Tafsir of Al Imran 3:179

Āl 'Imrān: (179) It is not for Allāh...

This verse is part of the continuation of the narrative concerning the Battle of Uhud.

Allāh, the Exalted, informs us that the events that occurred in that incident—the killing and the defeat, followed by the Prophet's (PBUH) call for them to pursue the enemy despite their wounds, and then his second call for them to meet Abū Sufyān at the minor Badr—all served as a sign to distinguish the believer from the hypocrite.

The hypocrites feared, retreated, and rejoiced over the large number of slain among you. Then, they discouraged the believers from returning to Jihad. Allāh, the Glorified and Exalted, informs us that it was not permissible within His wisdom to leave you in the state where the hypocrites were mixed among you, claiming to be part of you and the people of faith. Rather, it was necessary, according to His wisdom, for these incidents and occurrences to take place so that this distinction could be achieved. This is the rationale for the structure (of the narrative/events).

In this verse, there are several issues:

Ḥamzah and al-Kisā’ī recited: {حَتَّى يُمَيِّزَ الْخَبِيثَ} (until He distinguishes the wicked) with a shaddah (doubling) on the mīm. The rest recited {يَمِيزَ} (He distinguishes) with a takhfīf (lightening), opening the first yā’, giving the mīm a kasrah, and having a silent final yā’.

Al-Wāḥidī (may Allāh have mercy on him) said: These are two linguistic variations. One says, "I maztu (separated) a thing from another, so I umayyizu (distinguish) it with tamyeéz or umayyizu with tamyeez." This is derived from the Hadith: "Whoever removes a harmful thing from the path, it is charity for him."

The argument for those who read with takhfīf (lightening) is that the root mīz implies the meaning of distinction, and it is lighter in pronunciation, making it preferable. Abū Zayd narrated from Abū ‘Amr that he used to say: The tashdīd (doubling) is for multiplicity. If it is one from one, then it is with takhfīf. Allāh, the Exalted, said: {حَتَّى يُمَيِّزَ الْخَبِيثَ مِنَ الطَّيِّبِ} (until He distinguishes the wicked from the good), mentioning two things. This is like what some scholars said regarding farq (difference) and tafrīq (separation). Furthermore, Allāh, the Exalted, said: {وَامْتَازُوا الْيَوْمَ} (And separate yourselves today) (Yā-Sīn: 59), which is the passive form of mīz.

The argument for those who read with tashdīd (doubling) is that the doubling signifies multiplication and emphasis. In the case of believers and hypocrites, there is a multitude, so the form with tashdīd is more appropriate here. Although the terms ṭayyib (good) and khabīth (wicked) are singular, they refer to the genus (the entire category), meaning all believers and all hypocrites, not just two individuals.

We have previously mentioned that the meaning of the verse is: Allāh would not leave you, O assembly of believers, in the state where the believer is mixed with the hypocrite and the like, until He distinguishes the wicked from the good—meaning the hypocrite from the believer.

Scholars differed on how this distinction was made, offering several views:

1. Through Trials and Calamities: By inflicting hardships, afflictions, killing, and defeat. Whoever was a true believer remained steadfast in their faith and in affirming the Messenger (PBUH). Whoever was a hypocrite, their hypocrisy and disbelief became apparent.
2. Through the Ascendancy of Islam: Allāh promised victory for the believers and humiliation for the disbelievers. When Islām grew strong and its dominion increased, and disbelief and its adherents were humbled, this distinction was achieved.
3. Through Manifest Signs (Qarā’in): Such as the fact that the Muslims rejoiced at the victory and strength of Islām, while the hypocrites grieved because of it.

A question arises here: If this distinction became apparent and the hypocrisy of the hypocrites was revealed, then their disbelief is exposed, which negates their being considered hypocrites (as hypocrisy requires concealment). If it did not become apparent, then Allāh's promise was not fulfilled.

The Answer: It became apparent to the extent that it yielded a presumptive distinction (imtiyāz ẓannī), not an absolute distinction (imtiyāz qaṭ‘ī).

Then Allāh, the Exalted, said: {وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ} (And it is not for Allāh to let you know the unseen). This means that Allāh decreed that this distinction would manifest, but this verse clarifies that this distinction must not occur by Allāh informing you of the unseen, saying, "So-and-so is a hypocrite, and so-and-so is a believer," or "So-and-so is destined for Paradise, and so-and-so for the Fire."

The way of Allāh is established that He does not reveal His unseen matters to the common people. Rather, you have no way to know this distinction except through tests, such as the trials and calamities we mentioned, at which point the sincere is distinguished from the hypocrite. Knowing this through direct revelation of the unseen is specific to the Prophets.

This is why He said: {وَلَكِنَّ اللَّهَ يَجْتَبِي مِن رُّسُلِهِ مَن يَشَاءُ} (But Allāh chooses from His Messengers whom He wills). This means Allāh selects from His Messengers whom He wills, and He specifically informs them: "This one is a believer, and this one is a hypocrite."

Another interpretation is: But Allāh chooses from His Messengers whom He wills, and He tests His creation through the religious laws (sharā’i‘) at their hands, so that the two groups are distinguished through the test.

Another possibility is that the meaning is: Allāh would not make all of you knowledgeable of the unseen in the way the Messenger knows, so that you become independent of the Messenger. Rather, Allāh singles out whom He wills among His servants for prophethood, and then obligates the rest to obey these Messengers.

Then He said: {مَا كَانَ اللَّهُ} (It is not for Allāh...). The intent is that the hypocrites criticized the prophethood of Muhammad (PBUH) due to the occurrence of the disliked events in the story of Uhud. Allāh clarified that there were benefits in those events, including the distinction between the wicked and the good.

When He answered this doubt they raised, He said: {مَا كَانَ اللَّهُ} (It is not for Allāh...), meaning: Since the proofs indicated His prophethood, and this doubt you raised concerning His prophethood has been answered, nothing remains except that you believe in Allāh and His Messengers.

He said: {وَرُسُلِهِ} (and His Messengers) and did not say "and His Messenger" due to a subtle point: the path by which one arrives at affirming the prophethood of any Prophet (peace be upon them all) is the miracle (mu‘jizah), which was present in the case of Muhammad (PBUH). Therefore, affirming the prophethood of every Prophet becomes obligatory. For this subtle reason, He said: {وَرُسُلِهِ}, intending to indicate that the method for establishing the prophethood of all Prophets is one; whoever affirms the prophethood of one of them, affirming all of them becomes incumbent upon him.

When He commanded them to do this, He coupled it with the promise of reward, saying: {وَإِن تُؤْمِنُوا وَتَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ} (And if you believe and fear Allāh, you will have a great reward), which is clear.