Tafsir of Al Imran 3:185

(Every soul shall taste death), meaning it shall inevitably descend upon it, as if it were tasting it. This is a promise and a threat to both the believer and the disbeliever. It contains an emphasis on consolation for the Prophet, may Allah bless him and grant him peace, for remembering death and bringing it to mind is among those things that remove worldly anxieties and sorrows.

In the tradition: "Frequently remember the destroyer of pleasures; for it is not remembered in times of abundance but that it diminishes them, nor in times of scarcity but that it increases them." Likewise, the knowledge that beyond this abode is another abode in which the doer of good is distinguished from the doer of evil, and each of them sees the recompense for their deeds. This universal proposition cannot be applied in its absolute generality due to the manifest meaning of His saying, Exalted is He: (And those in the heavens and those in the earth will fall dead, except whom Allah wills). If "soul" is intended to mean the essence itself, the exceptions become very numerous. Whether the angels are included in this generalization is a matter of two opinions, but the majority holds that they are included.

It is reported from Ibn Abbas that he said: When the verse (Everyone upon it will perish) was revealed, the angels said: "The people of the earth have died." When (Every soul shall taste death) was revealed, the angels said: "We have died." The occurrence of death for souls in this animal, corporeal existence is something beyond doubt, although the sages based this on the idea that this life is only sustained by innate moisture and heat.

Then, the heat affects the dissolution of the moisture. When the moisture decreases, the heat weakens, and this state continues until the original moisture is exhausted, the innate heat is extinguished, and death occurs. Hence, they said: Abstracted souls do not die, nor is their death conceivable, for there is neither heat nor moisture there. The Muslims have disputed with them on this, and the pivot for them is the heat of the "Kaf" and the moisture of the "Nun." Perhaps they differentiate between one death and another. The verse has been cited as evidence that the one who is killed is dead, and that the soul persists after the body, because the "taster" must necessarily persist at the time the "tasted" is received. So, reflect upon this.

Al-Yazidi read "dha'iqatu al-mawt" with the tanwin and the accusative case for "al-mawt" based on the original grammatical structure. Al-A'mash read it by dropping the tanwin while maintaining the accusative, as in the saying: "I found him not seeking an excuse nor mentioning Allah except a little." According to all three readings, "kullu nafsin" is an mubtada' (subject). This is permissible despite it being indefinite because it carries a sense of universality. "Dha'iqatu" is the khabar (predicate), and it is feminine because it refers to the meaning of "kull" (each), for "kullu nafsin" is "nufus" (souls). If it were mentioned in other than the Quran, using the masculine form "kull" would also be permissible.

(And you will only be given your rewards) meaning, you will be given the recompense of your deeds in full and complete, (on the Day of Resurrection), meaning at the time of your rising from the graves. "Qiyamah" is a verbal noun, and the singular form denotes their rising all at once. The use of the word "tawfiya" (full payment) contains an indication that some of their rewards—whether good or evil—reach them before that day. This is supported by what Al-Tirmidhi reported from Abu Sa'id al-Khudri, and Al-Tabarani in Al-Awsat from Abu Hurayrah, attributed to the Prophet: "The grave is either a garden from the gardens of Paradise or a pit from the pits of Hell." It is said that the subtlety in this is that the recompense for some deeds may occur in this world, and perhaps for those who deny the punishment of the grave, this subtlety becomes definitive.

(So whoever is drawn away from the Fire) meaning, moved far away on that day from the fire of Hell. The root of zahzaha is the repetition of zah, which is pulling with haste. The required meaning is intended here: (and admitted to Paradise has attained) meaning, has succeeded and been saved. Ibn Abbas stated this. The root of "fawz" is obtaining what is sought. Some scholars have posited an implied object here, meaning: attained salvation and the realization of what is desired. It is also possible that it was omitted for generality, meaning: attained everything he desires. In the tradition: "The place of a whip of one of you in Paradise is better than the world and all that is in it," then the Messenger of Allah, may Allah bless him and grant him peace, recited this verse.

Ahmad and Muslim narrated from Abdullah ibn Umar, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Whoever loves to be drawn away from the Fire and admitted to Paradise, let his death reach him while he believes in Allah and the Last Day, and brings to people what he would like to be brought to him." He mentioned entry into Paradise after the distance from the Fire because being away from it does not necessarily entail entry into Paradise, as is evident.

(And the worldly life) meaning its pleasures, desires, and adornments, (is not but the enjoyment of delusion). "Mata'" is that which one enjoys and benefits from, like things that are bought and sold. The Exalted has likened it to that merchandise with which one deceives the buyer, altering it until he buys it, an indication of its extreme worthlessness to one who contemplates it deeply: "When a wise man tests the world, it reveals itself to him as an enemy in the clothes of a friend." According to Qatadah, it is "leftover enjoyment," and it is near that it will vanish from its people. So, take from this enjoyment the obedience of Allah, if you are able, and there is no power except by Allah. From Ali, may Allah honor his face, it is said: "Its touch is soft, but its poison is deadly." It is also said: "The world, its outward appearance is a locus of pleasure, and its inward is a mount of evils." Some have mentioned that this comparison applies to one who prefers it over the Hereafter; as for one who seeks the Hereafter through it, it is for him an enjoyment of provision. In the tradition: "Excellent is the righteous wealth for the righteous man." "Al-Ghurur" is a verbal noun or the plural of "ghar" (the deceiver).