Tafsir of Al Imran 3:169

Imam Ahmad and a group of scholars recorded from Ibn Abbas, who said: The Messenger of Allah (may Allah bless him and grant him peace) said: "When your brethren were struck at Uhud, Allah, the Exalted, placed their souls in the bodies of green birds that frequent the rivers of Paradise, eat of its fruits, and nest in golden lamps hanging in the shade of the Throne. When they found the sweetness of their food, their drink, and their pleasant resting place, they said: 'Would that our brethren knew what Allah, the Exalted, has done for us!'" In another narration: "They said: 'Who will inform our brethren that we are alive in Paradise, being provided for, so that they might not turn away from Jihad or shrink from war?' Allah, the Exalted, said: 'I will inform them of you,' and He revealed these verses."

Al-Tirmidhi (who classified it as hasan), Al-Hakim (who authenticated it), and others recorded from Jabir ibn Abdullah that the Messenger of Allah (may Allah bless him and grant him peace) met him and said: "O Jabir, why do I see you broken?" I said: "O Messenger of Allah, my father was martyred, leaving behind dependents and debt." He said: "Shall I not give you glad tidings of what Allah, the Exalted, met your father with?" I said: "Yes." He said: "Allah, the Exalted, has never spoken to anyone except from behind a veil, but He brought your father to life and spoke to him face-to-face, saying: 'O My servant, ask of Me and I shall grant you.' He said: 'O Lord, bring me back to life so that I may be killed for Your sake a second time.' The Lord, the Exalted, said: 'It has already been decreed by Me that they shall not return.' He said: 'O Lord, then inform those behind me.' And Allah, the Exalted, revealed this verse."

There is no contradiction between the two narrations, as it is possible that both events occurred and Allah revealed the verse for both. The reports are consistent regarding its revelation concerning the martyrs of Uhud. In a narration by Ibn al-Mundhir from Ishaq ibn Abi Talhah, Anas narrated regarding the companions of the Messenger of Allah (may Allah bless him and grant him peace) who were sent to Bir Ma'una—and he narrated the lengthy hadith until he said: "And he told me that Allah, the Exalted, revealed a Quran regarding them: 'Inform our people on our behalf that we have met our Lord; He is pleased with us and we are pleased with Him.' Then it was abrogated and lifted after we had recited it for a time, so Allah revealed {ولا تحسبن} (Think not...)."

From this, it is said that the verse was revealed regarding them, though you know that the report is not an explicit text for that. Some claimed it was revealed regarding the martyrs of Badr, and the scholar Al-Suyuti claimed that this is a mistake, arguing that the verse in Surat al-Baqarah is the one revealed regarding them. This [current] verse is an independent statement, brought after the clarification that caution neither prolongs life nor avails against death, to explain that the killing which they fear and are warned against is not something to be feared; rather, it is one of the highest goals in which competitors contend. The address is to the Messenger of Allah (may Allah bless him and grant him peace), or to everyone who encounters the address generally.

It is also said that it refers to the hypocrites who said, "If they had obeyed us," and stayed behind. The expression of their belief as "thinking" (al-zann) is due to it having no weight. It is read yahsaban (with a ya) as an attribution to the pronoun of the Prophet (may Allah bless him and grant him peace), or to the pronoun of the one who "thinks" in the manner previously mentioned in the address. It is also said to refer to the martyrs, and the first object is omitted because it is originally a subject that can be omitted when there is a context—meaning: "Do not let those who were killed... think of themselves as dead."

Abu Hayyan objected to this, arguing that it only works according to the view of the majority, as they permit this omission, but it is very rare for them, and Ibrahim ibn Malkun al-Ishbili forbade it entirely. What is forbidden by some and rare by the majority should not be applied to the words of Allah. However, this is a matter of partisanship, because the omission of one of the two objects in the category of al-husban (thinking/deeming) is not prohibited as a form of abbreviation—nay, rather restriction—and "what" here is from the first, so it is permissible. Moreover, some have permitted the restriction [of objects], and its equivalent is sufficient for derivation.

The scholar Al-Tayyibi mentioned that the omission of one of the two objects in this category is the school of Al-Akhfash. The outward action of some suggests that they understand it as a hidden pronoun, i.e., "Do not let those who were killed think of themselves..." Abu Hayyan objected to this with another point: that it involves placing the pronoun before its antecedent, which is restricted to places other than this. Al-Safaqsi rejected this, arguing that even if this is not one of those places, the return of the pronoun to the actor in wording is permissible because it precedes in meaning, and the extension of verbs of the heart to the actor's pronoun is permissible. Al-Sirafi and others were of the opinion that "He thought himself, Zaid, to be departing" and "The two thought themselves, the two Zaids, to be departing" are valid. This is similar to what this person mentioned; thus, the objection to him is extremely strange. Furthermore, the goal of directing the prohibition to the martyrs is to alert the listeners that they are worthy of being consoled and given glad tidings of eternal life and abiding bliss, not at all times, but at the commencement of the killing, for after their state becomes clear to them, there is no benefit in consoling or giving them glad tidings, nor is there a way to alert and remind the listeners—this is what the Shaykh al-Islam said.

It is said that it is a prohibition in the meaning of negation, and this has occurred [in the language], even if rarely. Or, it is a prohibition against them thinking of themselves as dead at any time, even if at the time of the address they knew of their own life. It is read {ولا تحسبن} with a kasra on the sin. Ibn Amir read {قتلوا} with the tashdid (doubling) due to the large number of the killed. {بل أحياء} means: "Nay, they are alive, continuing in that state." It is also read in the accusative, and Al-Zajjaj explained it as the object of an omitted verb, i.e., "Nay, I deem them alive." Al-Farisi rejected this, saying that the matter is a certainty, so one is not commanded in it to "think/deem." The postulation of a verb other than "thinking," such as "believe them to be" or "make them," is weak, as there is no indication of it. Moreover, regarding the estimation of "make them," Abu Hayyan said it is absolutely invalid, whether you make it mean "create them," "render them," "name them," or "make them familiar." Yes, Al-Safaqsi said it is valid if it means "believe them to be," but the issue of lacking indication remains as it is. Al-Jalabi answered that the lack of verbal indication is conceded, but when the meaning guides to something, it is estimated without weakness, even if the indication of the wording is better. The second scholar said there is no prohibition against being commanded to "deem/think," because it is an opinion, not a doubt, and the obligation of acting on opinion is factual, according to the words of Allah, the Exalted: "So reflect, O you who have vision," as a command to make analogies and reach an opinion. Some said the intent is certainty, and they estimate "I deem them" for assimilation (mushakala); it is not hidden that this is forced, as omission for assimilation is not recognized. {عند ربهم} is in the position of a nominative as a second predicate for the estimated subject, or an adjective for "alive," or in the position of an accusative as a state of the pronoun in {أحياء}. Abu al-Baqa permitted it to be an adverb for it or for the verb that comes after it. "At" ('inda) here is not for spatial proximity, as that is impossible, nor in the sense of "in His knowledge and decree," as when you say "This is with Abu Hanifa—may Allah be pleased with him—such and such," because that is not appropriate for the context. Rather, it is in the sense of proximity and honor, i.e., they are possessors of high station and an exalted rank. Some claimed that the meaning is "in the knowledge of Allah," which is appropriate for the context, indicating verification—meaning their life is verified and there is no doubt in it. It is not hidden that the context is one of praise, so interpreting "the 'at-ness'" as proximity is more appropriate to it.

In the speech, there is an indication of verification from other aspects, and the exposure to the title of Lordship while attached to their pronoun is an added honor for them. {يرزقون} is an adjective for "alive," or a state of the pronoun in it or in the adverb. In it is an emphasis on their being alive. The discussion regarding their life has already preceded in the most perfect manner. The statement that their souls attach to the spheres and stars, enjoying that and acquiring increased perfection, is a statement that has descended to the abyss. I do not think the one who said it has ever heard the authentic narrations and explicit reports, nor has he tasted the flavor of the immaculate Sharia, nor has the path of the clear, white truth appeared to him. The report of the lamps does not illuminate his speech, nor does it remove his darkness.