Believers in the Truth to be firmly united, To invite to goodness (‘Amr bi ‘l-Ma’ruf) to enjoin what is right-and to forbid evil (Nahya-anil Munkar)

Aal ’Imran Verses 102 - 109

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ

“‘O’ ye who believe fear ye God as ye should1and (see that) ye die not but as Muslims2.” (3:102)

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

“And3hold ye fast by the cord4of God All together, and be not divided5(among yourselves) and remember the bounty of God bestowed upon you, when ye were enemies (of each other) He united your hearts together with (mutual) love, and thus, by His favour ye have become brethren and (while) ye were on the brink6of the pit of the Hell-Fire then He delivered you therefrom; Thus, doth God clearly explaineth His signs for you, so that ye may be guided.” (3:103)

وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

“And that there should be among you a group7who call8(mankind) unto virtue and enjoin what is good and forbid wrong9; and these are they who shall be successful10.” (3:104)

وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ

“And be not like those who got divided and disagreed after clear evidences have come unto them; and these! for them is a great torment.” (3:105)

يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ

“(On) the Day when some faces will be bright11and some faces will be black12! And as to those whose faces will have turned black; (it will be said unto them) “What! Did you disbelieve after believing? Taste ye, then, the chastisement for what ye were disbelieving.”” (3:106)

وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللَّهِ هُمْ فِيهَا خَالِدُونَ

“And as to those whose faces shall have become white13they shall be in the Mercy of God; therein shall they abide.” (3:107)

تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعَالَمِينَ

“These are the signs of God, We recite them unto thee in truth; And God intendeth not injustice to mankind.” (3:108)

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

“God’s is whatsoever is in the heavens and whatsoever is in the earth; and unto God (only) shall all matters return.” (3:109)

Commentary

Verse 101-113

The verses 100-112 are directed towards the development of the social and the political values of Islam and the institution required for the purpose. As already pointed out Islam does not view religion as a mere relation between individuals and God, but as the most important factor in the development of the social, economic and the political aspects of the human life, in addition to its ethical values. Religion in its general sense means submission which affects the independence of man.

The question is that in whose interest this individuality and independence should be affected, to the interest of family, community, race, or country and to whose authority the individual will should submit. These are questions dealt with in the social, economic and the political sciences. Islam sees no other interest save that of the universe, as worthy of the sacrifice of the individual interest, for it, and no other authority save the Absolute One worthy of the submission of the individual will to it. Thus, Islam aims at the establishment of peace, unity and harmony not only between man and man of any particular family, community, race or country but between mankind as a part and the universe as a whole. The attempt of the ethical science is to establish peace and harmony between the various parts of the faculties functioning in one individual, and the attempt of Islam is to establish peace and harmony between mankind and every part and particle functioning in the system of the universe, viewed in a horizon much higher than the limitations of time and space.

It is with this object in view that Qur’an attempts to establish a body or institution whose function would be calling people to God (the Goodness Absolute) and to exercise authority over mankind to make them do whatever is approved by the human conscience and the divine sanction, and to prevent them from doing what is abhorred by the human conscience and forbidden by the divine decree, though every individual as a part of the society, has a responsibility and undertaking to assist the authority in the establishment of the institution, and in this sense ‘Amr bil Ma’ruf’ (i.e., the enjoining of good and the ‘Nahy an il-Munkar’, i.e., prevention of evil, becomes a compulsory duty of every Muslim, but to a certain extent, not as an institution exercising any authority, such an undertaking should be confined to the people qualified and competent for the objective of Islam mentioned above.

The least condition required in the person competent to exercise such an authority, is to know what is the ultimate and the absolute good, to know what is ‘Ma’ruf’ and the ‘Munkar’ mentioned above. First and the foremost, he should have exercised the authority on himself so that he would not be in need to be guided towards good, forced to do ‘Ma’ruf’, and prevented from doing the ‘Munkar’.

Hence the passage in Verse 103 meant in ‘Munkar’ would be taken as ‘Tab’eez’ and ‘Ummah’ should be taken as ‘A’imma’. The word ‘Ummah’ is derived from ‘Amam’ which originally means tending or intending. It has been used in the sense of the way intended to, to move on, ‘Tareeqa’. ‘Imam’ in the sense, the person intended to follow, and ‘Ma’moom’ in the sense, the person who intends to follow, which is synonymous to follow certain persons or certain common principle.

The word Ummah’ has been used in all these senses in the verses of the Holy Qur’an. It is from the context that one should decide the exact sense in which the word has been used. Here in Verse 107 and 112 and in other places of similar nature 2:125-128, 2:143 and 22:78, the context shows that ‘Ummah’ stands for the man who exercises the authority which should mean an ‘Imam’ and not ‘Mamoom.’

Verse 104 to 108 assert the object of the establishment of such institution, is to save mankind against dissension and dispute which would lead to total perdition. It has been pointed therein that the purpose in view is to establish universal justice and peace, not limited to any territorial boundaries but in the universe as a whole. In short, the object in view of Islam, is the safeguard of the eternal and the universal interest of all creation. Having these passages in view, it is obvious that the person to be in charge of the institution cannot be obtained by any human choice or discretion. It should be only the divine choice and selection to find persons of such undertaking14.

Hence the inseparable pronoun for the second person plural of masculine gender refers to a particular group of men competent for the Imamah (Leadership) have been purposefully brought forth from the fold of His Providence for the benefit of mankind. This is the exact sense of the passage without any interpretation. And the people of the Book have been admonished in their own interest to believe in this fact. The pronoun cannot be taken as to refer to the Muslims in general as thought by some commentators because, first of all Competency, Efficiency, and the Exercise of the Authority are the necessary conditions for the undertaking of which is implied in this and the other previous passages dealing with ‘‘Amr bi ‘l-Ma’ruf’ and ‘Nahy an il-Munkar.’

Secondly, in the previous passage, it is expressively said ‘of you there should be a people and not the whole’. In support of this there is a discourse of the Sixth Holy Imam Ja’far Ibn Muhammad As-Sadiq with one of the scholars of his time.

The Holy Imam asked the man: ‘Thinkest thou that the pronoun ‘tum’ in ‘kuntum’ refers to the Muslims in general?’

In reply was said: Yes!

Then the Holy Imam said: ‘If so, it means that you were the people who killed the grandson of the Holy Prophet and took his family as captives, were the best people brought forth by God for the benefit of mankind?’

Then the man replied: ‘Oh no! it cannot be’.

Then said the Holy Imam: ‘Behold! it refers only to those who are competent to lead mankind to Truth.’

Another point to be noted here is that from the clause ‘Waltakon minkum’ in Verse 104, some commentators have wrongly inferred that it is the duty of the Muslims to appoint, nominate or elect a body for the institution, but the passage means nothing more than the necessity of such a body from among the bulk of the Muslims. It has nothing to do as to who and how should such a body come into existence. It is like saying that there should be of the mankind some prophets to guide people. It does not mean that the prophet should be nominated or elected by mankind. Hence the passage points out only the necessity of such a leading authority and then the passage of Verse 109 asserts that this necessity has been met by God by bringing forth, of the descendants of Abraham.

If the passages 2:127, 2:128, 2:143, and 22:78 along with the other passages which assert that of the descendants of Abraham certain groups of persons who were the first and the foremost in everything good were chosen by God to inherit the Book, the Wisdom and the great Kingdom (whose obedience has been enjoined on mankind), there remains not the slightest doubt in the hierarchy of the people authorised by God, to exercise ‘‘Amr bi ‘l-Ma’ruf’ and ‘Nahy an il-Munkar’, the chosen group of the descendants of Abraham are the Topmost and the others in the hierarchy should derive that authority from them as their subordinates.

The passage Verse 112, 113 leaves no room for the possibility of including the Muslims in general in the pronoun ‘tum’ or ‘kuntum’ of Verse 109 against the definite qualities enumerated therein, and the claim that all Muslims irrespective of their possessing these qualities or not, to be equally entitled or authorised to exercise the powers referred to in the Verse.

A similar expression asserting the system of the hierarchy in the vicegerency of God is given out in 6:165 which means that when every individual in some way or the other may be termed as His vicegerent in the earth, but none should think that all have equal footing in representing Him. There are degrees and the lower ones should be subordinate to the higher ones, otherwise there would be no harmony or order in the system.

Many Muslim scholars fail to view the hierarchy as it ought to be. Consequently, they present the Islamic form of government as the embodiment of God’s sovereignty in a very chaotic and an inconsistent form, as the result of which the Muslim states miserably suffer under despotic rule. (A.P.)

Verse 102

‘Ittaqu Allah’- fear God, i.e., Guard yourself against evil, or take shelter in God.

‘Haqqa tuqatihi’-As it is due or expected of you or as God deserves to lie feared of.

‘Wa antum Muslimoon’-Ye be Muslims, i.e., those who submit themselves willingly to God. It is clearly indicated here that the one and the only object of the human life on earth, must be the complete submission to the Creator Lord, which act in the Arabic language is called ‘Islam.’

Verse 103

“Hold fast to the Rope (‘Habl”) of God.” The image is that of a rope hanging down from heavens to the earth so that by holding it, men may climb up to Heaven. In some traditions this is identified with the Book of God, but according to the greater number, it is the Prophet and the Imams. It may be both, the one being in no way different from the other. The holding fast to Book or the Holy Prophet and the Imams, would primarily mean an intense spirit of attachment and devotion to them (from which the rest of goodness will follow) and then the rising to the Presence of God would be facilitated.

“Do not split up.” Schisms can be formed either by neglecting or disregarding the Word of God altogether by taking some self-fancied or the erroneous views and the wrong practice of the teaching thereof. It is a fact that while all schools agree, as the doctrine of faith about the Qur’an being the Word of God but there are innumerable differences among them with fanciful interpretations. Would it be meet for God to send down a rope which is so intangible that few can perceive it distinctly? This shows that the phrase fits in more with the Prophet and the Imams-at all events they are indissolubly bound up with its inter-twining cords.

“So by the favour of God ye become brethren.” It was nothing short of a miracle that the Arabs who were in a state of continual and mutual warfare and in whom the slightest incidents led to tribal wars continued for generations, were so changed in ten years-nay more, that they forgot almost all about it and they all became veritable brothers unified in the esprit de corps of Islam. History knows not a single other instance of such moral revolution in such a brief period of time. And of the causes and influences, if one would consider them, there would be found nothing worth the name except the overpowering personality of one man, the Holy Prophet.

And it was not so much his teaching that did it-that was very little imbibed by the people- it was almost entirely due to his practice, his active efforts to divert the thoughts and the feelings of his most refractory people into new channels. That is the difference between teaching by mere preaching and that by actual active work. Nothing but the grace of God could have affected so great a result in such a short time and that is accounted here as the providential favour of God. True, it was only the beginning of his great work, but the beginning itself was great beyond measure.

Consistent to his craze of his own way of interpreting words leaving aside their usual meanings when it suits his purpose one of the commentators interprets the word ‘Habl’ which means ‘Rope’ as covenant, and the word ‘Nar’ meaning ‘fire’, i.e., Hell-fire, he interprets fire as the symbol of war. Here the meaning is that the people owing to their differing from each other in faith were involved in ‘Kufr’ or infidelity entitling them to the Hell-fire.

The concluding words ‘La’allakum’-indicate that in spite of the brotherhood the guidance has yet to be earned, and the brotherhood is an essential pre-requisite for guidance. This aspect of the faith gives extra-importance to brotherhood.

The example of ‘Habl’ the Rope used in this Verse, has been dealt with in detail in (M.S.)

A rope is hung down in the place of a ladder to enable one lying down to rise up, by holding fast to it. The Holy Qur’an is the strong unbreakable rope hung from high up for those down in the earth to rise up into the heaven of the spiritual elevations.

Holding fast to the Rope means remaining closely united identifying with the Holy Prophet whose life is the best example or the perfect model of the practical aspect of the Holy Qur’an.

“Do not get separated” means do not differ from or do not leave the path shown the Holy Prophet-which means follow faithfully in thought (i.e., faith) and in the practical life, the footsteps of the Holy Prophet with implicit obedience to his commands and directions. The whole Islamic world unanimously bears testimony to the fact that the Holy Prophet repeatedly on various occasions and in various verbal expressions has declared the position of his Ahl Al-Bayt for the guidance the Muslims will need after his departure from this world. Besides the several other announcements it has been reported by Anas Ibn Malik that the Holy Prophet said:

“The children of Israel got themselves divided into seventy-one sects, of whom one is on the safe side and others lost and my people will be divided in seventy-three of whom only one will be on the safe side and others lost. When asked as to which is the sect of his people on the safe side, he placed his hand upon ‘Ali’s shoulders and said: ‘This man and his issues and those who follow them’ and then he recited this Verse.

Abu Syeed Khadri reports that he heard the Holy Prophet saying:

“I leave behind me among you two Ropes, if my people hold them fast after me never, never they shall be led astray. One of them is greater than the other. The Book of God, i.e., the Rope, hung from heaven towards the earth and my issues, my Ahl Al-Bayt. Be it known that never, never shall any one of them be separated from the other until they both meet me at the cistern of ‘Kauthar.’

Concerning with this announcement, there is the other similar declaration of:

“Verily I leave behind me among you Two very important things, The Book of God (The Holy Qur’an) and my issues my Ahl Al-Bayt. As long as ye hold yourself fast with these Two after me ye shall never be led astray and these Two will never be separated from each other, until they both arrive on me at the cistern of ‘Kauthar.15” (

There is another similar one clearly guiding towards the fact that the salvation of the Muslims definitely lies in faithfully following the Holy Ahl Al-Bayt:

“The likeness of my Ahl Al-Bayt is like the Arc of Noah, whosoever got into it got saved and whosoever turned away from it got drowned and lost.”

Once the Jews came to ‘Ali in the mosque at Madina along with their chief priest ‘Jalut’ whom they revered the most, for the high degree of his learning and the knowledge of the religion, to debate against Islam. ‘Ali looked at Jalut and asked him:

“O’ Jalut! Dost thou know into how many sects the followers of Moses got themselves divided into after the departure of Moses?”

Jalut replied: “I shall look into the book and reply.”

‘Ali said to Jalut: -

“Woe unto thee O’ Jalut! Thou claimest to be the religious leader of thy people and yet dependest thou upon thy book so much that thou canst reply to a question without referring to thy book. What wilt thou do if thy book is lost?”

Jalut referred to his book and said:

“The followers of Moses had been divided into forty-five sects.”

‘Ali replied:

“I know Torah and the Gospel better than thou knowest them. The followers of Moses were divided into seventy-one sects, one of them is safe, the others are lost. The followers of Jesus have been divided into seventy-two sects, one of them is safe and the rest seventy-one are lost. And the people of our Prophet will be divided into seventy-three sects, one of them will be on the safe side and the others will be lost.” (M.S.)

However, if the ‘Habl’ means the Holy Qur’an and if the Muslims have to hold fast to it, they will have to adopt the right means to know fully and understand it correctly what the Holy Book of God says and according to what the Holy Prophet has said about the understanding, the Final Word of God and acting according to it. A sincere seeker of the correct meaning of the Holy Qur’an, both the manifest and the secret aspect of it, can resort only to the Holy Ahl Al-Bayt and to none else. The Holy Prophet has definitely guided his followers in this regard. In regards to ‘Ali in particular, besides what he said about himself being the City of knowledge and ‘Ali its Gate, he has also declared:

“Verily, the Holy Qur’an has been revealed as seven letters, of which there is no letter which has not a manifest and a latent meaning, and ‘Ali Ibn Ahi Taleb, with him, is the manifest and the latent (of it).16”

Thus, every seeker after the truth treasured in the Holy Qur’an, must naturally resort to ‘Ali and to none else, to know the manifest as well as the secret meanings of the Holy Word of God.

Verses 100, 101 and 102, are linked with each other and present the fundamental object of this chapter that once a man accepts the principle of Islam in submission to the absolute sovereignty of God, he should not follow or adopt any other course but the version of the Word of God and of the Holy Prophet. Even the slightest deviation from this path, by use of one’s own choice or discretion which is called ‘Ijtihad muqabil an-Nass’ discretion against the divine verdict, means turning towards partisanship and sectarianism. Whoever adheres to the Word of God has taken shelter in God and held fast to His Rope which never breaks and is safe from getting astray.

The Holy Prophet in support of this wording of the Holy Qur’an, on several occasions before his departure from this world has clearly and expressly declared that Qur’an and the Ahl Al-Bayt are the two valuables which are the inseparable things which he was leaving behind and that whoever adheres to them both, would never get astray, and also declared as to who were his Ahl Al-Bayt inseparably attached to the Holy Qur’an17. Therefore, whosoever adheres to these Holy ones, is to be termed orthodox and whoever adopts various other people other than the declared Ahl Al-Bayt as the source of his faith, is the heterodox. The way of God is only one, and in the other ways there is heresy and heterodoxy18.

Some commentators hold this Verse as abrogated by the Verse ‘Fa ‘ttaqu Allah’ (64:16) but these two passages are not contradictory to justify abrogation of the former by the latter.

The establishment of unity, peace and harmony among mankind is considered as the loftiest utopia for the achievement of which many attempts have been made in the past and in the present by various persons, parties and societies but all in vain, as each attempt added a new division and a new partisan to these which already existed. Though there are certain aspects common between man and man, yet it is not possible to have two persons entirely alike in all aspects physical and mental.

Therefore, if each individual be given the right to exercise his own will or choice, no society, no harmony and no peace can ever be established. As the basis of the social life, the individual has to sacrifice his will and choice to a certain extent in the interest of the others. The question is as to whose will that the individual will should be submitted and in whose interest the interest of one has to be sacrificed, so that a universal unity, peace and harmony be achieved? This passage is the answer to the question, i.e., Islam or the Hablullah.

It is said that the occasion for the revelation of this passage was a dispute or a rivalry which took place between the two parties of the ‘Ansars’ caused by some mischief monger Jew. Whatever be the nature of the occasion the universal significance of these verses as given out is not affected. In these verses is presented the social value of Islam as a religion on which one of the most important articles of the practice of Islam viz., ‘‘Amr bi ‘l-Ma’ruf’ Enjoining of good, is based, which is a move from the social to the political value of the human life on earth. (A.P.)

Verse 104

It is to be noted that under the ordinance of this Verse every Muslim is a missionary, bound

by his faith to invite people to good and enjoin only what is right or righteous and to forbid the wrong or the evil. Who can do this without the full knowledge of good and evil. This responsibility can never be discharged to the divinely desired maximum but by those who had been created pure and infallible and conditioned by the Creator Himself, for the purpose. They are the Holy Ahl Al-Bayt, i.e., the Holy Prophet and the Holy Imams of his house-under whose guidance the others should naturally be. It will be quite sufficient for the Muslims if they only remember what the Holy Prophet has declared about his Ahl Al-Bayt on various opportune occasions in various ways. It has also been announced by him:

“The example (or the position) of my Ahl Al-Bayt is like the Ark of Noah, Whosoever got into it got saved and whosoever turned away from it, got drowned and lost.”

It could be seen from this Verse as well as Verse 9:122 what weightage has been given to the acquisition of the religious knowledge. It is clearly enjoined upon every Muslim to acquire the knowledge of the faith and propagate it.

Verse 105

The people of Moses and Jesus in spite of the clear arguments about the Unity of God that was taught to them through the scriptures, had been divided into sects, each sect hostile to the other. By this Verse Muslims are warned against such sectarian dissension among them.

Verse 106

Turning white, of the faces, indicates the joy and the face turning black indicates sorrow.

The turning black, of the faces, will be of those who have given up the faith after embracing it. According to Hasan al-Basri it refers to the hypocrites who turned infidels after once professing the belief. This section applies to those who once professed to follow the Holy Prophet but subsequently, motivated by their selfish ends, disobeyed him in his instructions regarding the following of the Ahl Al-Bayt for in following the holy ones, they could not have got their ambitions fulfilled for their worldly glory or ruling over the destinies of the people in the way they desired.

Verse 107

It is a reward or recompense for their righteousness. The reward is to abide in bliss for ever.

Verse 108

i.e., Everyone will surely get the recompense he earns in this life.

Verse 109

This is a death blow to the belief in the sectional or the departmental gods of the various parts of the universe as their own independent realms. The first, the foremost and the basic demand of Islam is, faith in one Omnipotent Lord, God of the Universe as a whole, its Originator, holding the Absolute Authority and Sway over it. There is none besides Him, equal to Him and everything as it proceeded from Him, will revert only to Him.

• 1. As due to Him.
• 2. Submitted to God.
• 3. Refer to Verses 2:256; 3:111.
• 4. Applicable to The Book of God (Qur’an) and the Ahl Al-Bayt, left behind by the Holy Prophet with the assurance- ‘Should ye hold fast to These Two, never, never, will ye get astray and never will these Two be separated from each other.
• 5. By getting yourself parted from the Cord of God.
• 6. About to fall into the pit.
• 7. Outstanding.
• 8. Arabic ‘Amr bi ‘l-Ma’ruf.
• 9. Arabic Nahy an il-Munkar.
• 10. Refer to Verse 3:110.
• 11. of the believers.
• 12. of the disbelievers. Refer to Verses 10:27, 39:60.
• 13. bright-lighted.
• 14. Refer to Verse 28:68.
• 15. See Tafsir al-Kabir, Durr al-Manthur and others.
• 16. Sahih Bukhari.
• 17. See Hadith ath-Thaqalayn.
• 18. Refer to Verse 6:164.