Tafsir of Al Imran 3:77

Āl 'Imrān: (77) Indeed, those who exchange the covenant of Allah...

There are several ways this verse connects to what preceded it:

1. Betrayal of Trust in Wealth: Since Allah (Exalted is He) previously described the Jews' treachery regarding people's wealth, and since such treachery often involves false oaths, this verse follows immediately, containing a severe warning for those who commit false oaths.
2. Lying Against Allah: Allah recounted that they "say about Allah lies while they know" (Āl 'Imrān: 75). It is understood that every accountable person has a covenant with Allah not to lie against Him or betray their religion. Thus, this warning follows that context.
3. Comprehensive Betrayal: The preceding verse mentioned their betrayal concerning people's wealth. This verse mentions their betrayal of Allah's covenant, their betrayal in glorifying His names when swearing falsely by them.

Some scholars hold that this verse is an independent statement prohibiting false oaths. This is because the wording is general, and numerous narrations indicate it was revealed concerning specific people who engaged in false oaths. If so, this warning must be considered general for everyone who commits this act, not exclusive to the Jews.

Issue 1: The Occasion of Revelation (Sabab al-Nuzūl)

Narrations differ regarding the specific cause of revelation: some restrict it to the Jews described in the preceding verses, while others attribute it to others.

A. Restriction to the Jews:

1. Concealing the Torah: 'Ikrimah stated it was revealed concerning the Jewish rabbis who concealed what Allah had covenanted with them in the Torah regarding the Prophet Muhammad (PBUH), writing other things with their own hands, and swearing it was from Allah so they would not lose bribes. They used as proof Allah's statement in Al-Baqarah: "And fulfill My covenant, and I will fulfill your covenant" (2:40).
2. Denying Accountability: It was revealed concerning their claim: "There is no blame upon us concerning the unlettered people" (Āl 'Imrān: 75). They wrote a book to this effect with their own hands and swore it was from Allah. This is the view of Al-Hasan.

B. Application to Others:

1. Al-Ash'ath ibn Qays: It was revealed concerning Al-Ash'ath ibn Qays, who disputed land with another man before the Messenger of Allah (PBUH). When the man asked for proof, and had none, the Prophet (PBUH) told Al-Ash'ath, "Then you must swear the oath." Al-Ash'ath prepared to swear, but then Allah revealed this verse. Al-Ash'ath refrained from swearing, returned the land to his opponent, and admitted the truth. This is the view of Ibn Jurayj.
2. General Commerce: Mujāhid said it was revealed concerning a man who swore a false oath to sell his merchandise.
3. Another Land Dispute: It was revealed concerning 'Abdān and Imru' al-Qays, who disputed land before the Prophet (PBUH). The oath was directed at Imru' al-Qays, who asked for a delay until the next day. He returned the next day and admitted the land belonged to the opponent.

The most sound approach is to hold that the verse applies to all these instances (i.e., it is general).

Meaning of the Terms:

• "Exchange the covenant of Allah" (يشترون بعهد الله): This includes everything Allah commanded, everything established by clear proofs, covenants taken through the Messenger, and obligations a person imposes upon himself, as all these fall under the covenant of Allah requiring fulfillment.
  • Allah says: "And among them are those who covenanted with Allah, 'If He should give us of His bounty, we will surely give charity...'" (At-Tawbah: 75).
  • He also says: "And fulfill the covenant of Allah when you have taken it..." (Al-Isrā': 34).
  • And: "They fulfill the vow..." (Al-Insān: 7).
  • And: "Among the believers are men who have been true to their covenant with Allah..." (Al-Ahzāb: 23).

• The Meaning of "Exchange" (الشراء): We have previously explained the meaning of "exchange" in Al-Baqarah. It implies taking something in return for giving something else; both the taken and the given are the price for the other.
• Oaths (الأيمان): This refers to the swearing by which a person confirms his statement, whether it concerns a promise, a threat, a denial, or an affirmation.

The Consequence:

Then Allah states: "Those will have no share in the Hereafter, and Allah will not speak to them, nor look at them on the Day of Resurrection, nor will He purify them, and they will have a painful punishment."

Allah links this consequence to the condition: exchanging the covenant of Allah and oaths for a small price. There are five types of retribution mentioned: four concern the deprivation of reward, and the fifth concerns the infliction of severe punishment.

• Deprivation of Reward: Reward (الثواب) is pure benefit accompanied by honor/glorification.
  1. "Those will have no share in the Hereafter" (لا خلاق لهم فى الاخرة): This points to their deprivation of the benefits and bliss of the Hereafter.
  2. "Nor will He speak to them, nor look at them, nor will He purify them" (ولا يكلمهم الله ولا ينظر إليهم ولا يزكيهم): These three point to their deprivation of honor and exaltation.
  3. Infliction of Punishment: "And they will have a painful punishment" (ولهم عذاب أليم): This points to the punishment itself.

Having noted this arrangement, we will explain each of the five points:

1. "No Share in the Hereafter" (لا خلاق لهم فى الاخرة): This means they have no portion in the good and bliss of the Hereafter. This generality is conditioned by the consensus of the Ummah on the necessity of repentance; if they repent, the threat is lifted. According to our school of thought (Hanafi), it is also conditioned by Allah's non-forgiveness, as Allah says: "Indeed, Allah does not forgive association with Him, but He forgives what is less than that of whom He wills" (An-Nisā': 48).

2. "Allah will not speak to them" (ولا يكلمهم الله): A question arises: Allah says, "And by your Lord, We will surely question them all, concerning what they used to do" (Al-Hijr: 92-93), and "So We will surely question those to whom messengers were sent, and We will surely question the messengers" (Al-A'rāf: 6). How can this be reconciled with this verse?

Al-Qaffāl answered: The intent of all these statements is to show the severity of Allah's wrath upon them. When someone forbids another from speaking to them in this world, it is due to displeasure. If a person is angry with another, he says, "I will not speak to you," orders him to be veiled, and refuses to look at his face, never mentioning him favorably. Thus, these words are metaphors for intense anger, and we seek refuge in Allah from it. This is the correct answer.

Others suggest that Allah speaking directly to His Awliyā' (friends) without an intermediary is a high honor reserved for them, and He will not speak to these disbelievers and sinners. Their reckoning will be through the speech of angels. Another view is that Allah will not speak to them with speech that brings them pleasure or benefit. The first answer is the most sound.

3. "Nor look at them" (ولا ينظر إليهم): This means He will not look at them with favor or consideration. It is said, "So-and-so does not look at so-and-so," meaning he disregards him and refrains from showing him kindness. This metaphor arises because a person who pays attention to another turns his gaze toward him repeatedly. Therefore, Allah's "gaze" becomes a metaphor for consideration and favor, even if physical looking is not involved.

It cannot mean physical sight, because Allah sees them just as He sees others. Nor can it mean the turning of the eye toward the seen object to seek sight, as this is a characteristic of bodies, and our Lord is exalted above being a body. Opponents have used this verse to argue that "looking" (نظر) when coupled with the preposition ilā (إلى) does not necessarily mean physical sight, otherwise, it would imply Allah does not see them, which is false.

4. "Nor will He purify them" (ولا يزكيهم): There are two views:

1. He will not purify them from the filth of their sins through forgiveness, but rather punish them for them.
2. He will not praise them, as He praises His purified Awliyā'. Purification (Tazkiyah) from the one who praises is commendation for the one being praised.

Know that Allah's purification of His servants can occur through the tongues of angels, as He says: "The angels will enter upon them from every gate, 'Peace be upon you for what you patiently endured. Excellent is the final home'" (Ar-Ra'd: 23-24), and "The angels will receive them, 'This is the Day you were promised'" (Al-Anbiyā': 103), and "We are your allies in the worldly life and in the Hereafter" (Fussilat: 21). It can also occur without intermediaries: in this world, like "The repentant, the worshipers..." (At-Tawbah: 112); and in the Hereafter, like "Peace—a saying from a Merciful Lord" (Yā-Sīn: 58).

5. "And they will have a painful punishment" (ولهم عذاب أليم): After explaining their deprivation from reward, Allah clarifies that they are subject to severe, painful punishment.

"Indeed, among them is a faction who twist their tongues with the Scripture that you may think it is from the Scripture, but it is not from the Scripture. And they say, 'It is from Allah,' but it is not from Allah. And they speak a lie against Allah while they know."