu Bakr recite this Āyah, my feet could not hold me, and I fell to the ground."^^{2Fatḥ Al-Bāri 7:751.}

Allāh said,

Qur’an 3:145وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ ٱللَّهِ كِتَٰبًا مُّؤَجَّلًا

«And no person can ever die except by Allāh's leave and at an appointed term.» [3:145]

meaning, no one dies except by Allāh's decision, after he has finished the term that Allāh has destined for him. This is why Allāh said,

Qur’an 3:145كِتَٰبًا مُّؤَجَّلًا

«at an appointed term» which is similar to His statements,

Qur’an 35:11وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلَا يُنقَصُ مِنْ عُمُرِهِۦٓ إِلَّا فِى كِتَٰبٍ

«And no aged man is granted a length of life nor is a part cut off from his life, but it is in a Book» [35:11], and,

Qur’an 6:2هُوَ ٱلَّذِى خَلَقَكُم مِّن طِينٍ ثُمَّ قَضَىٰٓ أَجَلًا وَأَجَلٌ مُّسَمًّى عِندَهُۥ

«He it is Who has created you from clay, and then has decreed a (stated) term (for you to die). And there is with Him another determined term (for you to be resurrected)» [6:2].

This Āyah [3:145] encourages cowards to participate in battle; for doing so, or avoiding battle neither decreases, nor increases the life term. Ibn Abi Ḥātim narrated that, Ḥabīb bin Suhbān said that a Muslim man, Ḥujr bin 'Adi, said in a battle, "What prevents you from crossing this river (the Euphrates) to the enemy?

^

Qur’an 3:145وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ ٱللَّهِ كِتَٰبًا مُّؤَجَّلًا

«And no person can ever die except by Allāh's leave and at an appointed term»?"

He then crossed the river riding his horse, and when he did, the Muslims followed him. When the enemy saw them, they started shouting, "Diwān (Persian; crazy)," and they ran away.^^{3Ibn Abi Ḥātim 2:584.}

Allāh said next,

Qur’an 3:145وَمَن يُرِدْ ثَوَابَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَن يُرِدْ ثَوَابَ ٱلْـَٔاخِرَةِ نُؤْتِهِۦ مِنْهَا

«And whoever desires a reward in the world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof».

Therefore, the Āyah proclaims, whoever works for the sake of this life, will only earn what Allāh decides he will earn. However, he will not have a share in the Hereafter. Whoever works for the sake of the Hereafter, Allāh will give him a share in the Hereafter, along with what He decides for him in this life. In similar statements, Allāh said,

Qur’an 42:20مَن كَانَ يُرِيدُ حَرْثَ ٱلْـَٔاخِرَةِ نَزِدْ لَهُۥ فِى حَرْثِهِۦ وَمَن كَانَ يُرِيدُ حَرْثَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَا لَهُۥ فِى ٱلْـَٔاخِرَةِ مِن نَّصِيبٍ

«Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter.» [42:20], and,

Qur’an 17:18–19مَّن كَانَ يُرِيدُ ٱلْعَاجِلَةَ عَجَّلْنَا لَهُۥ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُۥ جَهَنَّمَ يَصْلَىٰهَا مَذْمُومًا مَّدْحُورًا وَمَنْ أَرَادَ ٱلْـَٔاخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُو۟لَٰٓئِكَ كَانَ سَعْيُهُم مَّشْكُورًا

«Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will

^ burn therein disgraced and despised. And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer, then such are the ones whose striving shall be appreciated» [17:18-19].

In this Āyah [3:145], Allāh said,

Qur’an 3:145وَسَنَجْزِى ٱلشَّٰكِرِينَ

«And We shall reward the grateful.»

meaning, We shall award them with Our favor and mercy in this life and the Hereafter, according to the degree of their appreciation [of Allāh] and their good deeds.

Allāh then comforts the believers because of what they suffered in Uḥud,

Qur’an 3:146وَكَأَيِّن مِّن نَّبِىٍّ قَٰتَلَ مَعَهُۥ رِبِّيُّونَ كَثِيرٌ

«And many a Prophet fought and along with him many Ribbiyyūn.»

It was said that this Āyah means that many Prophets and their companions were killed in earlier times, as is the view chosen by Ibn Jarīr. It was also said that the Āyah means that many Prophets witnessed their companions' death before their eyes. However, Ibn Isḥāq mentioned another explanation in his Sīrah, saying that this Āyah means, "Many a Prophet was killed, and he had many companions whose resolve did not weaken after their Prophet died, and they did not become feeble in the face of the enemy. What they suffered in Jihād in Allāh's cause and for the sake of their religion did not make them lose heart. This is patience,

Qur’an 3:146وَٱللَّهُ يُحِبُّ ٱلصَّٰبِرِينَ

«and Allāh loves the patient.»"

As-Suhayli agreed with this explanation and defended it vigorously. This view is supported by Allāh saying;

Qur’an 3:146مَعَهُۥ رِبِّيُّونَ كَثِيرٌ

«And along with him many Ribbiyyūn».

In his book about the battles, Al-Amawi mentioned only this explanation for the Āyah.

Sufyān Ath-Thawri reported that, Ibn Mas'ūd said that,

Qur’an 3:146رِبِّيُّونَ كَثِيرٌ

«many Ribbiyyūn» means, thousands.^^{4Aṭ-Ṭabari 7:266. ^} Ibn 'Abbās, Mujāhid, Sa'īd bin Jubayr, 'Ikrimah, Al-Ḥasan, Qatādah, As-Suddi, Ar-Rabī' and 'Aṭā' Al-Khurāsāni said that the word Ribbiyyūn means, 'large bands'.^^{5Ibn Abi Ḥātim 2:587-588. ^} 'Abdur-Razzāq narrated that Ma'mmar said that Al-Ḥasan said that,

Qur’an 3:146رِبِّيُّونَ كَثِيرٌ

«many Ribbiyyūn» means, many scholars. He also said that it means patient and pious scholars.

Qur’an 3:146فَمَا وَهَنُوا۟ لِمَآ أَصَابَهُمْ فِى سَبِيلِ ٱللَّهِ وَمَا ضَعُفُوا۟ وَمَا ٱسْتَكَانُوا۟

«But they never lost heart for that which befell them in Allāh's way, nor did they weaken nor degrade themselves.»

Qatādah and Ar-Rabī' bin Anas said that,

Qur’an 3:146وَمَا ضَعُفُوا۟

«nor did they weaken», means, after their Prophet was killed.^^{6Ibn Abi Ḥātim 2:591.}

Qur’an 3:146وَمَا ٱسْتَكَانُوا۟

«nor degrade themselves», by reverting from the true guidance and religion. Rather, they fought on the path that Allāh's Prophet fought on until they met Allāh. Ibn 'Abbās said that,

Qur’an 3:146وَمَا ٱسْتَكَانُوا۟

«nor degrade themselves» means, nor became humiliated, while As-Suddi and Ibn Zayd said that it means, they did not give in to the enemy.

Qur’an 3:146–147وَٱللَّهُ يُحِبُّ ٱلصَّٰبِرِينَ وَمَا كَانَ قَوْلَهُمْ إِلَّآ أَن قَالُوا۟ رَبَّنَا ٱغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِىٓ أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ

«And Allāh loves the patient. And they said nothing but: "Our Lord! Forgive us our sins and our transgressions, establish our feet firmly, and give us victory over the disbelieving folk."»

^

Qur’an 3:149–153يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تُطِيعُوا۟ ٱلَّذِينَ كَفَرُوا۟ يَرُدُّوكُمْ عَلَىٰٓ أَعْقَٰبِكُمْ فَتَنقَلِبُوا۟ خَٰسِرِينَ بَلِ ٱللَّهُ مَوْلَىٰكُمْ وَهُوَ خَيْرُ ٱلنَّٰصِرِينَ سَنُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ بِمَآ أَشْرَكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا وَمَأْوَىٰهُمُ ٱلنَّارُ وَبِئْسَ مَثْوَى ٱلظَّٰلِمِينَ وَلَقَدْ صَدَقَكُمُ ٱللَّهُ وَعْدَهُۥٓ إِذْ تَحُسُّونَهُم بِإِذْنِهِۦ حَتَّىٰٓ إِذَا فَشِلْتُمْ وَتَنَٰزَعْتُمْ فِى ٱلْأَمْرِ وَعَصَيْتُم مِّنۢ بَعْدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَ مِنكُم مَّن يُرِيدُ ٱلدُّنْيَا وَمِنكُم مَّن يُرِيدُ ٱلْـَٔاخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنكُمْ وَٱللَّهُ ذُو فَضْلٍ عَلَى ٱلْمُؤْمِنِينَ إِذْ تُصْعِدُونَ وَلَا تَلْوُۥنَ عَلَىٰٓ أَحَدٍ وَٱلرَّسُولُ يَدْعُوكُمْ فِىٓ أُخْرَىٰكُمْ فَأَثَٰبَكُمْ غَمًّۢا بِغَمٍّ لِّكَيْلَا تَحْزَنُوا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا مَآ أَصَٰبَكُمْ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ

[3:146-147], and this was the statement that they kept repeating. Therefore,

Qur’an 3:148فَـَٔاتَىٰهُمُ ٱللَّهُ ثَوَابَ ٱلدُّنْيَا

«So Allāh gave them the reward of this world» victory, triumph and the good end,

Qur’an 3:148وَحُسْنَ ثَوَابِ ٱلْـَٔاخِرَةِ

«and the excellent reward of the Hereafter» added to the gains in this life,

Qur’anوَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ

«And Allāh loves the good-doers».

Qur’an 3:149–153يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تُطِيعُوا۟ ٱلَّذِينَ كَفَرُوا۟ يَرُدُّوكُمْ عَلَىٰٓ أَعْقَٰبِكُمْ فَتَنقَلِبُوا۟ خَٰسِرِينَ بَلِ ٱللَّهُ مَوْلَىٰكُمْ وَهُوَ خَيْرُ ٱلنَّٰصِرِينَ سَنُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ بِمَآ أَشْرَكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا وَمَأْوَىٰهُمُ ٱلنَّارُ وَبِئْسَ مَثْوَى ٱلظَّٰلِمِينَ وَلَقَدْ صَدَقَكُمُ ٱللَّهُ وَعْدَهُۥٓ إِذْ تَحُسُّونَهُم بِإِذْنِهِۦ حَتَّىٰٓ إِذَا فَشِلْتُمْ وَتَنَٰزَعْتُمْ فِى ٱلْأَمْرِ وَعَصَيْتُم مِّنۢ بَعْدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَ مِنكُم مَّن يُرِيدُ ٱلدُّنْيَا وَمِنكُم مَّن يُرِيدُ ٱلْـَٔاخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنكُمْ وَٱللَّهُ ذُو فَضْلٍ عَلَى ٱلْمُؤْمِنِينَ إِذْ تُصْعِدُونَ وَلَا تَلْوُۥنَ عَلَىٰٓ أَحَدٍ وَٱلرَّسُولُ يَدْعُوكُمْ فِىٓ أُخْرَىٰكُمْ فَأَثَٰبَكُمْ غَمًّۢا بِغَمٍّ لِّكَيْلَا تَحْزَنُوا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا مَآ أَصَٰبَكُمْ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ

«149. O you who believe! If you obey those who disbelieve, they will send you back on your heels, and you will turn back as losers.» «150. Nay, Allāh is your protector, and He is the best of helpers.»

«151. We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allāh, for which He sent no authority; their abode will be the Fire and how evil is the abode of the wrongdoers.»

«152. And Allāh did indeed fulfill His promise to you when you were killing them (your enemy) with His permission; until Fashiltūm and fell to disputing about the order, and disobeyed after He showed you what you love. Among you are some that desire this world and some that desire the Hereafter. Then He made you flee from them, that He might test you. But surely, He forgave you, and Allāh is Most Gracious to the believers.»

«153. (And remember) when you ran away without even casting a side glance at anyone, and the Messenger was in your rear calling you back. There did Allāh give you one distress after another by way of requital, to teach you not to grieve for that which had escaped you, nor for what struck you. And Allāh is Well-Aware of all that you do.»

The Prohibition of Obeying the Disbelievers; the Cause of Defeat at Uḥud

Allāh warns His believing servants against obeying the disbelievers and hypocrites, because such obedience leads to utter destruction in this life and the Hereafter. This is why Allāh said,

Qur’an 3:149إِن تُطِيعُوا۟ ٱلَّذِينَ كَفَرُوا۟ يَرُدُّوكُمْ عَلَىٰٓ أَعْقَٰبِكُمْ فَتَنقَلِبُوا۟ خَٰسِرِينَ

«If you obey those who disbelieve, they will send you back on your heels, and you will turn back (from faith) as losers» [3:149].

Allāh also commands the believers to obey Him, take Him as their protector, seek His aid and trust in Him. Allāh said,

Qur’an 3:150بَلِ ٱللَّهُ مَوْلَىٰكُمْ وَهُوَ خَيْرُ ٱلنَّٰصِرِينَ

«Nay, Allāh is your protector, and He is the best of helpers».

Allāh next conveys the good news that He will put fear of the Muslims, and feelings of subordination to the Muslims in the hearts of their disbelieving enemies, because of their Kufr and Shirk. And Allāh has prepared torment and punishment for them in the Hereafter. Allāh said,

Qur’an 3:151سَنُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ بِمَآ أَشْرَكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا وَمَأْوَىٰهُمُ ٱلنَّارُ وَبِئْسَ مَثْوَى ٱلظَّٰلِمِينَ

«We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allāh, for which He sent no authority; their abode will be the Fire and how evil is the abode of the wrongdoers».

In addition, the Two Ṣaḥīḥs recorded that Jābir bin 'Abdullāh said that the Messenger of Allāh ﷺ said,

Ḥadīthأُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، وَأُحِلَّتْ لِيَ الْغَنَائِمُ، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَى النَّاسِ عَامَّةً

«I was given five things that no other Prophet before me was given. I was aided with fear the distance of one month, the earth was made a Masjid and clean place for me, I was allowed war booty, I was given the Intercession, and Prophets used to be sent to their people, but I was sent to all mankind particularly.»^^{1Fatḥ Al-Bāri 1:519, Muslim 1:370.}

Allāh said,

Qur’an 3:152وَلَقَدْ صَدَقَكُمُ ٱللَّهُ وَعْدَهُۥٓ

«And Allāh did indeed fulfill His promise to you» [3:152], in the beginning of the day of Uḥud,

Qur’an 3:152إِذْ تَحُسُّونَهُم

«when you were killing them», slaying your enemies,

Qur’anبِإِذْنِهِۦ

«with His permission», for He allowed you to do that against them,

Qur’an 3:152حَتَّىٰٓ إِذَا فَشِلْتُمْ

^ «until when you Fashiltūm». Ibn Jurayj said that Ibn 'Abbās said that Fashiltūm means, 'lost courage'.^{2Aṭ-Ṭabari 7:291.}

Qur’an 3:152وَتَنَٰزَعْتُمْ فِى ٱلْأَمْرِ وَعَصَيْتُم

«and fell to disputing about the order, and disobeyed»

such as the mistake made by the archers,

Qur’an 3:152مِّنۢ بَعْدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَ

«after He showed you what you love», that is, victory over the disbelievers,

Qur’an 3:152مِنكُم مَّن يُرِيدُ ٱلدُّنْيَا

«Among you are some that desire this world»

referring to those who sought to collect the booty when they saw the enemy being defeated,

Qur’an 3:152وَمِنكُم مَّن يُرِيدُ ٱلْـَٔاخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ

«and some that desire the Hereafter. Then He made you flee from them, that He might test you».

This Āyah means, Allāh gave them the upper hand to try and test you, O believers,

Qur’an 3:152وَلَقَدْ عَفَا عَنكُمْ

«but surely, He forgave you»,

He forgave the error you committed, because, and Allāh knows best, the idolators were many and well supplied, while Muslims had few men and few supplies.

Al-Bukhāri recorded that Al-Barā' said, "We met the idolators on that day (Uḥud) and the Prophet ﷺ appointed 'Abdullāh bin Jubayr as the commander of the archers. He instructed them, 'Retain your position, and if you see that we have defeated them, do not abandon your positions. If you see that they defeated us, do not rush to help us.' The disbelievers gave flight when we met them, and we saw their women fleeing up the mountain while lifting up their clothes revealing their anklets and their legs. So, the companions (of 'Abdullāh bin Jubayr) said, 'The booty, the booty!' 'Abdullāh bin Jubayr said, 'Allāh's Messenger ﷺ commanded me not to allow you to abandon your position.’ They refused to listen, and when they left their position, Muslims were defeated and seventy of them were killed. Abu Sufyān shouted, ‘Is Muḥammad present among these people?’ The Prophet ﷺ said, ‘Do not answer him.’ Then he asked, ‘Is the son of Abu Quḥafah (Abu Bakr) present among these people?’ The Prophet ﷺ said, ‘Do not answer him.’ He asked again, ‘Is the son of Al-Khaṭṭab (‘Umar) present among these people? As for these (men), they have been killed, for had they been alive, they would have answered me.’ ‘Umar could not control himself and said (to Abu Sufyān), ‘You lie, O enemy of Allāh! The cause of your misery is still present.’ Abu Sufyān said, ‘O Hubal, be high!’ On that the Prophet ﷺ said (to his Companions), ‘Answer him back.’ They said, ‘What shall we say?’ He said, ‘Say, Allāh is Higher and more Sublime.’ Abu Sufyān said, ‘We have the (idol) Al-‘Uzza, and you have no ‘Uzza.’ The Prophet ﷺ said, ‘Answer him back.’ They asked, 'What shall we say?’ He said, ‘Say, Allāh is our protector and you have no protector.’ Abu Sufyān said, ‘Our victory today is vengeance for yours in the battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents. You will find some of your killed men mutilated, but I did not urge my men to do so, yet I do not feel sorry for their deed.’” Only Al-Bukhāri collected this Ḥadīth using this chain of narration.^{3Fatḥ Al-Bāri 7:405.}

Muḥammad bin Isḥāq said that, 'Abdullāh bin Az-Zubayr narrated that Az-Zubayr bin Al-‘Awwām said, “By Allāh! I saw the female servants and female companions of Hind (Abu Sufyān's wife) when they uncovered their legs and gave flight. At that time, there was no big or small effort separating us from capturing them. However, the archers went down the mount when the enemy gave flight from the battlefield, seeking to collect the booty. They uncovered our back lines to the horsemen of the disbelievers, who took the chance and attacked us from behind. Then a person shouted, 'Muḥammad has been killed.’ So we pulled back, and the disbelievers followed us, after we had killed those who carried their flag, and none of them dared to come close the flag, until then.’” Muḥammad bin Isḥāq said next, "The flag of the disbelievers was left on the ground until 'Amrah bint 'Alqamah Al-Ḥārithiyyah picked it up and gave it to the Quraysh who held it."

Allāh said,

Qur’an 3:152ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ

«Then He made you flee from them, that He might test you» [3:152].

Al-Bukhāri recorded that Anas bin Mālik said, "My uncle Anas bin An-Naḍr was absent from the battle of Badr. He said, 'I was absent from the first battle the Prophet ﷺ fought (against the pagans). (By Allāh) if Allāh gives me a chance to fight along with the Messenger of Allāh, then Allāh will see how (bravely) I will fight.' On the day of Uḥud when the Muslims turned their backs and fled, he said, 'O Allāh! I apologize to You for what these (meaning the Muslims) have done, and I denounce what these pagans have done.' Then he advanced lifting his sword, and when Sa'd bin Mu'ādh met him, he said to him, 'O Sa'd bin Mu'ādh! Where are you! Paradise! I am smelling its aroma coming from before (Mount) Uḥud,' and he went forth, fought and was killed. We found more than eighty stab wounds, sword blows or arrow holes on his body, which was mutilated so badly that none except his sister could recognize him, and she could only do so by his fingers or by a mole." This is the narration reported by Al-Bukhāri,^{4Fatḥ Al-Bāri 7:411.} Muslim also collected a similar narration from Thābit from Anas.^{5Muslim 3:1512.}

The Defeat that the Muslims Suffered During the Battle of Uḥud

Allāh said,

Qur’an 3:153إِذْ تُصْعِدُونَ وَلَا تَلْوُۥنَ عَلَىٰٓ أَحَدٍ

«(And remember) when you (Tuṣ'idūna) ran away dreadfully without casting even a side glance at anyone»,

and Allāh made the disbelievers leave you after you went up the mount, escaping your enemy. Al-Ḥasan and Qatādah said that, Tuṣ'idūna, means, 'go up the mountain'.^{6Ibn Abi Ḥātim 2:609.}

Qur’an 3:153وَلَا تَلْوُۥنَ عَلَىٰٓ أَحَدٍ

«without even casting a side glance at anyone»

meaning, you did not glance at anyone else due to shock, fear and fright.

Qur’an 3:153وَٱلرَّسُولُ يَدْعُوكُمْ فِىٓ أُخْرَىٰكُمْ

«and the Messenger was in your rear calling you back»,

for you left him behind you, while he was calling you to stop fleeing from the enemy and to return and fight.

As-Suddi said, "When the disbelievers attacked Muslim lines during the battle of Uḥud and defeated them, some Muslims ran away to Al-Madīnah, while some of them went up Mount Uḥud, to a rock and stood on it. On that, the Messenger of Allāh ﷺ kept heralding, 'Come to me, O servants of Allāh! Come to me, O servants of Allāh!' Allāh mentioned that the Muslims went up the Mount and that the Prophet ﷺ called them to come back, and said,

Qur’an 3:153إِذْ تُصْعِدُونَ وَلَا تَلْوُۥنَ عَلَىٰٓ أَحَدٍ وَٱلرَّسُولُ يَدْعُوكُمْ فِىٓ أُخْرَىٰكُمْ

«(And remember) when you ran away without even casting a side glance at anyone, and the Messenger was in your rear calling you back»."^{7Aṭ-Ṭabari 7:301.}

Similar was said by Ibn 'Abbās, Qatādah, Ar-Rabī' and Ibn Zayd.^{8Aṭ-Ṭabari 7:303.}

The Anṣār and Muhājirīn Defended the Messenger ﷺ

Al-Bukhāri recorded that Qays bin Abi Ḥāzim said, "I saw Ṭalḥah's hand, it was paralyzed, because he shielded the Prophet ﷺ with it." meaning on the day of Uḥud.^{9Fatḥ Al-Bāri 7:416.} It is recorded in the Two Ṣaḥīḥs that Abu 'Uthmān An-Nahdi said, "On that day (Uḥud) during which the Prophet ﷺ fought, only Ṭalḥah bin 'Ubaydullāh and Sa'd remained with the Prophet."^{10Al-Bukhāri no. 4060 and Muslim no. 2414.}

Sa'īd bin Al-Musayyib said, "I heard Sa'd bin Abi Waqqāṣ saying, 'The Messenger of Allāh ﷺ gave me arrows from his quiver on the day of Uḥud and said, 'Shoot, may I sacrifice my father and mother for you.'" Al-Bukhāri also collected this Ḥadīth.^{11Al-Bukhāri no. 4055.} The Two Ṣaḥīḥs recorded that Sa'd bin Abi Waqqāṣ said, "On the day of Uḥud, I saw two men wearing white clothes, one to the right of the Prophet ﷺ and one to his left, who were defending the Prophet fiercely. I have never seen these men before or after that day." Meaning angels Jibrīl and Mīkā'īl, peace be upon them.^{12Al-Bukhāri no. 4054, Muslim no. 2306.}

Abu Al-Aswad said that, 'Urwah bin Az-Zubayr said, "Ubayy bin Khalaf of Bani Jumaḥ swore in Makkah that he would kill the Messenger of Allāh ﷺ. When the Messenger ﷺ was told of his vow, he said, 'Rather, I shall kill him, Allāh willing.' On the day of Uḥud, Ubayy came while wearing iron shields and proclaiming, 'May I not be saved, if Muḥammad is saved.' He then headed to the direction of the Messenger of Allāh ﷺ intending to kill him, but Muṣ'ab bin 'Umayr, from Bani Abd Ad-Dār, intercepted him and shielded the Prophet ﷺ with his body, and Muṣ'ab bin 'Umayr was killed. The Messenger of Allāh ﷺ saw Ubayy’s neck exposed between the shields and helmet, stabbed him with his spear, and Ubayy fell from his horse to the ground. However, no blood spilled from his wound. His people came and carried him away while he was moaning like an ox. They said to him, 'Why are you so anxious, it is only a flesh wound?' Ubayy mentioned to them the Prophet's vow, 'Rather, I shall kill Ubayy', then commented, 'By He in Whose Hand is my soul! If what hit me hits the people of Dhul-Majāz (a popular pre-Islāmic marketplace), they would all have perished.' He then died and went to the Fire,

Qur’an 67:11فَسُحْقًا لِّأَصْحَٰبِ ٱلسَّعِيرِ

«So, away with the dwellers of the blazing Fire!» [67:11]."

This was collected by Mūsā bin 'Uqbah from Az-Zuhri from Sa'īd bin Al-Musayyib.^{13The narrations from 'Urwah and Sa'īd are Mursal.} It is recorded in the Two Ṣaḥīḥ that when he was asked about the injuries the Messenger ﷺ sustained [in Uḥud], Sahl bin Sa'd said, "The face of Allāh's Messenger ﷺ was injured, his front tooth was broken and his helmet was smashed on his head. Therefore, Fāṭimah, the daughter of Allāh's Messenger ﷺ washed off the blood while 'Ali was pouring water on her hand. When Fāṭimah saw that the bleeding increased more by the water, she took a mat, burnt it, and placed the ashes in the wound of the Prophet ﷺ and the blood stopped oozing out." Allāh said next,

Qur’an 3:153فَأَثَٰبَكُمْ غَمًّۢا بِغَمٍّ

«There did Allāh give you one distress after another» [3:153],

He gave you grief over your grief. Ibn 'Abbās said, 'The first grief was because of the defeat, especially when it was rumored that Muḥammad ﷺ was killed. The second grief was when the idolators went up the mount and The Messenger of Allāh ﷺ said, 'O Allāh! It is not for them to rise above us.'"^{14This narration is not authentic.}

'Abdur-Raḥmān bin 'Awf said, "The first distress was because of the defeat and the second when a rumor started that Muḥammad ﷺ was killed, which to them, was worse than defeat." Ibn Marduwyah recorded both of these. Mujāhid and Qatādah said, "The first distress was when they heard that Muḥammad ﷺ was killed and the second when they suffered casualties and injury." It has also been reported that Qatādah and Ar-Rabī' bin Anas said that it was the opposite [order]. As-Suddi said that the first distress was because of the victory and booty that they missed and the second because of the enemy rising above them (on the mount). Allāh said,

Qur’an 3:153لِّكَيْلَا تَحْزَنُوا۟ عَلَىٰ مَا فَاتَكُمْ

«by way of requital to teach you not to grieve for that which had escaped you»,

for that you missed the booty and triumph over your enemy.

Qur’an 3:153وَلَا مَآ أَصَٰبَكُمْ

«nor for what struck you», of injury and fatalities, as Ibn 'Abbās, 'Abdur-Raḥmān bin 'Awf, Al-Ḥasan, Qatādah and As-Suddi

Qur’an 3:154–157ثُمَّ أَنزَلَ عَلَيْكُم مِّنۢ بَعْدِ ٱلْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَآئِفَةً مِّنكُمْ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِٱللَّهِ غَيْرَ ٱلْحَقِّ ظَنَّ ٱلْجَٰهِلِيَّةِ يَقُولُونَ هَل لَّنَا مِنَ ٱلْأَمْرِ مِن شَىْءٍ قُلْ إِنَّ ٱلْأَمْرَ كُلَّهُۥ لِلَّهِ يُخْفُونَ فِىٓ أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ ٱلْأَمْرِ شَىْءٌ مَّا قُتِلْنَا هَٰهُنَا قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيْهِمُ ٱلْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ وَلِيَبْتَلِىَ ٱللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ إِنَّ ٱلَّذِينَ تَوَلَّوْا۟ مِنكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ إِنَّمَا ٱسْتَزَلَّهُمُ ٱلشَّيْطَٰنُ بِبَعْضِ مَا كَسَبُوا۟ وَلَقَدْ عَفَا ٱللَّهُ عَنْهُمْ إِنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ وَلَئِن قُتِلْتُمْ فِى سَبِيلِ ٱللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ

stated.^{15Ibn Abi Ḥātim 2:613.} Allāh said next,

Qur’an 3:153وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ

«And Allāh is Well-Aware of all that you do.»

all praise is due to Him, and thanks, there is no deity worthy of worship except Him, the Most High, Most Honored.

Qur’an 3:154–155ثُمَّ أَنزَلَ عَلَيْكُم مِّنۢ بَعْدِ ٱلْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَآئِفَةً مِّنكُمْ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِٱللَّهِ غَيْرَ ٱلْحَقِّ ظَنَّ ٱلْجَٰهِلِيَّةِ يَقُولُونَ هَل لَّنَا مِنَ ٱلْأَمْرِ مِن شَىْءٍ قُلْ إِنَّ ٱلْأَمْرَ كُلَّهُۥ لِلَّهِ يُخْفُونَ فِىٓ أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ ٱلْأَمْرِ شَىْءٌ مَّا قُتِلْنَا هَٰهُنَا قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيْهِمُ ٱلْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ وَلِيَبْتَلِىَ ٱللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ إِنَّ ٱلَّذِينَ تَوَلَّوْا۟ مِنكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ إِنَّمَا ٱسْتَزَلَّهُمُ ٱلشَّيْطَٰنُ بِبَعْضِ مَا كَسَبُوا۟ وَلَقَدْ عَفَا ٱللَّهُ عَنْهُمْ إِنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ

«154. Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves and thought wrongly of Allāh – the thought of ignorance. They said, "Have we any part in the affair?" Say: "Indeed the affair belongs wholly to Allāh." They hide within themselves what they dare not reveal to you, saying: "If we had anything to do with the affair, none of us would have been killed here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death," but that Allāh might test what is in your breasts; and to purify that which was in your hearts (sins), and Allāh is All-Knower of what is in the breasts».

«155. Those of you who turned back on the day the two hosts met, Shayṭān only caused them to err because of some of what they had earned. But Allāh, indeed, has forgiven them. Surely, Allāh is Oft-Forgiving, Most Forbearing.»

Slumber Overcame the Believers; the Fear that the Hypocrites Suffered

Allāh reminds His servants of His favor when He sent down on them tranquillity and slumber that overcame them while they were carrying their weapons and feeling distress and grief. In this case, slumber is a favor and carries meanings of calmness and safety. For instance, Allāh said in Sūrat Al-Anfāl about the battle of Badr,

Qur’an 8:11إِذْ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةً مِّنْهُ

«(Remember) when He covered you with a slumber as a security from Him» [8:11].

Al-Bukhāri recorded that Anas said that, Abu Ṭalḥah said, "I was among those who were overcome by slumber during the battle of Uḥud. My sword fell from my hand several times and I would pick it up, then it would fall and I would pick it up again." ^{1Fatḥ Al-Bāri 7:22.}Al-Bukhāri collected this Ḥadīth in the stories of the battles without a chain of narration, and in the book of Tafsīr with a chain of narrators.^{2Fatḥ Al-Bāri 8:76, Tuḥfat Al-Aḥwadhi 8:358.} At-Tirmidhi, An-Nasā'ī and Al-Ḥākim recorded from Anas that Abu Ṭalḥah said, "On the day of Uḥud, I raised my head and looked around and found that everyone's head was nodding from slumber." This is the wording of At-Tirmidhi, who said, "Ḥasan Ṣaḥīḥ".^{3Tuḥfat Al-Aḥwadhi 8:358, An-Nasā'ī in Al-Kubrā 6:349, Al-Ḥākim 2:297.} An-Nasā'ī also recorded this Ḥadīth from Anas who said that Abu Ṭalḥah said, "I was among those who were overcome by slumber." ^{4An-Nasā'ī in Al-Kubrā 6:349.}

The second group mentioned in the Āyah were the hypocrites who only thought about themselves, for they are the most cowardly people and those least likely to support the truth,

Qur’an 3:154يَظُنُّونَ بِٱللَّهِ غَيْرَ ٱلْحَقِّ ظَنَّ ٱلْجَٰهِلِيَّةِ

«and thought wrongly of Allāh - the thought of ignorance» [3:154],

for they are liars and people who have doubts and evil thoughts about Allāh, the Exalted and Most Honored. Allāh said,

Qur’an 3:154ثُمَّ أَنزَلَ عَلَيْكُم مِّنۢ بَعْدِ ٱلْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَآئِفَةً مِّنكُمْ

«Then after the distress, He sent down security for you. Slumber overtook a party of you»,

the people of faith, certainty, firmness and reliance (on Allāh) who are certain that Allāh shall give victory to His Messenger ﷺ and fulfill his objective.

Qur’an 3:154وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ

«While another party was thinking about themselves»,

and they were not overcome by slumber because of their worry, fright and fear,

Qur’an 3:154يَظُنُّونَ بِٱللَّهِ غَيْرَ ٱلْحَقِّ ظَنَّ ٱلْجَٰهِلِيَّةِ

«and thought wrongly of Allāh – the thought of ignorance».

Similarly, Allāh said in another statement,

Qur’an 48:12بَلْ ظَنَنتُمْ أَن لَّن يَنقَلِبَ ٱلرَّسُولُ وَٱلْمُؤْمِنُونَ إِلَىٰٓ أَهْلِيهِمْ أَبَدًا

«Nay, but you thought that the Messenger and the believers would never return to their families» [48:12].

This group thought that the idolators achieved ultimate victory, when their forces took the upper hand in battle, and that Islām and its people would perish. This is typical of people of doubt and hesitation, in the event of a hardship, they fall into such evil thoughts. Allāh then described them that,

Qur’anيَقُولُونَ

«they said» in this situation,

Qur’an 3:154هَل لَّنَا مِنَ ٱلْأَمْرِ مِن شَىْءٍ

«"Have we any part in the affair?"» Allāh replied,

Qur’an 3:154قُلْ إِنَّ ٱلْأَمْرَ كُلَّهُۥ لِلَّهِ يُخْفُونَ فِىٓ أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ

«Say: "Indeed the affair belongs wholly to Allāh." They hide within themselves what they dare not reveal to you.»

Allāh exposed their secrets, that is,

Qur’an 3:154يَقُولُونَ لَوْ كَانَ لَنَا مِنَ ٱلْأَمْرِ شَىْءٌ مَّا قُتِلْنَا هَٰهُنَا

«saying: "If we had anything to do with the affair, none of us would have been killed here."»

although they tried to conceal this thought from the Messenger of Allāh ﷺ.

Ibn Isḥāq recorded that 'Abdullāh bin Az-Zubayr said that Az-Zubayr said, "I was with the Messenger of Allāh ﷺ when fear intensified and Allāh sent sleep to us (during the battle of Uḥud). At that time, every man among us (except the hypocrites) was nodding off. By Allāh! As if in a dream, I heard the words of Mu'attib bin Qushayr, 'If we had anything to do with the affair, none of us would have been killed here.' I memorized these words of his, which Allāh mentioned later on,

Qur’an 3:154يَقُولُونَ لَوْ كَانَ لَنَا مِنَ ٱلْأَمْرِ شَىْءٌ مَّا قُتِلْنَا هَٰهُنَا

«saying: "If we had anything to do with the affair, none of us would have been killed here.»"

Ibn Abi Ḥātim collected this Ḥadīth.^{5Ibn Abi Ḥātim 2:620.}

Allāh the Exalted said,

Qur’an 3:154قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيْهِمُ ٱلْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ

«Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death,"»

meaning, this is Allāh's appointed destiny and a decision that will certainly come to pass, and there is no escaping it. Allāh's statement,

Qur’an 3:154وَلِيَبْتَلِىَ ٱللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ

«that Allāh might test what is in your breasts; and to purify that which was in your hearts,»

means, so that He tests you with whatever befell you, to distinguish good from evil and the deeds and statements of the believers from those of the hypocrites,

Qur’an 3:154وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ

«and Allāh is All-Knower of what is in the breasts»,

and what the hearts conceal.

Some of the Believers Give Flight on the Day of Uḥud

Allāh then said,

Qur’an 3:155إِنَّ ٱلَّذِينَ تَوَلَّوْا۟ مِنكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ إِنَّمَا ٱسْتَزَلَّهُمُ ٱلشَّيْطَٰنُ بِبَعْضِ مَا كَسَبُوا۟

«Those of you who turned back on the day the two hosts met, Shayṭān only caused them to err because of some of what they had earned» [3:155],

because of some of their previous errors. Indeed, some of the Salaf said, "The reward of the good deed includes being directed to another good deed that follows it, while the retribution of sin includes committing another sin that follows it." Allāh then said,

Qur’an 3:155وَلَقَدْ عَفَا ٱللَّهُ عَنْهُمْ

«but Allāh, indeed, has forgiven them», their giving flight,

Qur’an 3:155إِنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ

«surely, Allāh is Oft-Forgiving, Most Forbearing»

He forgives sins, pardons and exonerates His creatures. Imām Aḥmad recorded that Shaqīq said, " 'Abdur-Raḥmān bin 'Awf met Al-Walīd bin 'Uqbah, who said to him, 'Why did you desert 'Uthmān, the Leader of the Faithful?' 'Abdur-Raḥmān said, 'Tell him that I did not run away during Uḥud, remain behind during Badr, nor abandon the Sunnah of 'Umar.' Al-Walīd told 'Uthmān what 'Abdur-Raḥmān said. 'Uthmān

Qur’an 3:158–165وَلَئِن مُّتُّمْ أَوْ قُتِلْتُمْ لَإِلَى ٱللَّهِ تُحْشَرُونَ فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ إِن يَنصُرْكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا ٱلَّذِى يَنصُرُكُم مِّنۢ بَعْدِهِۦ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ ٱلْقِيَٰمَةِ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ أَفَمَنِ ٱتَّبَعَ رِضْوَٰنَ ٱللَّهِ كَمَنۢ بَآءَ بِسَخَطٍ مِّنَ ٱللَّهِ وَمَأْوَىٰهُ جَهَنَّمُ وَبِئْسَ ٱلْمَصِيرُ هُمْ دَرَجَٰتٌ عِندَ ٱللَّهِ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ لَقَدْ مَنَّ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَٰلٍ مُّبِينٍ أَوَلَمَّآ أَصَٰبَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

replied, 'As for his statement, 'I did not run away during Uḥud,' how can he blame me for an error that Allāh has already forgiven. Allāh said,

Qur’an 3:155إِنَّ ٱلَّذِينَ تَوَلَّوْا۟ مِنكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ إِنَّمَا ٱسْتَزَلَّهُمُ ٱلشَّيْطَٰنُ بِبَعْضِ مَا كَسَبُوا۟ وَلَقَدْ عَفَا ٱللَّهُ عَنْهُمْ

«Those of you who turned back on the day the two hosts met, Shaytān only caused them to err because of some of what they had earned. But Allāh, indeed, has forgiven them».

As for his statement that I remained behind from participating in Badr, I was nursing Ruqayyah, the daughter of the Messenger of Allāh ﷺ, until she passed away. The Messenger of Allāh ﷺ gave me a share in the booty of Badr, and whoever gets a share in the booty from the Messenger of Allāh ﷺ will have participated in battle. As for his statement that I abandoned the Sunnah of 'Umar, neither I nor he are able to endure it. Go and convey this answer to him."'^{6Aḥmad 1:68.}

Qur’an 3:156–158يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ وَلَئِن قُتِلْتُمْ فِى سَبِيلِ ٱللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ وَلَئِن مُّتُّمْ أَوْ قُتِلْتُمْ لَإِلَى ٱللَّهِ تُحْشَرُونَ

«156. O you who believe! Be not like those who disbelieve and who say to their brethren when they travel through the earth or go out to fight: "If they had stayed with us, they would not have died or been killed," so that Allāh may make it a cause of regret in their hearts. It is Allāh that gives life and causes death. And Allāh is All-Seer of what you do.»

«157. And if you are killed or die in the way of Allāh, forgiveness and mercy from Allāh are far better than all that they amass.»

«158. And whether you die or are killed, verily, unto Allāh you shall be gathered.»

Prohibiting the Ideas of the Disbeleivers about Death and Predestination

Allāh forbids His believing servants from the disbelievers' false creed, seen in their statement about those who died in battle and during travel; "Had they abandoned these trips, they would not have met their demise." Allāh said,

Qur’an 3:156يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ

«O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren»,

about their dead brethren,

Qur’an 3:156إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ

«when they travel through the earth»

for the purpose of trading and otherwise,

Qur’an 3:156أَوْ كَانُوا۟ غُزًّى

«or go out to fight», participating in battles,

Qur’an 3:156لَّوْ كَانُوا۟ عِندَنَا

«"If they had stayed with us,"» in our area,

Qur’an 3:156مَا مَاتُوا۟ وَمَا قُتِلُوا۟

«"they would not have died or been killed,"»

they would not have died while traveling or been killed in battle. Allāh's statement,

Qur’an 3:156لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ

«so that Allāh may make it a cause of regret in their hearts.»

means, Allāh creates this evil thought in their hearts so that their sadness and the grief they feel for their loss would increase. Allāh refuted them by saying,

Qur’an 3:156وَٱللَّهُ يُحْىِۦ وَيُمِيتُ

«It is Allāh that gives life and causes death.»

for the creation is under Allāh's power, and the decision is His Alone. No one lives or dies except by Allāh's leave, and no one's life is increased or decreased except by His decree.

Qur’anوَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

«And Allāh is All-Seer of what you do,»

for His knowledge and vision encompasses all His creation and none of their affairs ever escapes Him. Allāh's statement,

Qur’an 3:157وَلَئِن قُتِلْتُمْ فِى سَبِيلِ ٱللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ

«And if you are killed or die in the way of Allāh, forgiveness and mercy from Allāh are far better than all that they amass.» [3:157],

indicating that death and martyrdom in Allāh's cause are a means of earning Allāh's mercy, forgiveness and pleasure. This, indeed, is better than remaining in this life with its short lived delights. Furthermore, whoever dies or is killed will return to Allāh, the Exalted and Most Honored, and He will reward him if he has done good deeds, or will punish him for his evil deeds. Allāh said,

Qur’an 3:158وَلَئِن مُّتُّمْ أَوْ قُتِلْتُمْ لَإِلَى ٱللَّهِ تُحْشَرُونَ

«And whether you die or are killed, verily, unto Allāh you shall be gathered.» [3:158].

Qur’an 3:159–162فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ إِن يَنصُرْكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا ٱلَّذِى يَنصُرُكُم مِّنۢ بَعْدِهِۦ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ ٱلْقِيَٰمَةِ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ أَفَمَنِ ٱتَّبَعَ رِضْوَٰنَ ٱللَّهِ كَمَنۢ بَآءَ بِسَخَطٍ مِّنَ ٱللَّهِ

Qur’an 3:162–164وَمَأْوَىٰهُ جَهَنَّمُ وَبِئْسَ ٱلْمَصِيرُ هُمْ دَرَجَٰتٌ عِندَ ٱللَّهِ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ لَقَدْ مَنَّ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَٰلٍ مُّبِينٍ

«159. And by the mercy of Allāh, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pardon them, and ask forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allāh, certainly, Allāh loves those who put their trust (in Him).»

«160. If Allāh helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allāh (Alone) let believers put their trust.»

«161. It is not for any Prophet to illegally take a part of the booty, and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took. Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.»

«162. Is then one who follows (seeks) the pleasure of Allāh like the one who draws on himself the wrath of Allāh? His abode is Hell, and worse indeed is that destination!»

«163. They are in varying grades with Allāh, and Allāh is All-Seer of what they do.»

«164. Indeed, Allāh conferred a great favor on the believers when He sent among them a Messenger from among themselves, reciting unto them His verses (the Qur'ān), and purifying them, and instructing them (in) the Book (the Qur'ān) and Al-Ḥikmah [the wisdom and the Sunnah], while before that they had been in manifest error.»

Among the Qualities of Our Prophet Muḥammad ﷺ are Mercy and Kindness

Allāh addresses His Messenger ﷺ and reminds him and the believers of the favor that He has made his heart and words soft for his Ummah, those who follow his command and refrain from what he prohibits.

Qur’an 3:159فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ

«And by the mercy of Allāh, you dealt with them gently» [3:159].

meaning, who would have made you this kind, if it was not Allāh's mercy for you and them. Qatādah said that,

Qur’an 3:159فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ

«And by the mercy of Allāh, you dealt with them gently» means, "With Allāh's mercy you became this kind." Al-Ḥasan Al-Baṣri said that this, indeed, is the description of the behavior that Allāh sent Muḥammad ﷺ with. This Āyah is similar to Allāh's statement,

Qur’an 9:128لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ

«Verily, there has come unto you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you (to be rightly guided, to repent to Allāh); for the believers (he is) full of pity, kind, and merciful» [9:128]. Allāh said next,

Qur’an 3:159وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ

«And had you been severe and harsh-hearted, they would have broken away from about you ;﴾

The severe person is he who utters harsh words, and,

Qur’an 3:159غَلِيظَ ٱلْقَلْبِ

«harsh-hearted» is the person whose heart is hard. Had this been the Prophet's behavior, "They would have scattered from around you. However, Allāh gathered them and made you kind and soft with them, so that their hearts congregate around you." 'Abdullāh bin 'Amr said that he read the description of the Messenger of Allāh ﷺ in previous Books, "He is not severe, harsh, obscene in the marketplace or dealing evil for evil. Rather, he forgives and pardons."^{1Fatḥ Al-Bāri 8:449.}

The Order for Consultation and to Abide by it

Allāh said,

Qur’an 3:159فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ

«So pardon them, and ask (Allāh's) forgiveness for them; and consult them in the affairs.»

The Messenger of Allāh used to ask his Companions for advice about various matters, to comfort their hearts, and so they actively implement the decision they reach. For instance, before the battle of Badr, the Prophet ﷺ asked his Companions for if Muslims should intercept the caravan (led by Abu Sufyān). They said, "O Messenger of Allāh! If you wish to cross the sea, we would follow you in it, and if you march forth to Barkul-Ghimād we would march with you. We would never say what the Children of Israel said to Mūsā, 'So go, you and your Lord, and fight you two, we are sitting right here.' Rather, we say march forth and we shall march forth with you; and before you, and to your right and left shall we fight." The Prophet ﷺ also asked them for their opinion about where they should set up camp at Badr. Al-Mundhir bin 'Amr suggested to camp close to the enemy, for he wished to acquire martyrdom.

Concerning the battle of Uḥud, the Messenger ﷺ asked the Companions if they should fortify themselves in Al-Madīnah or go out to meet the enemy, and the majority of them requested that they go out to meet the enemy, and he did. He also took their advice on the day of Khandaq (the Trench) about conducting a peace treaty with some of the tribes of Al-Aḥzāb (the Confederates), in return for giving them one-third of the fruits of Al-Madīnah. However, Sa'd bin 'Ubādah and Sa'd bin Mu'ādh rejected this offer and the Prophet ﷺ went ahead with their advice. The Prophet ﷺ also asked them if they should attack the idolators on the Day of Ḥudaybiyyah, and Abu Bakr disagreed, saying, "We did not come here to fight anyone. Rather, we came to perform 'Umrah." The Prophet ﷺ agreed.

On the day of Ifk, (i.e. the false accusation), the Messenger of Allāh ﷺ said to them, "O Muslims! Give me your advice about some men who falsely accused my wife ('Ā'ishah). By Allāh! I never knew of any evil to come from my wife. And they accused whom? They accused he from whom I only knew righteous conduct, by Allāh!" The Prophet ﷺ asked 'Ali and Usāmah about divorcing 'Ā'ishah. In summary, the Prophet ﷺ used to take his Companions' advice for battles and other important events. Ibn Mājah recorded that Abu Hurayrah said that the Prophet ﷺ said;

«الْمُسْتَشَارُ مُؤْتَمَنٌ»

«The one whom advice is sought from is to be entrusted»

This was recorded by Abu Dāwud, At-Tirmidhi, and An-Nasā'ī who graded it Ḥasan.^{2Abu Dāwud 5:345, Tuḥfat Al-Aḥwadhi 8:109.}

Trust in Allāh After Taking the Decision

Allāh's statement,

Qur’an 3:159فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ

«Then when you have taken a decision, put your trust in Allāh,»

means, if you conduct the required consultation and you then make a decision, trust in Allāh over your decision,

Qur’an 3:159إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ

«certainly, Allāh loves those who put their trust (in Him)».

Allāh's statement,

Qur’an 3:160إِن يَنصُرْكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا ٱلَّذِى يَنصُرُكُم مِّنۢ بَعْدِهِۦ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ

«If Allāh helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allāh (Alone) let believers put their trust»,

is similar to His statement that we mentioned earlier,

Qur’an 3:126وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ

«And there is no victory except from Allāh the Almighty, the All-Wise» [3:126].

Allāh next commands the believers to trust in Him,

Qur’anوَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ

«And in Allāh (Alone) let believers put their trust».

Treachery with the Spoils of War was not a Trait of the Prophet ﷺ

Allāh said,

Qur’an 3:161وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ

«It is not for any Prophet to illegally take a part of the booty,»

Ibn 'Abbās, Mujāhid and Al-Ḥasan said that the Āyah means, "It is not for a Prophet to breach the trust."^{3Ibn Abi Ḥātim 2:37.} Ibn Jarīr recorded that, Ibn 'Abbās said that, this Āyah,

Qur’an 3:161وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ

«It is not for any Prophet to illegally take a part of the booty,»

was revealed in connection with a red robe that was missing from the spoils of war of Badr. Some people said that the Messenger of Allāh ﷺ might have taken it. When this rumor circulated, Allāh sent down,

Qur’an 3:161وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ ٱلْقِيَٰمَةِ

«It is not for any Prophet to illegally take a part of the booty, and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took.»^{4Aṭ-Ṭabari 7:348.}

This was also recorded by Abu Dāwud and At-Tirmidhi, who said "Ḥasan Gharīb".^{5Abu Dāwud 4:280, Tuḥfat Al-Aḥwadhi 8:359.} This Āyah exonerates the Messenger of Allāh ﷺ of all types of deceit and treachery, be it returning what was entrusted with him, dividing the spoils of war, etc.

Allāh then said,

Qur’an 3:161وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ ٱلْقِيَٰمَةِ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

«and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took. Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.»

This Āyah contains a stern warning and threat against Ghulūl [stealing from the booty], and there are also Ḥadīths, that prohibit such practice. Imām Aḥmad recorded that Abu Mālik Al-Ashja'i said that the Prophet ﷺ said,

«أَعْظَمُ الْغُلُولِ عِنْدَ اللهِ ذِرَاعٌ مِنَ الْأَرْضِ، تَجِدُونَ الرَّجُلَيْنِ جَارَيْنِ فِي الْأَرْضِ - أَوْ فِي الدَّارِ - فَيَقْطَعُ أَحَدُهُمَا مِنْ حَظِّ صَاحِبِهِ ذِرَاعًا، فَإِذَا اقْتَطَعَهُ، طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ إِلَىٰ يَوْمِ الْقِيَامَةِ»

«The worst Ghulūl (i.e. stealing) with Allāh is a yard of land, that is, when you find two neighbors in a land or home and one of them illegally acquires a yard of his neighbor's land. When he does, he will be tied with it from the seven earths until the Day of Resurrection.»^{6Aḥmad 4:140.}

Imām Aḥmad recorded that Abu Ḥumayd As-Sā'idi said, "The Prophet ﷺ appointed a man from the tribe of Al-Azd, called Ibn Al-Lutbiyyah, to collect the Zakāh. When he returned he said, This (portion) is for you and this has been given to me as a gift.' The Prophet ﷺ stood on the Minbar and said,

Ḥadīthمَا بَالُ الْعَامِلِ نَبْعَثُهُ فَيَجِيءُ فَيَقُولُ: هَذَا لَكُمْ، وَهَذَا أُهْدِيَ لِي، أَفَلَا جَلَسَ فِي بَيْتِ أَبِيهِ وَأُمِّهِ فَيَنْظُرُ أَيُهْدَىٰ إِلَيْهِ أَمْ لَا؟ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَا يَأْتِي أَحَدٌ مِنْكُمْ مِنْهَا بِشَيْءٍ إِلَّا جَاءَ بِهِ يَوْمَ الْقِيَامَةِ عَلَىٰ رَقَبَتِهِ، إِنْ كَانَ بَعِيرًا لَهُ رُغَاءٌ، أَوْ بَقَرَةً لَهَا خُوَارٌ، أَوْ شَاةً تَيْعَرُ

ثم رفع يديه حتى رأينا عفرة إبطيه، ثم قال:

Ḥadīthاللَّهُمَّ هَلْ بَلَّغْتُ

ثلاثًا .

«What is the matter with a man whom we appoint to collect Zakāh, when he returns he said, 'This is for you and this has been given to me as a gift.' Why hadn't he stayed in his father's or mother's house to see whether he would be given presents or not? By Him in Whose Hand my life is, whoever takes anything from the resources of the Zakāh (unlawfully), he will carry it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating. The Prophet ﷺ then raised his hands till we saw the whiteness of his armpits, and he said thrice, 'O Allāh! Haven't I conveyed Your Message.'»"

Hishām bin 'Urwah added that Abu Ḥumayd said, "I have seen him with my eyes and heard him with my ears, and ask Zayd bin Thābit." This is recorded in the Two Ṣaḥīḥs.^{7Aḥmad 5:423, Al Bukhāri no. 2597,7174, Muslim no. 1832.}

In the book of Aḥkam of his Sunan, Abu 'Īsā At-Tirmidhi recorded that Mu'ādh bin Jabal said, "The Messenger of Allāh ﷺ sent me to Yemen, but when I started on the journey, he sent for me to come back and said,

Ḥadīthأَتَدْرِي لِمَ بَعَثْتُ إِلَيْكَ؟ لَا تُصِيبَنَّ شَيْئًا بِغَيْرِ إِذْنِي، فَإِنَّهُ غُلُولٌ

«Do you know why I summoned you back? Do not take anything without my permission, for if you do, it will be Ghulūl.»

Qur’an 3:161وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ ٱلْقِيَٰمَةِ

«and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took».

Ḥadīthلِهَذَا دَعَوْتُكَ فَامْضِ لِعَمَلِكَ

«This is why I summoned you, so now go and fulfill your mission.»"^{8Tuḥfat Al-Aḥwadhi 4:564.} At-Tirmidhi said, "This Ḥadīth is Ḥasan Gharīb."

In addition, Imām Aḥmad recorded that Abu Hurayrah said, "The Prophet ﷺ got up among us and mentioned Ghulūl and emphasized its magnitude. He then said,

Ḥadīthلَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلَىٰ رَقَبَتِهِ بَعِيرٌ لَهُ رُغَاءٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلَىٰ رَقَبَتِهِ فَرَسٌ لَهَا حَمْحَمَةٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلَىٰ رَقَبَتِهِ رِقَاعٌ تَخْفِقُ فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلَىٰ رَقَبَتِهِ صَامِتٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ

«I will not like to see anyone among you on the Day of Resurrection, carrying a grunting camel over his neck. Such a man will say, 'O Allāh's Messenger! Intercede on my behalf,' and I will say, 'I can't intercede for you with Allāh, for I have conveyed (Allāh's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying a neighing horse over his neck. Such a man will be saying, 'O Allāh's Messenger! Intercede on my behalf,' and I will reply, 'I can't intercede for you with Allāh, for I have conveyed (Allāh's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying clothes that will be fluttering, and the man will say, 'O Allāh's Messenger! Intercede (with Allāh) for me,' and I will say, 'I can't help you with Allāh, for I have conveyed (Allāh's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying gold and silver on his neck. This person will say, 'O Allāh's Messenger! Intercede (with Allāh) for me.' And I will say, 'I can't help you with Allāh, for I have conveyed (Allāh's Message) to you.'»"^{9Aḥmad 2:426.} This Ḥadīth was recorded in the Two Ṣaḥīḥs.^{10Fatḥ Al-Bāri 6:214, Muslim 3: 1416.}

Imām Aḥmad recorded that 'Umar bin Al-Khaṭṭāb said, "During the day (battle) of Khaybar, several Companions of the Messenger of Allāh ﷺ came to him and said, 'So-and-so died as a martyr, so-and-so died as a martyr.' When they mentioned a certain man that died as a martyr, the Messenger of Allāh ﷺ said,

Ḥadīthكَلَّا إِنِّي رَأَيْتُهُ فِي النَّارِ فِي بُرْدَةٍ غَلَّهَا - أَوْ عَبَاءَةٍ -

«No. I have seen him in the Fire because of a robe that he stole (from the booty).»

The Messenger of Allāh ﷺ then said,

Ḥadīthيَا ابْنَ الْخَطَّابِ، اذْهَبْ فَنَادِ فِي النَّاسِ: إِنَّهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا الْمُؤْمِنُونَ

«O Ibn Al-Khaṭṭāb! Go and announce to the people that only the faithful shall enter Paradise.»

So I went out and proclaimed that none except the faithful shall enter Paradise." This was recorded by Muslim and At-Tirmidhi, who said "Ḥasan Ṣaḥīḥ".^{11Aḥmad 1:30, Muslim no.114, At-Tirmidhi no. 1574.}

The Honest and Dishonest are Not Similar

Allāh said,

Qur’an 3:162أَفَمَنِ ٱتَّبَعَ رِضْوَٰنَ ٱللَّهِ كَمَنۢ بَآءَ بِسَخَطٍ مِّنَ ٱللَّهِ وَمَأْوَىٰهُ جَهَنَّمُ وَبِئْسَ ٱلْمَصِيرُ

«Is then one who follows (seeks) the pleasure of Allāh like the one who draws on himself the wrath of Allāh? His abode is Hell, and worse indeed is that destination!» [3:162],

This refers to those seeking what pleases Allāh by obeying His legislation, thus earning His pleasure and tremendous rewards, while being saved from His severe torment. This type of person is not similar to one who earns Allāh's anger, has no means of escaping it and who will reside in Jahannam on the Day of Resurrection, and what an evil destination it is.

There are many similar statements in the Qur'ān, such as,

Qur’an 13:19أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ٱلْحَقُّ كَمَنْ هُوَ أَعْمَىٰٓ

«Shall he then who knows that what has been revealed unto you (O Muḥammad ﷺ) from your Lord is the truth be like him who is blind?» [13:19], and,

Qur’an 28:61أَفَمَن وَعَدْنَٰهُ وَعْدًا حَسَنًا فَهُوَ لَٰقِيهِ كَمَن مَّتَّعْنَٰهُ مَتَٰعَ ٱلْحَيَوٰةِ ٱلدُّنْيَا

«Is he whom We have promised an excellent promise (Paradise) which he will find true, like him whom We have made to enjoy the luxuries of the life of (this) world?» [28:61].

Allāh then said,

Qur’an 3:163هُمْ دَرَجَٰتٌ عِندَ ٱللَّهِ

«They are in varying grades with Allāh,» [3:163]

meaning, the people of righteousness and the people of evil are in grades, as Al-Ḥasan Al-Baṣri and Muḥammad bin Isḥāq said.^{12Ibn Abi Ḥātim 2:646, Aṭ-Ṭabari 7:367.} Abu 'Ubaydah and Al-Kisā'i said that this Āyah refers to degrees, meaning there are various degrees and dwellings in Paradise, as well as, various degrees and dwellings in the Fire. In another Āyah, Allāh said,

Qur’anوَلِكُلٍّ دَرَجَٰتٌ مِّمَّا عَمِلُوا۟

«For all there will be degrees (or ranks) according to what they did» [6:132]. Next, Allāh said,

Qur’anوَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ

«and Allāh is All-Seer of what they do», and He will compensate or punish them, and will never rid them of a good deed, or increase their evil deeds. Rather, each will be treated according to his deeds.

The Magnificent Blessing in the Advent of Our Prophet Muḥammad ﷺ

Allāh the Most High said:

Qur’an 3:164لَقَدْ مَنَّ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ

«Indeed Allāh conferred a great favor on the believers when He sent among them a Messenger from among themselves,»

Meaning, from their own kind, so that it is possible for them to speak with him, ask him questions, associate with him, and benefit from him. Just as Allāh said:

Qur’an 30:21وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا

«And among His signs is that he created for them mates, that they may find rest in.»

Meaning; of their own kind. And Allāh said;

Qur’anقُلْ إِنَّمَآ أَنَا۠ بَشَرٌ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ

«Say: "I am only a man like you. It has been revealed to me that your God is One God"» [18:110].

Qur’an 25:20وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ ٱلْمُرْسَلِينَ إِلَّآ إِنَّهُمْ لَيَأْكُلُونَ ٱلطَّعَامَ وَيَمْشُونَ فِى ٱلْأَسْوَاقِ

«And We never sent before you any of the Messengers but verily, they ate food and walked in the markets» [25:20].

Qur’an 12:109وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ

«And We sent not before you any but men unto whom We revealed, from among the people of townships» [12:109], and,

Qur’an 6:130يَٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ

«O you assembly of Jinn and mankind! "Did not there come to you Messengers from among you...?"» [6:130].

Allāh's favor is perfected when His Messenger to the people

Qur’an 3:166–173وَمَآ أَصَٰبَكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ فَبِإِذْنِ ٱللَّهِ وَلِيَعْلَمَ ٱلْمُؤْمِنِينَ وَلِيَعْلَمَ ٱلَّذِينَ نَافَقُوا۟ وَقِيلَ لَهُمْ تَعَالَوْا۟ قَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَوِ ٱدْفَعُوا۟ قَالُوا۟ لَوْ نَعْلَمُ قِتَالًا لَّٱتَّبَعْنَٰكُمْ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَٰنِ يَقُولُونَ بِأَفْوَٰهِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ وَٱللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ ٱلَّذِينَ قَالُوا۟ لِإِخْوَٰنِهِمْ وَقَعَدُوا۟ لَوْ أَطَاعُونَا مَا قُتِلُوا۟ قُلْ فَٱدْرَءُوا۟ عَنْ أَنفُسِكُمُ ٱلْمَوْتَ إِن كُنتُمْ صَٰدِقِينَ وَلَا تَحْسَبَنَّ ٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتًۢا بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ وَيَسْتَبْشِرُونَ بِٱلَّذِينَ لَمْ يَلْحَقُوا۟ بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ وَأَنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُؤْمِنِينَ ٱلَّذِينَ ٱسْتَجَابُوا۟ لِلَّهِ وَٱلرَّسُولِ مِنۢ بَعْدِ مَآ أَصَابَهُمُ ٱلْقَرْحُ لِلَّذِينَ أَحْسَنُوا۟ مِنْهُمْ وَٱتَّقَوْا۟ أَجْرٌ عَظِيمٌ ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدْ جَمَعُوا۟ لَكُمْ فَٱخْشَوْهُمْ فَزَادَهُمْ إِيمَٰنًا وَقَالُوا۟ حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ

is from their own kind, so that they are able to talk to him and inquire about the meanings of Allāh's Word. This is why Allāh said,

« يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِهِۦ

Qur’anيَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِهِۦ

«reciting unto them His verses» [3:164], the Qur'ān,

Qur’anوَيُزَكِّيهِمْ

«and purifying them», commanding them to do righteous works and forbidding them from committing evil. This is how their hearts will be purified and cleansed of the sin and evil that used to fill them when they were disbelievers and ignorant.

Qur’anوَيُعَلِّمُهُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ

«and instructing them (in) the Book and the Ḥikmah,» the Qur'ān and the Sunnah,

Qur’an 3:164وَإِن كَانُوا۟ مِن قَبْلُ

«while before that they had been», before sending this Prophet, Muḥammad ﷺ,

Qur’an 3:164لَفِى ضَلَٰلٍ مُّبِينٍ

«in manifest error.»

indulging in plain and unequivocal error and ignorance that are clear to everyone.

Qur’an 3:165أَوَلَمَّآ أَصَٰبَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ إِنَّ ٱللَّهَ

Qur’an 3:165–168عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ وَمَآ أَصَٰبَكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ فَبِإِذْنِ ٱللَّهِ وَلِيَعْلَمَ ٱلْمُؤْمِنِينَ وَلِيَعْلَمَ ٱلَّذِينَ نَافَقُوا۟ وَقِيلَ لَهُمْ تَعَالَوْا۟ قَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَوِ ٱدْفَعُوا۟ قَالُوا۟ لَوْ نَعْلَمُ قِتَالًا لَّٱتَّبَعْنَٰكُمْ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَٰنِ يَقُولُونَ بِأَفْوَٰهِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ وَٱللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ ٱلَّذِينَ قَالُوا۟ لِإِخْوَٰنِهِمْ وَقَعَدُوا۟ لَوْ أَطَاعُونَا مَا قُتِلُوا۟ قُلْ فَٱدْرَءُوا۟ عَنْ أَنفُسِكُمُ ٱلْمَوْتَ إِن كُنتُمْ صَٰدِقِينَ

﴿165. (What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us?" Say, "It is from yourselves." And Allāh has power over all things.»

«166. And what you suffered on the day the two armies met, was by the leave of Allāh, in order that He might test the believers».

«167. And that He might test the hypocrites, it was said to them: "Come, fight in the way of Allāh or defend yourselves." They said: "Had we known that fighting will take place, we would certainly have followed you." They were that day, nearer to disbelief than to faith, saying with their mouths what was not in their hearts. And Allāh has full knowledge of what they conceal. »

«168. (They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed." Say: "Avert death from your own selves, if you speak the truth."»

The Reason and Wisdom Behind the Defeat at Uḥud

Allāh said,

Qur’an 3:165أَوَلَمَّآ أَصَٰبَتْكُم مُّصِيبَةٌ

«When a single disaster smites you», in reference to when the Muslims suffered seventy fatalities during the battle of Uḥud,

Qur’an 3:165قَدْ أَصَبْتُم مِّثْلَيْهَا

«although you smote (your enemies) with one twice as great,» during Badr, when the Muslims killed seventy Mushriks and captured seventy others,

Qur’an 3:165قُلْتُمْ أَنَّىٰ هَٰذَا

«you say: "From where does this come to us?"»

why did this defeat happen to us?

Qur’an 3:165قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ

«Say, "It is from yourselves."» Ibn Abi Ḥātim recorded that 'Umar bin Al-Khaṭṭāb said, "When Uḥud occurred, a year after Badr, Muslims were punished for taking ransom from the disbelievers at Badr [in return for releasing the Mushriks whom they captured in that battle]. Thus, they suffered the loss of seventy fatalities and the Companions of the Messenger of Allāh ﷺ gave flight and abandoned him. The Messenger ﷺ suffered a broken tooth, the helmet was smashed on his head and blood flowed onto his face. Allāh then revealed,

Qur’an 3:165أَوَلَمَّآ أَصَٰبَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ

«When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us?" Say, "It is from yourselves".»,

because you took the ransom." Furthermore, Muḥammad bin Isḥāq, Ibn Jurayj, Ar-Rabī' bin Anas and As-Suddi said that the Āyah,

Qur’an 3:165قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ

«Say, "It is from yourselves."» means, because you, the archers, disobeyed the Messenger's ﷺ command to not abandon your positions.

Qur’an 3:165إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

«And Allāh has power over all things.» and He does what He wills and decides what He wills, and there is none who can resist His decision.

Allāh then said,

Qur’an 3:166وَمَآ أَصَٰبَكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ فَبِإِذْنِ ٱللَّهِ

«And what you suffered on the day the two armies met, was by the leave of Allāh»,

for when you ran away from your enemy, who killed many of you and injured many others, all this occurred by Allāh's will and decree out of His perfect wisdom,

Qur’an 3:166وَلِيَعْلَمَ ٱلْمُؤْمِنِينَ

«in order that He might test the believers.»

who were patient, firm and were not shaken,

Qur’an 3:167وَلِيَعْلَمَ ٱلَّذِينَ نَافَقُوا۟ وَقِيلَ لَهُمْ تَعَالَوْا۟ قَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَوِ ٱدْفَعُوا۟ قَالُوا۟ لَوْ نَعْلَمُ قِتَالًا لَّٱتَّبَعْنَٰكُمْ

«And that He might test the hypocrites, it was said to them: "Come, fight in the way of Allāh or defend yourselves." They said: "Had we known that fighting will take place, we would certainly have followed you."» [3:167],

This refers to the Companions of 'Abdullāh bin Ubayy bin Salūl who went back (to Al-Madīnah) with him before the battle. Some believers followed them and encouraged them to come back and fight, saying,

Qur’an 3:167أَوِ ٱدْفَعُوا۟

«or defend», so that the number of Muslims increases, as Ibn 'Abbās, 'Ikrimah, Sa'īd bin Jubayr, Aḍ-Ḍaḥḥāk, Abu Ṣāliḥ, Al-Ḥasan and As-Suddi stated. Al-Ḥasan bin Ṣāliḥ said that this part of the Āyah means, help by supplicating for us, while others said it means, man the posts. However, they refused, saying,

Qur’an 3:167لَوْ نَعْلَمُ قِتَالًا لَّٱتَّبَعْنَٰكُمْ

«"Had we known that fighting will take place, we would certainly have followed you."»

meaning, according to Mujāhid, if we knew that you would fight today, we would join you, but we think you will not fight. Allāh said,

Qur’an 3:167هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَٰنِ

«They were that day, nearer to disbelief than to faith,»

This Āyah indicates that a person passes through various stages, sometimes being closer to Kufr and sometimes closer to faith, as evident by,

Qur’an 3:167هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَٰنِ

«They were that day, nearer to disbelief than to faith,»

Allāh then said,

Qur’an 3:167يَقُولُونَ بِأَفْوَٰهِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ

«saying with their mouths what was not in their hearts.»

for they utter what they do not truly believe in, such as,

Qur’an 3:167لَوْ نَعْلَمُ قِتَالًا لَّٱتَّبَعْنَٰكُمْ

«"Had we known that fighting will take place, we would certainly have followed you."»

They knew that there was an army of idolators that came from a far land raging against the Muslims, to avenge their noble men whom the Muslims killed in Badr. These idolators came in larger numbers than the Muslims, so it was clear that a battle will certainly occur. Allāh said;

Qur’an 3:167وَٱللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ

«And Allāh has full knowledge of what they conceal.»

Qur’an 3:168ٱلَّذِينَ قَالُوا۟ لِإِخْوَٰنِهِمْ وَقَعَدُوا۟ لَوْ أَطَاعُونَا مَا قُتِلُوا۟

«(They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed."»

had they listened to our advice and not gone out, they would not have met their demise. Allāh said,

Qur’an 3:168قُلْ فَٱدْرَءُوا۟ عَنْ أَنفُسِكُمُ ٱلْمَوْتَ إِن كُنتُمْ صَٰدِقِينَ

«Say: "Avert death from your own selves, if you speak the truth."» meaning, if staying at home saves one from being killed or from death, then you should not die. However death will come to you even if you were hiding in fortified castles. Therefore, fend death off of yourselves, if you are right.

Mujāhid said that Jābir bin 'Abdullāh said, "This Āyah [3:168] was revealed about 'Abdullāh bin Ubayy bin Salūl (the chief hypocrite)." ^{1Aṭ-Ṭabari 7:383.}

Qur’an 3:169–170وَلَا تَحْسَبَنَّ ٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتًۢا بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ

مِن فَضْلِهِۦ وَيَسْتَبْشِرُونَ بِٱلَّذِينَ لَمْ يَلْحَقُوا۟ بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ وَأَنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُؤْمِنِينَ ٱلَّذِينَ ٱسْتَجَابُوا۟ لِلَّهِ وَٱلرَّسُولِ مِنۢ بَعْدِ مَآ أَصَابَهُمُ ٱلْقَرْحُ لِلَّذِينَ أَحْسَنُوا۟ مِنْهُمْ وَٱتَّقَوْا۟ أَجْرٌ عَظِيمٌ ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدْ جَمَعُوا۟ لَكُمْ فَٱخْشَوْهُمْ فَزَادَهُمْ إِيمَٰنًا وَقَالُوا۟ حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ

Qur’an 3:174–180فَٱنقَلَبُوا۟ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوٓءٌ وَٱتَّبَعُوا۟ رِضْوَٰنَ ٱللَّهِ وَٱللَّهُ ذُو فَضْلٍ عَظِيمٍ إِنَّمَا ذَٰلِكُمُ ٱلشَّيْطَٰنُ يُخَوِّفُ أَوْلِيَآءَهُۥ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ وَلَا يَحْزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِى ٱلْكُفْرِ إِنَّهُمْ لَن يَضُرُّوا۟ ٱللَّهَ شَيْـًٔا يُرِيدُ ٱللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِى ٱلْـَٔاخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ إِنَّ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْكُفْرَ بِٱلْإِيمَٰنِ لَن يَضُرُّوا۟ ٱللَّهَ شَيْـًٔا وَلَهُمْ عَذَابٌ أَلِيمٌ وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُوٓا۟ إِثْمًا وَلَهُمْ عَذَابٌ مُّهِينٌ مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَىٰ مَآ أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ وَمَا كَانَ ٱللَّهُ لِيُطْلِعَكُمْ عَلَى ٱلْغَيْبِ وَلَٰكِنَّ ٱللَّهَ يَجْتَبِى مِن رُّسُلِهِۦ مَن يَشَآءُ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ فَلَكُمْ أَجْرٌ عَظِيمٌ وَلَا يَحْسَبَنَّ ٱلَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ هُوَ خَيْرًا لَّهُم بَلْ هُوَ شَرٌّ لَّهُمْ سَيُطَوَّقُونَ مَا بَخِلُوا۟ بِهِۦ يَوْمَ ٱلْقِيَٰمَةِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

Qur’an 3:170–175مِن فَضْلِهِۦ وَيَسْتَبْشِرُونَ بِٱلَّذِينَ لَمْ يَلْحَقُوا۟ بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ وَأَنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُؤْمِنِينَ ٱلَّذِينَ ٱسْتَجَابُوا۟ لِلَّهِ وَٱلرَّسُولِ مِنۢ بَعْدِ مَآ أَصَابَهُمُ ٱلْقَرْحُ لِلَّذِينَ أَحْسَنُوا۟ مِنْهُمْ وَٱتَّقَوْا۟ أَجْرٌ عَظِيمٌ ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدْ جَمَعُوا۟ لَكُمْ فَٱخْشَوْهُمْ فَزَادَهُمْ إِيمَٰنًا وَقَالُوا۟ حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ فَٱنقَلَبُوا۟ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوٓءٌ وَٱتَّبَعُوا۟ رِضْوَٰنَ ٱللَّهِ وَٱللَّهُ ذُو فَضْلٍ عَظِيمٍ إِنَّمَا ذَٰلِكُمُ ٱلشَّيْطَٰنُ يُخَوِّفُ أَوْلِيَآءَهُۥ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

«169. Think not of those as dead who are killed in the way of Allāh. Nay, they are alive, with their Lord, and they have provision.»

«170. They rejoice in what Allāh has bestowed upon them of His bounty and rejoice for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve.»

«171. They rejoice in a grace and a bounty from Allāh, and that Allāh will not waste the reward of the believers.»

«172. Those who answered (the Call of) Allāh and the Messenger after being wounded; for those of them who did good deeds and feared Allāh, there is a great reward.» «173. Those to whom the people said, "Verily, the people have gathered against you, therefore, fear them." But it (only) increased them in faith, and they said: "Allāh is Sufficient for us, and He is the Best Disposer of affairs."»

«174. So they returned with grace and bounty from Allāh. No harm touched them; and they followed the pleasure of Allāh. And Allāh is the Owner of great bounty. »

«175. It is only Shayṭān that suggests to you the fear of his friends; so fear them not, but fear Me, if you are indeed believers.»

Virtues of the Martyrs

Allāh states that even though the martyrs were killed in this life, their souls are alive and receiving provisions in the Dwelling of Everlasting Life. In his Ṣaḥīḥ, Muslim recorded that Masrūq said, "We asked 'Abdullāh about this Āyah,

Qur’an 3:169وَلَا تَحْسَبَنَّ ٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتًۢا بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ

«Think not of those as dead who are killed in the way of Allāh. Nay, they are alive, with their Lord, and they have provision. »

He said, 'We asked the Messenger of Allāh ﷺ the same question and he said,

Ḥadīthأَرْوَاحُهُمْ فِي جَوْفِ طَيْرٍ خُضْرٍ، لَهَا قَنَادِيلُ مُعَلَّقَةٌ بِالْعَرْشِ، تَسْرَحُ مِنَ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَىٰ تِلْكَ الْقَنَادِيلِ، فَاطَّلَعَ إِلَيْهِمْ رَبُّهُمُ اطِّلَاعَةً فَقَالَ: هَلْ تَشْتَهُونَ شَيْئًا؟ فَقَالُوا: أَيَّ شَيْءٍ نَشْتَهِي وَنَحْنُ نَسْرَحُ مِنَ الْجَنَّةِ حَيْثُ شِئْنَا؟ فَفَعَلَ ذَلِكَ بِهِمْ ثَلَاثَ مَرَّاتٍ، فَلَمَّا رَأَوْا أَنَّهُمْ لَنْ يُتْرَكُوا مِنْ أَنْ يُسْأَلُوا، قَالُوا: يَا رَبِّ نُرِيدُ أَنْ تَرُدَّ أَرْوَاحَنَا فِي أَجْسَادِنَا حَتَّى نُقْتَلَ فِي سَبِيلِكَ مَرَّةً أُخْرَىٰ، فَلَمَّا رَأَى أَنْ لَيْسَ لَهُمْ حَاجَةٌ، تُرِكُوا

«Their souls are inside green birds that have lamps, which are hanging below the Throne (of Allāh), and they wander about in Paradise wherever they wish. Then they return to those lamps. Allāh looks at them and says, 'Do you wish for anything?' They say, 'What more could we wish for, while we go wherever we wish in Paradise?' Allāh asked them this question thrice, and when they realize that He will keep asking them until they give an answer, they say, 'O Lord! We wish that our souls be returned to our bodies so that we are killed in Your cause again.' Allāh knew that they did not have any other wish, so they were left.»’”^{1Muslim 3: 1502.} There are several other similar narrations from Anas and Abu Sa'īd.

Imām Aḥmad recorded that Anas said that the Messenger of Allāh ﷺ said,

Ḥadīthمَا مِنْ نَفْسٍ تَمُوتُ، لَهَا عِنْدَ اللهِ خَيْرٌ، يَسُرُّهَا أَنْ تَرْجِعَ إِلَى الدُّنْيَا، إِلَّا الشَّهِيدُ، فَإِنَّهُ يَسُرُّهُ أَنْ يَرْجِعَ إِلَى الدُّنْيَا فَيُقْتَلَ مَرَّةً أُخْرَىٰ، لِمَا يَرَى مِنْ فَضْلِ الشَّهَادَةِ

«No soul that has a good standing with Allāh and dies would wish to go back to the life of this world, except for the martyr. He would like to be returned to this life so that he could be martyred again, for he tastes the honor achieved from martyrdom.» Muslim collected this Ḥadīth^{2Aḥmad 3:126, Muslim 1877.}

In addition, Imām Aḥmad recorded that, Ibn 'Abbās said that the Messenger of Allāh ﷺ said,

Ḥadīthلَمَّا أُصِيبَ إِخْوَانُكُمْ بِأُحُدٍ، جَعَلَ اللهُ أَرْوَاحَهُمْ فِي أَجْوَافِ طَيْرٍ خُضْرٍ، تَرِدُ أَنْهَارَ الْجَنَّةِ، وَتَأْكُلُ مِنْ ثِمَارِهَا، وَتَأْوِي إِلَىٰ قَنَادِيلَ مِنْ ذَهَبٍ فِي ظِلِّ الْعَرْشِ، فَلَمَّا وَجَدُوا طِيبَ مَشْرَبِهِمْ وَمَأْكَلِهِمْ، وَحُسْنَ مُتَقَلَّبِهِمْ قَالُوا: يَا لَيْتَ إِخْوَانَنَا يَعْلَمُونَ مَا صَنَعَ اللهُ لَنَا، لِئَلَّا يَزْهَدُوا فِي الْجِهَادِ، وَلَا يَنْكُلُوا عَنِ الْحَرْبِ، فَقَالَ اللهُ عَزَّ وَجَلَّ: أَنَا أُبَلِّغُهُمْ عَنْكُمْ

«When your brothers were killed in Uḥud, Allāh placed their souls inside green birds that tend to the rivers of Paradise and eat from its fruits. They then return to golden lamps hanging in the shade of the Throne. When they tasted the delight of their food, drink and dwelling, they said, 'We wish that our brothers knew what Allāh gave us so that they will not abandon Jihād or warfare.' Allāh said, 'I will convey the news for you.’» Allāh revealed these and the following Āyat,

Qur’an 3:169وَلَا تَحْسَبَنَّ ٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتًۢا بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ

«Think not of those as dead who are killed in the way of Allāh. Nay, they are alive, with their Lord, and they have provision.❵^{3Aḥmad 1:265.}

Qatādah, Ar-Rabī' and Aḍ-Ḍaḥḥāk said that these Āyāt were revealed about the martyrs of Uḥud.^{4Aṭ-Ṭabari 7:389-390.}