Study the Quran

Tafsir

Scholarly commentary explaining a verse — its context, its meaning and how the scholars have understood it.

Ali 'Imran 3:82

Word by word

فَمَن تَوَلَّىٰ بَعْدَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَـٰسِقُونَ

And whoever turned away after that - they were the defiantly disobedient.

Ibn Kathir (Abridged) English Ma'arif al-Qur'an English Tafsir Muyassar Arabic Tafsir Ibn Kathir Arabic All sources

Ibn Kathir (Abridged)

Hafiz Ibn Kathir

Taking a Pledge From the Prophets to Believe in Our Prophet, Muhammad ﷺAllah states that He took a pledge from every Prophet whom He sent from Adam until `Isa, that when Allah gives them the Book and the Hikmah, thus acquiring whatever high grades they deserve, then a Messenger came afterwards, they would believe in and support him. Even though Allah has given the Prophets the knowledge and the prophethood, this fact should not make them refrain from following and supporting the Prophet who comes after them.

This is why Allah, the Most High, Most Honored, saidوَإِذْ أَخَذَ اللَّهُ مِيثَـقَ النَّبِيِّيْنَ لَمَآ ءَاتَيْتُكُم مِّن كِتَـبٍ وَحِكْمَةٍ(And (remember) when Allah took the covenant of the Prophets, saying: "Take whatever I gave you from the Book and Hikmah.") meaning, if I give you the Book and the Hikmah,ثُمَّ جَآءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذلِكُمْ إِصْرِى("and afterwards there will come to you a Messenger confirming what is with you; you must, then, believe in him and help him." Allah said, "Do you agree (to it) and will you take up Isri")Ibn `Abbas, Mujahid, Ar-Rabi`, Qatadah and As-Suddi said that `Isri' means, "My covenant." Muhammad bin Ishaq said that,إِصْرِى(Isri) means, "The responsibility of My covenant that you took," meaning, the ratified pledge that you gave Me.قَالُواْ أَقْرَرْنَا قَالَ فَاشْهَدُواْ وَأَنَاْ مَعَكُمْ مِّنَ الشَّـهِدِينَفَمَنْ تَوَلَّى بَعْدَ ذَلِكَ(They said: "We agree." He said: "Then bear witness; and I am with you among the witnesses." then whoever turns away after this,") from fulfilling this pledge and covenant, cفَأُوْلَـئِكَ هُمُ الْفَـسِقُونَ(they are the rebellious.) `Ali bin Abi Talib and his cousin `Abdullah bin `Abbas said, "Allah never sent a Prophet but after taking his pledge that if Muhammad ﷺ were sent in his lifetime, he would believe in and support him." Allah commanded each Prophet to take a pledge from his nation that if Muhammad were sent in their time, they would believe in and support him.

Tawus, Al-Hasan Al-Basri and Qatadah said, "Allah took the pledge from the Prophets that they would believe in each other", and this statement does not contradict what `Ali and Ibn `Abbas stated.

Therefore, Muhammad ﷺ is the Final Prophet until the Day of Resurrection. He is the greatest Imam, who if he existed in any time period, deserves to be obeyed, rather than all other Prophets. This is why Muhammad ﷺ led the Prophets in prayer during the night of Isra' when they gathered in Bayt Al-Maqdis (Jerusalem). He is the intercessor on the Day of Gathering, when the Lord comes to judge between His servants. This is Al-Maqam Al-Mahmud (the praised station) refer to 17:79 that only Muhammad ﷺ deserves, a responsibility which the mighty Prophets and Messengers will decline to assume. However, Muhammad ﷺ will carry the task of intercession, may Allah's peace and blessings be on him.

Ma'arif al-Qur'an

Mufti Muhammad Shafi

The infallibility of the Prophets

The verse implies that a person whom Allah invests with the Book, the Wisdom and the power of making decisions, and places him on the great station of prophethood is always faithful to his mission when he communicates the Divine message to people and calls on them to be-come His faithful servants. That he starts moving people away from the worship of only one God and starts asking them to become his own worshippers or the worshippers of some other creatures is something he can never do. If so, this would mean that the one whom Allah had sent as his messenger did not, in fact, deserve this designation. Any government of this world, when appointing someone to an office of responsibility, always takes two factors into consideration:1. Does the incumbent have the ability to comprehend and execute government policy?2. How far can he be expected to execute government directives, and to hold its subjects in a stable stance of loyalty?

No king or parliament would ever appoint someone as its representative or ambassador about whom there exists the least doubt of indulging in anti-government activity, or deviation from its policy or directives. However, it is possible that the government may have failed to make a correct assessment of a person's ability or loyalty. But with Allah even that element of doubt does not exist. If He knows about a man that he would not over-step the bounds of loyalty and obedience to Him, even in the slightest degree, then it is impossible that he could, later on, prove to be contrary to that assessment. Otherwise, it would mean that Divine knowledge is defective (we seek refuge with Allah! ) Right from here, the question of the ` ismah1 (infallibility) of the prophets, (علیہم السلام) becomes clear. Now that the blessed prophets are free of minor sins, how can the probability of doing shirk (the major sin of associating others with Allah) or making revolt against Allah remain valid?1.` Ismah' means a special protection given to someone by Allah which makes him refrain from sins.

For the purpose of brevity we may translate it as 'infallibility' – editor

In this, there is the necessary refutation of the Christians who claimed that it was Masih (علیہ السلام) who asked them to have belief in his sonship and godhead. Also chastised were the Muslims who had gone to the Holy Prophet . ﷺ trying to find out if it was all right for them to prostrate before him rather than greet him with the usual سلام salam. Also admonished were the people of the Book who had invested their rabbis and monks with the station of God. Refuge with Allah! (Tafsir ` Usmani)

Tafsir Muyassar

Ministry of Islamic Affairs, Saudi Arabia

فمن أعرض عن دعوة الإسلام بعد هذا البيان وهذا العهد الذي أخذه الله على أنبيائه، فأولئك هم الخارجون عن دين الله وطاعة ربهم.

Tafsir Ibn Kathir

Hafiz Ibn Kathir

( فمن تولى بعد ذلك ) أي : عن هذا العهد والميثاق ، ( فأولئك هم الفاسقون )قال علي بن أبي طالب وابن عمه عبد الله بن عباس ، رضي الله عنهما : ما بعث الله نبيا من الأنبياء إلا أخذ عليه الميثاق ، لئن بعث محمد وهو حي ليؤمنن به ولينصرنه ، وأمره أن يأخذ الميثاق على أمته : لئن بعث محمد [ صلى الله عليه وسلم ] وهم أحياء ليؤمنن به ولينصرنه .وقال طاوس ، والحسن البصري ، وقتادة : أخذ الله ميثاق النبيين أن يصدق بعضهم بعضا .وهذا لا يضاد ما قاله علي وابن عباس ولا ينفيه ، بل يستلزمه ويقتضيه . ولهذا رواه عبد الرزاق ، عن معمر ، عن ابن طاوس ، عن أبيه مثل قول علي وابن عباس .وقد قال الإمام أحمد : حدثنا عبد الرزاق ، أنبأنا سفيان ، عن جابر ، عن الشعبي ، عن عبد الله بن ثابت قال : جاء عمر إلى النبي صلى الله عليه وسلم فقال : يا رسول الله ، إني مررت بأخ لي من قريظة ، فكتب لي جوامع من التوراة ، ألا أعرضها عليك ؟ قال : فتغير وجه رسول الله صلى الله عليه وسلم - قال عبد الله بن ثابت : قلت له : ألا ترى ما بوجه رسول الله صلى الله عليه وسلم ؟

فقال عمر : رضينا بالله ربا ، وبالإسلام دينا ، وبمحمد رسولا - قال : فسري عن رسول الله صلى الله عليه وسلم وقال : " والذي نفس محمد بيده لو أصبح فيكم موسى عليه السلام ، ثم اتبعتموه وتركتموني لضللتم ، إنكم حظي من الأمم ، وأنا حظكم من النبيين " .حديث آخر : قال الحافظ أبو بكر حدثنا إسحاق ، حدثنا حماد ، عن مجالد ، عن الشعبي ، عن جابر قال : قال رسول الله صلى الله عليه وسلم : " لا تسألوا أهل الكتاب عن شيء ، فإنهم لن يهدوكم وقد ضلوا ، وإنكم إما أن تصدقوا بباطل وإما أن تكذبوا بحق ، وإنه - والله - لو كان موسى حيا بين أظهركم ما حل له إلا أن يتبعني " .وفي بعض الأحاديث [ له ] : " لو كان موسى وعيسى حيين لما وسعهما إلا اتباعي " .فالرسول محمد خاتم الأنبياء صلوات الله وسلامه عليه ، دائما إلى يوم الدين ، وهو الإمام الأعظم الذي لو وجد في أي عصر وجد لكان هو الواجب الطاعة المقدم على الأنبياء كلهم ، ولهذا كان إمامهم ليلة الإسراء لما اجتمعوا ببيت المقدس ، وكذلك هو الشفيع في يوم الحشر في إتيان الرب لفصل القضاء ، وهو المقام المحمود الذي لا يليق إلا له ، والذي يحيد عنه أولو العزم من الأنبياء والمرسلين ، حتى تنتهي النوبة إليه ، فيكون هو المخصوص به .

Tafsir is provided for educational reference. Paragraph breaks are added for readability — the wording of each commentary is unchanged. For religious guidance, consult a qualified scholar.