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Draft:Ayah 144 of Surah Al 'Imran

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Ayah 144 of Surah Al 'Imran
Verse's Information
SuraAl 'Imran (3)
Verse144
Juz'4
Content Information
Place of
Revelation		Medina
TopicBelief and Ethics
AboutMuslims who turned back from Islam during the Battle of Uhud upon hearing the news of the death of the Messenger of Allah


Qur'an 3:144 establishes that Prophet Muhammad (s) is solely a Messenger of God, reminding Muslims that the divine mission must persist regardless of his presence and that their duty is to adhere to his path.[1] In this verse, God promises a reward to the "grateful ones" (shakirin) following a rebuke of those who retreated from Islam.[2] This group refers to individuals who did not cease their efforts upon hearing the news of the Prophet's (s) martyrdom. 'Allama Tabataba'i identifies the "grateful ones" as those who remain steadfast in the path of Faith[3] and are protected from Satan.[4]

Shia commentators[5] and Sunnis[6] maintain that the occasion of revelation for Qur'an 3:144 concerns those who retreated from Islam upon hearing the report of Prophet Muhammad's (s) death during the Battle of Uhud. 'Allama Tabataba'i also regards the context of the verse as strong evidence supporting this occasion of revelation.[7]

However, Sayyid 'Abd al-Husayn Tayyib posits that this verse is unrelated to the Battle of Uhud, suggesting instead that it pertains to events following the passing of the Prophet (s), specifically regarding his succession.[8] In Tafsir al-'Ayyashi, Asbagh b. Nubata narrates that during the Battle of Jamal, Imam Ali (a) stated that God never claims the soul of a prophet without leaving a guide among the people to uphold his Sira and Sunna; he then recited this verse.[9]

During the Battle of Uhud, 'Amr b. Qami'a threw a stone at the Prophet (s), injuring him. The enemy presumed the Prophet (s) had been killed; however, Mus'ab b. 'Umayr, who resembled the Prophet, sacrificed his life in his stead and was martyred. This news shook the ranks of the Muslims, causing some to flee the battlefield, while individuals such as Imam Ali (a) and Abu Dujana stood firm.[10] Once it was revealed that the Prophet (s) was alive, this verse was revealed to rebuke those who fled and to encourage those who remained steadfast. According to various Shia and Sunni sources, several significant events occurred during the Battle of Uhud, including the Holy Prophet (s) gifting the sword Dhu l-Faqar to Ali b. Abi Talib, the descent of angels to aid the Muslims, and the celestial proclamation, La fata illa 'Ali, la sayfa illa Dhu l-Faqar.[11]

Many Shia commentators interpret the phrase "inqalabtum 'ala a'qabikum" as signifying a reversion from the religion of Islam[12] following the rumor of the Prophet's (s) death.[13] The Sunni scholar Fakhr al-Razi affirms this view.[14] Some Shia and Sunni commentators understand "inqalabtum"[15] to imply abandoning both monotheism and jihad.[16] Muhammad Hadi Ma'rifat suggests this phrase reflects the sentiment that Islam had reached its end following the death of the Prophet (s).[17] Tayyib links this apostasy to the anxiety surrounding the selection of a successor after the Prophet.[18]

Makarem Shirazi views this verse as a lesson for Muslims not to rely on any specific individual or group, but rather to center themselves on principles and organization.[19] 'Allama Tabataba'i emphasizes that the religion of God is eternal and Muslims should not make their adherence contingent upon the Prophet's life.[20]

Notes

  1. ↑ Ṭabarsī, Majmaʿ al-bayān, 1408 AH, vol. 2, p. 850.
  2. ↑ Ashkavarī, Tafsīr-i Sharīf Lāhījī, 1373 Sh, vol. 1, p. 385; Ṭabāṭabāʾī, al-Mīzān, 1350-1353 Sh, vol. 4, p. 38; Makārim Shīrāzī, Tafsīr-i nimūna, 1371-1374 Sh, vol. 3, p. 117; Maʿrifat, al-Tafsīr al-atharī al-jāmiʿ, 1387 Sh, vol. 9, p. 107; Fakhr al-Rāzī, al-Tafsīr al-kabīr, 1420 AH, vol. 9, p. 377.
  3. ↑ Ṭabāṭabāʾī, al-Mīzān, 1350-1353 Sh, vol. 4, pp. 39-40.
  4. ↑ Ṭabāṭabāʾī, al-Mīzān, 1350-1353 Sh, vol. 4, p. 39.
  5. ↑ Qummī, Tafsīr al-Qummī, 1404 AH, vol. 1, p. 119; Ṭūsī, al-Tibyān, Beirut, vol. 3, pp. 6-7; Ṭabarsī, Majmaʿ al-bayān, 1408 AH, vol. 2, pp. 848-849; Abū l-Futūḥ Rāzī, Rawḍ al-jinān, 1371 Sh, vol. 5, pp. 91-94; Kāshānī, Tafsīr-i kabīr-i manhaj al-ṣādiqīn, 1336 Sh, vol. 2, pp. 349-350; Jurjānī, Tafsīr-i Gāzur, 1337 Sh, vol. 2, pp. 130-133; Makārim Shīrāzī, Tafsīr-i nimūna, 1371-1374 Sh, vol. 3, p. 115; Mughniyya, al-Tafsīr al-kāshif, Dār al-Kitāb al-Islāmī, 1428 AH, vol. 2, pp. 169-171; Maʿrifat, al-Tafsīr al-atharī al-jāmiʿ, 1387 Sh, vol. 9, p. 107.
  6. ↑ ʿAbduh, al-Aʿmāl al-kāmila, 1427 AH, vol. 5, pp. 118-119; Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 2, p. 41; Fakhr al-Rāzī, al-Tafsīr al-kabīr, 1420 AH, vol. 9, p. 376; Zamakhsharī, al-Kashshāf, 1407 AH, vol. 1, pp. 422-423.
  7. ↑ Ṭabāṭabāʾī, al-Mīzān, 1350-1353 Sh, vol. 4, pp. 37-38.
  8. ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 3, p. 375.
  9. ↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, 1380 AH, vol. 1, p. 200.
  10. ↑ Qummī, Tafsīr al-Qummī, 1404 AH, vol. 1, p. 119; Ṭūsī, al-Tibyān, Beirut, vol. 3, pp. 6-7; Ṭabarsī, Majmaʿ al-bayān, 1408 AH, vol. 2, pp. 848-849; Abū l-Futūḥ Rāzī, Rawḍ al-jinān, 1371 Sh, vol. 5, pp. 91-94; Kāshānī, Tafsīr-i kabīr-i manhaj al-ṣādiqīn, 1336 Sh, vol. 2, pp. 349-350; Jurjānī, Tafsīr-i Gāzur, 1337 Sh, vol. 2, pp. 130-133; Ṭabāṭabāʾī, al-Mīzān, 1350-1353 Sh, vol. 4, p. 37; Makārim Shīrāzī, Tafsīr-i nimūna, 1371-1374 Sh, vol. 3, p. 115; Mughniyya, al-Tafsīr al-kāshif, Dār al-Kitāb al-Islāmī, 1428 AH, vol. 2, pp. 169-171; Maʿrifat, al-Tafsīr al-atharī al-jāmiʿ, 1387 Sh, vol. 9, p. 107.
  11. ↑ al-Shaykh al-Mufīd, al-Irshād, 1413 AH, vol. 1, p. 87; al-Shaykh al-Ṭūsī, al-Amālī, 1414 AH, p. 143; Kūfī, Tafsīr Furāt al-Kūfī, 1410 AH, p. 95; Kulaynī, al-Kāfī, 1363 Sh, vol. 8, p. 110; al-Shaykh al-Ṣadūq, al-Amālī, 1376 Sh, p. 200; Ibn Hishām, al-Sīrat al-nabawiyya, Dār al-Maʿrifa, vol. 2, p. 100; Ṭabarī, Tārīkh al-Ṭabarī, 1346 Sh, vol. 2, pp. 514-515; Zarandī, Naẓm durar al-simṭayn, 1425 AH, 2004 AD, pp. 153-154; Ibn al-Athīr, al-Kāmil, 1385 AH, vol. 2, pp. 148-154.
  12. ↑ Ṭabāṭabāʾī, al-Mīzān, 1350-1353 Sh, vol. 4, p. 37.
  13. ↑ Muqātil b. Sulaymān, Tafsīr Muqātil b. Sulaymān, 1423 AH, vol. 1, p. 305; Qummī, Tafsīr al-Qummī, 1404 AH, vol. 1, p. 119; Ṭūsī, al-Tibyān, Beirut, vol. 3, p. 7; Ṭabarsī, Majmaʿ al-bayān, 1408 AH, vol. 2, p. 850; Abū l-Futūḥ Rāzī, Rawḍ al-jinān, 1371 Sh, vol. 5, p. 96; Fayḍ Kāshānī, al-Tafsīr al-ṣāfī, 1373 Sh, vol. 1, p. 387; Makārim Shīrāzī, Tafsīr-i nimūna, 1371-1374 Sh, vol. 3, pp. 116-117.
  14. ↑ Fakhr al-Rāzī, al-Tafsīr al-kabīr, 1420 AH, vol. 9, p. 377.
  15. ↑ Ashkavarī, Tafsīr-i Sharīf Lāhījī, 1373 Sh, vol. 1, pp. 384-385; Kāshānī, Tafsīr-i kabīr-i manhaj al-ṣādiqīn, 1336 Sh, vol. 2, pp. 350-351; Ṣādiqī Tehrānī, al-Balāgh, 1377 Sh, p. 68.
  16. ↑ Mughniyya, al-Tafsīr al-kāshif, Dār al-Kitāb al-Islāmī, 1428 AH, vol. 2, p. 171; ʿAbduh, al-Aʿmāl al-kāmila, 1427 AH, vol. 5, pp. 118-119.
  17. ↑ Maʿrifat, al-Tafsīr al-atharī al-jāmiʿ, 1387 Sh, vol. 9, p. 107.
  18. ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 3, p. 375.
  19. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371-1374 Sh, vol. 3, pp. 116-117.
  20. ↑ Ṭabāṭabāʾī, al-Mīzān, 1350-1353 Sh, vol. 4, p. 37.

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