76 Page Notes

03 Surah Ali-Imran (continued)

Page 76 - Related Hadith/Sunnah

3:195

3:196

3:197

3:198

3:199

3:200

Translation of the meaning by Sahih International.

Page 76 - Related Hadiths and Sunnah

Page 76 of the Qur'an contains Surah Ali-Imran (Chapter 3), Verses 195 through 200, which marks the final page of this chapter. This section responds directly to the deep night prayers detailed on the previous page, declaring the equality of spiritual reward for men and women. It addresses the migration (Hijrah) for Allah's sake, warns against being deceived by the worldly prosperity of disbelievers, praises the righteous among the People of the Book, and concludes with a definitive, famous command on steadfastness (Ribat).

The Hadith and Sunnah literature supply the specific socio-historical catalysts for these verses and explain how the Prophet $\text{(PBUH)}$ defined their legal and spiritual applications.

1. Gender Equality in Reward & Umm Salamah (Verse 195)

"And their Lord responded to them, 'Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another. So those who emigrated or were driven out from their homes or were harmed in My cause or fought or were killed - I will surely remove from them their misdeeds...'"

The Occasion of Revelation (Asbab al-Nuzul)

This foundational verse regarding the absolute spiritual equality of genders in Islam was revealed as a direct answer to a query from one of the Prophet’s wives, Umm Salamah.

• Canonical Context: In Sunan al-Tirmidhi, Sunan al-Nasa'i, and the Musnad Ahmad, Umm Salamah narrated:
  "I said, 'O Messenger of Allah! I hear Allah mentioning men in the Qur'an regarding the Migration (Hijrah), but I do not hear Him mentioning women.' Then Allah revealed: 'And their Lord responded to them, "Never will I allow to be lost the work of any worker among you, whether male or female; you are of one another..."' "

• The Depth of the Female Migration: The Sunnah records that women like Umm Salamah underwent severe physical and emotional trauma during the Hijrah—often being forcefully separated from their husbands and children by pagan relatives—making this divine acknowledgment highly validating for the female companions.

2. Deception of Worldly Prosperity (Verses 196–197)

"Be not deceived by the [uninhibited] movement of the disbelievers throughout the land. [It is but] a brief enjoyment; then their [final] refuge is Hell, and wretched is the resting place."

The early Muslims in Medina often suffered from extreme poverty, food shortages, and defensive blockades. Meanwhile, the pagan Quraysh of Mecca and neighboring tribes were traveling freely, conducting highly lucrative trade caravans, and living in luxury.

Hadith on the True Weight of the World

The Prophet $\text{(PBUH)}$ consistently utilized the ethos of these verses to adjust his companions' perspectives. In an authoritative narration found in Sahih Muslim, Mustawrid ibn Shaddad narrated that the Messenger of Allah $\text{(PBUH)}$ said:

"By Allah, this world in comparison to the Hereafter is just as if one of you were to dip his finger into the ocean; let him see what it brings back."

3. The Islam of Najashi (King of Abyssinia) (Verse 199)

"And indeed, among the People of the Book are those who believe in Allah and what was revealed to you and what was revealed to them, being humble before Allah. They do not exchange the verses of Allah for a small price..."

While much of Chapter 3 critiques the theological deviations of the People of the Book, this verse makes a grand exception for those who recognized the truth of Islam and humbled themselves.

The Funeral Prayer in Absentia

The Sunnah directly connects this verse to the death of Ashama ibn Abjar, the Najashi (Negus) of Abyssinia, a Christian king who protected the early Muslim refugees and secretly accepted Islam.

• The Canonical Source: In Sahih al-Bukhari and Sahih Muslim, Abu Hurayrah narrated:
  "The Messenger of Allah $\text{(PBUH)}$ informed the people of the death of Najashi on the very day he died. He took them out to the place of prayer, aligned them in rows, and uttered four Takbirs (performing the Janazah funeral prayer in absentia)."

• The Connection to Verse 199: Jabir ibn Abdullah and Ibn Abbas narrated that when the Prophet announced Najashi's death and stood up to pray for him, some hypocrites sneered, "Look at him praying for a Christian king who lived in a foreign land." Immediately following this, Allah revealed Verse 199, explicitly verifying Najashi's status as a true, humble believer.

4. The Final Commandment: Ribat (Verse 200)

"O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful."

The chapter closes with four consecutive, escalating commands:

1. Isbiru (Be patient personally)

2. Sabiru (Out-last your enemies in patience collectively)

3. Rabitu (Remain stationed/guard the frontiers)

4. Wattaqullah (Have fear of Allah)

Hadith defining "Ribat" (Guarding the Frontiers)

The term Ribat literally means guarding the borders of the Muslim community from external threats. The Sunnah places an immense spiritual premium on this act. In Sahih al-Bukhari, Sahl ibn Sa'd narrated that the Messenger of Allah $\text{(PBUH)}$ said:

"To guard the frontier for a single day in the cause of Allah is better than the entire world and everything on its surface."

The Spiritual Ribat: Waiting for Prayer

The Prophet $\text{(PBUH)}$ also expanded the definition of Ribat to include a daily, peaceful spiritual application accessible to everyone. In Sahih Muslim, Abu Hurayrah narrated that the Messenger of Allah $\text{(PBUH)}$ said:

"Should I not tell you of something by which Allah erases sins and raises degrees?" The companions said, "Yes, O Messenger of Allah." He said, "Performing wudu thoroughly despite hardships, taking many steps toward the mosques, and waiting for the next prayer after a prayer has finished. That is your Ribat! That is your Ribat!"

Summary Reference Table for Page 76