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.
(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,
(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.
(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.
(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,
(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.'')
Among the Qualities of Our Prophet Muhammad are Mercy and Kindness
Allah addresses His Messenger 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.
[فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ]
(And by the mercy of Allah, you dealt with them gently) [3:159]. meaning, who would have made you this kind, if it was not Allah's mercy for you and them. Qatadah said that,
[فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ]
(And by the mercy of Allah, you dealt with them gently) means, "With Allah's mercy you became this kind.'' Al-Hasan Al-Basri said that this, indeed, is the description of the behavior that Allah sent Muhammad with. This Ayah is similar to Allah's statement,
(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 Allah); for the believers (he is) full of pity, kind, and merciful) [9:128]. Allah said next,
(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,
[غَلِيظَ الْقَلْبِ]
(harsh-hearted) is the person whose heart is hard. Had this been the Prophet's behavior, "They would have scattered from around you. However, Allah gathered them and made you kind and soft with them, so that their hearts congregate around you.'' `Abdullah bin `Amr said that he read the description of the Messenger of Allah in previous Books, "He is not severe, harsh, obscene in the marketplace or dealing evil for evil. Rather, he forgives and pardons.''
(So pardon them, and ask (Allah's) forgiveness for them; and consult them in the affairs.)
The Messenger of Allah 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 asked his Companions for if Muslims should intercept the caravan (led by Abu Sufyan). They said, "O Messenger of Allah! If you wish to cross the sea, we would follow you in it, and if you march forth to Barkul-Ghimad we would march with you. We would never say what the Children of Israel said to Musa, `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 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 Uhud, the Messenger asked the Companions if they should fortify themselves in Al-Madinah 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-Ahzab (the Confederates), in return for giving them one-third of the fruits of Al-Madinah. However, Sa`d bin `Ubadah and Sa`d bin Mu`adh rejected this offer and the Prophet went ahead with their advice. The Prophet also asked them if they should attack the idolators on the Day of Hudaybiyyah, and Abu Bakr disagreed, saying, "We did not come here to fight anyone. Rather, we came to perform `Umrah.'' The Prophet agreed.
On the day of Ifk, (i.e. the false accusation), the Messenger of Allah said to them, "O Muslims! Give me your advice about some men who falsely accused my wife (`A'ishah). By Allah! 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 Allah!'' The Prophet asked `Ali and Usamah about divorcing `A'ishah. In summary, the Prophet used to take his Companions' advice for battles and other important events.
Ibn Majah recorded that Abu Hurayrah said that the Prophet said;
«الْمُسْتَشَارُ مُؤْتَمَن»
(The one whom advice is sought from is to be entrusted) This was recorded by Abu Dawud, At-Tirmidhi, and An-Nasa'i who graded it Hasan.
(Then when you have taken a decision, put your trust in Allah,) means, if you conduct the required consultation and you then make a decision, trust in Allah over your decision,
[إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ]
(certainly, Allah loves those who put their trust (in Him)).
(If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you And in Allah (Alone) let believers put their trust), is similar to His statement that we mentioned earlier,
Treachery with the Spoils of War was not a Trait of the Prophet
Allah said,
[وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ]
(It is not for any Prophet to illegally take a part of the booty,)
Ibn `Abbas, Mujahid and Al-Hasan said that the Ayah means, "It is not for a Prophet to breach the trust.'' Ibn Jarir recorded that, Ibn `Abbas said that, this Ayah,
[وَمَا كَانَ لِنَبِىٍّ أَنْ 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 Allah might have taken it. When this rumor circulated, Allah sent down,
(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.)
This was also recorded by Abu Dawud and At-Tirmidhi, who said "Hasan Gharib''. This Ayah exonerates the Messenger of Allah of all types of deceit and treachery, be it returning what was entrusted with him, dividing the spoils of war, etc.
(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 Ayah contains a stern warning and threat against Ghulul [stealing from the booty], and there are also Hadiths, that prohibit such practice. Imam Ahmad recorded that Abu Malik Al-Ashja`i said that the Prophet said,
(The worst Ghulul (i.e. stealing) with Allah 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.)
Imam Ahmad recorded that Abu Humayd As-Sa`idi said, "The Prophet appointed a man from the tribe of Al-Azd, called Ibn Al-Lutbiyyah, to collect the Zakah. When he returned he said, `This (portion) is for you and this has been given to me as a gift.' The Prophet stood on the Minbar and said,
ثلاثًا.(What is the matter with a man whom we appoint to collect Zakah, 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 Zakah (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 then raised his hands till we saw the whiteness of his armpits, and he said thrice, `O Allah! Haven't I conveyed Your Message.')''
Hisham bin `Urwah added that Abu Humayd said, "I have seen him with my eyes and heard him with my ears, and ask Zayd bin Thabit.'' This is recorded in the Two Sahihs .
In the book of Ahkam of his Sunan, Abu `Isa At-Tirmidhi recorded that Mu`adh bin Jabal said, "The Messenger of Allah sent me to Yemen, but when I started on the journey, he sent for me to come back and said,
(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 Allah's Messenger! Intercede on my behalf,' and I will say, 'I can't intercede for you with Allah, for I have conveyed (Allah'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 Allah's Messenger! Intercede on my behalf,' and I will reply, 'I can't intercede for you with Allah, for I have conveyed (Allah'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 Allah's Messenger! Intercede (with Allah) for me, ' and I will say, 'I can't help you with Allah, for I have conveyed (Allah'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 Allah's Messenger! Intercede (with Allah) for me.' And I will say, 'I can't help you with Allah, for I have conveyed (Allah's Message) to you.')'' This Hadith was recorded in the Two Sahihs .
Imam Ahmad recorded that `Umar bin Al-Khattab said, "During the day (battle) of Khaybar, several Companions of the Messenger of Allah 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 Allah said,
(O Ibn Al-Khattab! 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 "Hasan Sahih''.
(Is then one who follows (seeks) the pleasure of Allah like the one who draws on himself the wrath of Allah His abode is Hell, and worse indeed is that destination!) [3:162],
This refers to those seeking what pleases Allah 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 Allah'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'an, such as,
(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].
Allah then said,
[هُمْ دَرَجَـتٌ عِندَ اللَّهِ]
(They are in varying grades with Allah, ) [3:163] meaning, the people of righteousness and the people of evil are in grades, as Al-Hasan Al-Basri and Muhammad bin Ishaq said. Abu `Ubaydah and Al-Kisa'i said that this Ayah refers to degrees, meaning there are various degrees and dwellings in Paradise, as well as, various degrees and dwellings in the Fire. In another Ayah, Allah said,
[وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ]
(For all there will be degrees (or ranks) according to what they did) [6:132]. Next, Allah said,
[وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ]
(and Allah 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.
(Indeed Allah 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 Allah said:
(O you assembly of Jinn and mankind! "Did not there come to you Messengers from among you...'') [6:130].
Allah's favor is perfected when His Messenger to the people is from their own kind, so that they are able to talk to him and inquire about the meanings of Allah's Word. This is why Allah said,
[يَتْلُواْ عَلَيْهِمْ ءَايَـتِهِ]
(reciting unto them His verses) [3:164], the Qur'an,
[وَيُزَكِّيهِمْ]
(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.
[وَيُعَلِّمُهُمُ الْكِتَـبَ وَالْحِكْمَةَ]
(and instructing them (in) the Book and the Hikmah,) the Qur'an and the Sunnah,
[وَإِن كَانُواْ مِن قَبْلِ]
(while before that they had been), before sending this Prophet, Muhammad ,
[لَفِى ضَلَـلٍ مُّبِينٍ]
(in manifest error. ) indulging in plain and unequivocal error and ignorance that are clear to everyone.
(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 Allah has power over all things.) (166. And what you suffered on the day the two armies met, was by the leave of Allah, 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 Allah 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 Allah 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.'')
(When a single disaster smites you), in reference to when the Muslims suffered seventy fatalities during the battle of Uhud,
[قَدْ أَصَبْتُمْ مِّثْلَيْهَا]
(although you smote (your enemies) with one twice as great,) during Badr, when the Muslims killed seventy Mushriks and captured seventy others,
[قُلْتُمْ أَنَّى هَـذَا]
(you say: "From where does this come to us'') why did this defeat happen to us
[قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ]
(Say, "It is from yourselves.'') Ibn Abi Hatim recorded that `Umar bin Al-Khattab said, "When Uhud 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 Allah gave flight and abandoned him. The Messenger suffered a broken tooth, the helmet was smashed on his head and blood flowed onto his face. Allah then revealed,
[أَوَ لَمَّا أَصَـبَتْكُمْ مُّصِيبَةٌ قَدْ أَصَبْتُمْ مِّثْلَيْهَا قُلْتُمْ أَنَّى هَـذَا قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ]
(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, Muhammad bin Ishaq, Ibn Jurayj, Ar-Rabi` bin Anas and As-Suddi said that the Ayah,
[قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ]
(Say, "It is from yourselves.'') means, because you, the archers, disobeyed the Messenger's command to not abandon your positions.
[إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ]
(And Allah 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.
(And what you suffered on the day the two armies met, was by the leave of Allah), for when you ran away from your enemy, who killed many of you and injured many others, all this occurred by Allah's will and decree out of His perfect wisdom,
[وَلِيَعْلَمَ الْمُؤْمِنِينَ]
(in order that He might test the believers.) who were patient, firm and were not shaken,
(And that He might test the hypocrites, it was said to them: "Come, fight in the way of Allah 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 `Abdullah bin Ubayy bin Salul who went back (to Al-Madinah) with him before the battle. Some believers followed them and encouraged them to come back and fight, saying,
[أَوِ ادْفَعُواْ]
(or defend), so that the number of Muslims increases, as Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Salih, Al-Hasan and As-Suddi stated. Al-Hasan bin Salih said that this part of the Ayah means, help by supplicating for us, while others said it means, man the posts. However, they refused, saying,
[لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَـكُمْ]
("Had we known that fighting will take place, we would certainly have followed you.'') meaning, according to Mujahid, if we knew that you would fight today, we would join you, but we think you will not fight. Allah said,
(saying with their mouths what was not in their hearts.) for they utter what they do not truly believe in, such as,
[لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَـكُمْ]
("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. Allah said;
[وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ]
(And Allah has full knowledge of what they conceal.)
((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. Allah said,
(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.
Mujahid said that Jabir bin `Abdullah said, "This Ayah [3:168] was revealed about `Abdullah bin Ubayy bin Salul (the chief hypocrite).''
(169. Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.) (170. They rejoice in what Allah 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 Allah, and that Allah will not waste the reward of the believers.) (172. Those who answered (the Call of) Allah and the Messenger after being wounded; for those of them who did good deeds and feared Allah, 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: "Allah is Sufficient for us, and He is the Best Disposer of affairs.'') (174. So they returned with grace and bounty from Allah. No harm touched them; and they followed the pleasure of Allah. And Allah is the Owner of great bounty.) (175. It is only Shaytan that suggests to you the fear of his friends; so fear them not, but fear Me, if you are indeed believers.)
Allah 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 Sahih, Muslim recorded that Masruq said, "We asked `Abdullah about this Ayah,
(Their souls are inside green birds that have lamps, which are hanging below the Throne (of Allah), and they wander about in Paradise wherever they wish. Then they return to those lamps. Allah 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' Allah 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.' Allah knew that they did not have any other wish, so they were left.)''' There are several other similar narrations from Anas and Abu Sa`id.
Imam Ahmad recorded that Anas said that the Messenger of Allah said,
(No soul that has a good standing with Allah 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 Hadith
In addition, Imam Ahmad recorded that, Ibn `Abbas said that the Messenger of Allah said,
(When your brothers were killed in Uhud, Allah 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 Allah gave us so that they will not abandon Jihad or warfare.' Allah said, `I will convey the news for you.') Allah revealed these and the following Ayat,
[وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ أَمْوَتاً بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ ]
(Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.)
Qatadah, Ar-Rabi` and Ad-Dahhak said that these Ayat were revealed about the martyrs of Uhud.
Abu Bakr Ibn Marduwyah recorded that Jabir bin `Abdullah said, "The Messenger of Allah looked at me one day and said, `O Jabir! Why do I see you sad' I said, `O Messenger of Allah! My father was martyred and left behind debts and children.' He said,
(Should I tell you that Allah never spoke to anyone except from behind a veil However, He spoke to your father directly. He said, `Ask Me and I will give you.' He said, `I ask that I am returned to life so that I am killed in Your cause again.' The Lord, Exalted He be, said, `I have spoken the word that they shall not be returned back to it (this life). ' He said, `O Lord! Then convey the news to those I left behind.') Allah revealed,
(The martyrs convene at the shore of a river close to the door of Paradise, in a green tent, where their provisions are brought to them from Paradise day and night.)
Ahmad and Ibn Jarir collected this Hadith, which has a good chain of narration. It appears that the martyrs are of different types, some of them wander in Paradise, and some remain close to this river by the door of Paradise. It is also possible that the river is where all the souls of the martyrs convene and where they are provided with their provision day and night, and Allah knows best. UImam Ahmad narrated a Hadith that contains good news for every believer that his soul will be wandering in Paradise, as well, eating from its fruits, enjoying its delights and happiness and tasting the honor that Allah has prepared in it for him. This Hadith has a unique, authentic chain of narration that includes three of the Four Imams. Imam Ahmad narrated this Hadith from Muhammad bin Idris Ash-Shafi`i who narrated it from Malik bin Anas Al-Asbuhi, from Az-Zuhri, from `Abdur-Rahman bin Ka`b bin Malik that his father said that the Messenger of Allah said,
(The soul of the believer becomes a bird that feeds on the trees of Paradise, until Allah sends him back to his body when He resurrects him.)
This Hadith states that the souls of the believers are in the shape of a bird in Paradise. As for the souls of martyrs, they are inside green birds, like the stars to the rest of the believing souls. We ask Allah the Most Generous that He makes us firm on the faith.
Allah's statement,
[فَرِحِينَ بِمَآ ءَاتَـهُمُ اللَّهُ]
(They rejoice in what Allah has bestowed upon them) indicates that the martyrs who were killed in Allah's cause are alive with Allah, delighted because of the bounty and happiness they are enjoying. They are also awaiting their brethren, who will die in Allah's cause after them, for they will be meeting them soon. These martyrs do not have fear about the future or sorrow for what they left behind. We ask Allah to grant us Paradise. The Two Sahihs record from Anas, the story of the seventy Ansar Companions who were murdered at Bir Ma`unah in one night. In this Hadith, Anas reported that the Prophet used to supplicate to Allah in Qunut in prayer against those who killed them. Anas said, "A part of the Qur'an was revealed about them, but was later abrogated, `Convey to our people that we met Allah and He was pleased with us and made us pleased.'''
(They rejoice in a grace and a bounty from Allah, and that Allah will not waste the reward of the believers) [3:171].
Muhammad bin Ishaq commented, "They were delighted and pleased because of Allah's promise that was fulfilled for them, and for the tremendous rewards they earned.'' `Abdur-Rahman bin Zayd bin Aslam said, "This Ayah encompasses all the believers, martyrs and otherwise. Rarely does Allah mention a bounty and a reward that He granted to the Prophets, without following that with what He has granted the believers after them.''
(Those who answered (the Call of) Allah and the Messenger after being wounded) [3:172].
This occurred on the day of Hamra' Al-Asad. After the idolators defeated the Muslims (at Uhud), they started on their way back home, but soon they were concerned because they did not finish off the Muslims in Al-Madinah, so they set out to make that battle the final one. When the Messenger of Allah got news of this, he commanded the Muslims to march to meet the disbelievers, to bring fear to their hearts and to demonstrate that the Muslims still had strength to fight. The Prophet only allowed those who were present during Uhud to accompany him, except for Jabir bin `Abdullah Al-Ansari, as we will mention. The Muslims mobilized, even though they were still suffering from their injuries, in obedience to Allah and His Messenger .
Ibn Abi Hatim recorded that `Ikrimah said, "When the idolators returned [towards Makkah] after Uhud, they said, `You neither killed Muhammad nor collected female captives. Woe to you for what you did. Let us go back.' When the Messenger of Allah heard this news, he mobilized the Muslim forces, and they marched until they reached Hamra Al-Asad. The idolators said, `Rather, we will meet next year', and the Messenger of Allah went back [to Al-Madinah], and this was considered a Ghazwah (battle). Allah sent down,
(Those who answered (the Call of) Allah and the Messenger after being wounded; for those of them who did good deeds and feared Allah, there is a great reward.)
Al-Bukhari recorded that `A'ishah said to `Urwah about the Ayah;
[الَّذِينَ اسْتَجَابُواْ لِلَّهِ وَالرَّسُولِ]
(Those who answered (the Call of) Allah and the Messenger)
"My nephew! Your fathers Az-Zubayr and Abu Bakr were among them. After the Prophet suffered the calamity at Uhud and the idolators went back, he feared that the idolators might try to come back and he said, `Who would follow them' Seventy men, including Az-Zubayr and Abu Bakr, volunteered.'' This was recorded by Al-Bukhari alone.
(Those unto whom the people said, "Verily, the people have gathered against you, therefore, fear them.'' But it (only) increased them in faith) [3:173], it means, those who threatened the people, saying that the disbelievers have amassed against them, in order to instill fear in them, but this did not worry them, rather, they trusted in Allah and sought His help,
(and they said: "Allah is Sufficient for us, and He is the Best Disposer of affairs.'')
Al-Bukhari recorded that Ibn `Abbas said,
[حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ]
("Allah Alone is Sufficient for us and He is the Best Disposer of affairs for us.'')
"Ibrahim said it when he was thrown in fire. Muhammad said it when the people said, `Verily, the people have gathered against you, therefore, fear them.' But it only increased them in faith, and they said, `Allah is Sufficient for us and He is the Best Disposer of affairs for us.''' Abu Bakr Ibn Marduwyah recorded that Anas bin Malik said that the Prophet was told on the day of Uhud, "Verily, the people have gathered against you, therefore, fear them.'' Thereafter, Allah sent down this Ayah [3:173].
(So they returned with grace and bounty from Allah. No harm touched them for when they relied on Allah, Allah took care of their worries, He confounded the plots of their enemies, and the Muslims returned to their land,
(So they returned with grace and bounty from Allah,) "The `Grace' was that they were saved. The `Bounty' was that a caravan passed by, and those days were [Hajj] season days. Thus the Messenger of Allah bought and sold and made a profit, which he divided between his Companions.''
(It is only Shaytan that suggests to you the fear of his friends,) [3:175] meaning, Shaytan threatens you with his friends and tries to pretend they are powerful and fearsome. Allah said next,
(so fear them not, but fear Me, if you are indeed believers.) meaning, "If Shaytan brings these thoughts to you, then depend on Me and seek refuge with Me. Indeed, I shall suffice you and make you prevail over them.'' Similarly, Allah said,
(Verily, We will indeed make victorious Our Messengers and those who believe, in this world's life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to wrongdoers. Theirs will be the curse, and theirs will be the evil abode.) [40:51,52]
(176. And let not those grieve you who rush with haste to disbelieve; verily, not the least harm will they do to Allah. It is Allah's will to give them no portion in the Hereafter. For them there is a great torment.) (177. Verily, those who purchase disbelief at the price of faith, not the least harm will they do to Allah. For them, there is a painful torment.) (178. And let not the disbelievers think that Our postponing their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgraceful torment.) (179. Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Unseen, but Allah chooses of His Messengers whom He wills. So believe in Allah and His Messengers. And if you believe and have Taqwa of Allah, then for you there is a great reward.) (180. And let not those who are stingy with that which Allah has bestowed on them of His bounty think that it is good for them. Nay, it will be worse for them; the things that they were stingy with shall be tied to their necks like a collar on the Day of Resurrection. And Allah's is the inheritance of the heavens and the earth; and Allah is Well-Acquainted with all that you do.)
(And let not those grieve you who rush with haste to disbelieve) [3:176].
Because the Prophet was eager for people's benefit, he would become sad when the disbelievers would resort to defiance, rebellion and stubbornness. Allah said, `Do not be saddened by this behavior,'
(verily, not the least harm will they do to Allah. It is Allah's will to give them no portion in the Hereafter.) for He decided with His power and wisdom that they shall not acquire any share in the Hereafter,
(And let not the disbelievers think that Our postponing their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgraceful torment) [3:178].
This statement is similar to Allah's other statements,
(Do they think that because We have given them abundant wealth and children, [that] We hasten unto them with good things. Nay, but they perceive not.) [23:55,56] and
(And let not their wealth or their children amaze you. Allah's plan is to punish them with these things in this world, and that their souls shall depart (die) while they are disbelievers) [9:85].
(Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.) [3:179], meaning, He allows a calamity to happen, and during this calamity His friend becomes known and His enemy exposed, the patient believer recognized and the sinful hypocrite revealed. This Ayah refers to Uhud, since Allah tested the believers in that battle, thus making known the faith, endurance, patience, firmness and obedience to Allah and His Messenger that the believers had. Allah exposed the hypocrites in their defiance, reverting from Jihad, and the treachery they committed against Allah and His Messenger . This is why Allah said,
(Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.)
Mujahid commented, "He distinguished between them during the day of Uhud.'' Qatadah said, "He distinguished between them in Jihad and Hijrah.'' Allah said next,
(Nor will Allah disclose to you the secrets of the Unseen.) meaning, you do not have access to Allah's knowledge of His creation so that you can distinguish between the believer and the hypocrite, except by the signs of each type that Allah uncovers. Allah's statement,
((He Alone is) the All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger (from mankind) whom He has chosen, and then He makes a band of watching guards (angels) to march before him and behind him.) [72:26,27]. Allah then said,
[فَـَامِنُواْ بِاللَّهِ وَرُسُلِهِ]
(So believe in Allah and His Messengers.) Obey Allah and His Messenger and adhere to the law that he legislated for you,
( And let not those who are stingy with that which Allah has bestowed on them of His bounty (wealth) think that it is good for them. Nay, it will be worse for them.) [3:180]
Therefore, the Ayah says that the miser should not think that collecting money will benefit him. Rather, it will harm him in his religion and worldly affairs. Allah mentions the money that the miser collected on the Day of Resurrection,
(Whoever Allah makes wealthy and he does not pay the Zakah due on his wealth, then (on the Day of Resurrection) his wealth will be made in the likeness of a bald-headed poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and proclaim, `I am your wealth, I am your treasure.')
( And let not those who are stingy with that which Allah has bestowed on them of His bounty think that it is good for them. Nay, it will be worse for them), until the end. Al-Bukhari, but not Muslim, collected this Hadith using this chain of narration, Ibn Hibban also collected it in his Sahih.
Imam Ahmad recorded that `Abdullah said that the Prophet said,
(Every person who does not pay the Zakah due on his wealth, will have his money made into the shape of a bald-headed, poisonous male snake who will follow him. The person will run away from the snake, who will follow him and proclaim, `I am your treasure.')
`Abdullah then recited the Ayah in Allah's Book that testifies to this fact,
(and spend of that whereof He has made you trustees) [57: 7]. Therefore, since all affairs are under Allah's control, then spend from your money so it will benefit you on the Day of Return,
[وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ]
(and Allah is Well-Acquainted with all that you do.) with your intentions and what your hearts conceal.
[فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَآءُوا بِالْبَيِّنَـتِ وَالزُّبُرِ وَالْكِتَـبِ الْمُنِيرِ ]
(181. Indeed, Allah has heard the statement of those who say: "Truly, Allah is poor and we are rich!'' We shall record what they have said and their killing of the Prophets unjustly, and We shall say: "Taste you the torment of the burning (Fire).'') (182. This is because of that which your hands have sent before you. And certainly, Allah is never unjust to (His) servants.) (183. Those who said: "Verily, Allah has taken our promise not to believe in any Messenger unless he brings to us an offering which the fire (from heaven) shall devour. '' Say: "Verily, there came to you Messengers before me, with Al-Bayinat and even with with what you speak of; why then did you kill them, if you are truthful'') (184. Then if they reject you, so were Messengers rejected before you, who came with Al-Bayinat and the Scriptures and the Book of Enlightenment.)
(Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times) [2:245] was revealed, the Jews said, `O Muhammad! Has your Lord become poor so that He asks His servants to give Him a loan' Allah sent down,
(and We shall say: "Taste you the torment of the burning (Fire).'' This is because of that which your hands have sent before you. And certainly, Allah is never unjust to (His) servants.)
They will be addressed like this as a way of chastising, criticism, disgrace and humiliation.
(Those (Jews) who said: "Verily, Allah has taken our promise not to believe in any Messenger unless he brings to us an offering which the fire (from heaven) shall devour.'')
Allah refuted their claim that in their Books, Allah took a covenant from them to only believe in the Messenger whose miracles include fire coming down from the sky that consumes the charity offered by a member of the Messenger's nation, as Ibn `Abbas and Al-Hasan stated. Allah replied,
(Then if they reject you, so were Messengers rejected before you, who came with Al-Baiyyinat and the Scripture, and the Book of Enlightenment.) meaning, do not be sad because they deny you, for you have an example in the Messengers who came before you. These Messengers were rejected although they brought clear proofs, plain evidence and unequivocal signs,
[وَالزُّبُرِ]
(and the Zubur), the divinely revealed Books that were sent down to the Messengers,
[وَالْكِتَـبِ الْمُنِيرِ]
(and the Book of Enlightenment) meaning the clarification and best explanation.
(185. Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is moved away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception.) (186. You shall certainly be tried and tested in your wealth and properties and in yourselves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah; but if you persevere patiently, and have Taqwa, then verily, that will be a determining factor in all affairs.)
(Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever) [55:26,27].
Therefore, Allah Alone is the Ever-Living Who never dies, while the Jinn, mankind and angels, including those who carry Allah's Throne, shall die. The Irresistible One and Only, will alone remain for ever and ever, remaining Last, as He was the First. This Ayah comforts all creation, since every soul that exists on the earth shall die. When the term of this life comes to an end and the sons of Adam no longer have any new generations, and thus this world ends, Allah will command that the Day of Resurrection commence. Allah will then recompense the creation for their deeds, whether minor or major, many or few, big or small. Surely, Allah will not deal unjustly with anyone, even the weight of an atom, and this is why He said,
(And whoever is moved away from the Fire and admitted to Paradise, he indeed is successful.) meaning, whoever is kept away from the Fire, saved from it and entered into Paradise, will have achieved the ultimate success.
Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah said,
(And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful). This was collected in the Two Sahihs, but using another chain of narration and without the addition (the Ayah.) Abu Hatim Ibn Hibban recorded it in his Sahih without the addition as did Al-Hakim in his Mustadrak.
(The life of this world is only the enjoyment of deception. ) belittling the value of this life and degrading its importance. This life is short, little and finite, just as Allah said,
(And whatever you have been given is an enjoyment of the life of (this) world and its adornment, and that (Hereafter) which is with Allah is better and will remain forever) [28:60]. A Hadith states,
(By Allah! This life, compared to the Hereafter, is just as insignificant as when one of you dips his finger in the sea; let him contemplate what his finger will come back with.)
(The life of this world is only the enjoyment of deception.) "Life is a delight. By Allah, other than Whom there is no deity, it will soon fade away from its people. Therefore, take obedience to Allah from this delight, if you can. Verily, there is no power except from Allah.''
(And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits) [2:155].
Therefore, the believer shall be tested, in his wealth, himself, his offspring and family. The believer shall be tested according to the degree of his faith, and when his faith is stronger, the test is larger.
(and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah) [3:186].
Allah said to the believers upon their arrival at Al-Madinah, before Badr, while comforting them against the harm they suffered from the People of the Scriptures and the polytheists;
(but if you persevere patiently, and have Taqwa, then verily, that will be a determining factor in all affairs.)
Therefore, Allah commanded the believers to be forgiving, patient and forbearing until He brought His awaited aid.
Al-Bukhari recorded that Usamah bin Zayd said that Allah's Messenger rode a donkey with a saddle covered by a velvet sheet and let Usamah ride behind him (on the donkey). The Prophet wanted to visit Sa`d bin `Ubadah in Bani Al-Harith bin Al-Khazraj, and this occurred before the battle of Badr. The Prophet passed by a gathering in which `Abdullah bin Ubayy bin Salul was sitting, before `Abdullah bin Ubayy became Muslim. That gathering was made up of various Muslims as well as Mushriks, who worshipped the idols, and some Jews. `Abdullah bin Rawahah was sitting in that gathering. When the Prophet reached `Abdullah bin Ubayy, the donkey caused some sand to fall on the group. Then, `Abdullah bin Ubayy covered his nose with his robe and said, `Do not fill us with sand.' The Messenger of Allah greeted the gathering with Salam, called them to Allah and recited some of the Qur'an to them. `Abdullah bin Ubayy said, `O fellow! No other speech is better than what you said, if it was true! However, do not bother us in our gatherings. Go back to your place and whoever came to you, narrate your stories to him.' `Abdullah bin Rawahah said, `Rather, O Messenger of Allah! Attend our gatherings for we like that.' The Muslims, Mushriks and Jews then cursed each other, and they almost fought with each other. The Prophet tried to calm them down, until they finally settled. The Prophet rode his donkey and went to Sa`d bin `Ubadah, saying, `O Sa`d! Have you heard what Abu Hubbab said (meaning `Abdullah bin Ubayy) He said such and such things. ' Sa`d said, `O Messenger of Allah! Forgive and pardon him. By Allah, Who sent down the Book to you, Allah brought us the truth that you came with at a time when the people of this city almost appointed him king. When Allah changed all that with the truth that He gave you, he choked on it, and this is the reason behind the behavior you saw from him.' The Messenger of Allah forgave him. Indeed, the Messenger of Allah and his Companions used to forgive the Mushriks and the People of the Scriptures, just as Allah commanded them, and they used to tolerate the harm that they suffered. Allah said,
(and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah [3:186], and,
(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 envy from their own selves, even after the truth has become manifest unto them. But forgive and overlook, till Allah brings His command) [2:109].
The Prophet used to implement the pardon that Allah commanded him until He gave His command (to fight the disbelievers). When the Messenger fought at Badr, and Allah killed, by his hand, the leaders of the disbelievers from Quraysh, `Abdullah bin Ubayy bin Salul and the Mushriks and idol worshippers who were with him said, `This matter has prevailed,' and they gave their pledge to the Prophet and became Muslims.''
Therefore, every person who stands for truth, enjoins righteousness and forbids evil, will be harmed in some manner. In such cases, there is no cure better than being patient in Allah's cause, trusting in Him and returning to Him.
(187. (And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the truth) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.) (188. Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done, think not that they are rescued from the torment, and for them is a painful torment.) (189. And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things.)
Chastising the People of the Scriptures for Breaking the Covenant and Hiding the Truth
In this Ayah, Allah chastises the People of the Scriptures, from whom Allah took the covenant by the words of their Prophets, that they would believe in Muhammad and describe him to the people, so that they would recognize and follow him when Allah sent him. However, they hid this truth and preferred the the small amounts and the material gains instead of the rewards of this life and the Hereafter that they were promised. This is a losing deal and a failing trade, indeed.
These Ayat also contain a warning for the scholars not to imitate their behavior, so that they do not suffer the same fate and become like them. Therefore, the scholars are required to spread the beneficial knowledge that they have, encouraging the various righteous good deeds. They are also warned against hiding any part of their knowledge. A Hadith states that the Prophet said,
(Think not that those who rejoice in what they have done, and love to be praised for what they have not done), refers to those who show off, rejoice in what they do and claim to do what they have not done. The Two Sahihs recorded that the Prophet said,
(He who claims to do what he has not done, is just like a person who wears two robes made of falsehood.)
Imam Ahmad recorded that Marwan told his guard Rafi` to go to Ibn `Abbas and proclaim to him, "If every person among us who rejoices with what he has done and loves to be praised for what he has not done will be tormented, we all will be tormented.'' Ibn `Abbas said, "This Ayah was revealed about the People of the Scriptures.'' He then recited the Ayah,
((And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the truth) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.) then the Ayah,
(Think not that those who rejoice in what they have done, and love to be praised for what they have not done)
Ibn `Abbas said, "The Prophet asked them about something, and they hid its knowledge, giving him an incorrect answer. They parted after showing off and rejoicing in front of him because they answered him, so they pretended, and they were delighted that they hid the correct news about what he had asked them.'' This was recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i.
Al-Bukhari recorded that Abu Sa`id Al-Khudri said, "During the time of the Messenger of Allah , when the Messenger would go to battle, some hypocrite men would remain behind and rejoice because they did not accompany the Prophet in battle. When the Messenger would come back, they would ask him to excuse them swearing to having some excuse, and wanting to be praised for that which they did not do. So Allah revealed,
(think not that they are rescued from the torment, ) Do not think that they will be saved from punishment, rather it will certainly strike them. So Allah said;
﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾
(and for them is a painful torment.) Allah then said,
(And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things.) He is the Owner of everything, able to do all things and nothing escapes His might. Therefore, fear Him, never defy Him and beware of His anger and revenge. He is the Most Great, none is greater than Him, and the Most Able, none is more able than He is.
(190. Verily, in the creation of the heavens and the Earth, and in the alternation of night and day, there are indeed signs for men of understanding.) (191. Those who remember Allah standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): "Our Lord! You have not created this without purpose, glory to You! Give us salvation from the torment of the Fire.) (192. "Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him; and never will the wrongdoers find any helpers.) (193. "Our Lord! Verily, we have heard the call of one calling to faith: `Believe in your Lord,' and we have believed. Our Lord! Forgive us our sins and expiate from us our evil deeds, and make us die along with Al-Abrar (the most righteous).) (194. "Our Lord! Grant us what You promised us through Your Messengers and disgrace us not on the Day of Resurrection, for You never break (Your) Promise.'')
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