Quran Read-A-Long: Al’-Imran 156-180 is the Return of Our Exploration of the Quran Together

156.  People are told not to presume that bad things would not have happened had others believed as they did, because believing as, say, a Muslim would doesn’t preclude bad things from happening, this verse explains. God decides what bad things happen and we must rest assured that whatever is happening is by God’s will and therefore as it should be (in the case of death, at least, if not everything else . . . ).

157. This verse seems to condone martyrdom by saying that dying in God’s cause results in something better than all the good of this world. Verses 169-172 convey a similar message: death in the name of God when doing for God what is right is not death. It is everlasting life – a key theme.

159. This verse pertains to the disaster at Uhud when the prophet was forgiving rather than retributive and that resulted in the retention of his community rather than their abandonment of his cause.

161. It’s curious that the Quran says that a prophet can’t deceive because he’ll be faced with his deceptions come the Day of Resurrection only because there are false prophets. Now, presuming that a person is a real prophet, he’s not lying. And that’s that. However, if there’s a fake prophet and people believe him then he could be lying. Sure, he’ll face that on judgment day and be punished, but if he’s dissimulating and doesn’t care and people believe him then knowing that he’s going to pay for it later doesn’t help us avoid the problem now – it just let’s us know that if we walk around believing everybody who claims to be a prophet then we can be content in the knowledge that the liars will be sorted out when the time comes. Again, though, I don’t find that be particularly reassuring (nor do I mean to suggest that we should believe everyone in the hopes of being in good shape because we were only trying to follow God – my point is, this presents us with difficulties).

Verse 164 and those that precede it don’t seem to be referring to Muslims. Sure, God did raise up an apostle for the Muslims, but not in the midst of the believers because there were no believers (at least not in the right thing) in Mohammed’s day. That was part of the problem. Does this refer to Jesus as we are in the surah about the House of Imran? Does it refer to someone else (or multiple people) in the past?

You know what? On a second (or third/fourth) read it does seem as though verse 164 is referring to Mohammed as the prophet – an “apostle from among themselves” is part of the importance of Mohammed. An Arab prophet and an Arabic revelation. The believers could be those who would believe once given the truth, those who no longer wished to be lost in error.

As I hear verses 177-178 in English I can only imagine what they sound like in Arabic. That is not to say that they sound particularly good in English, but I can see through the translation (a bit) to the poetry of the words themselves. The rhythms of the repetitions of words and phrases and so much more must be beautiful when chanted properly in the original.

179. The idea of “that which is beyond the reach of human perception” is a fascinating one to me right now. I’ve been reading a book about the way people have understood God over the last 4000 years (Karen Armstrong’s A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam) and one of the primary motifs is the idea of God as unknowable. That may seem quite obvious but the different ways that the three monotheistic faiths have embraced that notion, and the overlap among them, is quite fascinating, especially as it comes to the essential lack of knowledge that some have come to in regards to God. That is, reason and logic only get us so far and there is only so much we can know about God, much of which must be expressed as what we do not know about God. Anyway, that these ideas are not merely arrived at by certain Muslims wrestling with how to understand God but that the Quran points them to the notion that there is that which that they cannot know (whether here about God specifically or not is unclear) is neat.

180. Is this verse a reference to the importance of zakkat? That is, is this about not clinging to the material things of this world and making sure that others get what they need when you have it to spare (and God knowing of those who cling to objects) or is this a reference to something else more specific? Or! as I’ve noticed the Quran is want to do, is it a reference to both, part of the constant reinforcement of central ideas amongst the specifics of the ongoing text? I love that!

Al’-Imran 156-180

156. O you who have attained to faith! Be not like those who are bent on denying the truth and say of their brethren [who die] after having set out on a journey to faraway places or gone forth to war, “Had they but remained with us, they would not have died,” or, “they would not have been slain” – for God will cause such thoughts to become a source of bitter regret in their hearts, since it is God who grants life and deals death. And God sees all that you do. 157. And if indeed you are slain or die in God’s cause, then surely forgiveness from God and His grace are better than all that one could amass [in this world]: 158. for, indeed, if you die or are slain, it will surely be unto God that you shall be gathered. 159. And it was by God’s grace that thou [O Prophet] didst deal gently with thy followers: for if thou hadst been harsh and hard of heart, they would indeed have broken away from thee. Pardon them, then, and pray that they be forgiven. And take counsel with them in all matters of public concern; then, when thou hast decided upon a course of action, place thy trust in God: for, verily, God loves those who place their trust in Him. 160. If God succours you, none can ever overcome you; but if He should forsake you, who could succour you thereafter? In God, then, let the believers place their trust! 161. AND IT IS not conceivable that a prophet should deceive – since he who deceives shall be faced with his deceit on the Day of Resurrection, when every human being shall be repaid in full for whatever he has done, and none shall be wronged. 162. Is then he who strives after God’s goodly acceptance like unto him who has earned the burden of God’s condemnation and whose goal is hell? – and how vile a journey’s end! 163. They are on [entirely] different levels in the sight of God; for God sees all that they do. 164 Indeed, God bestowed a favor upon the believers when he raised up in their midst an apostle from among themselves, to convey His messages unto them, and to cause them to grow in purity, and to impart unto them the divine writ as well as wisdom – whereas before that they were indeed, most obviously, lost in error. 165 AND DO YOU, now that a calamity has befallen you after you had inflicted twice as much [on your foes], ask yourselves, “How has this come about?” Say: “It has come from your own selves.” Verily, God has the power to will anything: 166 and all that befell you on the day when the two hosts met in battle happened by God’s leave, so that He might mark out the [true] believers, 167 and mark out those who were tainted with hypocrisy and, when they were told, “Come, fight in God’s cause” – or, “Defend yourselves” – answered, “If we but knew [that it would come to a] fight, we would indeed follow you.” Unto apostasy were they nearer on that day than unto faith, uttering with their mouths something which was not in their hearts, the while God knew fully well what they were trying to conceal: 168 they who, having themselves held back [from fighting, later] said of their [slain] brethren, “Had they but paid heed to us, they would not have been slain.” Say: “Avert, then, death from yourselves, if what you say is true!” 169 But do not think of those that have been slain in God’s cause as dead. Nay, they are alive! With their Sustainer have they their sustenance, 170 exulting in that [martyrdom] which God has bestowed upon them out of His bounty. And they rejoice in the glad tiding given to those [of their brethren] who have been left behind and have not yet joined them, that no fear need they have, and neither shall they grieve: 171 they rejoice in the glad tiding of God’s blessings and bounty, and [in the promise] that God will not fail to requite the believers 172 who responded to the call of God and the Apostle after misfortune had befallen them. A magnificent requital awaits those of them who have persevered in doing good and remained conscious of God: 173 those who have been warned by other people, “Behold, a host has gathered against you; so beware of them!” – whereupon this only increased their faith, so that they answered, “God is enough for us; and how excellent a guardian is He!” 174 – and returned [from the battle] with God’s blessings and bounty, without having been touched by evil: for they had been striving after God’s goodly acceptance – and God is limitless in His great bounty. 175 It is but Satan who instils [into you] fear of his allies: so fear them not, but fear Me, if you are [truly] believers! 176 And be not grieved by those who vie with one another in denying the truth: verily, they can in no wise harm God. It is God’s will that they shall have no share in the [blessings of the] life to come; and tremendous suffering awaits them. 177 Verily, they who have bought a denial of the truth at the price of faith can in no wise harm God, whereas grievous suffering awaits them. 178 And they should not think – they who are bent on denying the truth – that Our giving them rein is good for them: We give them rein only to let them grow in sinfulness; and shameful suffering awaits them. 179 It is not God’s will [O you who deny the truth] to abandon the believers to your way of life: [and] to that end He will set apart the bad from the good. And it is not God’s will to give you insight into that which is beyond the reach of human perception: but [to that end] God elects whomsoever He wills from among His apostles. Believe, then, in God and His apostles; for if you believe and are conscious of Him, a magnificent requital awaits you. 180 AND THEY should not think – they who niggardly cling to all that God has granted them out of His bounty – that this is good for them: nay, it is bad for them. That to which they [so] niggardly cling will, on the Day of Resurrection, be hung about their necks: for unto God [alone] belongs the heritage of the heavens and of the earth; and God is aware of all that you do.

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6 Responses

  1. 3:156: This verse ties in very strongly with 3:154, in which Muhammad (pbuh) is told to tell the Hypocrites of Madinah (in part): “Say: ‘Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death’;” In other words, fate is fate, and the time of one’s death is often out of the hands of man (as it should be). (Or, as the character Liet-Kynes says in Frank Herbert’s novel, Dune (p. 150), “When God hath ordained a creature to die in a particular place, He causeth that creature’s wants to direct him to that place.”)

    3:157: There is nothing wrong with martyrdom in Islam although, it should be noted, that the concept of martyrdom is quite broad; for example, a woman who dies in childbirth and a person who drowns are both martyrs in Islam. (I’ll let you try to puzzle that out first. 😉 ) But I think the most important part of this verse is at the very end: …then surely forgiveness from God and His grace are better than all that one could amass [in this world]:. As the Qur’an says often, material wealth in this world does not guarantee one a place in heaven. Material wealth is actually a test by Allah (swt), and the acquisition of that wealth could prove detrimental to one’s soul in the Hereafter. (There is no concept like the “prosperity Gospel” in Islam.) So, yes, to die in God’s cause, which doesn’t necessarily involve fighting or warfare, is much, much better.

    3:161: It’s curious that the Quran says that a prophet can’t deceive because he’ll be faced with his deceptions come the Day of Resurrection only because there are false prophets.

    Actually, this verse has nothing to do with false prophets; it’s in reference to the division of spoils (booty) after the Battle of Uhud; for example, see Tafsir Ibn Kathir: Treachery with the Spoils of War was not a Trait of the Prophet. This is seconded by Yusuf Ali in his footnote #472 to verse 3:161. (It’s too late for me to type out the relevant section of his footnote right now.)

    More later, insha’allah.

  2. The following is also from JDsg:

    On a second (or third/fourth) read it does seem as though verse 164 is referring to Mohammed as the prophet…

    Verses 3:159-64 most definitely refer to Muhammad (pbuh); however, the verses may seem to be applicable (and, in fact, are applicable) to all of the Prophets (pbut) of Allah (swt). All prophets (pbut), for example, were apostles “from among themselves.” See verses 6:130, 12:109, 18:110, and 25:20. And even though there may not have been Muslims per se at the beginning of Muhammad’s (pbuh) prophetic career, there were other believers in Arabia for whom the initial message would have been addressed to: the Jewish and Christian communities, of course, but also the Hanifs. However, obviously, by the time these verses were revealed, there were numerous believers (i.e., Muslims) throughout Arabia and also in Abyssinia.

    As I hear verses 177-178 in English I can only imagine what they sound like in Arabic.

    That’s an easy enough wish to fulfill: 3:176-78. Click the left-most box (“Recite this section”), although it appears that link doesn’t work properly, playing the entire surah instead (lasts about 16 minutes).

    Is this verse a reference to the importance of zakkat? That is, is this about not clinging to the material things of this world and making sure that others get what they need when you have it to spare (and God knowing of those who cling to objects) or is this a reference to something else more specific?

    It’s definitely a reference to zakat; if it’s related to any specific incident, I’d think it might be related to the incident in 3:181, if only due to the proximity of the two verses. However, there’s no hard proof for that that I can find.

    According to the Tafsir of Ibn Kathir:

    Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,

    (Whoever Allah makes wealthy and he does not pay the Zakah due on his wealth, then (on the Day of Resurrection) his wealth will be made in the likeness of a bald-headed poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and proclaim, `I am your wealth, I am your treasure.’)

    The Prophet then recited the Ayah,

    (And let not those who are stingy with that which Allah has bestowed on them of His bounty think that it is good for them. Nay, it will be worse for them), until the end.

  3. Thanks for pointing me towards the recitations – I look forward to listening. I also realized that those are on the Asad translation I use.

    I’ve been having trouble finding a copy of the Quran in which the sura are divided into smaller sections – the sections that I’ve been using to guide Quran Read-Along.

    Could you point me towards a copy online that has this if you know of one?

  4. I’ve been having trouble finding a copy of the Quran in which the sura are divided into smaller sections – the sections that I’ve been using to guide Quran Read-Along.

    Could you point me towards a copy online that has this if you know of one?

    These sections, called ruku’, are found in most print translations, but most online translations don’t include them for some odd reason. However, I did find one website that does have a list of all the ruku’ in the Qur’an. As you can see, you actually did two ruku’ the other week; you should have stopped at 3:171, and then did 3:172-180 the next week. But no big deal. 🙂

  5. I had a feeling that it was long. I was daunted as I ‘took on’ this double ruku (a word I discovered in my long search for a Quran divided like this). But, hey! Nothing wrong with reading more Quran than one planned.

    My Quran at home divides it all up, but as I’m out of town for a while and wanted to continue I thought you might know. And you did!

    Anyway, thank you so much for pointing me towards that site – it’s exactly what I needed to continue.

  6. hello everyone. Great to see this has started again!

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