سُوْرَةُ اٰلِ عِمْرٰنَ
Surah Aal-i-Imraan (3) — Ayah 188
لَا تَحْسَبَنَّ ٱلَّذِينَ يَفْرَحُونَ بِمَآ أَتَوا۟ وَّيُحِبُّونَ أَن يُحْمَدُوا۟ بِمَا لَمْ يَفْعَلُوا۟ فَلَا تَحْسَبَنَّهُم بِمَفَازَةٍ مِّنَ ٱلْعَذَابِ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ ﴿188﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done, - think not you that they are rescued from the torment, and for them is a painful torment.
Word by Word — Arabic, Transliteration & Meaning
لَا
lā
(Do) not
تَحْسَبَنَّ
taḥsabanna
think
ٱلَّذِينَ
alladhīna
(that) those who
يَفْرَحُونَ
yafraḥūna
rejoice
بِمَآ
bimā
in what
أَتَوا۟
ataw
(they have) brought
وَّيُحِبُّونَ
wayuḥibbūna
and they love
أَن
an
that
يُحْمَدُوا۟
yuḥ'madū
they be praised
بِمَا
bimā
for what
لَمْ
lam
not
يَفْعَلُوا۟
yafʿalū
they do
فَلَا
falā
so (do) not
تَحْسَبَنَّهُم
taḥsabannahum
think (that) they
بِمَفَازَةٍۢ
bimafāzatin
(will) escape
مِّنَ
mina
from
ٱلْعَذَابِ ۖ
l-ʿadhābi
the punishment
وَلَهُمْ
walahum
and for them
عَذَابٌ
ʿadhābun
(is a) punishment
أَلِيمٌۭ
alīmun
painful
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
Those who rejoice over what they have done, and love to be praised for what they did not do [188], do not think they will escape the punishment; for them is a painful punishment.
[188]
The Jews’ Desire to Be Praised for Deeds They Did Not Do:
Regarding the context of revelation of this verse, consider the following three hadiths, all of which are mentioned in Sahih Bukhari.
1. Ibn Abbasؓ says that the Prophet summoned the Jews and asked them about a matter of religion. They concealed the truth and told something false. Then they thought that they had done something great and were worthy of praise in the Prophet’s eyes, meaning they had informed him and also concealed the truth. Then he recited this verse. [بخاري۔ كتاب التفسير]
2. Marwan sent his doorkeeper Rafi‘ to Abdullah ibn Abbasؓ to ask about the meaning of this verse, because according to this verse, every person would be deserving of punishment, since everyone is pleased with the blessings they receive or with what they do, and also wishes to be praised for deeds they have not done. So Rafi‘ came to Ibn Abbasؓ, and Ibn Abbasؓ said: “What concern do you Muslims have with this?” Then he recited the previous verse along with it and said that this is about those Jews whom the Prophet summoned and asked them about something, so they concealed the truth and told something false, then thought that they were worthy of praise in his eyes (i.e., they informed him and also concealed the truth). Then the Prophet recited this verse. [بخاري۔ كتاب التفسير]
3. Abu Sa‘id Khudriؓ says that in the Prophet’s time there were some hypocrites who, when the Prophet went out for jihad, would stay behind and be pleased about it. Then when the Prophet returned, they would swear oaths and make all sorts of excuses, and they liked it when they were praised for deeds they had not done. This verse was revealed about them. [بخاري۔ كتاب التفسير] Among these, narrations 1 and 2 are from Ibn Abbasؓ and relate this verse to the Jews, while narration 3 is from Abu Sa‘id Khudriؓ and relates it to the hypocrites. In terms of the context, the first two narrations seem more likely, because the previous verses discuss the deeds of the Jews. However, in this subject, not only the hypocrites but even Muslims themselves can be included—meaning, whoever desires such fame that people say, “So-and-so is very sincere, honest, self-sacrificing, a servant of the people, and a scholar of religion,” or desires fame for any of these qualities, while in reality the matter is not so, or if someone has put in little effort in a good deed but desires much more fame and renown than is due, then his fate will be as mentioned in this verse.
[188]
The Jews’ Desire to Be Praised for Deeds They Did Not Do:
Regarding the context of revelation of this verse, consider the following three hadiths, all of which are mentioned in Sahih Bukhari.
1. Ibn Abbasؓ says that the Prophet summoned the Jews and asked them about a matter of religion. They concealed the truth and told something false. Then they thought that they had done something great and were worthy of praise in the Prophet’s eyes, meaning they had informed him and also concealed the truth. Then he recited this verse. [بخاري۔ كتاب التفسير]
2. Marwan sent his doorkeeper Rafi‘ to Abdullah ibn Abbasؓ to ask about the meaning of this verse, because according to this verse, every person would be deserving of punishment, since everyone is pleased with the blessings they receive or with what they do, and also wishes to be praised for deeds they have not done. So Rafi‘ came to Ibn Abbasؓ, and Ibn Abbasؓ said: “What concern do you Muslims have with this?” Then he recited the previous verse along with it and said that this is about those Jews whom the Prophet summoned and asked them about something, so they concealed the truth and told something false, then thought that they were worthy of praise in his eyes (i.e., they informed him and also concealed the truth). Then the Prophet recited this verse. [بخاري۔ كتاب التفسير]
3. Abu Sa‘id Khudriؓ says that in the Prophet’s time there were some hypocrites who, when the Prophet went out for jihad, would stay behind and be pleased about it. Then when the Prophet returned, they would swear oaths and make all sorts of excuses, and they liked it when they were praised for deeds they had not done. This verse was revealed about them. [بخاري۔ كتاب التفسير] Among these, narrations 1 and 2 are from Ibn Abbasؓ and relate this verse to the Jews, while narration 3 is from Abu Sa‘id Khudriؓ and relates it to the hypocrites. In terms of the context, the first two narrations seem more likely, because the previous verses discuss the deeds of the Jews. However, in this subject, not only the hypocrites but even Muslims themselves can be included—meaning, whoever desires such fame that people say, “So-and-so is very sincere, honest, self-sacrificing, a servant of the people, and a scholar of religion,” or desires fame for any of these qualities, while in reality the matter is not so, or if someone has put in little effort in a good deed but desires much more fame and renown than is due, then his fate will be as mentioned in this verse.
