Surah Ali 'Imran 3:195
سُورَةُ آلِ عِمۡرَانَ · Medinan · Verse 195 of 200
فَٱسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّى لَآ أُضِيعُ عَمَلَ عَٰمِلٍۢ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّنۢ بَعْضٍۢ ۖ فَٱلَّذِينَ هَاجَرُوا۟ وَأُخْرِجُوا۟ مِن دِيَٰرِهِمْ وَأُوذُوا۟ فِى سَبِيلِى وَقَٰتَلُوا۟ وَقُتِلُوا۟ لَأُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ثَوَابًۭا مِّنْ عِندِ ٱللَّهِ ۗ وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلثَّوَابِ
Translation
Their Lord has answered them: ‘I will not allow the deeds of any one of you to be lost, whether you are male or female, each is like the other [in rewards]. I will certainly wipe out the bad deeds of those who emigrated and were driven out of their homes, who suffered harm for My cause, who fought and were killed. I will certainly admit them to Gardens graced with flowing streams, as a reward from God: the best reward is with God.’
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
The verse opens with a profound statement of divine response: `فَٱسْتَجَابَ لَهُمْ رَبُّهُمْ` (Fas-tajaba lahum Rabbuhum), meaning "So their Lord responded to them." The particle `فَ` (fa) indicates a swift and immediate answer to the sincere prayers mentioned in the preceding verses. The word `ٱسْتَجَابَ` (istajaba), meaning "responded" or "accepted," signifies more than just a reply; it conveys a ready acceptance of what was asked. Ibn Ashur points out that this form emphasizes active reception and approval. The choice of `رَبُّهُمْ` (Rabbuhum - their Lord), rather than Allah's general name, subtly highlights the special relationship between the Creator and His devoted servants, emphasizing His nurturing and caring aspect, as noted by Ibn Ashur.
Equality in Deeds
The core of Allah's response is an unwavering promise: `أَنِّي لَآ أُضِيعُ عَمَلَ عَامِلٍۢ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ` (Anni la udhee'u 'amala 'amilin minkum min dhakarin aw untha). This translates to "Indeed, I will not waste the work of any doer among you, male or female." This specific wording is highly significant. Al-Razi and al-Jalalayn mention that this part of the verse was revealed in response to Umm Salamah's (may Allah be pleased with her) query about women not being explicitly mentioned alongside men in the context of migration (Hijrah). Allah's answer unequivocally declares that the effort of every individual, regardless of gender, is fully valued and rewarded. The phrase `لَآ أُضِيعُ` (la udhee'u - I will not waste) means that the spiritual reward (thawāb) for one's actions will certainly reach them, not that the physical act itself is preserved, as al-Razi clarifies. Ibn Ashur further explains that while men might participate in direct combat (Jihad), women's contributions in supporting the Muslim community, such as caring for the sick and wounded, are equally vital and deserving of reward.
A Unified Community
Following this, Allah says: `بَعْضُكُم مِّنۢ بَعْضٍۢ` (ba'dukum min ba'd), meaning "some of you are from each other." This powerful phrase emphasizes unity and shared essence between men and women within the community of believers. Al-Razi interprets `مِّنۢ` (min) in this context to mean "like" or "equal to," signifying that men and women are alike in their entitlement to reward for obedience and accountability for disobedience. Ibn Ashur elaborates that this phrase asserts their shared purpose and status, implying that each gender's efforts complement the other, making their collective journey and individual rewards equal in Allah's sight.
Promises for the Striving
The verse then details the specific actions that earn this immense reward: `فَٱلَّذِينَ هَاجَرُوا۟ وَأُخْرِجُوا۟ مِن دِيَٰرِهِمْ وَأُوذُوا۟ فِى سَبِيلِى وَقَٰتَلُوا۟ وَقُتِلُوا۟` (Fa-lladheena haajaru wa ukhriju min diyarihim wa uudhoo fi sabeeli wa qatalu wa qutilu). These are "those who emigrated and were driven out from their homes and were harmed in My way and fought and were killed." The word `هَا جَرُوا۟` (haajaru - they emigrated) carries the sense of mutual departure, where believers left their homes, and their communities often became hostile to them, as Ibn Ashur points out. `أُخْرِجُوا۟` (ukhriju - were driven out) signifies being forced to leave, whether by direct command or severe persecution. `أُوذُوا۟ فِى سَبِيلِى` (uudhoo fi sabeeli - were harmed in My way) encompasses various forms of suffering endured for the sake of Allah. The concluding actions, `وَقَٰتَلُوا۟ وَقُتِلُوا۟` (wa qatalu wa qutilu - and fought and were killed), highlight active struggle and ultimate sacrifice. Regardless of the precise order of these two verbs in different recitations, the overall meaning confirms reward for both those who fought for Allah and those who attained martyrdom.
For these tremendous sacrifices, Allah makes an emphatic promise: `لَأُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ثَوَابًۭا مِّنْ عِندِ ٱللَّهِ` (la-ukaffiranna 'anhum sayyi'atihim wa la-udkhilannahum jannatin tajri min tahtihal-anharu thawaban min 'indillah). This is a double assurance with the emphasizing particles `لَ` and `نَّ`, meaning "I will surely remove from them their misdeeds and surely admit them to Gardens beneath which rivers flow – a reward from Allah." The phrase `ثَوَابًۭا مِّنْ عِندِ ٱللَّهِ` (thawaban min 'indillah - a reward from Allah) is crucial. Al-Razi beautifully explains that a gift "from the Great Sovereign" signifies its unparalleled honor and generosity. It is a reward specially chosen and bestowed by the Divine, making it of immense value.
The verse concludes with a final declaration: `وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلثَّوَابِ` (Wallahu 'indahu husnut-thawab - And with Allah is the best of reward). This re-emphasizes that the ultimate, most beautiful reward is found exclusively with Allah, for He is the Most Generous and All-Capable, as al-Razi notes. This serves as a powerful reassurance, solidifying the promise of an unsurpassed recompense for sincere striving.
Sources: al-Razi (Mafatih al-Ghayb), al-Zamakhshari (al-Kashshaf), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Jalalayn
Topics that discuss this verse
Surah Ali 'Imran 3:195 is discussed in 14 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Ali 'Imran 3:195 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.