The Family of Imran, The House of Imran — Verse 22
3:22 · al-Imran
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أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ حَبِطَتۡ أَعۡمَـٰلُهُمۡ فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِ وَمَا لَهُم مِّن نَّـٰصِرِینَ ٢٢
ulāika alladhīna ḥabiṭat aʿmāluhum fī l-dun'yā wal-ākhirati wamā lahum min nāṣirīn
The Family of Imran, The House of Imran / al-Imran (3:22)
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No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
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Q 2:35 (al-Baqarah)
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Tafsir al-Tabari 1 verse
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the deeds of such people will come to nothing in this world and in the next and no one will help them
ulāika alladhīna ḥabiṭat aʿmāluhum fī l-dun'yā wal-ākhirati wamā lahum min nāṣirīn
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Tafsir Commentary
Chastising the Jews for Their Disbelief and for Killing the Prophets and Righteous People
This Ayah chastises the People of the Book for the transgression and prohibitions they committed by their denials in the past and more recent times, of Allah's Ayat and the Messengers. They did this due to their defiance and rejection of the Messengers, denial of the truth and refusal to follow it. They also killed many Prophets when they conveyed to them what Allah legislated for them, without cause or criminal behavior committed by these Prophets, for they only called them to the truth,
وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ
(And kill those men who order just dealings) thus, demonstrating the worst type of arrogance. Indeed, the Prophet said,
«الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاس»
(Kibr (arrogance) is refusing the truth and degrading people)
This is why when they rejected the truth and acted arrogantly towards the creation, Allah punished them with humiliation and disgrace in this life, and humiliating torment in the Hereafter. Allah said,
فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
(then announce to them a painful torment) meaning, painful and humiliating,
أُولَـئِكَ الَّذِينَ حَبِطَتْ أَعْمَـلُهُمْ فِي الدُّنْيَا وَالاٌّخِرَةِ وَمَا لَهُم مِّن نَّـصِرِينَ
(They are those whose works will be lost in this world and in the Hereafter, and they will have no helpers. ).
Those are the ones whose works what good they did in the way of charity and kindness to kin have failed whose works are invalid in this world and the Hereafter and so they have nothing to reckon with since these works are of no consequence; they have no helpers no protectors from the chastisement.
Those are the ones whose works have failed, those [works] which they performed while following the religion of their prophets and that is because while they were following blindly their prophet they were still saved by virtue of their following [him], since their prophets were their intercessors mediating between them and God in order to procure for them the [divine] effusion; but when they denied the prophets and their just followers they were contravening their particular prophet, since all prophets follow one creed in reality, namely, the belief in the Oneness [of God], without distinguishing between them, being as they are [all] upon the one [single] truth. Thus he who contravenes one [prophet] has in effect contravened all. Likewise, he who contravenes the upholders of justice from among the followers of the prophets is himself unjust and he who is unjust has, by virtue of his injustice, abandoned the following [of prophets]; similarly the denier of the followers is a denier of those who are followed, and the denier of the shadow [of God's Oneness] is a denier of the Essence, abandoning Its light. Once they have contravened their prophet there no longer exists any contact or correspondence between them and him that enables [the procurement of] effusion from His light and they are thus veiled from His light. Although their works had been illumined by His light by virtue of their following [the prophet], not because of any essential light that these [works] possess, since they are not produced out of certainty, once they are veiled from their prophet the accidental light [of these works] disappears and they become dark and like all other evil deeds from among the attributes of the commanding soul. Here [the following comes to mind], something which I have heard on more than one occasion: the slaying of the disbelievers of the faculties of the commanding soul at the hands of the prophets of the hearts and the justice-commanding spiritual faculties.
Those are the ones whose works have failed, those [works] which they performed while following the religion of their prophets and that is because while they were following blindly their prophet they were still saved by virtue of their following [him], since their prophets were their intercessors mediating between them and God in order to procure for them the [divine] effusion; but when they denied the prophets and their just followers they were contravening their particular prophet, since all prophets follow one creed in reality, namely, the belief in the Oneness [of God], without distinguishing between them, being as they are [all] upon the one [single] truth. Thus he who contravenes one [prophet] has in effect contravened all. Likewise, he who contravenes the upholders of justice from among the followers of the prophets is himself unjust and he who is unjust has, by virtue of his injustice, abandoned the following [of prophets]; similarly the denier of the followers is a denier of those who are followed, and the denier of the shadow [of God's Oneness] is a denier of the Essence, abandoning Its light. Once they have contravened their prophet there no longer exists any contact or correspondence between them and him that enables [the procurement of] effusion from His light and they are thus veiled from His light. Although their works had been illumined by His light by virtue of their following [the prophet], not because of any essential light that these [works] possess, since they are not produced out of certainty, once they are veiled from their prophet the accidental light [of these works] disappears and they become dark and like all other evil deeds from among the attributes of the commanding soul. Here [the following comes to mind], something which I have heard on more than one occasion: the slaying of the disbelievers of the faculties of the commanding soul at the hands of the prophets of the hearts and the justice-commanding spiritual faculties.
Those are the ones whose works have failed in this world and the here- after; they have no helpers. Those are the ones for whom no success is granted in their works tawfīq bi-aʿmāl today nor realization of their hopes taḥqīq li-āmāl tomorrow. That is only because they have lost Our help in both abodes and did not bear witness to Our might and power.
Those are the ones whose works have failed in this world and the here- after; they have no helpers. Those are the ones for whom no success is granted in their works tawfīq bi-aʿmāl today nor realization of their hopes taḥqīq li-āmāl tomorrow. That is only because they have lost Our help in both abodes and did not bear witness to Our might and power.
أولئك الذين بطلت أعمالهم في الدنيا والآخرة، فلا يُقبل لهم عمل، وما لهم من ناصرٍ ينصرهم من عذاب الله.
لا يوجد تفسير لهذه الأية
ثم أخبر - سبحانه - بفساد أعمالهم في الدنيا والآخرة فقال : { أولئك الذين حَبِطَتْ أَعْمَالُهُمْ فِي الدنيا والآخرة } .والحبوط - كما يقول الراغب - من الحبط ، وهو أن تكثر الدابة الأكل حتى تنتفخ بطنها ، وقد يؤدى إلى موتها .والمراد بحبوط أعمالهم إزالة آثارها النافعة من ثواب في الآخرة وحياة طيبة في الدنيا ، لأنهم عملوا ما عملوا وهم لا يرجون الله وقاراً .وجىء باسم الإشارة في صدر الآية ، لتمييز أصحاب تلك الأفعال القبيحة أكمل تمييز ، وللتنبيه على أنهم أحقاء بما سيخبر به عنهم بعد اسم الإشارة .وكانت الإشارة للبعيد ، للإيذان ببعدهم عن الطريق القويم ، والخلق المستقيم ، وقوله { أولئك } مبتدأ الموصول وصلته خبره .أى : أولئك المتصفون بتلك الصفات القبيحة بطلت أعمالهم في الدنيا والآخرة ، وسقطت عن حيز الاعتبار ، وخلت عن الثمرة التي كانوا يؤملونها من ورائها ، بسبب إشراكهم بالله واعتدائهم على حرماته .وقوله { وَمَا لَهُمْ مِّن نَّاصِرِينَ } نفى لكل ما كانوا يتوهمونه من أسباب النصر ، وقد أكد هذا النفى بمن الزائدة .أى ليس لهم من أحد ينصرهم من بأس الله وعقابه ، لا في الدنيا ولا في الآخرة ، لأنهم بسبب كفرهم وأفعالهم القبيحة صاروا مستحقين للعقاب ، وليس هناك من يدفعه عنهم .فأنت ترى أن الله - تعالى - قد وصفهم بصفات ثلاث : بالكفر وقتل الأنبياء وقتل الذين يأمرون بالقسط من الناس .وتوعدهم - أيضاً - بثلاثة أنواع من العقوبات : بالعذاب الأليم ، وحبوط أعمالهم في الدنيا والآخرة ، وانتفاء من ينصرهم أو يدافع عنهم .وبذلك نرى الآيتين الكريمتين تسوقان أشد ألوان التهديد والوعيد لهؤلاء المعتدين ، بسبب كفرهم وأعمالهم القبيحة .
أُولَئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ (22)وأما قوله: ( أُولَئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالآخِرَةِ ) ، فإنه يعني بقوله: " أولئك "، الذين يكفرون بآيات الله. ومعنى ذلك: أنّ الذين ذكرناهم، هم =" الذين حبطت أعمالهم "، يعني: بطلت أعمالهم (62) =" في الدنيا والآخرة ". فأما في الدنيا، (63) فلم ينالوا بها محمدةً ولا ثناء من الناس، لأنهم كانوا على ضلال وباطل، ولم يرفع الله لهم بها ذكرًا، بل لعنهم وهتك أستارهم، وأبدى ما كانوا يخفون من قبائح أعمالهم على ألسن أنبيائه ورسله في كتبه التي أنـزلها عليهم، فأبقى لهم ما بقيت الدنيا مذمَّةً، فذلك حبوطها في الدنيا. وأما في الآخرة، فإنه أعدّ لهم فيها من العقاب ما وصف في كتابه، وأعلم عباده أن أعمالهم تصير بُورًا لا ثوابَ لها، لأنها كانت كفرًا بالله، فجزاءُ أهلها الخلودُ في الجحيم.* * *وأما قوله: " وما لهم من ناصرين "، فإنه يعني: وما لهؤلاء القوم من ناصر ينصرهم من الله، إذا هو انتقم منهم بما سلف من إجرامهم واجترائهم عليه، فيستنقذُهم منه. (64)* * *------------------------الهوامش :(62) انظر تفسير"حبط" فيما سلف 4: 317.(63) في المطبوعة والمخطوطة: "فأما قوله: في الدنيا..." ، وحذفت قوله ، لأني أرجح أنها سبق قلم من الناسخ ، لأن سياق كلامه وسياق قوله بعد: "وأما في الآخرة" يقتضي حذفها.(64) انظر معنى"نصر" فيما سلف 2: 35 ، 36 ، 489 ، 564 / ثم 5: 581.
( أولئك الذين حبطت ) بطلت ( أعمالهم في الدنيا والآخرة وما لهم من ناصرين ) وبطلان العمل في الدنيا أن لا يقبل وفي الآخرة ألا يجازى عليه .
وجيء باسم الإشارة في قوله : { أولئك الذين حبطت أعمالهم } لأنّهم تميّزوا بهذه الأفعال التي دلت عليها صِلاتُ الموصول أكملَ تمييز ، وللتنبيه على أنّهم أحِقَّاءِ بما سيخبر به عنهم بعدَ اسم الإشارة .واسم الإشارة مبتدأ ، وخبره { الذين حَبِطتْ أعمالهم } ، وقيل هو خبر ( إنّ ) وجملة { فبشرهم بعذاب أليم } وهو الجاري على مذهب سيبويه لأنّه يمنع دخول الفاء في الخبر مطلقاً .وحَبَط الأعماللِ إزالةِ آثارها النافعة من ثواببٍ ونعيم في الآخرة ، وحياةٍ طيّبة في الدنيا ، وإطلاق الحَبَط على ذلك تمثيل بحال الإبل التي يصيبها الحَبَط وهو انتفاخ في بطونها من كثرة الأكل ، يكون سبب موتها ، في حين أكلت ما أكلت للالتذاذ به .وتقدم عند قوله تعالى : { ومن يرتدد منكم عن دينه فيَمُت وهو كافر فأولئك حبطت أعمالهم في الدنيا والآخرة } في سورة البقرة ( 217 ) .والمعنى هنا أنّ اليهود لما كانوا متديّنين يَرجون من أعمالهم الصالحة النفعَ بها في الآخرة بالنجَاة من العقاب ، والنفع في الدنيا بآثار رضا الله على عباده الصالحين ، فلمّا كفروا بآيات الله ، وجحدوا نبوءة محمد ، وصوّبوا الذين قَتَلوا الأنبياء والذين يأمرون بالقسط ، فقد ارتدُّوا عن دينهم فاستحقّوا العذاب الأليم ، ولذلك ابتُدىء به بقوله : فبشرهم بعذاب أليم } . فلا جرم تَحْبَطُ أعمالهم فلا ينتفعون بثوابها في الآخرة ، ولا بآثارها الطيّبة في الدنيا ، ومعنى { وما لهم من ناصرين } ما لهم من ينقذهم من العذاب الذي أنذروا به .وجيء بمن الدالة على تنصيص العموم لئلاّ يترك لهم مدخل إلى التأويل .
وبطلت أعمالهم بما كسبت أيديهم، وما لهم أحد ينصرهم من عذاب الله ولا يدفع عنهم من نقمته مثقال ذرة، بل قد أيسوا من كل خير، وحصل لهم كل شر وضير، وهذه الحالة صفة اليهود ونحوهم، قبحهم الله ما أجرأهم على الله وعلى أنبيائه وعباده الصالحين.
أي بطلت وفسدت ; ومنه الحبط وهو فساد يلحق المواشي في بطونها من كثرة أكلها الكلأ فتنتفخ أجوافها ,
The call of the Quran is the call of the same true version of Islam, the religion of submission to God, as was revealed to all the other prophets. Those who deny this do so, not because its truth is not clear to them, but because of their own sense of superiority. Acknowledging its veracity amounts, as they see it, to accepting the intellectual superiority of the proponent of the Quran. And their jealousy and arrogance do not allow of such an acknowledgement. Instead of accepting the truth, they want to exterminate the dayee himself. However, this is not possible in this world of God. All their plans to censor the dayees’ words will fail, and when God’s scales of justice are put in place, they will see that those actions, which had given them the conviction of securing success and salvation, are quite without value. True argument is one of God’s signs. One who does not bow to a true argument, fails to bow to God. Such dissenters will enter the next world divested of all support.
In the earlier part of the Surah, the text mostly beamed at the Christians. In verse 20, 'those who have been given the Book' includes both Christians and Jews. Now, verses 21-22 here, talk about some of the unusual doings of Jews. Ruh al-Ma'ani while commenting on this verse reports a hadith from the Holy Prophet ﷺ as narrated by Ibn Abi Hatim ؓ . While explaining this verse, he said that Bani Isra'i1 slew forty three prophets at one and the same time. One hundred and seventy pious, elders stood up asking them to uphold justice. They slew them as well on the same day. (Bayan a1-Qura'n)
In verse 21, 'those who disbelieve the verses of Allah' refers to Jews who did not believe in the Injil انجیل and the Qur'an. 'Slay the Prophets (علیہم السلام) unjustly means that they know that they are doing so without justice. 'Those who bid justice' are people who teach moderation in deeds and morals.
Because of this whole set of their terrible deeds, verse 22 says that all their good deeds have gone waste both here and there, and when they are punished, they will find no one to assist them.
(Those are they whose works) good deeds (have failed) made void (in the world and the Hereafter) that is, they will not be given reward for them in the Hereafter; (and they have no helpers) who will save them from Allah's punishment.