Draft:Qur'an 4:200
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| Verse's Information | |
|---|---|
| Sura | Sura Al 'Imran (Qur'an 3) |
| Verse | 200 |
| Juz' | 4 |
| Content Information | |
| Cause of Revelation | |
| Place of Revelation | Medina |
| Related Verses | All verses of Sura Al 'Imran |
Qur'an 3:200 enjoins believers to exercise patience, demonstrate steadfastness, safeguard Islamic society, and observe divine piety in order to achieve salvation.[1] Javadi Amoli, a Shi'a exegete, interprets this verse as the culmination of Sura Al 'Imran. As the sura delineates the principles and practical branches of the religion—pursuits that demand endurance and perseverance—these four injunctions are presented as the requisite means to realize the sura's objectives.[2]
Drawing from this verse, exegetes posit that believers must surpass others, particularly their adversaries, in patience and endurance, thereby prevailing over them.[3] It is further recommended that believers mutually encourage patience and perseverance, offering one another support on this path.[4]
Exegetes interpret the term "rabitu" as a state of preparedness and vigilance aimed at defending Islamic society against military, intellectual, and cultural incursions.[5] In his exegesis of this verse, Sayyid Muhammad Husayn Tabataba'i draws upon Qur'anic, historical, and rational evidence to underscore the necessity of social cohesion in Islam. He elucidates the characteristics of an Islamic society—founded upon Tawhid and a truth-centric orientation—and contrasts it with Western societal models.[6] Emphasizing Islam's dynamism and comprehensiveness in securing human felicity, he views "Murabata" not merely as border defense, but as an intellectual, social, and spiritual bond intended to preserve principles and facilitate the journey toward perfection.[7]
The fourth and final imperative in the verse is the observance of "divine piety" (Taqwa). This is presented as the safeguard for the proper fulfillment of the preceding three commands (Sabr, Musabara, and Murabata) and as the criterion by which deeds are valued. Absent Taqwa, such actions risk deviation or may lack essential spiritual merit.[8]
| “ | يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
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” |
| “ | O you who have faith! Be patient, stand firm, and close [your] ranks, and be wary of Allah so that you may be felicitous.
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| — Qur'an 3:200 | ||
The verse concludes by identifying salvation as the consequence of adhering to these commands. Falah is a holistic concept encompassing success and victory in this world alongside happiness and felicity in the Hereafter.[9] Tafsir-i Nemuneh notes that the use of the word "la'alla" (perhaps/so that) suggests that salvation is contingent upon additional conditions.[10]
In Islamic narrations, "Murabata" is applied to diverse contexts: guarding Islamic geographical borders against enemy invasion;[11] awaiting the next prayer, which is regarded as a form of Murabata and Jihad al-Nafs;[12] maintaining an intellectual and practical bond with the Infallible Imam (a) and awaiting the reappearance of Imam al-Mahdi (a);[13] and safeguarding intellectual and cultural frontiers to protect Islamic beliefs against doubt and deviation.[14]
Notes
- ↑ Javādī Āmulī, Tasnīm, 1388 Sh, vol. 16, pp. 769-771.
- ↑ Javādī Āmulī, Tasnīm, 1388 Sh, vol. 16, p. 771.
- ↑ Zamakhsharī, al-Kashshāf, 1407 AH, vol. 1, p. 460.
- ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 4, p. 91.
- ↑ Makārim Shīrāzī, Tafsir-i Nemuneh, 1374 Sh, vol. 3, p. 224; Qarāʾatī, Tafsir-i nūr, 1383 Sh, vol. 2, p. 233.
- ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 4, pp. 92-133.
- ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 4, pp. 92-133.
- ↑ Makārim Shīrāzī, Tafsir-i Nemuneh, 1374 Sh, vol. 3, p. 235.
- ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 4, p. 92.
- ↑ Makārim Shīrāzī, Tafsir-i Nemuneh, 1374 Sh, vol. 3, p. 236.
- ↑ Javādī Āmulī, Tasnīm, 1388 Sh, vol. 16, p. 792; For example see: Shuʿayrī, Jāmiʿ al-akhbār, p. 83.
- ↑ Javādī Āmulī, Tasnīm, 1388 Sh, vol. 16, pp. 791-792.
- ↑ For example see: Kulaynī, al-Kāfī, 1407 AH, vol. 2, p. 81; Nuʿmānī, al-Ghayba, 1397 AH, p. 27.
- ↑ For example see: Imam al-ʿAskarī (a), al-Tafsir al-mansūb, 1409 AH, p. 343.
References
- Imam al-'Askari, al-Hasan b. 'Ali (a). al-Tafsir al-mansub ila l-Imam al-Hasan al-'Askari (a). Qom, Madrasat al-Imam al-Mahdi (a), 1409 AH.
- Javādī Āmulī, 'Abd Allāh. Tasnīm: tafsir-i Qur'ān-i karīm. Qom, Markaz-i Nashr-i Isrā', 1388 Sh.
- Kulaynī, Muḥammad b. Ya'qūb al-. al-Kāfī. Tehran, Dār al-Kutub al-Islāmiyya, 1407 AH.
- Makārim Shīrāzī, Nāṣir. Tafsir-i Nemuneh. Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh.
- Nu'mānī, Muḥammad b. Ibrāhīm al-. al-Ghayba. Tehran, Nashr-i Ṣadūq, 1397 AH.
- Qarā'atī, Muḥsin. Tafsir-i nūr. Tehran, Markaz-i Farhangī-yi Dars-hāyī az Qur'ān, 1383 Sh.
- Shu'ayrī, Muḥammad b. Muḥammad al-. Jāmi' al-akhbār. Najaf, Maṭba'a Ḥaydarīyya, n.d.
- Ṭabāṭabā'ī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsir al-Qur'ān. Beirut, Mu'assisa al-A'lamī li-l-Maṭbū'āt, 1390 AH.
- Ṭabrisī, Faḍl b. Ḥasan al-. Majma' al-bayān fī tafsir al-Qur'ān. Beirut, al-A'lamī fī l-Maṭbū'āt, 1415 AH.
- Zamakhsharī, Maḥmūd b. 'Umar al-. al-Kashshāf. Beirut, Dār al-Kitāb al-'Arabī, 1407 AH.