Āl 'Imrān: (113–115) They are not all the same...

In this verse, there are several issues to consider:

Issue 1: The Structure of the Statement "They are not all the same"

There are two main scholarly opinions regarding the structure of the phrase:

Opinion 1: The statement {ليسوا سواء} (They are not all the same) is a complete sentence. The following phrase, {من أهل الكتاب أمة قائمة} (Among the People of the Scripture is a community standing firm), is a new, independent statement meant to clarify the preceding one, similar to how {تأمرون بالمعروف} (enjoining what is right) clarifies {كنتم خير أمة} (You are the best nation) in verse 110.

Under this view, the meaning is that the People of the Scripture mentioned previously are not uniform; this confirms the earlier statement: {منهم المؤمنون وأكثرهم الفاسقون} (Among them are believers, but most of them are defiantly disobedient).

This leads to two sub-possibilities:

1. Implying the Opposite: Since the verse states that some of the People of the Scripture are a community standing firm, it implies the existence of a community deserving blame. However, the blameworthy community is omitted (implied) based on the Arabic custom where mentioning one of two opposites suffices to indicate both, as they are known simultaneously.
   • Example cited (from Abū Dhū’ayb): "The heart called me to her, and indeed I am a man obedient; I do not know if their pursuit leads to righteousness [or ruin]." (He mentioned righteousness, implying ruin/error).
   • This view is held by al-Farrā’ and Ibn al-Anbārī.
2. No Need for Implication: Al-Zajjāj argued that there is no need to imply the blameworthy community because it was already mentioned in the verses preceding this one. Since the knowledge of two opposites is established together, mentioning one suffices, just as saying "Zayd and ‘Abdullāh are not equal; Zayd is wise and pious" implies that ‘Abdullāh is not like that, without needing to state it explicitly.

Opinion 2: The phrase {ليسوا سواء} is not a complete statement, and one should not stop there. It is connected to what follows: "They are not all the same among the People of the Scripture—a community standing firm and a blameworthy community."

• In this structure, ‘ummatun (community) is in the nominative case (raised) due to laysa (is not), following the grammatical pattern of "The fleas ate me" (an idiomatically weak construction according to most grammarians).
• This interpretation requires explicitly implying the blameworthy community, which is the choice of Abū ‘Ubaydah. However, most grammarians reject this view because the construction "The fleas ate me" is considered weak language.

Issue 2: The Meaning of "Sawā’" (Equal)

The phrase "So-and-so and so-and-so are sawā’" means they are equal. The term sawā’ is a verbal noun (masdar) and is not dualized or pluralized. (Reference is made to a prior discussion on sawā’ at the beginning of Sūrat al-Baqarah.)

Issue 3: The Meaning of "People of the Scripture" (Ahl al-Kitāb)

There are two opinions:

Opinion 1 (The Majority View): It refers to those who believed in Moses and Jesus (peace be upon them).

• It is narrated that when ‘Abdullāh ibn Salām and his companions embraced Islam, some Jewish elders told them they had disbelieved and lost. Allah revealed this verse to clarify their virtue.
• Alternatively, after Allah described the People of the Scripture with blameworthy traits previously, this verse clarifies that not all of them are like that; rather, some possess praiseworthy qualities.
• Al-Thawrī reported hearing that this verse was revealed concerning people who used to pray between Maghrib and ‘Ishā’.
• ‘Aṭā’ stated it was revealed concerning forty men from Najrān, thirty-two from Abyssinia, and three from Rome, who followed the religion of Jesus and believed in Muhammad (peace be upon him).

Opinion 2: It refers to everyone who received a Book from the People of Religions. Under this view, Muslims are included among them.

• Allah says: {Then We caused to inherit the Book those We chose of Our servants} (Fāṭir: 32).
• Evidence for this is the narration from Ibn Mas‘ūd: The Prophet (PBUH) delayed the ‘Ishā’ prayer, then went out to the mosque to find people waiting. He said, "Indeed, no one from any religion is remembering Allah at this hour except you," and then recited this verse.
• Al-Qaffāl suggested that those present might have been a group of believing People of the Scripture who performed the ‘Ishā’ prayer at a time when other non-believing People of the Scripture were sleeping.
• Alternatively, it could mean everyone who believed in Muhammad (PBUH), whom Allah names "People of the Scripture." It is as if He is saying: Those who call themselves People of the Scripture have those blameworthy traits, while the Muslims whom Allah calls People of the Scripture have these praiseworthy traits. Are they equal? The purpose is to affirm the virtue of the Muslim nation, reinforcing {You are the best nation} (Āl ‘Imrān: 110), similar to {Is he who was a believer like he who was defiantly disobedient? They are not equal} (As-Sajdah: 18).

Allah then praised the community mentioned in this verse with eight characteristics:

There are three interpretations for their being "standing firm":

1. Standing in Prayer: They stand in prayer, reciting the verses of Allah during the hours of the night (Tahajjud). This is expressed by verses like {And those who spend the night before their Lord in prostration and standing} (Al-Furqān: 64). The evidence that this standing refers to prayer is the subsequent mention of {وهم يسجدون} (while they prostrate), as prostration only occurs in prayer.
2. Steadfast in the True Religion: They are firm in adhering to the true religion, remaining steadfast and unwavering, as in {إلا ما دمت عليه قائما} (unless you remain steadfast upon it) (Āl ‘Imrān: 75), meaning constant in demanding truth. This relates to {قائماً بالقسط} (standing firm for justice) (Āl ‘Imrān: 18).
   • Al-Rāzī’s commentary: This indicates the Muslim stands firm in the right of servitude, while {قائماً بالقسط} indicates the Lord stands firm in the right of Lordship (justice and benevolence). This fulfills the covenant ({أوفوا بعهدي أوف بعهدكم} - Fulfill My covenant, and I will fulfill your covenant) (Al-Baqarah: 40). This is the view of Al-Ḥasan al-Baṣrī.
   • Supporting Narration: When ‘Umar ibn al-Khaṭṭāb asked the Prophet (PBUH) about writing down things from the People of the Scripture that seemed interesting, the Prophet (PBUH) became angry, saying, "Are you wavering, O son of al-Khaṭṭāb, as the Jews wavered?" Al-Ḥasan explained mutahawwikūn as confused or hesitant. The Prophet (PBUH) affirmed that they were only commanded to believe in the Torah and Gospel and entrust their knowledge to Allah, while being commanded to believe in what was revealed to him. This narration supports that steadfastness in this religion is obligatory, thus Allah praised them for it.
3. Upright and Just: {أمة قائمة} means an upright and just community, derived from the phrase "I straightened the stick, so it stood firm" (aqamtu al-‘awd fa qāma). This reinforces the statement {كنتم خير أمة}.

1. Grammar: {يتلون} (reciting) and {ويؤمنون} (and believing) are in the nominative case, serving as two adjectives for {أمة} (a community).
2. Recitation (Tilāwah): It means reading; the root implies following one thing after another, so recitation is following word after word.
3. Verses of Allah: This primarily refers to the verses of the Qur’an, although it can refer to the signs in creation. Here, it means the Qur’an.
4. Hours of the Night (Ānā’ al-Layl): Ānā’ is the plural of īnā, meaning times or hours (like ma‘ī and am‘ā’). It implies waiting for the hours of the night. The Prophet (PBUH) reportedly told a man who delayed coming to Jumu‘ah, "You delayed and ānayta [you stretched out the time]."

There are four interpretations:

1. Simultaneous Action: It could be a circumstantial clause (ḥāl) describing the recitation—that they read the Qur’an while in prostration, as an exaggeration of humility. However, Al-Qaffāl narrated a tradition stating that reading while bowing or prostrating is forbidden.
2. Independent Action: It is a separate statement meaning they stand up sometimes, seeking favor and mercy through all the acts of devotion in prayer. This aligns with {والذين يبيتون لربهم سجدا وقياما} (And those who spend the night before their Lord in prostration and standing) (Al-Furqān: 64). Al-Ḥasan explained this as resting their head on their feet and their feet on their head, implying seeking rest and refreshment.
3. Synonym for Prayer: It means they perform the ritual prayer (ṣalāh). Night devotion is described by the term sujūd (prostration), ruku‘ (bowing), rak‘ah (unit of prayer), etc. Allah says: {واركعوا مع الراكعين} (and bow with those who bow) (Al-Baqarah: 43), meaning "pray."
4. Synonym for Humility: It means they are humble and fearful before Allah, as Arabs sometimes use sujūd to mean deep submission, as in {ولله يسجد ما في السماوات وما في الأرض} (And to Allah prostrates whatever is in the heavens and whatever is on the earth) (An-Naml: 49).

The Jews also used to stand in the night for devotion and reading the Torah. Therefore, after praising their night devotion and recitation, Allah followed it by mentioning their belief in Allah and the Last Day.

• Belief in Allah necessitates belief in all His Prophets.
• Belief in the Last Day necessitates abstaining from sins.
• The Jews rejected God's prophets and did not refrain from sins, thus failing to achieve true belief in the Origin and the Return.

Al-Rāzī’s Synthesis: Human perfection involves knowing the Truth for its own sake and knowing the Good for the sake of acting upon it. The best actions are prayer, and the best remembrance is the remembrance of Allah. The best knowledge is knowing the Origin (Mabda’) and the Return (Ma‘ād).

• {يتلون ءايات الله ءاناء اليل وهم يسجدون} points to their righteous actions (the practical faculty).
• {يؤمنون بالله واليوم الاخر} points to the excellence of the knowledge attained in their hearts (the theoretical faculty).
• This combination signifies their perfection in both the practical and theoretical faculties—the highest state of humanity, bordering on the angelic realm.

The ultimate level of perfection is being complete and exceeding completeness. Completeness is achieved through perfection in the practical and theoretical faculties (as mentioned above). Exceeding completeness involves striving to perfect the deficient ones through two means: guiding them to what is necessary (enjoining good) or preventing them from what is unnecessary (forbidding evil).

• Ibn ‘Abbās stated that "enjoining good" means commanding belief in the Oneness of Allah and the prophethood of Muhammad (PBUH), and "forbidding evil" means forbidding polytheism and denying Muhammad’s prophethood.
• Since the terms ma‘rūf (good) and munkar (evil) are general, they must encompass every good and every evil without arbitrary restriction.

There are two interpretations:

1. They rush toward them, fearing that death might overtake them before they perform them.
2. They perform them without sluggishness.

Addressing the apparent contradiction with the condemnation of haste: Haste (‘ajalah) is from Satan, while deliberation (ta’annī) is from the Merciful.

• Distinction: Sar‘ah (speed/hastening) is specific to presenting what should be presented first (i.e., religious duties). ‘Ajalah is specific to presenting what should not be presented prematurely. Thus, musāra‘ah (hastening) is specific to intense desire concerning religion, as one who desires a matter prefers immediacy over delay.
• Evidence for this positive haste is {وسارعوا إلى مغفرة من ربكم} (And hasten to forgiveness from your Lord) (Āl ‘Imrān: 133). Furthermore, haste is not absolutely condemned, as seen in {وعجلت إليك رب لترضى} (And I hastened to You, my Lord, that You be pleased) (Ṭā-Hā: 84).

This means those described by these qualities are among the righteous whose states are sound in Allah’s sight, and whom He has accepted.

• This description is the height of praise, supported by scripture and reason.
• Scriptural Support: Allah praised the greatest prophets with this description: {وأدخلناهم فى رحمتنا إنهم من الصالحين} (And We admitted them into Our mercy. Indeed, they were of the righteous) (Al-Anbiyā’: 86). Solomon said: {وأدخلنى برحمتك فى عبادك الصالحين} (And admit me, by Your mercy, among Your righteous servants) (An-Naml: 19). Allah is the guardian of the righteous believers ({وصالح المؤمنين}) (At-Taḥrīm: 4).
• Rational Support: Righteousness (ṣalāḥ) is the opposite of corruption (fasād). Since everything they do is what should be done (in belief and action), they have achieved righteousness, which denotes the highest degrees.

Conclusion of the Praise

After listing these eight characteristics, Allah says: {وما يفعلوا من خير فلن يكفروه والله عليم بالمتقين} (And whatever good they do, they will never be denied credit for it, and Allah is Knowing of the righteous).

• Qirā’ah (Recitation) of Yā’ (He/They): Ḥamzah, Al-Kisā’ī, and Ḥafṣ (from ‘Āṣim) read with the third-person masculine singular/plural pronoun ({وما يفعلوا} - And whatever they do), connecting it directly to the preceding description of the believing People of the Scripture (reciting, praying, believing, etc.). The purpose is to affirm their great reward, thus dispelling the claims of the ignorant Jews that they were losers. Although grammatically referring to the People of the Scripture, the meaning extends to all creation based on the underlying reason.
• Qirā’ah (Recitation) of Tā’ (You): The rest read with the second-person plural pronoun ({وما تفعلوا} - And whatever you do), addressing all believers, including the believing People of the Scripture mentioned. This makes the ruling general in wording for all accountable persons. This is supported by similar verses addressed generally, such as {وما تفعلوا من خير يعلمه الله} (And whatever good you do, Allah is Knowing of it) (Al-Baqarah: 197). Abū ‘Amr reportedly recited it using both forms.

{فلن} means their reward and recompense will not be withheld. Withholding reward is termed kufr (denial/ingratitude) for two reasons:

1. Allah calls the giving of reward shukr (thanksgiving): {فإن الله شاكر عليم} (Indeed, Allah is Thankful and Knowing) (Al-Baqarah: 158) and {فأولئك كان سعيهم مشكورا} (then those—their effort will be thanked) (Al-Isrā’: 19). Since giving reward is called thanks, withholding it is called kufr.
2. Linguistically, kufr means concealment or covering. Withholding reward is called kufr because it is like denial or covering up the deed.

Addressing the grammar: Why is the verb transitive with two objects (He will not deny them their reward)? Shukr and kufr usually take only one object (e.g., thanking the favor, denying the favor).

• Answer: Because the meaning of kufr here is "withholding and deprivation." It is as if He is saying: "You will not be deprived, nor will your reward be withheld."

Those who argue against the annulment of deeds by good deeds cite this verse, stating that its explicit meaning requires that the effect of the servant's action must reach them. If the deed were annulled, nothing of its measure would remain, invalidating this verse (and similar verses like Sūrat Az-Zalzalah: 7-8).

After affirming that their reward will not be withheld, Allah provides the proof: withholding the reward would only happen due to:

1. Forgetfulness/Error: Impossible for Allah, as He is Knowing of all things.
2. Inability, Stinginess, or Need: Impossible for the Lord of all creation.

Allah’s Name implies He is not incapable, stingy, or needy. His attribute {عليم} (Knowing) implies He is not ignorant. Since these reasons for withholding are negated, withholding the reward is impossible.

The specific mention of {بالمتقين} (the righteous), even though He knows everything, is:

• Good tidings for the righteous regarding immense reward.
• A sign that only the pious attain this status with Him.

{إن الذين كفروا لن تغني عنهم أموالهم ولا أولادهم من الله شيئا وأولئك أصحاب النار هم فيها خالدون}

(Indeed, those who disbelieve—their wealth and their children will never avail them against Allah at all. And those are the companions of the Fire; they will abide therein eternally.)