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Qur'an 3:164

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Qur'an 3:164
Verse's Information
SuraSura Al Imran
Verse164
Juz'4
TopicTheological
AboutExpressing the blessing of the Bi'tha of the Prophet (s) for people


Verse 164 of Sura Al Imran (Arabic: الآية 164 من سورة آل عمران) (Qur'an 3:164) expresses the greatness of the blessing of the Bi'tha (mission) of the Prophet (s) for believers. According to exegetes, the mission of the Prophet (s) is described as a blessing for believers because it removed them from ignorance, superstitions, shirk (polytheism), and Divine Punishment. It is said that this verse was revealed when Muslims were in great hardship due to the war with polytheists. Thus, it explained to them that in return, God has given them the greatest blessing, which is a Prophet who saves them from the manifest error they were trapped in.

One of the characteristics of the Prophet (s) mentioned in this verse is his being human. Exegetes say the reason God sent a Prophet from the human race for guidance, and not from the Jinn or Angels, is that firstly, he becomes a role model for humans; because if he were an angel, they might say he does not commit sin because he is an angel. Secondly, when he is human, his thoughts and feelings are the same as humans', and he understands their needs and requirements and educates humans with attention to them.

The Prophet's (s) Mission, a Great Blessing for Believers

According to exegetes, verse 164 of Sura Al Imran indicates that the mission of the Prophet of Islam (s) is one of God's greatest blessings upon believers.[1] However, some Quranic exegetes say this verse refers to the blessing of the mission of all Prophets, not just the Prophet of Islam (s).[2]

Regarding the reason for the mission being a blessing, it is said that the Prophet's mission leads people from darkness to light,[3] from ignorance to awareness, from humiliation to dignity, and from disobedience and God's punishment to obedience and His reward, and also cleanses people from the filth of Shirk, idolatry, and superstitions.[4]

In this verse, the word "Mann" (Arabic: مَنّ) is used to refer to the blessing of the mission, for which two explanations have been offered: one is that "Mann" is used in the sense of "cutting," meaning that through the Prophet, the troubles of darkness and calamity are cut off from the people.[5] The other is that "Mann" means a great and heavy blessing,[6] which refers to the greatness of the blessing of the mission.[7]

Regarding why God said He conferred a favor upon the believers, while according to Qur'an 34:28, the Prophet (s) was sent for all humans, exegetes have said the reason is that only believers, due to their attribute of faith,[8] have benefited from this great blessing[9] and have been guided; just as it is stated in the Qur'an that guidance is for the Muttaqin (the pious).[10]

It is said that this verse was revealed in response to a question by a group of new Muslims after the Battle of Uhud, who asked why they were facing so many problems. God, by revealing this verse, told them that if they had suffered losses, in return, the greatest blessing had been placed at their disposal, which is a Prophet who prevents them from manifest errors.[11]

A Prophet from the Human Race

One of the discussions among exegetes concerns the phrase in the verse that says: "Min anfusihim" (Arabic: مِنْ أَنْفُسِهِمْ; from among themselves). Al-Tabrisi, the Quranic exegete, has given three probabilities regarding the concept of this phrase:

  1. The Prophet is from the tribe and clan of the people among whom he was sent;
  2. A Prophet who speaks their language;
  3. A Prophet who is of the human race, not of the angel or jinn race.[12]

Based on the third meaning, some exegetes have said that one of the advantages of the Prophet (s) is his being human; as opposed to being an Angel or Jinn,[13] and sending a Prophet from the human race is a double blessing for humans.[14] They believe that when the Prophet is human, he is one with humans in thought, feeling, ability, and aspirations.[15] He also understands the needs and requirements of humans and educates them with attention to those requirements.[16]

Furthermore, it is said that the Prophet's being a role model for humans is possible only if the preacher is of the same genus as the preached, people know his background, and trust him, and he is accessible to people; whereas if, for example, the Prophet were of the angel genus and did not commit sin, this question would remain for people whether it is not because angels do not have instincts and lust that he does not commit sin.[17]

Recitation of the Qur'an, Paving the Way for Teaching People

Qur'an 3:164 also discusses the missionary program of the Prophet (s).[18] Makarim Shirazi, a Shi'a exegete, based on the segments of this verse, has stated the Prophet's (s) three important programs as follows:

  1. Reciting divine verses to people to familiarize their thoughts with the verses;
  2. Teaching the verses, meaning introducing the truths of the verses into the people's inner selves;
  3. Purification of souls and educating people based on moral and human principles.[19]

Manifest Error of People Before the Mission

The final part of verse 164 of Sura Al Imran describes the era of Jahiliyya as "Manifest Error" (Arabic: ضَلالٍ مُبِین).[20] Regarding the reason for this description, it is said that the error of the Jahiliyya era was such that humans could not easily distinguish that error.[21] Selfishness, the prevalence of anti-values, ignorance, and deprivation of religious teachings have been considered manifestations of people's error before the appearance of the Prophet (s).[22] Exegetes have said that reminding the believers of their error before the mission and their guidance in the light of the Prophet's (s) teachings was a factor in strengthening their will to endure the difficulties born of war and caused gratitude for it.[23]

Citing this segment of the verse, exegetes believe that the importance of a great blessing becomes clear when we compare the era of possessing it with the eras before it. This verse also refers to the history before the prophets to better recognize the blessing of the mission of prophets, and considering that, it can be said that the mission has been the source of many of today's human blessings such as civilization, learning, freedom from superstitions, etc.[24]

Notes

  1. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 2, p. 875; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 3, pp. 157–158; Faḍl Allāh, Min waḥy al-Qurʾān, 1439 AH, vol. 3, p. 461; Najafī, Tafsīr-i āsān, 1398 AH, vol. 3, p. 60; Qarāʾatī, Tafsīr-i nūr, 1383 Sh, vol. 1, p. 642; Hāshimī Rafsanjānī, Tafsīr-i rāhnamā, 1386 Sh, vol. 3, p. 124.
  2. ↑ Riḍāyī Iṣfahānī, Tafsīr-i Qurʾān-i mihr, 1387 Sh, vol. 3, p. 321; Qarāʾatī, Tafsīr-i nūr, 1383 Sh, vol. 1, p. 642.
  3. ↑ Mudarrisī, Min hudā al-Qurʾān, 1419 AH, vol. 1, p. 693.
  4. ↑ Mughniyya, Al-Tafsīr al-kāshif, 1424 AH, vol. 2, p. 197.
  5. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 2, p. 875.
  6. ↑ Rāghib Iṣfahānī, Al-Mufradāt, 1404 AH, vol. 1, p. 474.
  7. ↑ Hāshimī Rafsanjānī, Tafsīr-i rāhnamā, 1386 Sh, vol. 3, p. 124; Qarāʾatī, Tafsīr-i nūr, 1383 Sh, vol. 1, p. 642.
  8. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 4, p. 57.
  9. ↑ Faḍl Allāh, Min waḥy al-Qurʾān, 1439 AH, vol. 3, p. 461; Riḍāyī Iṣfahānī, Tafsīr-i Qurʾān-i mihr, 1387 Sh, vol. 3, p. 322.
  10. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 2, p. 876; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 3, p. 158.
  11. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 3, p. 158.
  12. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 2, p. 876.
  13. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 3, pp. 158–159; Najafī, Tafsīr-i āsān, 1398 AH, vol. 3, p. 60.
  14. ↑ Riḍāyī Iṣfahānī, Tafsīr-i Qurʾān-i mihr, 1387 Sh, vol. 3, p. 321; Hāshimī Rafsanjānī, Tafsīr-i rāhnamā, 1386 Sh, vol. 3, p. 125.
  15. ↑ Faḍl Allāh, Min waḥy al-Qurʾān, 1439 AH, vol. 3, p. 461.
  16. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 3, p. 159; Riḍāyī Iṣfahānī, Tafsīr-i Qurʾān-i mihr, 1387 Sh, vol. 3, p. 322; Najafī, Tafsīr-i āsān, 1398 AH, vol. 3, p. 60.
  17. ↑ Qarāʾatī, Tafsīr-i nūr, 1383 Sh, vol. 1, p. 642; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 3, p. 159.
  18. ↑ Faḍl Allāh, Min waḥy al-Qurʾān, 1439 AH, vol. 3, p. 461.
  19. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 3, p. 159.
  20. ↑ Faḍl Allāh, Min waḥy al-Qurʾān, 1439 AH, vol. 3, p. 461; Riḍāyī Iṣfahānī, Tafsīr-i Qurʾān-i mihr, 1387 Sh, vol. 3, p. 324.
  21. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 3, p. 160; Riḍāyī Iṣfahānī, Tafsīr-i Qurʾān-i mihr, 1387 Sh, vol. 3, p. 321.
  22. ↑ Hāshimī Rafsanjānī, Tafsīr-i rāhnamā, 1386 Sh, vol. 3, p. 126.
  23. ↑ Hāshimī Rafsanjānī, Tafsīr-i rāhnamā, 1386 Sh, vol. 3, p. 126.
  24. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 3, p. 160; Hāshimī Rafsanjānī, Tafsīr-i rāhnamā, 1386 Sh, vol. 3, p. 126; Qarāʾatī, Tafsīr-i nūr, 1383 Sh, vol. 1, p. 643; Riḍāyī Iṣfahānī, Tafsīr-i Qurʾān-i mihr, 1387 Sh, vol. 3, p. 324.

References

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