| Al 'Imran: (162) Is he who follows the pleasure of Allah...

It is known that after the Almighty said: {Then every soul will be fully compensated for what it has earned} (Al-Baqarah: 281), He followed it by detailing this statement, clarifying the reward for the obedient and the recompense for the wrongdoers, saying: {Is he who follows the pleasure of Allah} (Al 'Imran: 162).

There are several issues concerning this verse:

The commentators have offered several views:

1. Regarding specific actions: That he who follows the pleasure of Allah in abandoning illicit gain (ghulūl) is like he who incurs the wrath of Allah by committing ghulūl. This is the view of Al-Kalbi and Al-Dahhak.
2. General obedience vs. disobedience: That he who follows the pleasure of Allah through faith and obedience is like he who incurs the wrath of Allah through disbelief and engaging in disobedience.
3. Specific groups: That {he who follows the pleasure of Allah} refers to the Muhajirun (Emigrants), while {he who incurs the wrath of Allah} refers to the Munafiqun (Hypocrites).
4. Context of Battle: Al-Zajjaj said: When the polytheists attacked the Muslims, the Prophet (peace be upon him) called his Companions to charge the polytheists. Some obeyed and some refrained. Thus, {he who follows the pleasure of Allah} refers to those who complied with his command, while {he who incurs the wrath of Allah} refers to those who did not accept his word.

Al-Qadi stated that each of these interpretations is valid, but the wording should not be restricted to them. Whoever abandons himself to following his desires and passions falls under {he who incurs the wrath of Allah}. The most that can be said is that the verse was revealed concerning a specific incident, but the generality of the wording is not nullified by the specificity of the cause (Sabab al-Nuzul).

The Hamza (interrogative particle) in {Afaman} (Is he who...) is for denunciation/reproach. The Fa' (conjunction) connects it to an implied preceding statement, estimated as: "Is he who fears [Allah] and then follows the pleasure of Allah..."

{Bā'a bi-sakhatin} means he carried it (the wrath) and returned with it. This has been previously mentioned in Surah Al-Baqarah.

'Asim, in one of his narrations, recited {Ruḍwān Allāh} with a ḍammah (u) on the Rā'. The rest recited it with a kasrah (i). Both are verbal nouns (masdars): the ḍammah is like kufrān, and the kasrah is like ḥusbān.

{And his refuge is Hell} is connected to the preceding clause, meaning: like he who incurs the wrath of Allah, and his refuge is Hell. As for {and wretched is the destination}, it is a separate, starting clause. It is as if, after mentioning Hell, He followed it by mentioning its attribute.

Similar verses include: {Do they think that We will not record what they plot, and that We will not let them have their fill of their deeds, and that their abode will not be Hell? And We will make them taste the Fire} (Al-Jathiyah: 20-21 - Note: The excerpt quotes a slightly different segment/wording from Al-Jathiyah 21). Also: {Is he who was a believer like he who was defiantly disobedient? They are not equal} (As-Sajdah: 18), and {Shall We then make those who believe and do righteous deeds like those who spread corruption in the land? Or shall We make the righteous like the wicked?} (Sad: 28).

The scholars used this verse as proof that it is not permissible for Allah to admit the obedient into the Fire, nor to admit the sinners into Paradise. They argued that Allah mentioned this comparison as an absurdity/impossibility. If it were not logically impossible, this denunciation would not be appropriate. Al-Qaffal reinforced this, stating that it is contrary to wisdom to equate the evildoer with the doer of good, as this encourages sin, permits it, and neglects obedience.

| { They are degrees with Allah, and Allah is Seeing of what they do. }