Tafsir of Al Imran 3:145

Al Imran (The Family of Imran): Verse 145

"And it was not for any soul to die except by permission of Allah, at a decreed term."

Issue 1: Connection of this Verse to the Preceding Text

There are several ways this verse relates to what came before it:

1. Refuting the Hypocrites' Rumors: The hypocrites spread rumors that the Prophet (PBUH) had been killed. Allah states that no soul dies except by His permission, decree, and predestination. Just as his death (if it had occurred) would only happen at the appointed time, his being killed would not invalidate his religion. The purpose is to nullify the hypocrites' claim to the weak Muslims that since Muhammad is dead, they should revert to their former ways.
2. Encouragement for Jihad: It serves to motivate the Muslims for battle by informing them that caution cannot avert destiny. No one dies before their appointed time, and when that time comes, nothing can stop death. Thus, there is no benefit in cowardice or fear.
3. Assurance of Divine Protection: It highlights Allah's protection of the Prophet (PBUH) and His deliverance of him from that perilous battle. All means of destruction were present in that event, yet nothing harmed him because Allah was his protector and supporter. This also serves as a subtle warning that his Companions fell short in defending him.
4. Affirming Divine Will over Rumors: Since no soul dies except by Allah's permission, the rumor spread by the rumor-mongers about the Prophet's death does not actualize that event or strengthen disbelief. Rather, Allah preserves him until he prevails over all religions.
5. Responding to the Companions' Grief: This addresses the reaction of some Companions who, upon returning from the battle where many were killed, lamented, "If only they had been with us, they would not have died or been killed." Allah informs them that both dying and being killed occur only by His permission and when the appointed term arrives. Allah knows best what is correct.

Issue 2: Interpretation of "Permission" (Idhn)

There are several scholarly opinions on the meaning of al-idhn (permission) here:

1. Command (Amr): This is the view of Abu Muslim. It means Allah commands the Angel of Death to take the souls; thus, no one dies except by this command.
2. Creation/Actualization (Takwīn/Ījād): This refers to the meaning in the verse, "Our saying to a thing when We intend it is only that We say to it, 'Be,' and it is" (An-Nahl: 40). Since only Allah can cause life and death, the meaning is: No soul dies except by what Allah causes its death.
3. Relief/Release (Takhliyah): This means ceasing to prevent something by force or compulsion. This interpretation is used for the verse, "But they cannot harm anyone thereby except by permission of Allah" (Al-Baqarah: 102). In this context, it means Allah permits the interaction between the killer and the killed by releasing the restraint. However, Allah preserves His Prophet and places guards before and behind him to ensure the delivery of his message. He does not release anyone to be killed until they reach the term Allah has written for them. Therefore, do not be disheartened after battles when a rumor-monger claims Muhammad has been killed.
4. Knowledge ('Ilm): The meaning is that no soul dies except at the time Allah knew it would die. When that time comes, death is inevitable, as stated: "And never will a soul die except by permission, at a decreed term" (An-Nahl: 61).
5. Divine Decree and Predestination (Qaḍā' wa Qadar): Ibn Abbas stated that al-idhn is Allah's decree and predestination, as nothing occurs except by His Will and Intention. It is presented as a metaphor, as if it is an act no one should undertake except by Allah's permission.

Issue 3: Grammatical Analysis of the Lam (Lām)

Al-Akhfash and Al-Zajjaj stated that the lām in wa mā kāna li-nafs (And it was not for any soul) signifies negation. The meaning is: "And no soul was destined to die except by permission of Allah."

Issue 4: Implication of the Verse

The verse indicates that the one who is killed dies at their appointed term, and altering these terms is impossible.

Issue 1: Grammatical Status

The phrase kitāban mu'ajjalan (a decreed term) is in the accusative case, governed by an implied verb derived from the preceding context. Since the statement "And it was not for any soul to die except by permission of Allah" functions as if saying, "Allah has written," the implication is: Allah has written a decreed term. This is similar to "The Book of Allah is binding upon you" (An-Nisā': 24), where the preceding context ("Mothers are forbidden to you") implies that Allah has written this prohibition upon them. The same applies to phrases like Ṣun' Allāh (Allah's making), Wa'd Allāh (Allah's promise), Fiṭrat Allāh (Allah's nature), and Ṣibghat Allāh (Allah's dye).

Issue 2: Meaning of the Decreed Book

The intended meaning of the Kitāb Mu'ajjal (Decreed Book) is the record containing all appointed terms (ājal). It is said to be the Preserved Tablet (al-Lawḥ al-Maḥfūẓ), as mentioned in traditions where Allah commanded the Pen: "Write!" and it wrote everything that will occur until the Day of Resurrection.

Scholarly Note on Divine Knowledge and Decree:

All events must be known to Allah. All occurrences in this world—creation, provision, lifespan, happiness, and misery—must be written in the Preserved Tablet. If an event occurred contrary to Allah's knowledge, His knowledge would turn into ignorance, and that writing would become a lie, both of which are impossible. Therefore, everything is established by Allah's existence, Will, and Decree.

Some scholars confirm this meaning when interpreting this verse, supporting it with authentic traditions, such as the story of Adam and Moses debating (the famous Hadith where Adam is cited as having preceded Moses in destiny).

The Judge's View on Free Will and Predestination:

The Judge (Al-Qāḍī) stated that lifespan and provision are attributed to Allah, while disbelief, sin, faith, and obedience are attributed to the servant. When Allah writes these things, He writes them based on His knowledge of the servant's choice. This does not remove the servant from being blameworthy or praiseworthy.

The Judge noted that it is not appropriate to overlook the point of difficulty here: If Allah knew a servant would disbelieve and wrote that disbelief in the Preserved Tablet, and then the servant chose faith instead, this would involve combining contradictions. Knowledge of disbelief and a truthful report about disbelief, coupled with the absence of disbelief, is a combination of opposites, which is impossible. If this is the point of obligation, then fleeing from it to irrelevant terminology does not help.

It is noted that the people present at the Battle of Uhud were of two groups: some desired the world, and others desired the Hereafter, as mentioned later in this Surah.

Those who fought for worldly gain sought spoils, fame, and praise; these are the ones who are bound to be defeated. Those who fought for the sake of religion are those who will not be defeated.

Allah informs in this verse that whoever seeks the world will attain some of his goal, and whoever seeks the Hereafter will attain that as well. This aligns with the Prophet's saying: "Actions are only by intentions," and the rest of the Hadith.

Universality of the Principle:

Although this verse was revealed specifically concerning Jihad, its ruling is general for all actions. This is because what influences the bringing of reward or punishment is the intention and the motive behind the actions, not merely the outward form.

For example, if someone places their forehead on the ground during the noon prayer while the sun is in front of them:

• If the intention is prostration as an act of worship to Allah, it becomes one of the greatest pillars of Islam.
• If the intention is to worship the sun, it becomes one of the greatest pillars of disbelief.

Abu Hurayrah narrated that the Prophet (PBUH) said Allah will say on the Day of Resurrection to a man killed in the path of Allah: "For what did you fight?" He will reply, "I was commanded to fight in Your path, so I fought until I was killed." Allah will say: "You lie! Rather, you wanted it to be said, 'So-and-so is a brave warrior,' and that was said." Then Allah commands him to be taken to the Fire.