75 Page Notes

03 Surah Ali-Imran (continued)

Page 75 - Related Hadith/Sunnah

3:187

3:188

3:189

3:190

3:191

3:192

3:193

3:194

Translation of the meaning by Sahih International.

Page 75 - Related Hadiths and Sunnah

Page 75 of the Qur'an contains Surah Ali-Imran (Chapter 3), Verses 187 through 194. This section shifts focus from the local sociopolitical struggles of Medina to deep theological accountability and personal, introspective spirituality. It denounces religious leaders who conceal revelation, censures those who crave unearned praise, and transitions into one of the most famous spiritual passages in the Qur'an—the verses of cosmic reflection and late-night supplication (Dua).

The Hadith and Sunnah literature give specific historical context to these warnings and detail how the Prophet $\text{(PBUH)}$ routinely used these exact verses in his personal night worship.

1. Concealing Knowledge and Seeking False Praise (Verses 187–188)

"And [remember] when Allah took a covenant from those who were given the Scripture, [saying], 'You must make it clear to the people and not conceal it.'..." (Verse 187)

"Think not that those who rejoice in what they have done and love to be praised for what they have not done—think not that they will be in safety from the punishment..." (Verse 188)

Hadith on the Context of Verse 188

The historical catalyst for Verse 188 is explicitly documented in the canonical books, illustrating how different groups fit this psychological profile.

• The Hypocrites' Behavior: In Sahih al-Bukhari and Sahih Muslim, Abu Sa'id al-Khudri narrated:
  "During the time of the Messenger of Allah $\text{(PBUH)}$, when the Prophet would go out to battle, certain hypocrites would stay behind and rejoice that they sat at home in opposition to him. When the Prophet returned, they would make false excuses to him, swear oaths, and love to be praised for what they had not done (i.e., being loyal warriors). Then this verse was revealed."

• The People of the Book's Counter-Context: In another narration in Sahih al-Bukhari, Marwan ibn al-Hakam asked his gatekeeper to go to Ibn Abbas and ask if everyone who rejoices in their deeds will be punished. Ibn Abbas corrected this generalized fear, explaining:
  "This verse was actually revealed concerning the People of the Book. The Prophet asked them about a matter of scripture, and they concealed the true answer, gave him a completely different one, and walked away making it look like they had done him a grand favor. They rejoiced in concealing the knowledge and loved to be praised for answering his question when they hadn't actually done so."

2. The Prophetic Routine: Night Reflection (Verses 190–191)

"Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding—who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth..."

These verses are deeply woven into the daily, personal spiritual life (Sunnah) of the Prophet Muhammad $\text{(PBUH)}$.

The Tearful Recitation

In an authentic tradition found in Sahih Ibn Hibban, the companion Ibn Umar asked Aisha (the Prophet's wife) to describe the most remarkable thing she ever saw from the Prophet. She wept and said:

"One night, he stood up to pray and said, 'O Aisha, let me worship my Lord.' He stood in prayer and wept until his chest was wet, then he bowed and wept, then he prostrated and wept. In the morning, Bilal came to call the Adhan and saw him crying. Bilal asked, 'O Messenger of Allah, why do you weep when Allah has forgiven your past and future sins?' The Prophet $\text{(PBUH)}$ replied:

'Should I not be a grateful servant? For indeed, Allah has revealed to me this night verses, and woe to the one who recites them but does not contemplate what is within them:'

He then recited: 'Indeed, in the creation of the heavens and the earth...' (Verses 190–194)."

The Tahajjud Ritual (Sahih al-Bukhari)

It became an established Sunnah to recite these specific verses immediately upon waking up for the night prayer (Tahajjud). In Sahih al-Bukhari and Sahih Muslim, Abdullah ibn Abbas narrated:

"I spent the night in the house of my aunt Maymunah (the wife of the Prophet). The Messenger of Allah $\text{(PBUH)}$ slept until midnight, or slightly before or after it. He then woke up, sat on his bed, and rubbed the sleep from his face with his hands. Then he recited the final ten verses of Surah Ali-Imran (beginning with verse 190). After that, he stood up, went to a hanging water skin, performed a perfect wudu, and stood up to pray."

3. The Content of the Night Supplications (Verses 192–194)

"Our Lord, indeed whoever You admit to the Fire - You have disgraced him... Our Lord, indeed we have heard a caller calling to faith... Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection..."

The Sunnah links these textual prayers to the specific phrases the Prophet used during his night vigils. When the Prophet looked up at the stars and recited these verses, he would follow them with his own spontaneous and structured Duas, reinforcing the themes of avoiding disgrace on the Day of Judgment.

As recorded in the Book of Night Prayer in Sahih al-Bukhari, he would add:

"O Allah, to You belongs all praise... You are the Truth, Your promise is the truth, the meeting with You is the truth, Your word is the truth, Paradise is true, the Fire is true, the Prophets are true, and Muhammad is true. O Allah, to You I submit, and in You I believe..."

Summary Reference Table for Page 75