Al 'Imran: (156-158) O you who believe...

Verse 156

Know that the hypocrites used to taunt the believers regarding fighting against the disbelievers, saying: "If they had been with us, they would not have died or been killed."

Then, when some believers showed weakness and failure in battle, leading to what happened on the Day of Uhud (and may Allah forgive them by His grace), this verse was revealed, indicating a prohibition against any believer saying what they said.

The verse states: "O you who have believed, do not be like those who disbelieved and say to their brothers when a journey takes them [abroad] or [if] they go out to fight, 'If they had been with us, they would not have died or been killed.'"

This means: Do not say to those intending to go out for Jihad: "If you had not gone out, you would not have died or been killed," because "Allah is the one who gives life and causes death." Whoever has been decreed to remain alive will not be killed in Jihad, and whoever has been decreed to die will not survive even if he does not fight. This is the meaning of "And Allah gives life and causes death."

Furthermore, the one who was killed in Jihad, if he had not gone out to fight, would have surely died anyway. Since death is inevitable, it is better for him to be killed in the cause of Jihad to earn a great reward than to die without benefit. This is the meaning of "And if you are killed in the cause of Allah or you die, then forgiveness from Allah and mercy are better than whatever they accumulate." This is the core purpose of the discourse.

Issue 1: The meaning of "like those who disbelieved" (كالذين كفروا)

1. General meaning: Some said it applies generally to every disbeliever who says such a thing, whether a hypocrite or not.
2. Specific meaning (Hypocrites): Others said it is specific to the hypocrites, as the entire passage deals with describing their characteristics.
3. Specific individuals: Others specified it refers only to 'Abdullah ibn Ubayy ibn Salul, Ma'tab ibn Qushayr, and their associates.

Based on the last two opinions, the verse proves that Iman (faith) is not merely verbal affirmation (as the Karramiyyah claim). If it were so, the hypocrite would be considered a believer, yet Allah calls him a disbeliever.

Issue 2: The meaning of "and say to their brothers" (وقالوا لإخوانهم)

The author of Al-Kashshaf suggests the meaning is "for the purpose of taking them out," similar to the verse in Al-Ahqaf (46:11): "And those who disbelieved said to those who believed, 'If it had been good, they would not have preceded us to it.'"

The rationale here is that since they said, "If they had been with us, they would not have died or been killed," this implies those brothers were already dead or killed at the time of this statement. Therefore, "saying to their brothers" must mean they said this for the sake of their brothers (i.e., concerning them), not that they uttered these words while speaking to their living brothers.

Issue 3: The meaning of "their brothers" (إخوانهم)

1. Kinship: It could refer to brotherhood by lineage, even if they were Muslims (like Lot to his people, or Salih to Thamud). Perhaps those killed were relatives of the hypocrites, and the hypocrites said this concerning them.
2. Similarity in religion/state: It could refer to brotherhood in religion or disposition. It is possible that some hypocrites were killed in battle, and the remaining hypocrites said this about them.

Issue 4: The context of "journeying on earth" (إذا ضربوا فى الارض) and "or were fighting" (أو كانوا غزى)

The hypocrites believed that when one of them traveled far (journeying on earth) or went out to fight, and then met death or killing, it was because of that travel or fighting. They used this to deter people from Jihad, exploiting the natural human love for life and aversion to death. If one is told that staying home ensures safety and a good life, while embarking on travel or war leads to death, most people will naturally recoil from it. This was one of the hypocrites' stratagems to dissuade the believers from Jihad.

• Query: Why mention "journeying on earth" separately if "fighting" is included within it?
• Answer: "Journeying on earth" implies a significant distance, whereas in warfare, the distance might be short (e.g., going to Mount Uhud from Medina). A short military expedition might not be described as "journeying on earth," hence the separate mention of "fighting."

Issue 5: The grammatical conflict between past tense ("said") and future/conditional tense ("if they go out")

The verse uses the past tense (قالوا) regarding a statement made when a future/conditional event occurs (إذا ضربوا).

• Answer 1 (The preferred view): The past tense (قالوا) is used idiomatically to mean "they say" (يقولون). This is done for two reasons:
  1. A future event that is certain to happen can be expressed in the past tense (e.g., أتى أمر الله - "The command of Allah has come," or إنك ميت - "Indeed, you are to die"). Using the past tense here emphasizes the intensity and persistence of their efforts in establishing this doubt; the future event is treated as already established due to their zeal.
  2. Using the past tense indicates that the purpose is not merely to report the occurrence of the speech, but to report their zeal and effort in establishing this specious argument.

• Answer 2 (Recounting past practice): The statement is a narration of a past situation. The meaning is: "Whenever their brothers journeyed on earth or went out to fight, the disbelievers would say..." The narrator, reporting this, must use the past tense ("they said").

• Answer 3 (Interchangeability of particles): Qutrub stated that the particle idh (إذ) and idha (إذا) can sometimes substitute for each other. If we accept linguistic evidence from unknown poetry, we should certainly accept it from the Glorious Qur'an. At most, idh is primarily for the past, but it can be used metaphorically for the future due to strong similarity. (The author expresses surprise that grammarians rely on unknown poetry to validate Qur'anic usage, whereas the Qur'an itself should be the primary validation.)

Issue 6: The word "fought" (غزي)

غزي is the plural of غاز (fighter), similar to قول (speaker) being pluralized as ركع (bowers) and سجد (prostrators). It can also be pluralized as غزاة, like قضاة (judges) and رماة (archers). The meaning of ghazw in Arabic is intending the enemy; the maghza is the intended target.

Issue 7: The implied meaning leading to regret (ليجعل الله ذالك حسرة فى قلوبهم)

Al-Wahidi suggests there is an implied meaning: "If they journeyed on earth and died, or were fighting and were killed, [then the hypocrites said:] 'If they had been with us, they would not have died or been killed.'"

Then Allah says: "That Allah might make it a source of grief in their hearts." There are two interpretations for the lam (لـ) here:

1. The statement caused the grief: They said this so that Allah might make that statement a source of grief in their hearts (like saying, "I raised him up so that he might hurt me"). This is similar to the verse about Pharaoh's family taking Moses: "that he might be to them an enemy and a source of sorrow."

The ways this statement leads to grief are: * Grief for relatives: When the relatives of the killed hear this, their grief intensifies. They might think, "If I had tried harder to prevent him from traveling or fighting, he would have lived." They blame themselves for the death/killing, increasing their sorrow. A believer, however, believes life and death are by Allah's decree and feels no such self-reproach. Thus, the hypocrites' doubt only increases their own grief. * Grief from missing out: If the hypocrites' doubts cause believers to lag behind from Jihad, and the Muslims gain great spoils, victory, and fulfillment of desires, the hesitant ones remain in disappointment and regret. * Grief on the Day of Judgment: This grief occurs when the hypocrites see the special honors, high ranks, and rewards given to the Mujahideen, contrasted with the shame, cursing, and punishment reserved for them. * Grief from failed deception: When the hypocrites spread this doubt among weak Muslims and find acceptance, they rejoice that their scheme succeeded. Allah states this joy will turn to grief when they realize they were wrong in promoting this falsehood. * Grief from confusion: Their intense effort in spreading doubts blinds their hearts, leading them into confusion, disappointment, and distress (which is the meaning of hasra—grief/anguish, as in the verse about narrowing the chest). * Grief from failed attempts: When they present this doubt to strong believers who ignore them, their efforts are wasted, and their scheme fails, causing grief in their hearts.

2. The prohibition caused the grief: The lam relates to the prohibition itself. The meaning is: "Do not be like them, lest Allah make your avoidance of being like them a source of grief in their hearts," because opposing their words and beliefs irritates them.

• Interpretation 1 (Answering the doubt): This clarifies that Allah alone controls life and death. His knowledge, judgment, and decree are immutable. How can sitting at home prevent death?
  • Objection: If the immutability of God's decree prevents the usefulness of avoiding death, it should also negate the usefulness of striving to avoid Hellfire, thus negating religious obligation (Taklif). Since these verses affirm Jihad (an obligation), this answer seems self-contradictory.
  • Answer: The validity of religious obligation for us is not based on a specific rationale or benefit; rather, we believe He does what He wills and judges as He desires.

• Interpretation 2 (Separate statement): The purpose is not to answer the doubt directly, but rather, since Allah forbade believers from imitating the hypocrites, He follows up by saying: "And Allah gives life and causes death," meaning: He gives life to the hearts of His allies and obedient servants with light and discernment, and He causes death to the hearts of His enemies, the hypocrites.

• Issue 1: This serves as encouragement and warning regarding the previously mentioned conduct of the believers versus the hypocrites.
• Issue 2 (Recitation): Ibn Kathir, Hamzah, and Al-Kisai recited يعملون (they do—third person plural, referring to the hypocrites). The rest recited تعملون (you do—second person singular/plural, addressing the believers). The latter aligns better with the preceding command (لا تكونوا) and the following statement (ولئن قتلتم).

Verse 157 (Continuation)

"And if you are killed in the cause of Allah or you die, then forgiveness from Allah and mercy are better than whatever they accumulate."

This is the second answer to the hypocrites' doubt. The point is that death or killing is inevitable. If this occurs in the cause of Allah and seeking His pleasure, it is infinitely better than spending that time seeking worldly gain and pleasures that offer no benefit after death. This is an excellent and powerful rebuttal. When a person prepares for Jihad, his heart turns away from the world and towards the Hereafter. If he dies, it is as if he escaped the enemy and reached the beloved. If he stays home, fearing death and hoarding wealth, when he dies, it is as if he was veiled from the Beloved and cast into a foreign land. The happiness of the former and the misery of the latter are undeniable.

Issue 1: Recitation of "die" (متم)

Nafi', Hamzah, and Al-Kisai recited مِتُّم (with a kasra on the mim), derived from مات يمات (like هاب يهاب هبت). The majority recited مُتُّم (with a damma on the mim), derived from مات يموت مت (like قال يقول قلت).

Issue 2: The Lam (لـ) in the oath and its response

Al-Wahidi suggested the lam in ولئن is the lam al-qasam (the lam of the oath), implying: "By Allah, if you are killed..." and the lam in لمغفرة is the response to the oath, indicating consequence.

The author's preferred view is that the lam in ولئن is for emphasis. The meaning is: Just as death and killing are bound to happen in your journeys and battles, forgiveness is also bound to be attained. Why then would you avoid it? It is as if it means: Death and killing are not guaranteed to happen, but if they do, forgiveness is the necessary consequence. How can a rational person avoid this?

Issue 3: Recitation of "accumulate" (يجمعون)

Hafs (from 'Asim) recited يجمعون (they accumulate—third person, referring to hypocrites). The rest recited تجمعون (you accumulate—second person, addressing believers).

• The third-person reading means: Allah's forgiveness and mercy are better than the fleeting vanities these hypocrites accumulate.
• The second-person reading means: Allah is addressing the believers, saying His forgiveness is better than the wealth you accumulate in this world.

Issue 4: Why Forgiveness and Mercy are better than worldly accumulation

1. Certainty of Benefit: Seeking wealth involves immediate toil, and one might die before enjoying it tomorrow. Seeking mercy and forgiveness is guaranteed to benefit because Allah never breaks His promise (فمن يعمل مثقال ذرة خيرا يره).
2. Permanence: Even if one lives until tomorrow, the wealth might not remain (e.g., becoming a prisoner from a prince). The rewards of the Hereafter are eternal (والباقيات الصالحات خير عند ربك).
3. Uninterrupted Enjoyment: Even if wealth remains, illness or pain might prevent its enjoyment. The benefits of the Hereafter are free from such impediments.
4. Purity of Pleasure: Worldly pleasures are mixed with pain and harm. Pleasures of the Hereafter are pure.
5. Duration: Even if worldly pleasures are pure, they are finite and cease. The stronger the pleasure, the greater the regret upon its loss. The rewards of the Hereafter are perpetual.
6. Nature of Pleasure: Worldly benefits are sensory (crude), while Hereafter benefits are intellectual (noble). The pleasure of a donkey's belly and private parts cannot equal the joy of the nearest angels illuminated by Divine light. These six points highlight the infinite superiority of forgiveness and mercy.

• Query: How can forgiveness be described as "better than what they accumulate" if what they accumulate has no good in it at all?
• Answer: What they accumulate might include permissible things that are considered good. Alternatively, the statement is framed according to their belief: Forgiveness is better than those things you (hypocrites) consider to be good.

Verse 158 (Continuation)

"And if you die or are killed, it is to Allah that you will be gathered."

Allah first encouraged the fighters in the previous verse by promising gathering to His forgiveness, and here He elevates the rank further by promising gathering to Allah Himself.

It is narrated that Jesus, son of Mary (peace be upon him), passed by people whose bodies were emaciated and faces pale from worship. He asked what they sought. They replied: "We fear the punishment of Allah." He said: "He is too generous not to save you from His punishment." He then passed by others with similar signs. They replied: "We seek Paradise and Mercy." He said: "He is too generous not to grant you His Mercy." He then passed by a third group whose signs of servitude were even greater. He asked them, and they replied: "We worship Him because He is our God, and we are His servants, not out of desire or fear." He said: "You are the sincere servants and the true worshippers."

Observe the ordering of the verses:

1. "Forgiveness from Allah" (لمغفرة من الله): Refers to those who worship out of fear of punishment.
2. "And Mercy" (ورحمة): Refers to those who worship seeking His reward.
3. "It is to Allah that you will be gathered" (لإلى الله تحشرون): Refers to those who worship Him purely for His Lordship and their servitude—this is the highest station and the ultimate goal of servitude. (This is analogous to the angels who "do not grow arrogant concerning His worship" and the highest reward: "In the presence of a Sovereign, Powerful" [Qamar 55:55]). Those who sacrifice their lives and bodies in obedience and fighting the enemy will have their gathering to Him, their intimacy with His generosity, and their delight in the shining of His Lordship's light. This is a profound station.

In essence: If you abandon Jihad and avoid death, you will remain a short time in this lowly world with fleeting pleasures, which you will inevitably leave behind, passing the enjoyment to others while retaining the consequences. But if you turn away from worldly pleasures and sacrifice self and wealth for the Master, your gathering will be to Allah, standing at the threshold of His Mercy, delighting in the remembrance of Allah. How vast the difference between these two stations!

1. Exclusivity (لإلى الله): The use of the emphatic lam (لـ) before the preposition ila (إلى) restricts the destination: To Allah alone will the knowledgeable be gathered, not to anyone else. This confirms that on that Day, there is no judge, no giver of harm or benefit, except Him.
2. The Name Used: Allah mentioned the name Allah, which is the greatest of names, signifying complete Mercy and complete Power. It is the greatest promise due to its indication of perfect Mercy, and the severest warning due to its indication of perfect Power.
3. Emphasis on the Oath: The emphatic lam (لـ) inserted into the name Allah (لإلى الله) signals that Divinity necessitates this resurrection and gathering, just as Allah said: "Indeed, the Hour is coming; I almost conceal it, so that every soul may be recompensed for what it strives for."
4. Passive Voice (تحشرون): The verb is passive (the agent is not explicitly named), even though Allah is the agent. This omission signifies His greatness—He is the One whose existence and power to create and recreate are acknowledged by intellects. Omitting the explicit agent in such a context points to His majesty (like when the earth was commanded to swallow the water).
5. Attribution to Others: Attributing the gathering to "you" (تحشرون - you will be gathered) implies that all creation is subject to the grip of power and the execution of will. Whether alive or dead, they do not escape the dominion of Lordship and the majesty of Divinity.
6. Universality: The address (تحشرون) is to everyone, indicating that all beings will be gathered and stand in the arena of Resurrection and the platform of Justice, where the oppressed meets the oppressor, and the killed meets the killer. Allah will judge justly, free from tyranny.

Whoever contemplates "It is to Allah that you will be gathered" and is granted success will realize that these benefits are but a drop from the oceans of secrets contained within this verse.

• Note on Juristic Inference: The judge (Al-Qadi) used this verse to argue that the killed person is not truly dead, because the verse links "dying" (متم) and "being killed" (قتلتم) via conjunction (أو), implying they are two distinct states, and one cannot conjoin a thing with itself.

Verse 159

"So by the mercy of Allah, [O Muhammad], you were lenient with them. And if you had been rude in speech and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. But when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]."

This verse addresses the Prophet (PBUH) concerning his interaction with his companions, especially those who showed weakness or hesitation.

The core message is that the Prophet's gentleness (لنت لهم) was a mercy from Allah. If he had been harsh in speech (فظا غليظ القلب), they would have scattered away from him. Therefore, he is commanded to:

1. Pardon them (فاعف عنهم).
2. Ask forgiveness for them (واستغفر لهم).
3. Consult them in the matter (وشاورهم فى الا مر).

However, once a decision is made (فإذا عزمت), he must rely entirely upon Allah (فتوكل على الله), for Allah loves those who rely upon Him.