Surah Al Imran ayat 145 Tafsir Quran 3:145

﴿وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُّؤَجَّلًا ۗ وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا ۚ وَسَنَجْزِي الشَّاكِرِينَ﴾
[ آل عمران: 145]

3:145 And it is not [possible] for one to die except by permission of Allah at a decree determined. And whoever desires the reward of this world - We will give him thereof; and whoever desires the reward of the Hereafter - We will give him thereof. And we will reward the grateful.

It is not for any soul to die save by the leave of God by His decree a prescribed kitāban here a verbal noun that is God has prescribed this term that is to say a term fixed in time neither brought forward nor deferred so why did you retreat in defeat? Defeat does not ward off death nor does standing one’s ground sever life. And whoever desires by his deeds the reward of this world that is his requital in it We will give him of it what has been alloted to him but he shall have no share in the Hereafter; and whoever desires the reward of the Hereafter We will give him of it that is of its reward; and We will requite the thankful.

Nor can a soul be disembodied except by Allah’s permission according to a predetermined point of time that had been entered in a Book. He who so sets his mind upon the mundane things ministering to his enjoyment and content here below shall be requited with what is apportioned to him in this world. He who so sets his mind upon the divine things conducing to Allah’s mercy and grace Hereafter shall be requited with what is commensurate with his deeds of wisdom and piety. We will generously reward those who impel themselves to the feeling of gratitude

The Rumor that the Prophet was Killed at Uhud When Muslims suffered defeat in battle at Uhud and some of them were killed, Shaytan shouted, "Muhammad ﷺ has been killed." Ibn Qami'ah went back to the idolators and claimed, "I have killed Muhammad." Some Muslims believed this rumor and thought that the Messenger of Allah ﷺ had been killed, claiming that this could happen, for Allah narrated that this occurred to many Prophets before.
Therefore, the Muslims' resolve was weakened and they did not actively participate in battle.
This is why Allah sent down to His Messenger His statement, وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ( Muhammad is no more than a Messenger, and indeed Messengers have passed away before him. ) he is to deliver Allah's Message and may be killed in the process, just as what happened to many Prophets before.
Ibn Abi Najih said that his father said that a man from the Muhajirin passed by an Ansari man who was bleeding ( during Uhud ) and said to him, "O fellow! Did you know that Muhammad ﷺ was killed" The Ansari man said, "Even if Muhammad ﷺ was killed, he has indeed conveyed the Message.
Therefore, defend your religion." The Ayah, وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ( Muhammad is no more than a Messenger, and indeed (many ) Messengers have passed away before him), was revealed.
This story was collected by Al-Hafiz Abu Bakr Al-Bayhaqi in Dala'il An-Nubuwwah. Allah said next, while chastising those who became weak, أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ ( If he dies or is killed, will you then turn back on your heels ), become disbelievers, وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ ( And he who turns back on his heels, not the least harm will he do to Allah; and Allah will give reward to those who are grateful ), those who obeyed Allah, defended His religion and followed His Messenger whether he was alive or dead.
The Sahih, Musnad and Sunan collections gathered various chains of narration stating that Abu Bakr recited this Ayah when the Messenger of Allah ﷺ died.
Al-Bukhari recorded that `A'ishah said that Abu Bakr came riding his horse from his dwelling in As-Sunh.
He dismounted, entered the Masjid and did not speak to anyone until he came to her in her room and went directly to the Prophet, who was covered with a marked blanket.
Abu Bakr uncovered his face, knelt down and kissed him, then started weeping and proclaimed, "My father and my mother be sacrificed for you! Allah will not combine two deaths on you.
You have died the death, which was written for you." Ibn `Abbas narrated that Abu Bakr then came out, while `Umar was addressing the people, and Abu Bakr told him to sit down but `Umar refused, and the people attended to Abu Bakr and left `Umar.
Abu Bakr said, "To proceed; whoever among you worshipped Muhammad ﷺ, then Muhammad ﷺ is dead, but whoever worshipped Allah, Allah is alive and will never die.
Allah said, وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ ( Muhammad is no more than a Messenger and indeed (many ) Messengers have passed away before him.
If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will he do to Allah; and Allah will reward the grateful.)" The narrator added, "By Allah, it was as if the people never knew that Allah had revealed this verse before until Abu Bakr recited it, and then whoever heard it, started reciting it." Sa`id bin Al-Musayyib said that `Umar said, "By Allah! When I heard Abu Bakr recite this Ayah, my feet could not hold me, and I fell to the ground." Allah said, وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً ( And no person can ever die except by Allah's leave and at an appointed term. ) 3:145 meaning, no one dies except by Allah's decision, after he has finished the term that Allah has destined for him.
This is why Allah said, كِتَـباً مُّؤَجَّلاً ( at an appointed term ) which is similar to His statements, وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ ( And no aged man is granted a length of life nor is a part cut off from his life, but it is in a Book ) 35:11, and, هُوَ الَّذِى خَلَقَكُمْ مِّن طِينٍ ثُمَّ قَضَى أَجَلاً وَأَجَلٌ مُّسمًّى عِندَهُ ( He it is Who has created you from clay, and then has decreed a (stated ) term ( for you to die ).
And there is with Him another determined term ( for you to be resurrected )) 6:2. This Ayah 3:145 encourages cowards to participate in battle; for doing so, or avoiding battle neither decreases, nor increases the life term.
Ibn Abi Hatim narrated that, Habib bin Suhban said that a Muslim man, Hujr bin `Adi, said in a battle, "What prevents you from crossing this river ( the Euphrates ) to the enemy وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً ( And no person can ever die except by Allah's leave and at an appointed term )" He then crossed the river riding his horse, and when he did, the Muslims followed him.
When the enemy saw them, they started shouting, "Diwan ( Persian; crazy )," and they ran away. Allah said next, وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الاٌّخِرَةِ نُؤْتِهِ مِنْهَا ( And whoever desires a reward in the world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof ). Therefore, the Ayah proclaims, whoever works for the sake of this life, will only earn what Allah decides he will earn.
However, he will not have a share in the Hereafter.
Whoever works for the sake of the Hereafter, Allah will give him a share in the Hereafter, along with what He decides for him in this life.
In similar statements, Allah said, مَن كَانَ يُرِيدُ حَرْثَ الاٌّخِرَةِ نَزِدْ لَهُ فِى حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِى الاٌّخِرَةِ مِن نَّصِيبٍ ( Whosoever desires (by his deeds ) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world ( by his deeds ), We give him thereof ( what is decreed for him ), and he has no portion in the Hereafter.) 42:20, and, مَّن كَانَ يُرِيدُ الْعَـجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَـهَا مَذْمُومًا مَّدْحُورًا - وَمَنْ أَرَادَ الاٌّخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا ( Whoever desires the quick-passing (transitory enjoyment of this world ), We readily grant him what We will for whom We like.
Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and despised.
And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer, then such are the ones whose striving shall be appreciated) 17:18-19. In this Ayah 3:145, Allah said, وَسَنَجْزِى الشَّـكِرِينَ ( And We shall reward the grateful.
) meaning, We shall award them with Our favor and mercy in this life and the Hereafter, according to the degree of their appreciation of Allah and their good deeds. Allah then comforts the believers because of what they suffered in Uhud, وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ ( And many a Prophet fought and along with him many Ribbiyyun. ) It was said that this Ayah means that many Prophets and their companions were killed in earlier times, as is the view chosen by Ibn Jarir.
It was also said that the Ayah means that many Prophets witnessed their companions' death before their eyes.
However, Ibn Ishaq mentioned another explanation in his Sirah, saying that this Ayah means, "Many a Prophet was killed, and he had many companions whose resolve did not weaken after their Prophet died, and they did not become feeble in the face of the enemy.
What they suffered in Jihad in Allah's cause and for the sake of their religion did not make them lose heart.
This is patience, وَاللَّهُ يُحِبُّ الصَّـبِرِينَ ( and Allah loves the patient. )" As-Suhayli agreed with this explanation and defended it vigorously.
This view is supported by Allah saying; مَعَهُ رِبِّيُّونَ كَثِيرٌ ( And along with him many Ribbiyyun ). In his book about the battles, Al-Amawi mentioned only this explanation for the Ayah.
Sufyan Ath-Thawri reported that, Ibn Mas`ud said that, رِبِّيُّونَ كَثِيرٌ ( many Ribbiyyun ) means, thousands.
Ibn `Abbas, Mujahid, Sa`id bin Jubayr, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Ar-Rabi` and `Ata' Al-Khurasani said that the word Ribbiyyun means, `large bands'.
`Abdur-Razzaq narrated that Ma`mmar said that Al-Hasan said that, رِبِّيُّونَ كَثِيرٌ ( many Ribbiyyun ) means, many scholars.
He also said that it means patient and pious scholars. فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ ( But they never lost heart for that which befell them in Allah's way, nor did they weaken nor degrade themselves. ) Qatadah and Ar-Rabi` bin Anas said that, وَمَا ضَعُفُواْ ( nor did they weaken ), means, after their Prophet was killed. وَمَا اسْتَكَانُواْ ( nor degrade themselves ), by reverting from the true guidance and religion.
Rather, they fought on the path that Allah's Prophet fought on until they met Allah.
Ibn `Abbas said that, وَمَا اسْتَكَانُواْ ( nor degrade themselves ) means, nor became humiliated, while As-Suddi and Ibn Zayd said that it means, they did not give in to the enemy. وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ وَاللَّهُ يُحِبُّ الصَّـبِرِينَ - وَمَا كَانَ قَوْلَهُمْ إِلاَّ أَن قَالُواْ ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِى أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ ( And Allah loves the patient.
And they said nothing but: "Our Lord! Forgive us our sins and our transgressions, establish our feet firmly, and give us victory over the disbelieving folk." ) 3:146-147, and this was the statement that they kept repeating.
Therefore, فَـْاتَـهُمُ اللَّهُ ثَوَابَ الدُّنْيَا ( So Allah gave them the reward of this world ) victory, triumph and the good end, وَحُسْنَ ثَوَابِ الاٌّخِرَةِ ( and the excellent reward of the Hereafter ) added to the gains in this life, وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ ( And Allah loves the good-doers ).

(3:145) It is not given to any soul to die except with the leave of Allah, and at an appointed time. *104 And he who desires his reward in this world, We shall grant him the reward of this world; and he who desires the reward of the Other World, *105 We shall grant him the reward of the Other World. And soon shall We reward the ones who are grateful. *106

And it is not [possible] for one meaning

*104).
The purpose of this directive is to bring home to the Muslims that it would be futile for them to try to flee from death.
No one can either die before or survive the moment determined for death by God.
Hence one should not waste one's time thinking how to escape death.
Instead, one should take stock of one's activities and see whether one's efforts have either been directed merely to one's well-being in this world or to well-being in the Hereafter.

*105).
The word thawab denotes recompense and reward.
The 'reward of this world' signifies the totality of benefits and advantages which a man receives as a consequence of his actions and efforts within the confines of this world.
The 'reward of the Other World' denotes the benefits that a man will receive in the lasting World to Come as the fruits of his actions and efforts.
From the Islamic point of view, the crucial question bearing upon human morals is whether a man keeps his attention focused on the worldly results of his endeavours or on the results which will acrue to him in the Next World.

*106).
The 'ones who are grateful' are those who fully appreciate God's favour in making the true religion available to them, and thereby intimating to them knowledge of a realm that is infinitely vaster than this world.
Such people appreciate that God has graciously informed them of the truth so that the consequences of human endeavour are not confined to the brief span of earthly life but cover a vast expanse, embracing both the present life and the much more important life of the Hereafter.
A grateful man is he who, having gained this breadth of outlook and having developed this long-range perception of the ultimate consequences of things, persists in acts of righteousness out of his faith in God and his confidence in God's assurance that they will bear fruit in the Hereafter.
He does so even though he may sometimes find that, far from bearing fruit, righteousness leads to privation and suffering in this world.
The ungrateful ones are those who persist in a narrow preoccupation with earthly matters.
They are those who disregard the evil consequences of unrighteousness in the Hereafter, seizing everything which appears to yield benefits and advantages in this world, and who are not prepared to devote their time and energy to those acts of goodness which promise to bear fruit in the Hereafter and which are either unlikely to yield earthly advantages or are fraught with risks.
Such people are ungrateful and lack appreciation of the valuable knowledge vouchsafed to them by God.

 

The Rumor that the Prophet was Killed at Uhud When Muslims suffered defeat in battle at Uhud and some of them were killed, Shaytan shouted, "Muhammad ﷺ has been killed." Ibn Qami'ah went back to the idolators and claimed, "I have killed Muhammad." Some Muslims believed this rumor and thought that the Messenger of Allah ﷺ had been killed, claiming that this could happen, for Allah narrated that this occurred to many Prophets before.
Therefore, the Muslims' resolve was weakened and they did not actively participate in battle.
This is why Allah sent down to His Messenger His statement, وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ( Muhammad is no more than a Messenger, and indeed Messengers have passed away before him. ) he is to deliver Allah's Message and may be killed in the process, just as what happened to many Prophets before.
Ibn Abi Najih said that his father said that a man from the Muhajirin passed by an Ansari man who was bleeding ( during Uhud ) and said to him, "O fellow! Did you know that Muhammad ﷺ was killed" The Ansari man said, "Even if Muhammad ﷺ was killed, he has indeed conveyed the Message.
Therefore, defend your religion." The Ayah, وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ( Muhammad is no more than a Messenger, and indeed (many ) Messengers have passed away before him), was revealed.
This story was collected by Al-Hafiz Abu Bakr Al-Bayhaqi in Dala'il An-Nubuwwah. Allah said next, while chastising those who became weak, أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ ( If he dies or is killed, will you then turn back on your heels ), become disbelievers, وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ ( And he who turns back on his heels, not the least harm will he do to Allah; and Allah will give reward to those who are grateful ), those who obeyed Allah, defended His religion and followed His Messenger whether he was alive or dead.
The Sahih, Musnad and Sunan collections gathered various chains of narration stating that Abu Bakr recited this Ayah when the Messenger of Allah ﷺ died.
Al-Bukhari recorded that `A'ishah said that Abu Bakr came riding his horse from his dwelling in As-Sunh.
He dismounted, entered the Masjid and did not speak to anyone until he came to her in her room and went directly to the Prophet, who was covered with a marked blanket.
Abu Bakr uncovered his face, knelt down and kissed him, then started weeping and proclaimed, "My father and my mother be sacrificed for you! Allah will not combine two deaths on you.
You have died the death, which was written for you." Ibn `Abbas narrated that Abu Bakr then came out, while `Umar was addressing the people, and Abu Bakr told him to sit down but `Umar refused, and the people attended to Abu Bakr and left `Umar.
Abu Bakr said, "To proceed; whoever among you worshipped Muhammad ﷺ, then Muhammad ﷺ is dead, but whoever worshipped Allah, Allah is alive and will never die.
Allah said, وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ ( Muhammad is no more than a Messenger and indeed (many ) Messengers have passed away before him.
If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will he do to Allah; and Allah will reward the grateful.)" The narrator added, "By Allah, it was as if the people never knew that Allah had revealed this verse before until Abu Bakr recited it, and then whoever heard it, started reciting it." Sa`id bin Al-Musayyib said that `Umar said, "By Allah! When I heard Abu Bakr recite this Ayah, my feet could not hold me, and I fell to the ground." Allah said, وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً ( And no person can ever die except by Allah's leave and at an appointed term. ) 3:145 meaning, no one dies except by Allah's decision, after he has finished the term that Allah has destined for him.
This is why Allah said, كِتَـباً مُّؤَجَّلاً ( at an appointed term ) which is similar to His statements, وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ ( And no aged man is granted a length of life nor is a part cut off from his life, but it is in a Book ) 35:11, and, هُوَ الَّذِى خَلَقَكُمْ مِّن طِينٍ ثُمَّ قَضَى أَجَلاً وَأَجَلٌ مُّسمًّى عِندَهُ ( He it is Who has created you from clay, and then has decreed a (stated ) term ( for you to die ).
And there is with Him another determined term ( for you to be resurrected )) 6:2. This Ayah 3:145 encourages cowards to participate in battle; for doing so, or avoiding battle neither decreases, nor increases the life term.
Ibn Abi Hatim narrated that, Habib bin Suhban said that a Muslim man, Hujr bin `Adi, said in a battle, "What prevents you from crossing this river ( the Euphrates ) to the enemy وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً ( And no person can ever die except by Allah's leave and at an appointed term )" He then crossed the river riding his horse, and when he did, the Muslims followed him.
When the enemy saw them, they started shouting, "Diwan ( Persian; crazy )," and they ran away. Allah said next, وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الاٌّخِرَةِ نُؤْتِهِ مِنْهَا ( And whoever desires a reward in the world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof ). Therefore, the Ayah proclaims, whoever works for the sake of this life, will only earn what Allah decides he will earn.
However, he will not have a share in the Hereafter.
Whoever works for the sake of the Hereafter, Allah will give him a share in the Hereafter, along with what He decides for him in this life.
In similar statements, Allah said, مَن كَانَ يُرِيدُ حَرْثَ الاٌّخِرَةِ نَزِدْ لَهُ فِى حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِى الاٌّخِرَةِ مِن نَّصِيبٍ ( Whosoever desires (by his deeds ) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world ( by his deeds ), We give him thereof ( what is decreed for him ), and he has no portion in the Hereafter.) 42:20, and, مَّن كَانَ يُرِيدُ الْعَـجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَـهَا مَذْمُومًا مَّدْحُورًا - وَمَنْ أَرَادَ الاٌّخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا ( Whoever desires the quick-passing (transitory enjoyment of this world ), We readily grant him what We will for whom We like.
Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and despised.
And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer, then such are the ones whose striving shall be appreciated) 17:18-19. In this Ayah 3:145, Allah said, وَسَنَجْزِى الشَّـكِرِينَ ( And We shall reward the grateful.
) meaning, We shall award them with Our favor and mercy in this life and the Hereafter, according to the degree of their appreciation of Allah and their good deeds. Allah then comforts the believers because of what they suffered in Uhud, وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ ( And many a Prophet fought and along with him many Ribbiyyun. ) It was said that this Ayah means that many Prophets and their companions were killed in earlier times, as is the view chosen by Ibn Jarir.
It was also said that the Ayah means that many Prophets witnessed their companions' death before their eyes.
However, Ibn Ishaq mentioned another explanation in his Sirah, saying that this Ayah means, "Many a Prophet was killed, and he had many companions whose resolve did not weaken after their Prophet died, and they did not become feeble in the face of the enemy.
What they suffered in Jihad in Allah's cause and for the sake of their religion did not make them lose heart.
This is patience, وَاللَّهُ يُحِبُّ الصَّـبِرِينَ ( and Allah loves the patient. )" As-Suhayli agreed with this explanation and defended it vigorously.
This view is supported by Allah saying; مَعَهُ رِبِّيُّونَ كَثِيرٌ ( And along with him many Ribbiyyun ). In his book about the battles, Al-Amawi mentioned only this explanation for the Ayah.
Sufyan Ath-Thawri reported that, Ibn Mas`ud said that, رِبِّيُّونَ كَثِيرٌ ( many Ribbiyyun ) means, thousands.
Ibn `Abbas, Mujahid, Sa`id bin Jubayr, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Ar-Rabi` and `Ata' Al-Khurasani said that the word Ribbiyyun means, `large bands'.
`Abdur-Razzaq narrated that Ma`mmar said that Al-Hasan said that, رِبِّيُّونَ كَثِيرٌ ( many Ribbiyyun ) means, many scholars.
He also said that it means patient and pious scholars. فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ ( But they never lost heart for that which befell them in Allah's way, nor did they weaken nor degrade themselves. ) Qatadah and Ar-Rabi` bin Anas said that, وَمَا ضَعُفُواْ ( nor did they weaken ), means, after their Prophet was killed. وَمَا اسْتَكَانُواْ ( nor degrade themselves ), by reverting from the true guidance and religion.
Rather, they fought on the path that Allah's Prophet fought on until they met Allah.
Ibn `Abbas said that, وَمَا اسْتَكَانُواْ ( nor degrade themselves ) means, nor became humiliated, while As-Suddi and Ibn Zayd said that it means, they did not give in to the enemy. وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ وَاللَّهُ يُحِبُّ الصَّـبِرِينَ - وَمَا كَانَ قَوْلَهُمْ إِلاَّ أَن قَالُواْ ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِى أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ ( And Allah loves the patient.
And they said nothing but: "Our Lord! Forgive us our sins and our transgressions, establish our feet firmly, and give us victory over the disbelieving folk." ) 3:146-147, and this was the statement that they kept repeating.
Therefore, فَـْاتَـهُمُ اللَّهُ ثَوَابَ الدُّنْيَا ( So Allah gave them the reward of this world ) victory, triumph and the good end, وَحُسْنَ ثَوَابِ الاٌّخِرَةِ ( and the excellent reward of the Hereafter ) added to the gains in this life, وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ ( And Allah loves the good-doers ).

( No soul can ever die except by Allah’s leave ) except by Allah’s will and decree ( and at a term appointed ) a man’s lifespan and sustenance are both registered at an appointed term, and none shall take place before its due time. ( Whoso desireth ) with his works and jihad ( the reward of the world ) the benefit of this worldly life, ( We bestow on him thereof ) We shall give him from this worldly life what he desires but he does not have any share in the Hereafter; ( and whoso desireth ) with his works and jihad ( the reward of the Hereafter ) the benefit of the Hereafter, ( We bestow on him thereof ) We shall give him of the Hereafter what he desires. ( We shall reward the thankful ) reward the believers for their faith and jihad.

And no person can ever die except by Allah's Leave and at an appointed term. And whoever desires a reward in (this) world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof. And We shall reward the grateful

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