Surah Al `Imran was revealed in Al-Madinah, as evident by the fact that the first eighty-three Ayat in it relate to the delegation from Najran that arrived in Al-Madinah on the ninth year of Hijrah (632 CE). We will elaborate on this subject when we explain the Ayah about the Mubahalah ﴿3:61﴾ in this Surah, Allah willing. We should also state that we mentioned the virtues of Surah Al `Imran along with the virtues of Surat Al-Baqarah in the beginning of the Tafsir of Surat Al-Baqarah.


﴿بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ ﴾


﴿الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ - الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلوةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ - وَالَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِالأْخِرَةِ هُمْ يُوقِنُونَ ﴾


(In the Name of Allah, the Most Gracious, the Most Merciful) (1. Alif-Lam-Mim.) (2. Allah! 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 Tawrah and the Injil,) (4. Aforetime, as a guidance to mankind. And He sent down the criterion. Truly, those who disbelieve in the Ayat of Allah, for them there is a severe torment; and Allah is All-Mighty, All-Able of Retribution.)


We mentioned the Hadith in the Tafsir of Ayat Al-Kursi ﴿2:255﴾ that mentions that Allah's Greatest Name is contained in these two Ayat,


﴿اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ ﴾


(Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) and,


﴿الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ ﴾


(Alif-Lam-Mim. Allah! 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 Tafsir of,


﴿الم ﴾


(Alif-Lam-Mim) in the beginning of Surat Al-Baqarah, and the meaning of,


﴿اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ ﴾


(Allah! La ilaha illa Huwa, Al-Hayyul-Qayyum) in the Tafsir of Ayat Al-Kursi. Allah's statement,


﴿نَزَّلَ عَلَيْكَ الْكِتَـبَ بِالْحَقِّ﴾


(It is He Who has sent down the Book to you with truth, ) means, revealed the Qur'an to you, O Muhammad, in truth, meaning there is no doubt or suspicion that it is revealed from Allah. Verily, Allah revealed the Qur'an with His knowledge, and the angels testify to this fact, Allah is sufficient as a Witness. Allah's statement,


﴿مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ﴾


(Confirming what came before it) means, from the previous divinely revealed Books, sent to the servants and Prophets of Allah. These Books testify to the truth of the Qur'an, and the Qur'an also testifies to the truth these Books contained, including the news and glad tidings of Muhammad's prophethood and the revelation of the Glorious Qur'an.


Allah said,


﴿وَأَنزَلَ التَّوْرَاةَ﴾


(And He sent down the Tawrah) to Musa (Musa) son of `Imran,


﴿وَالإِنجِيلَ﴾


(And the Injil), to `Isa, son of Mary,


﴿مِن قَبْلُ﴾


(Aforetime) meaning, before the Qur'an was revealed,


﴿هُدًى لِّلنَّاسِ﴾


(As a guidance to mankind) in their time.


﴿وَأَنزَلَ الْفُرْقَانَ﴾


(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.


Allah's statement,


﴿إِنَّ الَّذِينَ كَفَرُواْ بِأيَـتِ اللَّهِ﴾


(Truly, those who disbelieve in the Ayat of Allah) means they denied, refused and unjustly rejected them,


﴿لَهُمْ عَذَابٌ شَدِيدٌ﴾


(For them there is a severe torment) on the Day of Resurrection,


﴿وَاللَّهُ عَزِيزٌ﴾


(And Allah is All-Mighty) meaning, His grandeur is invincible and His sovereignty is infinite,


﴿ذُو انتِقَامٍ﴾


(All-Able of Retribution.) from those who reject His Ayat and defy His honorable Messengers and great Prophets.


﴿إِنَّ اللَّهَ لاَ يَخْفَى عَلَيْهِ شَىْءٌ فِي الاٌّرْضِ وَلاَ فِى السَّمَآءِ - هُوَ الَّذِي يُصَوِّرُكُمْ فِي الاٌّرْحَامِ كَيْفَ يَشَآءُ لاَ إِلَـهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ ﴾


(5. Truly, nothing is hidden from Allah, 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.)


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


﴿هُوَ الَّذِي يُصَوِّرُكُمْ فِي الاٌّرْحَامِ 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.


﴿لاَ إِلَـهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ﴾


(La ilaha 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 Ayah refers to the fact that `Isa, son of Mary, is a created servant, just as Allah created the rest of mankind. Allah created `Isa in the womb (of his mother) and shaped him as He willed. Therefore, how could `Isa be divine, as the Christians, may Allah's curses descend on them, claim `Isa was created in the womb and his creation changed from stage to stage, just as Allah said,


﴿يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَـتِكُـمْ خَلْقاً مِّن بَعْدِ خَلْقٍ فِى ظُلُمَـتٍ ثَلَـثٍ﴾


(He creates you in the wombs of your mothers, creation after creation in three veils of darkness.) ﴿39:6﴾.


﴿هُوَ الَّذِى أَنزَلَ عَلَيْكَ الْكِتَـبَ مِنْهُ آيَـتٌ مُّحْكَمَـتٌ هُنَّ أُمُّ الْكِتَـبِ وَأُخَرُ مُتَشَـبِهَـتٌ فَأَمَّا الَّذِينَ فى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَـبَهَ مِنْهُ ابْتِغَآءَ الْفِتْنَةِ وَابْتِغَآءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللَّهُ وَالرَسِخُونَ فِي الْعِلْمِ يَقُولُونَ ءَامَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ - رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ - رَبَّنَآ إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ إِنَّ اللَّهَ لاَ يُخْلِفُ الْمِيعَادَ ﴾

(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'wil except Allah. 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, Allah never breaks His Promise.'')

The Mutashabihat and Muhkamat Ayat


Allah states that in the Qur'an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone. And there are Ayat in the Qur'an that are Mutashabihat not entirely clear for many, or some people. So those who refer to the Muhkam Ayat to understand the Mutashabih Ayat, will have acquired the correct guidance, and vice versa. This is why Allah said,


[هُنَّ أُمُّ الْكِتَـبِ]


(They are the foundations of the Book), meaning, they are the basis of the Qur'an, and should be referred to for clarification, when warranted,


[وَأُخَرُ مُتَشَـبِهَـتٌ]


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


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


Muhammad bin Ishaq bin Yasar commented on,


[مِنْهُ آيَـتٌ مُّحْكَمَـتٌ]


(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 Ayat, they can (but must not) be altered and changed, and this is a test from Allah to the servants, just as He tested them with the allowed and prohibited things. So these Ayat must not be altered to imply a false meaning or be distorted from the truth.''


Therefore, Allah said,


[فَأَمَّا الَّذِينَ فى قُلُوبِهِمْ زَيْغٌ]

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


[فَيَتَّبِعُونَ مَا تَشَـبَهَ مِنْهُ]


(they follow that which is not entirely clear thereof) meaning, they refer to the Mutashabih, because they are able to alter its meanings to conform with their false interpretation since the wordings of the Mutashabihat encompass such a wide area of meanings. As for the Muhkam Ayat, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people. This is why Allah said,


[ابْتِغَآءَ الْفِتْنَةِ]


(seeking Al-Fitnah) meaning, they seek to misguide their following by pretending to prove their innovation by relying on the Qur'an -- the Mutashabih of it -- but, this is proof against and not for them. For instance, Christians might claim that [`Isa is divine because] the Qur'an states that he is Ruhullah and His Word, which He gave to Mary, all the while ignoring Allah's statements,


[إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ]


(He [`Isa] was not more than a servant. We granted Our favor to him.) [43:59], and,


[إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ ]


(Verily, the likeness of `Isa before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be!'' and he was.) [3:59].


There are other Ayat that clearly assert that `Isa is but one of Allah's creatures and that he is the servant and Messenger of Allah, among other Messengers.


Allah's statement,


[وَابْتِغَآءَ تَأْوِيلِهِ]


(And seeking for its Ta'wil,) to alter them as they desire. Imam Ahmad recorded that `A'ishah said, "The Messenger of Allah recited,


[هُوَ الَّذِى أَنزَلَ عَلَيْكَ الْكِتَـبَ مِنْهُ آيَـتٌ مُّحْكَمَـتٌ هُنَّ أُمُّ الْكِتَـبِ وَأُخَرُ مُتَشَـبِهَـتٌ]


(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,


[أُوْلُواْ الأَلْبَـبِ]


(Men of understanding) and he said,


«فَإِذَا رَأَيْتُمُ الَّذِين يُجَادِلُونَ فِيهِ، فَهُمُ الَّذِينَ عَنَى اللهُ، فَاحْذَرُوهُم»


(When you see those who argue in it (using the Mutashabihat), then they are those whom Allah meant. Therefore, beware of them.)''


Al-Bukhari recorded a similar Hadith in the Tafsir of this Ayah [3:7], as did Muslim in the book of Qadar (the Divine Will) in his Sahih, and Abu Dawud in the Sunnah section of his Sunan, from `A'ishah; "The Messenger of Allah recited this Ayah,


[هُوَ الَّذِى أَنزَلَ عَلَيْكَ الْكِتَـبَ مِنْهُ آيَـتٌ مُّحْكَمَـتٌ]


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


[وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ]


(And none receive admonition except men of understanding.)


He then said,


«فَإِذَا رَأَيْتِ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ؛ فَأُولئِكَ الَّذِينَ سَمَّى اللهُ، فَاحْذَرُوهُم»

(When you see those who follow what is not so clear of the Qur'an, then they are those whom Allah described, so beware of them.)''


This is the wording recorded by Al-Bukhari.

Only Allah Knows the True Ta'wil (Interpretation) of the Mutashabihat


Allah said,
﴿وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللَّهُ﴾
(But none knows its Ta'wil except Allah.)
Similarly, as preceded in what has been reported from Ibn `Abbas, "Tafsir is of four types: Tafsir that the Arabs know in their language; Tafsir that no one is excused of being ignorant of; Tafsir that the scholars know; and Tafsir that only Allah knows.'' Scholars of Qur'an recitation have different opinions about pausing at Allah's Name in this Ayah. This stop was reported from `A'ishah, `Urwah, Abu Ash-Sha`tha' and Abu Nahik.
Some pause after reciting,


﴿وَالرَسِخُونَ فِي الْعِلْمِ﴾
(And those who are firmly grounded in knowledge) saying that the Qur'an does not address the people with what they cannot understand. Ibn Abi Najih said that Mujahid said that Ibn `Abbas said, "I am among those who are firmly grounded in its Ta'wil interpretation.'' The Messenger of Allah supplicated for the benefit of Ibn `Abbas,


«اللَّهُمَّ فَقِّهْهُ فِي الدِّينِ وَعَلِّمْهُ التَّأْوِيل»
(O Allah! Bestow on him knowledge in the religion and teach him the Ta'wil (interpretation).)
Ta'wil has two meanings in the Qur'an, the true reality of things, and what they will turn out to be. For instance, Allah said,
﴿وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ﴾
(And he said: "O my father! This is the Ta'wil of my dream aforetime!''.) ﴿12:100﴾, and,
﴿هَلْ يَنظُرُونَ إِلاَّ تَأْوِيلَهُ يَوْمَ يَأْتِى تَأْوِيلُهُ﴾
(Await they just for it's Ta'wil On the Day (Day of Resurrection) it's Ta'wil 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 Ayah above ﴿3:7﴾, then pausing after reciting Allah's Name is warranted, because only Allah knows the true reality of things. In this case, Allah's statement,
﴿وَالرَسِخُونَ فِي الْعِلْمِ﴾
(And those who are firmly grounded in knowledge) is connected to His statement,
﴿يَقُولُونَ ءَامَنَّا بِهِ﴾
(say: "We believe in it'') If the word Ta'wil means the second meaning, that is, explaining and describing, such as what Allah said,
﴿نَبِّئْنَا بِتَأْوِيلِهِ﴾
((They said): "Inform us of the Ta'wil of this'') meaning its explanation, then pausing after reciting,
﴿وَالرَسِخُونَ فِي الْعِلْمِ﴾
(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, Allah's statement,
﴿يَقُولُونَ ءَامَنَّا بِهِ﴾
(say: "We believe in it'') describes the conduct of the scholars. Similarly, Allah said,
﴿وَجَآءَ رَبُّكَ وَالْمَلَكُ صَفّاً صَفّاً ﴾
(And your Lord comes, and the angels, in rows.) ﴿89:22﴾ means, your Lord will come, and the angels will come in rows.
Allah's statement that the knowledgeable people proclaim,
﴿يَقُولُونَ ءَامَنَّا بِهِ﴾
(We believe in it) means, they believe in the Mutashabih.
﴿كُلٌّ مِّنْ عِندِ رَبِّنَا﴾
(all of it is from our Lord) meaning, both the Muhkam and the Mutashabih are true and authentic, and each one of them testifies to the truth of the other. This is because they both are from Allah and nothing that comes from Allah is ever met by contradiction or discrepancy. Allah said,
﴿أَفَلاَ يَتَدَبَّرُونَ الْقُرْءَانَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُواْ فِيهِ اخْتِلَـفاً كَثِيراً ﴾
(Do they not then consider the Qur'an carefully Had it been from other than Allah, they would surely have found therein many a contradiction.) ﴿4:82﴾.
Allah said in his Ayah ﴿3:7﴾,


﴿وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ﴾
(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 Tafsir that Nafi` bin Yazid said, "Those firmly grounded in knowledge are those who are modest for Allah's sake, humbly seek His pleasure, and do not exaggerate regarding those above them, or belittle those below them.''
Allah said that they supplicate to their Lord,
﴿رَبَّنَا لاَ 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 Mutashabih in the Qur'an. Rather, make us remain firmly on Your straight path and true religion.''
﴿وَهَبْ لَنَا مِن لَّدُنكَ﴾
(And grant us from Ladunka) meaning, from You,
﴿رَحْمَةً﴾
(Mercy) with which You make our hearts firm, and increase in our Faith and certainty,
﴿إِنَّكَ أَنتَ الْوَهَّابُ﴾
(Truly, You are the Bestower)
Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah said that the Prophet used to supplicate,
«يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِك»
(O You Who changes the hearts, make my heart firm on Your religion.)
He then recited,
﴿رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ ﴾
("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.'') The Ayah continues,
﴿رَبَّنَآ إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ 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.


﴿إِنَّ الَّذِينَ كَفَرُواْ لَن تُغْنِىَ عَنْهُمْ أَمْوَلُهُمْ وَلاَ أَوْلـدُهُم مِّنَ اللَّهِ شَيْئًا وَأُولَـئِكَ هُمْ وَقُودُ النَّارِ - كَدَأْبِ ءَالِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَذَّبُواْ بِأَيَـتِنَا فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ وَاللَّهُ شَدِيدُ الْعِقَابِ ﴾
(10. Verily, those who disbelieve, neither their properties nor their offspring will avail them whatsoever against Allah; 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 Ayat. So Allah punished them for their sins. And Allah is severe in punishment.)

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


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


﴿يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ ﴾


(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 Allah, or save them from His punishment and severe torment. Similarly, Allah said,


﴿فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـفِرُونَ ﴾


(So let not their wealth nor their children amaze you; in reality Allah'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,


﴿لاَ يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُواْ فِى الْبِلَـدِ - مَتَـعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ ﴾


(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﴾.


Allah said in this Ayah ﴿3:10﴾,


﴿إِنَّ الَّذِينَ كَفَرُواْ﴾


(Verily, those who disbelieve) meaning, disbelieved in Allah's Ayat, denied His Messengers, defied His Books and did not benefit from His revelation to His Prophets,


﴿لَن تُغْنِىَ عَنْهُمْ أَمْوَلُهُمْ وَلاَ أَوْلـدُهُم مِّنَ اللَّهِ شَيْئًا وَأُولَـئِكَ هُمْ وَقُودُ النَّارِ﴾


(Neither their properties nor their offspring will avail them whatsoever against Allah; 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, Allah said,


﴿إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ﴾


(Certainly you (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell!) ﴿21:98﴾.


Allah said next,


﴿كَدَأْبِ ءَالِ فِرْعَوْنَ﴾


(Like the Da'b of the people of Fira`wn.) Ad-Dahhak said that Ibn `Abbas said that the Ayah means, "Like the behavior of the people of Fir`awn.'' This is the same Tafsir of `Ikrimah, Mujahid, Abu Malik, Ad-Dahhak, and others. Other scholars said that the Ayah means, "Like the practice, conduct, likeness of the people of Fir`awn.'' These meanings are all plausible, for the Da'b means practice, behavior, tradition and habit. The Ayah 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 Ayat, and proofs of Allah that they were sent with.


﴿وَاللَّهُ شَدِيدُ الْعِقَابِ﴾


(And Allah is severe in punishment.) meaning, His punishment is severe and His torment is painful. None can escape Allah's grasp, nor does anything escape His knowledge. Allah 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.


﴿قُلْ لِّلَّذِينَ كَفَرُواْ سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَى جَهَنَّمَ وَبِئْسَ الْمِهَادُ - قَدْ كَانَ لَكُمْ ءَايَةٌ فِي فِئَتَيْنِ الْتَقَتَا فِئَةٌ تُقَـتِلُ فِى سَبِيلِ اللَّهِ وَأُخْرَى كَافِرَةٌ يَرَوْنَهُمْ مِّثْلَيْهِمْ رَأْىَ الْعَيْنِ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَن يَشَآءُ إِنَّ فِى ذَلِكَ لَعِبْرَةً لاوْلِى الاٌّبْصَـرِ ﴾


(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 Allah, and as for the other, in disbelief. They saw them with their own eyes twice their number. And Allah 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


Allah commanded the Prophet Muhammad to proclaim to the disbelievers,


﴿سَتُغْلَبُونَ﴾


(You will be defeated) in this life,


﴿وَتُحْشَرُونَ﴾


(And gathered together) on the Day of Resurrection,


﴿إِلَى جَهَنَّمَ وَبِئْسَ الْمِهَادُ﴾


(to Hell, and worst indeed is that place of rest)


Muhammad bin Ishaq bin Yasar recorded that `Asim bin `Umar bin Qatadah said that when the Messenger of Allah gained victory in the battle of Badr and went back to Al-Madinah, he gathered the Jews in the marketplace of Bani Qaynuqa`.


Therefore, Allah said,


﴿قَدْ كَانَ لَكُمْ ءَايَةٌ﴾


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


﴿فِي فِئَتَيْنِ﴾


(In the two armies) meaning, two camps,


﴿الْتَقَتَا﴾


(that met) in combat (in Badr),


﴿فِئَةٌ تُقَـتِلُ فِى سَبِيلِ اللَّهِ﴾


(One was fighting in the Cause of Allah) the Muslims,


﴿وَأُخْرَى كَافِرَةٌ﴾


(And as for the other, in disbelief) meaning, the idolators of Quraysh at Badr. Allah's statement,


﴿يَرَوْنَهُمْ مِّثْلَيْهِمْ رَأْىَ الْعَيْنِ﴾


(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 Allah made this illusion a factor in the victory that Islam had over them.


It was said that the meaning of Allah's statement,


﴿يَرَوْنَهُمْ مِّثْلَيْهِمْ رَأْىَ الْعَيْنِ﴾


(They saw them with their own eyes twice their number) is that the Muslims saw twice as many idolators as they were, yet Allah gave them victory over the disbelievers. `Abdullah bin Mas`ud 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 Allah's statement,


﴿وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِى أَعْيُنِكُمْ قَلِيلاً وَيُقَلِّلُكُمْ فِى 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﴾''.


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 Allah 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, Allah made each camp look smaller in the eyes of the other camp, so that they would be encouraged to fight each other,


﴿لِّيَقْضِيَ اللَّهُ أَمْراً كَانَ مَفْعُولاً﴾


(so that Allah 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, Allah said;


﴿وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ﴾


(And Allah has already made you victorious at Badr, when you were a weak little force) ﴿3:123﴾. In this Ayah ﴿3:13﴾ Allah said,


﴿وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَن يَشَآءُ إِنَّ فِى ذَلِكَ لَعِبْرَةً لاوْلِى الاٌّبْصَـرِ﴾


(And Allah 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 Allah'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.


﴿زُيّنَ لِلنَّاسِ حُبُّ الشَّهَوتِ مِنَ النّسَآء وَالْبَنِينَ وَالْقَنَـطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالانْعَـمِ وَالْحَرْثِ ذلِكَ مَتَـعُ الْحَيَوةِ الدُّنْيَا وَاللَّهُ عِندَهُ حُسْنُ الْمَأَبِ- قُلْ أَؤُنَبّئُكُمْ بِخَيْرٍ مّن ذلِكُمْ لِلَّذِينَ اتَّقَوْاْ عِندَ رَبّهِمْ جَنَّـتٌ تَجْرِى مِن تَحْتِهَا الاْنْهَارُ خَـالِدِينَ فِيهَا وَأَزْوجٌ مُّطَهَّرَةٌ وَرِضْونٌ مّنَ اللَّهِ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ

(14. Beautified for men is the love of things they covet; women, children, Qanatir Al-Muqantarah of gold and silver, branded beautiful horses (Musawwamah), cattle and fertile land. This is the pleasure of the present world's life; but Allah has the excellent return with Him.) (15. Say: "Shall I inform you of things far better than those For those who have Taqwa there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives). And Allah will be pleased with them. And Allah is All-Seer of the servants.'')

The True Value of This Earthly Life


Allah 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 Sahih recorded that the Messenger said,


«مَا تَرَكْتُ بَعْدِي فِتْنَةً أَضَرَّ عَلَى الرِّجَالِ مِنَ النِّسَاء»


(I did not leave behind me a test more tempting to men than women.)


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


«وَإِنَّ خَيْرَ هذِهِ الْأُمَّةِ مَنْ كَانَ أَكْثَرَهَا نِسَاء»


(Verily, the best members of this Ummah are those who have the most wives) He also said,


«الدُّنْيَا مَتَاعٌ، وَخَيْرُ مَتَاعِهَا الْمَرْأَةُ الصَّالِحَة»


(This life is a delight, and the best of its delight is a righteous wife)


The Prophet said in another Hadith,


«حُبِّبَ إِلَيَّ النِّسَاءُ وَالطِّيبُ، وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاة»


(I was made to like women and perfume, and the comfort of my eye is the prayer.)


`A'ishah, may Allah be pleased with her, said, "Nothing was more beloved to the Messenger of Allah than women, except horses,'' and in another narration, "...than horses except women.''


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 Muhammad with those who worship Allah alone without partners, then it is encouraged and praised. A Hadith states,


«تَزَوَّجُوا الْوَدُودَ الْوَلُودَ، فَإِنِّي مُكَاثِرٌ بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَة»


(Marry the Wadud (kind) and Walud (fertile) woman, for I will compare your numbers to the rest of the nations on the Day of Resurrection.)


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 Tafsir have conflicting opinions about the amount of the Qintar, all of which indicate that the Qintar is a large amount of money, as Ad-Dahhak and other scholars said. Abu Hurayrah said "The Qintar is twelve thousand Uwqiyah, each Uwqiyah is better than what is between the heavens and earth.'' ﴿This was recorded by Ibn Jarir ﴾.


The desire to have horses can be one of three types. Sometimes, owners of horses collect them to be used in the cause of Allah, 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 Islam, 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 Allah'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 Hadith that we will mention, Allah willing, when we explain Allah's statement,


﴿وَأَعِدُّواْ لَهُمْ مَّا اسْتَطَعْتُم مّن قُوَّةٍ وَمِن رّبَاطِ الْخَيْلِ﴾


(And make ready against them all you can of power, including steeds of war.) ﴿8:60﴾.


As for the Musawwamah horses, Ibn `Abbas said that they are the branded, beautiful horses. This is the same explanation of Mujahid, `Ikrimah, Sa`id bin Jubayr, `Abdur-Rahman bin `Abdullah bin Abza, As-Suddi, Ar-Rabi` bin Anas and Abu Sinan and others. Makhul said the Musawwamah refers to the horse with a white spotted faced, and the horse with white feet. Imam Ahmad recorded that Abu Dharr said that the Messenger of Allah said,


«لَيْسَ مِنْ فَرَسٍ عَرَبِيَ إِلَّا يُؤْذَنُ لَهُ مَعَ كُلِّ فَجْرٍ يَدْعُو بِدَعْوَتَيْنِ يَقُولُ: اللَّهُمَّ إِنَّكَ خَوَّلْتَنِي مِنْ بَنِي آدَمَ، فَاجْعَلْنِي مِنْ أَحَبِّ مَالِهِ وَأَهْلِهِ إِلَيْهِ أَوْ أَحَبَّ أَهْلِهِ وَمَالِهِ إِلَيْه»

(Every Arabian horse is allowed to have two supplications every dawn, and the horse supplicates, `O Allah! You made me subservient to the son of Adam. 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.)


Allah's statement,


﴿وَالاٌّنْعَـمُ﴾


(Cattle) means, camels, cows and sheep.


﴿وَالْحَرْثِ﴾


(And fertile land) meaning, the land that is used to farm and grow plants.


Allah then said,


﴿ذَلِكَ مَتَـعُ الْحَيَوةِ الدُّنْيَا﴾


(This is the pleasure of the present world's life) Ymeaning, these are the delights of this life and its short lived joys,


﴿وَاللَّهُ عِندَهُ حُسْنُ الْمَأَبِ﴾


(But Allah has the excellent return with Him) meaning, the best destination and reward.