Surah Al 'Imran: (188 - 189) Do not think those who rejoice...

This passage is part of what falls under the verse: {And certainly, those who associated others with Allah will have received much harm} (Al 'Imran: 186).

The Almighty clarifies that among the types of harm is that they rejoice in the deceit and trickery they employ against the weak Muslims, and they love to be praised for being people of righteousness, piety, truthfulness, and devotion. Undoubtedly, a person is harmed by witnessing such states. Therefore, the Prophet (peace be upon him) was commanded to be patient with them, and a severe warning is given regarding their fate.

There are several issues within this verse:

Issue 1: The Reading of the Verb (Do not think)

There are different readings for the verb:

1. Hamzah, 'Asim, and Al-Kisai read it with a Tā’ (ت) dotted from above: تَحْسَبَنَّ (Taḥsabanna - addressing the Prophet/listener).
2. Ibn Kathir, Nafi', Abu 'Amr, and Ibn 'Amir read it with a Yā’ (ي) dotted from below: يَحْسَبَنَّ (Yaḥsabanna - referring to them).

Regarding the first reading (with Tā’): There are two possibilities:

• Both verbs (in this verse and the next, {فلا تحسبنهم}) are read with a Fatḥah (opening vowel) on the Bā’ (ب): تَحْسَبَنَّ (Taḥsabanna). The address is directed to the Prophet (PBUH) or the listener.
• Both verbs are read with a Ḍammah (closing vowel) on the Bā’: تُحْسِبَنَّ (Tuḥsibanna). The address is directed to the believers. In this case, one object is "those who rejoice," and the second object is "their escape." The repetition of {فلا تحسبنهم} (So do not think them) serves as emphasis due to the length of the discourse, similar to saying: "Do not think Zayd is truthful if he comes to you and speaks to you about such and such."

Regarding the second reading (with Yā’): There are also two possibilities:

• Both verbs are read with a Fatḥah or both with a Ḍammah, making the verb refer to the Prophet (PBUH), and the rest follows the previous explanation.
• The first verb is read with a Fatḥah and the second with a Ḍammah (this is the reading of Abu 'Amr). The rationale is that the verb refers to "those who rejoice" (the subject), and one of their objects is omitted. Then, the phrase {فلا تحسبن} is repeated with a Ḍammah, making the pronoun {هم} (them) the subject (raised noun) of the verb, and the first object is omitted. The meaning is: "Do not think these people who rejoice in themselves that they have an escape from punishment."

Issue 2: Explaining "Rejoicing and Loving to be Praised"

The Almighty described these people as rejoicing in their actions and loving to be praised for what they did not do. Commentators have offered several interpretations:

1. Ibn 'Abbas's view: These Jews distort the texts of the Torah, interpret them falsely, and promote these interpretations among the ignorant. They rejoice in this act and love to be praised as people of religion, piety, chastity, truthfulness, and avoidance of falsehood. You will find that the state of most people is similar: they employ all means to acquire worldly gains, rejoice when they achieve their goals, and then love to be praised for chastity, truthfulness, and piety.
2. Second narration: It is reported that the Prophet (PBUH) asked the Jews about something in the Torah, but they concealed the truth and reported the opposite. They made it appear to him that they had been truthful and rejoiced in this deception, and they sought praise from the Prophet (PBUH) for it. The verse means that these Jews rejoiced in their deception and expected the Prophet (PBUH) to praise them for truthfulness and fulfillment.
3. Third view: They rejoice in concealing the texts indicating the prophethood of Muhammad (PBUH) and love to be praised for what they did not do—namely, following the religion of Abraham, as they falsely claimed Abraham was a Jew and they followed his religion.
4. Fourth view (Hypocrites): This refers to the hypocrites. They rejoice in showing faith to the Muslims out of hypocrisy because it helps them achieve worldly interests. Then, they expect the Prophet (PBUH) to praise them for a faith that did not exist in their hearts.
5. Fifth view (Abu Sa'id al-Khudri): This concerns hypocrites who stayed behind from battles with the Prophet (PBUH). They rejoiced in their staying away. When the Prophet returned, they offered excuses, and he accepted them. Then they became greedy, expecting him to praise them as he praised the striving Muslims.
6. Sixth view: This refers to their concealment of the covenant in the Torah, where they were bound to acknowledge Muhammad (PBUH) and affirm his prophethood and religion. They rejoiced in concealing this and turning away from God's texts, then falsely claimed to be the children and beloved of God, saying, "The Fire will not touch us except for a few numbered days."

Conclusion: It is best to hold that the verse encompasses all these meanings, as they share a common element: a person commits an improper act, rejoices in it, and then expects people to describe him as upright, righteous, ascetic, and devoted to God's obedience.

Issue 3: Regarding the phrase {بِمَا أَتَوْا} (for what they brought/did)

There are two points of discussion here:

1. Al-Farra' said that {بِمَا أَتَوْا} means "for what they did," similar to His saying: {وَاللَّذَانِ يَأْتِيَانِهَا مِنكُمْ} (And the two who commit the act among you) (An-Nisa: 16), and {لَقَدْ جِئْتَ شَيْئًا نُّكْرًا} (You have certainly done a monstrous thing) (Maryam: 27), meaning "you have done." The author of Al-Kashshaf stated that Ata (to come) and Jā’a (to arrive) are used to mean "to do," as in {إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا} (Indeed, the promise of the Most Merciful is to come) (Maryam: 61), and {لَقَدْ جِئْتَ شَيْئًا نُّكْرًا}. This is supported by the reading of Abu [al-Samāwī] who read: {يَفْرَحُونَ بِمَا فَعَلُوا} (rejoice in what they did).
2. Second point: The word {أَتَوْا} was read as {أُوتُوا} (Utu - meaning "were given"), narrated from 'Ali (may Allah be pleased with him).

Issue 4: Regarding {بِمَفَازَةٍ مِّنَ الْعَذَابِ} (an escape from punishment)

This means a means of salvation from it. It comes from the saying, "So-and-so succeeded/escaped" (Fāza). Al-Farra' said it means "a distance from punishment," because Fawz (success/escape) means distancing oneself from what is disliked. This is mentioned in {فَقَدْ فَازَ} (he has certainly succeeded), and then confirmed by {وَلَهُمْ عَذَابٌ أَلِيمٌ} (and for them is a painful punishment). There is no doubt that the verse addresses the disbelievers and hypocrites whose harm the Messenger of Allah (PBUH) was commanded to endure patiently.

Then He said: {وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ} (And to Allah belongs the dominion of the heavens and the earth, and Allah is over all things competent). Meaning: They have a painful punishment from the One who possesses the dominion of the heavens and the earth. How can one who is being punished by this Mighty, Overwhelming One hope for salvation?

{إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِّأُولِي الْأَلْبَابِ} (Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.)