Surah Ale-Imran (The Family Of Imran ) 3 : 195
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
Explanatory Note
In this passage we have God’s answer to the prayer repeated at length by the believers who have come to accept the faith after their reflection on the scene of the universe. They recognise that God has not created all this in vain. They understand the message imparted by these scenes and make the appropriate response and pray to God to spare them the disgrace of being committed to hell in the Hereafter. God’s answer is a detailed one, harmonious with the artistic characteristics of the Qur’ānic style which takes into account the psychological requirements of every situation. Let us consider this answer and what it tells us about the nature of the Divine method and how Islam sets about refining the characters of its followers. Those people, described in an earlier verse as “endowed with insight” have reflected on the creation of the heavens and the earth and on the succession of night and day and have appreciated the message of the book of the universe, responding to the truth as it is clearly explained in it. They have addressed their Lord with a long, heart-felt prayer which reflects their apprehension. Here they receive the response of their merciful Lord. Their prayers are answered as their attention is drawn to the constituent elements of the way of life God wants them to adopt and to its obligations: “Their Lord answers them: I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other.” Here they are told that reflection, contemplation, apprehension and passionate prayer are not enough, nor is it enough to turn to God for forgiveness and for bad deeds to be effaced and salvation to be granted. These goals require positive action of a particular type that is motivated by understanding the lessons learnt through reflection on the creation of the universe.
Islam considers this an act of worship, in the same way as it considers reflection, contemplation and remembrance of God, a prayer for forgiveness and a fear of God and a hope in His bounty. Indeed, Islam views action as the practical result of such worship. It is accepted from all, male and female alike, without any discrimination on the basis of sex. All people are equal as human beings, since each one of them issues from another, and they are all judged equally.
This was the status of those who engaged in this prayer and who were the first generation to be addressed by the Qur’ān. They emigrated from Makkah and were driven out of their homes there because of their faith. They were persecuted for no other reason than serving God’s cause. They had to fight and were killed in battle. The same applies to the advocates of this faith in every land and in every generation. Whenever the faith of Islam begins to establish itself in any environment of ignorance, in a hostile land, which could be any land, and among hostile people, any people, it then faces a bad reception because it stands up to people’s illegitimate ambitions and greed. Its followers are persecuted and chased away, especially when its advocates are still few in number. This blessed plant, however, will grow in spite of persecution and hostility. It will then acquire the ability to resist persecution and defend itself against aggression. This inevitably leads to fighting in which some of its followers are killed. In return for these great efforts, bad deeds are effaced, sins are forgiven and reward, great reward, is granted.
Only in this way does the Divine system of life come to establish itself. It is a system whose implementation God has ordained must be through human effort. Effort exerted by true believers who struggle and work hard for God’s cause, seeking God’s pleasure.
This is the nature of this system, its constituent elements and obligations. We have also seen the course which it follows in educating its followers and refining their characters, giving them directives which ensure that they move from the stage of reflection on God’s creation to the stage of positive action and are thus able to implement the system God wants man to implement.
3. Surah Overview
“This Surah consists of four discourses:
- The first discourse (v. 1-32) was probably revealed soon after the Battle of Badr.
- The second discourse (v. 33-63) was revealed in 9 A.H. (After Hijrah - migration from Makkah to Madinah) on the occasion of the visit of the deputation from the Christians of Najran.
- The third discourse (v. 64-120) appears to have been revealed immediately after the first one.
- The fourth discourse (v. 121-200) was revealed after the Battle of Uhud.” [Mawdudi]
1. The Believers had met with all sorts of trials and hardships about which they had been forewarned in Al-Baqarah. Though they had come out victorious in the Battle of Badr they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the islamic Movement. Signs of threatening storms had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. It looked as if the whole Arabian world around the tiny state of Madinah - which was no more than a village state at that time - was bent upon blotting out its very existence. This state of war was also adversely affecting its economy which had already been badly disturbed by the influx of the Muslim refugees from Makkah.
2. Then there was the disturbing problem of the Jewish clans who lived in the suburbs of Madinah. They were discarding the treaties of alliance they had made with the Prophet after his migration from Makkah. So much so that on the occasion of the Battle of Badr these people of the Book sympathized with the evil aims of the idolaters in spite of the fact that their fundamental articles of Faith - Monotheism, Prophethood and Life-after-death - were the same as those of the Muslims. After the Battle of Badr they openly began to incite the Quraysh and other Arab clans to wreak their vengeance on the Muslims. Thus those Jewish clans set aside their centuries-old friendly and neighbourly relations with the people of Madinah. At last when their mischievous actions and breaches of treaties became unbearable the Prophet attacked the Bani-Qaynuqah, the most mischievous of all the other Jewish clans who had conspired with the hypocrites of Madinah and the idolatrous Arab clans to encircle the Believers on all sides. The magnitude of the peril might be judged from the fact that even the life of the Prophet himself was always in danger. Therefore his Companions slept in their armours during that period and kept watch at night to guard against any sudden attack and whenever the Prophet happened to be out of sight even for a short while they would at once set out in search of him.
3. This incitement by the Jews added fuel to the fire which was burning in the hearts of the Quraysh and they began to make preparations to avenge the defeat they had suffered at Badr. A year after this an army of 3000 strong marched out of Makkah to invade Madinah and a battle took place at the foot of Mount Uhud. The Prophet came out of Madinah with one thousand men to meet the enemy. While they were marching to the battlefield three hundred hypocrites deserted the army and returned to Madinah but there still remained a small band of hypocrites among the seven hundred who accompanied the Prophet. They played their part and did their utmost to create mischief and chaos in the ranks of the Believers during the Battle. This was the first clear indication of the fact that within the fold of the Muslim Community there was quite a large number of saboteurs who were always ready to conspire with the external enemies to harm their own brethren.
4. Though the devices of the hypocrites had played a great part in the set-back at Uhud, the weaknesses of the Muslims themselves contributed no less to it. And it was but natural that the Muslims should show signs of moral weakness for they were a new community which had only recently been formed on a new ideology and had not as yet got a thorough moral training. Naturally in this second hard test of their physical and moral strength some weaknesses came to the surface. That is why a detailed review of the Battle of Uhud was needed to warn the Muslims of their shortcomings and to issue instructions for their reform. It should also be noted that this review of the Battle is quite different from the reviews that are usually made by generals on similar occasions.
10. Wiki Forum
11. Tafsir Zone
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Overview (Verses 195 - 197) Prayers Answered and Obligation Defined Their Lord answers them: ‘I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other. Therefore, those who emigrate and are driven out of their homes and suffer persecution in My cause, and fight and are slain [for it] — I shall indeed efface their bad deeds and admit them to gardens through which running waters flow, as a reward from God. With God is the best of rewards. Let not the disbelievers’ prosperity in the land deceive you. It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode. (Verses 195-197) In this passage we have God’s answer to the prayer repeated at length by the believers who have come to accept the faith after their reflection on the scene of the universe. They recognise that God has not created all this in vain. They understand the message imparted by these scenes and make the appropriate response and pray to God to spare them the disgrace of being committed to hell in the Hereafter. God’s answer is a detailed one, harmonious with the artistic characteristics of the Qur’ānic style which takes into account the psychological requirements of every situation. Let us consider this answer and what it tells us about the nature of the Divine method and how Islam sets about refining the characters of its followers. Those people, described in an earlier verse as “endowed with insight” have reflected on the creation of the heavens and the earth and on the succession of night and day and have appreciated the message of the book of the universe, responding to the truth as it is clearly explained in it. They have addressed their Lord with a long, heart-felt prayer which reflects their apprehension. Here they receive the response of their merciful Lord. Their prayers are answered as their attention is drawn to the constituent elements of the way of life God wants them to adopt and to its obligations: “Their Lord answers them: I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other.” Here they are told that reflection, contemplation, apprehension and passionate prayer are not enough, nor is it enough to turn to God for forgiveness and for bad deeds to be effaced and salvation to be granted. These goals require positive action of a particular type that is motivated by understanding the lessons learnt through reflection on the creation of the universe. Islam considers this an act of worship, in the same way as it considers reflection, contemplation and remembrance of God, a prayer for forgiveness and a fear of God and a hope in His bounty. Indeed, Islam views action as the practical result of such worship. It is accepted from all, male and female alike, without any discrimination on the basis of sex. All people are equal as human beings, since each one of them issues from another, and they are all judged equally. The work required is then outlined. We can see here the obligations imposed by Islamic faith with regard to personal and financial sacrifices. We can also appreciate the nature of the Islamic method of life and in what sort of society it is to be implemented. We are made to understand further the way to establish such a society and the barriers and difficulties which work against its establishment. The need is urgent to remove such obstacles and to prepare the soil for the seed of Islam to grow and be firm, no matter how great the sacrifices: “Therefore, those who emigrate and are driven out of their homes and suffer persecution in My cause, and fight and are slain [for it] — I shall indeed efface their bad deeds and admit them to gardens through which running waters flow, as a reward from God. With God is the best of rewards.” This was the status of those who engaged in this prayer and who were the first generation to be addressed by the Qur’ān. They emigrated from Makkah and were driven out of their homes there because of their faith. They were persecuted for no other reason than serving God’s cause. They had to fight and were killed in battle. The same applies to the advocates of this faith in every land and in every generation. Whenever the faith of Islam begins to establish itself in any environment of ignorance, in a hostile land, which could be any land, and among hostile people, any people, it then faces a bad reception because it stands up to people’s illegitimate ambitions and greed. Its followers are persecuted and chased away, especially when its advocates are still few in number. This blessed plant, however, will grow in spite of persecution and hostility. It will then acquire the ability to resist persecution and defend itself against aggression. This inevitably leads to fighting in which some of its followers are killed. In return for these great efforts, bad deeds are effaced, sins are forgiven and reward, great reward, is granted. Only in this way does the Divine system of life come to establish itself. It is a system whose implementation God has ordained must be through human effort. Effort exerted by true believers who struggle and work hard for God’s cause, seeking God’s pleasure. This is the nature of this system, its constituent elements and obligations. We have also seen the course which it follows in educating its followers and refining their characters, giving them directives which ensure that they move from the stage of reflection on God’s creation to the stage of positive action and are thus able to implement the system God wants man to implement. Following this, a glance is cast on the temptation which is represented by the luxuries and comforts available in this life to the unbelievers, the disobedient and those who are hostile to the Divine faith. This only aims at making known the true weight and value of such luxuries and comforts so that they do not dazzle the eyes of their beneficiaries or the believers who suffer all the persecution of being driven out from their homes, and who have to fight and sacrifice their lives: “Let not the disbelievers’ prosperity in the land deceive you. It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode.” Their prosperity is an aspect of affluence, wealth, position and power. It is bound to leave something in the hearts of believers as they suffer hardship, poverty, and persecution and as they have to fight in battle. All these are hardships which are very difficult to bear. Yet, the followers of falsehood enjoy themselves and are prosperous. The masses, on the other hand, are bound to feel something when they see the advocates of the truth enduring the suffering while the followers of falsehood are spared and enjoying all they want. The evildoers themselves look at the situation and become hardened in their false beliefs, erroneous ways, evil deeds and corruption. At this point, we have this gentle touch which sets things aright: “Let not the disbelievers’ prosperity in the land deceive you. It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode.” Their enjoyment is brief. It will soon disappear. As for their final and permanent abode, it is nothing other than Hell. It is indeed an evil abode. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 195 - 197) Prayers Answered and Obligation Defined Their Lord answers them: ‘I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other. Therefore, those who emigrate and are driven out of their homes and suffer persecution in My cause, and fight and are slain [for it] — I shall indeed efface their bad deeds and admit them to gardens through which running waters flow, as a reward from God. With God is the best of rewards. Let not the disbelievers’ prosperity in the land deceive you. It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode. (Verses 195-197) In this passage we have God’s answer to the prayer repeated at length by the believers who have come to accept the faith after their reflection on the scene of the universe. They recognise that God has not created all this in vain. They understand the message imparted by these scenes and make the appropriate response and pray to God to spare them the disgrace of being committed to hell in the Hereafter. God’s answer is a detailed one, harmonious with the artistic characteristics of the Qur’ānic style which takes into account the psychological requirements of every situation. Let us consider this answer and what it tells us about the nature of the Divine method and how Islam sets about refining the characters of its followers. Those people, described in an earlier verse as “endowed with insight” have reflected on the creation of the heavens and the earth and on the succession of night and day and have appreciated the message of the book of the universe, responding to the truth as it is clearly explained in it. They have addressed their Lord with a long, heart-felt prayer which reflects their apprehension. Here they receive the response of their merciful Lord. Their prayers are answered as their attention is drawn to the constituent elements of the way of life God wants them to adopt and to its obligations: “Their Lord answers them: I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other.” Here they are told that reflection, contemplation, apprehension and passionate prayer are not enough, nor is it enough to turn to God for forgiveness and for bad deeds to be effaced and salvation to be granted. These goals require positive action of a particular type that is motivated by understanding the lessons learnt through reflection on the creation of the universe. Islam considers this an act of worship, in the same way as it considers reflection, contemplation and remembrance of God, a prayer for forgiveness and a fear of God and a hope in His bounty. Indeed, Islam views action as the practical result of such worship. It is accepted from all, male and female alike, without any discrimination on the basis of sex. All people are equal as human beings, since each one of them issues from another, and they are all judged equally. The work required is then outlined. We can see here the obligations imposed by Islamic faith with regard to personal and financial sacrifices. We can also appreciate the nature of the Islamic method of life and in what sort of society it is to be implemented. We are made to understand further the way to establish such a society and the barriers and difficulties which work against its establishment. The need is urgent to remove such obstacles and to prepare the soil for the seed of Islam to grow and be firm, no matter how great the sacrifices: “Therefore, those who emigrate and are driven out of their homes and suffer persecution in My cause, and fight and are slain [for it] — I shall indeed efface their bad deeds and admit them to gardens through which running waters flow, as a reward from God. With God is the best of rewards.” This was the status of those who engaged in this prayer and who were the first generation to be addressed by the Qur’ān. They emigrated from Makkah and were driven out of their homes there because of their faith. They were persecuted for no other reason than serving God’s cause. They had to fight and were killed in battle. The same applies to the advocates of this faith in every land and in every generation. Whenever the faith of Islam begins to establish itself in any environment of ignorance, in a hostile land, which could be any land, and among hostile people, any people, it then faces a bad reception because it stands up to people’s illegitimate ambitions and greed. Its followers are persecuted and chased away, especially when its advocates are still few in number. This blessed plant, however, will grow in spite of persecution and hostility. It will then acquire the ability to resist persecution and defend itself against aggression. This inevitably leads to fighting in which some of its followers are killed. In return for these great efforts, bad deeds are effaced, sins are forgiven and reward, great reward, is granted. Only in this way does the Divine system of life come to establish itself. It is a system whose implementation God has ordained must be through human effort. Effort exerted by true believers who struggle and work hard for God’s cause, seeking God’s pleasure. This is the nature of this system, its constituent elements and obligations. We have also seen the course which it follows in educating its followers and refining their characters, giving them directives which ensure that they move from the stage of reflection on God’s creation to the stage of positive action and are thus able to implement the system God wants man to implement. Following this, a glance is cast on the temptation which is represented by the luxuries and comforts available in this life to the unbelievers, the disobedient and those who are hostile to the Divine faith. This only aims at making known the true weight and value of such luxuries and comforts so that they do not dazzle the eyes of their beneficiaries or the believers who suffer all the persecution of being driven out from their homes, and who have to fight and sacrifice their lives: “Let not the disbelievers’ prosperity in the land deceive you. It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode.” Their prosperity is an aspect of affluence, wealth, position and power. It is bound to leave something in the hearts of believers as they suffer hardship, poverty, and persecution and as they have to fight in battle. All these are hardships which are very difficult to bear. Yet, the followers of falsehood enjoy themselves and are prosperous. The masses, on the other hand, are bound to feel something when they see the advocates of the truth enduring the suffering while the followers of falsehood are spared and enjoying all they want. The evildoers themselves look at the situation and become hardened in their false beliefs, erroneous ways, evil deeds and corruption. At this point, we have this gentle touch which sets things aright: “Let not the disbelievers’ prosperity in the land deceive you. It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode.” Their enjoyment is brief. It will soon disappear. As for their final and permanent abode, it is nothing other than Hell. It is indeed an evil abode. |
