3-190 In the creation of the heavens and the earth and the alternation of the night and the day, there are surely signs for men of understanding.a
إِنَّ في خَلقِ السَّماواتِ وَالأَرضِ وَاختِلافِ اللَّيلِ وَالنَّهارِ لَآياتٍ لِأُولِي الأَلبابِ (۱۹۰)
3-190a: The real mention in this chapter is of the success of believers and this chapter is ended on this note. In some of the introductory verses of this section, some attributes of the believers are described, and attention is drawn to two kinds of signs. The first kind are those that have a relation with the creation of the heaven and earth, that is with Allah’s creation whether it is in the heavens or earth. The perspective of humans has been greatly widened in this verse. It has not been limited to one country or just the earth, but the perspective of a believer has been widened to reflect on the totality of the creation. This shows that humans will progress to gain an understanding of the creation of the heaven. The second kind of signs that are mentioned here are the ones that have a connection with the alteration of day and night. It is obvious that the reference in the alteration of day and night is to matters of life on this earth. So, there are signs not only in God’s creation but in life itself, and the ebbs and flows in the life of nations are all included in the alteration of day and night.
According to a narration by Ibn Abbas in Bukhari, the Holy Prophet used to recite these eleven verses of this section when he got up at night to offer his tahjjud prayer.
3-191 Those who remember Allah standing and sitting and (lying) on their sides, and reflect on the creation of the heavens and the earth: Our Lord, Thou hast not created this in vain!a Glory be to Thee! Save us from the chastisement of the Fire.b
الَّذينَ يَذكُرونَ اللَّهَ قِيامًا وَقُعودًا وَعَلىٰ جُنوبِهِم وَيَتَفَكَّرونَ في خَلقِ السَّماواتِ وَالأَرضِ رَبَّنا ما خَلَقتَ هٰذا باطِلًا سُبحانَكَ فَقِنا عَذابَ النّارِ (۱۹۱)
3-191a: عَلىٰ جُنوبِهِم – جنُوب is the plural of جَنَب which means side.
يَتَفَكَّرونَ – Its root is فِکر and the meaning of فکرۃ is the power that transforms learning into knowledge (R) and تَفَکُّر is the name of that perception which is in accordance with one’s intellectual insight, and this is found only in humans and not in other animals (R).
Two great attributes of believers are mentioned here. First, they remember Allah regardless of what condition they are in and second, they reflect on the creation. The remembrance of Allah is not only with the tongue (see note 2-152a) but with the tongue, heart and all the members of the body. The purport of remembrance with the heart is that one should be conscious at all times of the greatness of Allah and in a practical sense, the remembrance of Allah is reflection under all conditions and at all times of His greatness, whether walking, sitting or sleeping. It has also been argued based on taking standing, sitting and lying as remembering Allah by the tongue and accepting that as a euphemism for prayer that prayer should be said while standing and if that is not possible then sitting and if that is not possible then lying down.
Quran has paired worship with acquisition of knowledge: The second attribute of believers mentioned is that they reflect on the creation of the heavens and earth, and the conclusion of this reflection is that they cry out: ما خَلَقتَ هٰذا باطِلًا , that is there is a purpose in everything and it has been created to meet a specific objective. Attention is drawn in this part to the branches of knowledge because all the knowledge that is created is born by reflecting on the nature of things. Historically, it has often happened that when a nation has focused its attention on the Divine, it has neglected acquisition of knowledge, and when it focused attention on the acquisition of knowledge, it has become remiss of the Divine. The history of Christianity is a prime example of this. In the early stages of its history Christianity inclined towards the worship of God and adopted such a fanatical approach towards religion that acquisition of knowledge was declared as a heresy. For a long time, if anyone turned to the study of physical sciences or mathematics, the person was termed a renegade from religion, and knowledge was considered a satanic idea. Today the same nation is so absorbed in acquiring knowledge that taking the name of God is considered a sin. Because the Christians are specifically addressed in this chapter, the attributes of believers that are mentioned in the end draws attention to both these aspects in a single verse to emphasize that one should not be negligent in remembrance of Allah but also should reflect and ponder on the creation and should acquire knowledge by contemplating on the nature of things.
3-191b: Drawing attention to God by reflection on creation: The last words of the verse: سُبحانَكَ فَقِنا عَذابَ النّارِ are the result of the reflection on creation. As shown in note 2-30c the word سُبحانَكَ manifests that the Being of Allah is free from any defects or deficiencies. This word has been used here because previously it was stated that nothing has been created in vain and there is a reality and reason for everything. The danger is that the reflection on the perfection of creation may lead men to make another mistake that perfection stops with these physical things. Hence it is stated that the Being that is free from all blemishes and defects is only Allah, and these physical things bear the stamp of His creation. Since Allah is the only Being that is free from all defects and imperfections, then it is incumbent on all humans to turn to Him and to make themselves in need of Him. The first prayer taught is to save oneself from the fire because fire is the worst punishment of the Hereafter and it is the fire of jealousy that destroys peace and tranquility in this world. Success of this world is being safe from fire and success of the Hereafter is to be safe from hell.
3-192 Our Lord, whomsoever Thou makest enter the Fire, him Thou indeed bringest to disgrace. And there will be no helpers for the wrongdoers.
رَبَّنا إِنَّكَ مَن تُدخِلِ النّارَ فَقَد أَخزَيتَهُ ۖ وَما لِلظّالِمينَ مِن أَنصارٍ (۱۹۲)
3-193 Our Lord, surely we have heard a Crier calling to the faith, saying: Believe in your Lord. So we do believe. Our Lord, grant us protection from our sins and remove our evils and make us die with the righteous.a
رَبَّنا إِنَّنا سَمِعنا مُنادِيًا يُنادي لِلإيمانِ أَن آمِنوا بِرَبِّكُم فَآمَنّا ۚ رَبَّنا فَاغفِر لَنا ذُنوبَنا وَكَفِّر عَنّا سَيِّئَاتِنا وَتَوَفَّنا مَعَ الأَبرارِ (۱۹۳)
3-193a: مُنادِي – It is derived from ندا and the meaning of نداء is to raise the voice and make it manifest, and sometimes the word is used for the voice of an incorporeal being regardless of whether the voice is in words that make sense or not, as in: إِلّا دُعاءً وَنِداءً (no more than a call and a cry) (2:171) and sometimes it is used for compound words that make sense as in: وَإِذ نادىٰ رَبُّكَ موسىٰ (And when thy Lord called Moses) (26:10); وَإِذا نادَيتُم إِلَى الصَّلاةِ (And when you call to prayer) (5:58). الٰی also comes as the relative pronoun of نادٰی as also ل. The meaning of للایمان is لاجل ایمان and اٰمنوا is its explanation. It is the Holy Prophet who has been called مُنادِي here because he called out to the world in a loud voice and the call to prayer or azan which calls to the basic principles of the faith is a reminder of his sterling call to the world. According to some مُنادِي refers to the Quran. Imam Raghib says that there is an indication in مُنادِي to a person’s intelligence and to the Book that was revealed, and to the Messenger who was sent and to all the signs that testify to the existence of Allah, and this has been called مُنادِي from the point of view that it beckons as a clarion call.
أَن – It is an elucidator, and it is necessary for it to have a sentence before it which contains a clear meaning of the statement and to have a sentence after it. In this configuration, it explains the first sentence.
الأَبرارِ – It is the plural of بارّ (which is derived from بِرَّ ). See note 2-44a. Related to بارّ is بَرّ whose plural is بَرَرَۃ , as in بِأَيدي سَفَرَةٍ بِأَيدي سَفَرَةٍ (In the hands of scribes; Noble, virtuous) (80:15-16).
This verse provides information on how to seek protection from the fire. The means for doing it is the Holy Prophet. The first necessity is to believe in him, and when one believes, then the believer also prays to be protected from the consequences of his mistakes, and that his evils and weaknesses be removed. For the meaning of غفر ذُنوب see note 2-199a. The word سَيِّئَاتِ is also used for physical ailments hence in the removal of سَيِّئَاتِ in the prayer for غفر ذُنوب there may also be an indication for the removal of physical distress. For further clarification see note 3-195b where the acceptance of prayer is discussed.
3-194 Our Lord, grant us what Thou hast promised us by Thy messengers and disgrace us not on the day of Resurrection. Surely Thou never failest in (Thy) promise!a
رَبَّنا وَآتِنا ما وَعَدتَنا عَلىٰ رُسُلِكَ وَلا تُخزِنا يَومَ القِيامَةِ ۗ إِنَّكَ لا تُخلِفُ الميعادَ (۱۹۴)
3-194a: A prayer for success in the physical and spiritual world: The previous verse has a prayer for protection from sins. This verse has a prayer asking Allah to fulfill the promises made for the verification of Messengers or those that were promised to the messengers. This prayer has two parts. The first part is: آتِنا ما وَعَدتَنا and the second part is: وَلا تُخزِنا يَومَ القِيامَةِ . This comparison clearly shows that the first set of promises pertain to this world and the second set to the Hereafter. Thus, by stating: لا تُخزِنا يَومَ القِيامَةِ, it is shown that the meaning of the first part of the prayer is also similar, namely that we are not disgraced and humiliated in this world, and that with Divine help we are successful and victorious. Surah Bakarah is also ended on a similar note and it is clearly stated: فَانصُرنا عَلَى القَومِ الكافِرينَ (grant us victory over the disbelieving people) (2:286).
The need for prayer when a thing is promised: A question that arises is that if a particular thing is promised then what is the need to pray for it? The answer to this is that Allah’s promises regarding assistance etcetera have a relationship and connection with actions and not with specific persons. If the good deeds do not rise to the necessary level or some evil actions intervene and create impediments in the way of Allah’s assistance, then the promises are not fulfilled. Hence the prayer of the believer is efficacious in creating the necessary conditions which are a precondition for Allah’s assistance to come and the prayer stops the development of those conditions that will be an impediment to the fulfillment of promises.
3-195 So their Lord accepted their prayer, (saying): I will not suffer the work of any worker among you to be lost whether male or female, the one of you being from the other.a So those who fled and were driven forth from their homes and persecuted in My way and who fought and were slain, I shall truly remove their evil and make them enter Gardens wherein flow rivers — a reward from Allah. And with Allah is the best reward.b
فَاستَجابَ لَهُم رَبُّهُم أَنّي لا أُضيعُ عَمَلَ عامِلٍ مِنكُم مِن ذَكَرٍ أَو أُنثىٰ ۖ بَعضُكُم مِن بَعضٍ ۖ فَالَّذينَ هاجَروا وَأُخرِجوا مِن دِيارِهِم وَأوذوا في سَبيلي وَقاتَلوا وَقُتِلوا لَأُكَفِّرَنَّ عَنهُم سَيِّئَاتِهِم وَلَأُدخِلَنَّهُم جَنّاتٍ تَجري مِن تَحتِهَا الأَنهارُ ثَوابًا مِن عِندِ اللَّهِ ۗ وَاللَّهُ عِندَهُ حُسنُ الثَّوابِ (۱۹۵)
3-195a: بَعضُكُم مِن بَعضٍ – This means either that men and women are essentially the same; men are born of women and in turn men father women, or the meaning is that both men and women have the same character and nature, as is also stated in a hadith: سلمان مِنَّا اھل البیت (Salman is from our household) which means that Salman has the same character and nature as us. In another hadith, it is stated: من غشّنا فلیس مِنّا (A deceit is not one of us). A third interpretation is that it is a mention of Islamic unity and closeness, and that Muslims have kindred relationships.
The need for action with prayers: Surah Bakarah ended with a prayer and this surah also ends with a prayer. The difference is that the good news of the acceptance of the prayer is also given here, that is, that the prayer which God Himself has taught will not go in vain and that Allah has accepted the prayer. The reply given to the believer that his prayer is accepted is in the form of the statement that Allah will not suffer the work of any worker to be lost whether male or female, that is, their actions will bear fruit and they will achieve the objective they sought. The acceptance of prayer thus promises that if the necessary work is done, it will be rewarded. Prayer alone is nothing unless effort is made with necessary actions to fulfill it. Unfortunately, Muslims have misunderstood the issue of prayer. Some deny that prayers are accepted while some have gone to the other extreme of excess of prayer but no attention to the use of resources to achieve what is prayed for. This is not the teaching of the Quran.
3-195b: سَيِّئَاتِهِم – سَيِّئَاتِ is the plural of سیئة and although the word is used to describe vile actions which are the opposite of good actions but both حسنة and سیئة are used in another meaning as well, that is for those things that one’s nature likes or dislikes, as in: إِن تَمسَسكُم حَسَنَةٌ تَسُؤهُم وَإِن تُصِبكُم سَيِّئَةٌ يَفرَحوا بِها (If good befalls you, it grieves them, and if an evil afflicts you, they rejoice at it) (3:120) and: ذَهَبَ السَّيِّئَاتُ عَنّي (The evils are gone away from me) (11:10) where the meaning of سَيِّئَاتِ is physical affliction. See note 2-82a.
Actions which are rewarded with success: The first part of the verse has stated that the work of any worker will not be lost. Some details of this work are given now in the later part of the verse. The first work these people did was to migrate. Since the expulsion from their city is mentioned later, hence the meaning here is only: ترك مانھی اللّٰه عنه . Then they were expelled from their homes, but they prioritized the pleasure of Allah so much that they did not care to leave their native land. Even after being expelled from their homes, their persecution did not stop. أوذوا في سَبيلي describes the persecution they had to bear after their migration and the pinnacle of this persecution was that an armed force was sent against them to destroy them with the sword. They were, therefore, forced to defend themselves in battle which is mentioned in قُتِلوا and in these battles some of them were killed as described by the word وَقاتَلوا . Although not all of them were killed but when all of them offered to become martyrs in the battlefield, then whatever the number that actually embraced martyrdom, all of them would be described as having offered their heads in battle. These are the works for which Allah gives a reward.
Promise made with believers: The above were the works of the believers. What was the promise Allah made with the believers in return for these works? The first was that their evils would be removed. The evils purported by سَيِّئَاتِ appear to be the ones that are mentioned in the earlier part of the verse, but the word adopted is one that also indicates the removal of all evils and sins and the grant of a pure heavenly life. The second promise of the acceptance of prayer is that He will make them enter paradise wherein rivers flow. Although this promise is primarily for the Hereafter but to a certain extent Allah showed the believers a sample of each promise in this world as well. So just as in the case of removal of سَيِّئَاتِ there is an indication for both the worlds, it is reasonable to assume that in the promise of paradise in the Hereafter, there is also an indication of success and victories in this world. The Quranic words ring true also for this earthly promise as a hadith in Sahih Muslim states that the rivers Tigris (the name in its place in hadith is Nile), Euphrates, Oxus and Syr Darya also known as Jexartes are called the Rivers of Paradise. So, along with the promise of paradise in the Hereafter, there is also a promise of conquests in this world as well. By using the word ثَواب twice in the verse, there is an indication of the two types of reward.
Things that purify from sin: It is worth reflecting here how much Allah has emphasized that actions are required to purify one from sin. Christians merely emphasize salvation by belief in the crucifixion of Jesus and consider that the world, as a result, has been purified from sin. Here every Muslim has to bear persecution greater than crucifixion. Muslims are required to leave forbidden things, migrate if that is necessary and put their life on the line if required. The truth is that the crucifixion of one does not provide salvation for another, and every person must bear their own burden even if greater than crucifixion.
3-196 Let not control in the land, of those who disbelieve, deceive thee.
لا يَغُرَّنَّكَ تَقَلُّبُ الَّذينَ كَفَروا فِي البِلادِ (۱۹۶)
3-196a: تَقَلُّبُ – It is derived from قلب which means turning a thing from one side to another and the meaning of تَقَلُّبُ is possession (R). The meaning of تَقَلَّبَ فِی الۡاُمُوۡرِ وَ الۡبِلَادِ is given as تَصَرَّفَ فیھا which means to gain power or authority in the land (LA).
Prophecy about the Christian power and control of the land: Most commentators have taken الَّذينَ كَفَروا to mean the Makkan polytheists and have taken their تَقَلُّبُ or control as the trade that they carried out with neighboring countries. Given the generic nature of the word, the polytheists of Makkah can be included in the definition of the word, but the mention here is about Ahle Kitab. They were mentioned towards the end of the last section: وَإِذ أَخَذَ اللَّهُ ميثاقَ الَّذينَ أوتُوا الكِتابَ (And when Allah took a covenant from those who were given the book) (3:187) and are again mentioned a few verses ahead: وَإِنَّ مِن أَهلِ الكِتابِ لَمَن يُؤمِنُ بِاللَّ (And of the People of the Book there are those who believe in Allah) (3:199). Further, the context shows that by those who disbelieve here are meant the Ahle Kitab because first those who disbelieve are mentioned, then the reward of the righteous is mentioned and then the topic is started with وَإِنَّ مِن أَهلِ الكِتابِ where the conjunction واؤ indicates that the mention is of the same people who were called above as الَّذينَ كَفَروا. The Jews neither had control at that time or afterwards because a prophecy had been made about their disgrace and subjugation. It is obvious that what is meant are the Christians and this is a prophecy about the future, that a time will come when the control of the Christian nations will extend over the world. This is in accordance with what is stated elsewhere: وَهُم مِن كُلِّ حَدَبٍ يَنسِلونَ (…and they sally forth from every elevated place) (21:97), that is, they will take possession of every point of vantage geographically and every position with elevated status and convenience, to dominate the whole world. Along with the description of the world domination by Christians, the Muslims are consoled that the Christian control and world domination should not lead them to think that Islam cannot stand before this world domination which is only going to be temporary.
3-197 A brief enjoyment! Then their abode is hell. And evil is the resting-place.
مَتاعٌ قَليلٌ ثُمَّ مَأواهُم جَهَنَّمُ ۚ وَبِئسَ المِهادُ (۱۹۷)
3-198 But those who keep their duty to their Lord, for them are Gardens wherein flow rivers, to abide therein — an entertainment from Allah. And that which Allah has in store for the righteous is best.
لٰكِنِ الَّذينَ اتَّقَوا رَبَّهُم لَهُم جَنّاتٌ تَجري مِن تَحتِهَا الأَنهارُ خالِدينَ فيها نُزُلًا مِن عِندِ اللَّهِ ۗ وَما عِندَ اللَّهِ خَيرٌ لِلأَبرارِ (۱۹۸)
3:198a: نزل – مَا یُعَدُّ للنازِلِ من الزَّاد (R) that is, provisions or necessities that are made for a new guest.
Here the Gardens and rivers are called نُزُل for the righteous. نُزُل is like an appetizer or initial entertainment for a guest. This has raised the question that if the Garden, that is, paradise is just an appetizer then what are the real favors and gifts which are to be bestowed? Hence some have termed the status of ما عِندِ اللَّهِ or nearness or the sight of God as the real favor and gift of paradise. It is also possible that the promise of the Garden comprises two promises, one is the promise of conquests in this world and the other the promise of the Garden in the Hereafter. Hence the first promise is indicated in نُزُلًا مِن عِندِ اللَّهِ and the second promise is mentioned in: وَما عِندَ اللَّهِ خَيرٌ لِلأَبرارِ.
3-199 And of the People of the Book there are those who believe in Allah and (in) that which has been revealed to you and (in) that which has been revealed to them, humbling themselves before Allah — they take not a small price for the messages of Allah. These it is that have their reward with their Lord. Surely Allah is Swift to take account!
وَإِنَّ مِن أَهلِ الكِتابِ لَمَن يُؤمِنُ بِاللَّهِ وَما أُنزِلَ إِلَيكُم وَما أُنزِلَ إِلَيهِم خاشِعينَ لِلَّهِ لا يَشتَرونَ بِآياتِ اللَّهِ ثَمَنًا قَليلًا ۗ أُولٰئِكَ لَهُم أَجرُهُم عِندَ رَبِّهِم ۗ إِنَّ اللَّهَ سَريعُ الحِسابِ (۱۹۹)
3-199a: A prophecy about the conversion of Christians to Islam: In this verse, there is a mention of some of the Ahle Kitab accepting the Islamic faith. Commentators have taken this to be a reference to Abdullah bin Salam and his companions who converted from Judaism or to forty persons from the tribe of Najran and thirty Abyssinians and eight Romans who left Christianity to become Muslims. The best-known narration is that of the conversion of Najashi, the Christian King of Abyssinia whose absentee funeral prayer was offered by the Holy Prophet. In my opinion just as in: لَتَسمَعُنَّ مِنَ الَّذينَ أوتُوا الكِتابَ مِن قَبلِكُم (And you will certainly hear from those who have been given the Book) (3-186) there is a prophecy about the abuse that Christian critics will heap on Islam in a future time, and as in: تَقَلُّبُ فِي البِلادِ (3-196) there is a prophecy of the control of the Christian nations over the world, glad tidings are given in this verse that the conditions will not remain the same forever and that a portion of the Ahle Kitab will believe in the Quran and accept its truthfulness. There are many places in the Quran where indications are given that Christians will accept the genuineness of the Holy Prophet. Thus, it is stated: لَتَجِدَنَّ أَشَدَّ النّاسِ عَداوَةً لِلَّذينَ آمَنُوا اليَهودَ وَالَّذينَ أَشرَكوا ۖ وَلَتَجِدَنَّ أَقرَبَهُم مَوَدَّةً لِلَّذينَ آمَنُوا الَّذينَ قالوا إِنّا نَصارىٰ (Thou wilt certainly find the most violent of people in enmity against the believers to be the Jews and the idolaters; and thou wilt find the nearest in friendship to the believers to be those who say, We are Christians) (5:82). The indication here is that very few Jews will accept the Islamic faith, but Many Christians will. So, along with the initial converts mentioned at the start of the note, we can add all those people who from time to time have abandoned the false Christian belief and joined the Muslim faith and those who will in future.
3-200 O you who believe, be steadfast and try to excel in steadfastness and guard (the frontiers).a And keep your duty to Allah that you may be successful.b
يا أَيُّهَا الَّذينَ آمَنُوا اصبِروا وَصابِروا وَرابِطوا وَاتَّقُوا اللَّهَ لَعَلَّكُم تُفلِحونَ (۲۰۰)
3-200a: صابِروا – It is a verb from صبر and Raghib has defined its meaning as to strive against your desires because there is a sense of confrontation in مصابرۃ . The meaning of اصبِروا in Lisan al-Arab is given as اثبتوا علٰی دینکم (be steadfast in your religion) and the meaning of صابِروا as صابروا اعدء کم فی الجھاد that is show greater fortitude than your enemies in jihad. In any case, each of the three ingredients of صبر mentioned in the hadith are present in صبر , that is صبر فی المصیبة ۔ صبر علی الطاعة ۔ صبر عن المعصیة (patience in affliction; patience in not going near sin; patience in obedience). The meaning of مصابرۃ is to show greater patience in confrontation, whether the confrontation is with greed and lust or against an enemy in battle.
رابِطوا – It is derived from ربط and the meaning of رَبۡطُ الفرس is to tie a horse at a place for protection, and رباط is that place where the protectors are stationed. It is stated in al-Mufradat that مُرَابَطَة from which رابِطوا is derived is in two ways. One is to tie the horses at the frontier, that is, to be ever ready to confront the enemy, and the other مُرَابَطَة is about the soul of a person. It is as if the soul has been posted on the frontier to protect the person. The Holy Prophet gave its meaning as: انتظار الصلٰوۃ بعد الصلٰوۃ (The wait after a prayer for the next prayer). Lisan al-Arab also has both the meanings of رباط or مُرَابَطَة that is, to stand at the frontier against the enemy and second to safeguard an affair.
The need to prepare simultaneously to defend against the enemy and sin: Three things are mentioned here as the key to success صبر۔ مصابرۃ ۔ رباط . In all three of these words there is on one hand an exhortation to stand firm in doing acts of goodness and to deal fairly with one another, and on the other they give instructions to stay prepared for confronting the enemy and also for confronting evil. صبر is to stand firmly in doing good and to abstain from evil, or to endure and not be overcome by difficulties and afflictions that may come one’s way either through Divine decree or enemy action. مصابرۃ is to exalt others to be patience, or to strive against desires, or to endure the pain and suffering inflicted by the actions of kinfolks and neighbors, or excelling the enemy in bearing difficulties and adversities. رباط means necessity and endurance, that is to show endurance and permanence in doing good, in abstaining from evil and in enduring difficulties and deceit, and to be prepared to combat an enemy and not be negligent about it even for a moment. By enemy is not only meant just a national enemy. One should be prepared with arguments and answers when the religion is attacked just as one should be prepared for an external enemy. It is sad that Muslims are so remiss that while their religion is being attacked and numerous books are being published censoring Islam, they are closing their eyes, staying closeted in their homes and believe that nothing is happening. Leave alone being prepared for the enemy, they are sleeping a deep sleep of remissness in their homes and prefer to die rather than to wake up. It is sad that although Muslims were taught to be aware, attentive, and prepared, they forgot this lesson and chose to be careless and negligent. They should remember that they can never be successful unless they give priority to the principles set forth in the Quran.
3-200b: This chapter is ended with: وَاتَّقُوا اللَّهَ لَعَلَّكُم تُفلِحونَ (And keep your duty to Allah that you may be successful). As was stated in the introduction to this surah, this surah and Surah Bakarah together complete a topic, hence this surah is ended with the words with which Surah Bakarah opened. Surah Bakarah, it may be recalled opened by stating that this Book is هُدًى لِلمُتَّقينَ and then went on to describe who is a مُتَّقي and then stated أُولٰئِكَ هُمُ المُفلِحونَ (…these it is that are successful). The same thing is repeated here in the end. تقویٰ is the key to victory, salvation and success. Because in صبر and مصابرۃ and رباط the purport was afflictions and combating the enemy, it was necessary to reiterate that it is not sufficient for Muslims just to be able to combat the enemy and hence attention is drawn in the end to تقویٰ . Without تقویٰ even if the enemy is overcome, the real purpose of life is not fulfilled. The real purpose of life is تقویٰ اللَّهَ towards which the Quran repeatedly invites attention, and the same is also found in the hadith. Whenever the Holy Prophet appointed a person as the administrator of an area, he used to impress upon them the need for تقویٰ اللَّهَ . When he sent Muadh ibn Jabal as governor of Yemen, he advised him in these clear words: اتَّقُوا اللَّه حیثما کنت و اتبع السیئة الحسنة تمحھا و خالِقِ الناس بخُلق حسنٍ (Keep your duty wherever you are and chase away evil with good, as good will eradicate evil and treat people with civility).
Bayan-ul-Quran 