Transliteration:( Laqad mannal laahu 'alal mu'mineena iz ba'asa feehim Rasoolam min anfusihim yatloo 'alaihim Aayaatihee wa yuzakkeehim wa yu'allimu humul Kitaaba wal Hikmata wa in kaanoo min qablu lafee dalaalim mubeen )
“Certainly, Allah conferred (great) favor [370] upon the believers that He sent a Messenger [371] from amongst them who recites to them the Verses and purifies [372] them and teaches them the Book and wisdom [373]. And previous to that they were clearly in error.”
From this verse, we learn that the coming of the Holy Prophet ﷺ is the greatest favor of Allah Almighty upon the believers. The word “Manna” (conferred great favor) is not used elsewhere in the Qur’an for any other bounty, indicating the supreme value of this gift.
All other bounties are temporary, but Iman (faith) is eternal, and it was granted through the Prophet ﷺ. The Prophet ﷺ is the bounty of all bounties. On the Day of Judgment, when our limbs will testify against our misdeeds, the Holy Prophet ﷺ will intercede on our behalf. Truly, he is the perfect and absolute bounty of Allah.
The word “Messenger” here indicates that the Prophethood of the Holy Prophet ﷺ is universal, not restricted by time, place, or people. The verse uses general wording, with no limitations.
In some recitations, the letter “Fa” in “Anfusihim” carries a fatha, implying that the Holy Prophet ﷺ was created from the best lineage—being Quraishi, Hashimi, and Mutallabi—a genealogy that is noble and superior. The Prophet ﷺ is an Arab and genealogically the most excellent of all people.
The word “purify” signifies that true purification is achieved not just through deeds but also through spiritual nearness and connection to the Prophet ﷺ.
Good deeds are like seeds, and the attention and love of the Holy Prophet ﷺ is the merciful water that nurtures them. Without this water, the seeds die, just like Shaitaan’s worship became void because it lacked prophetic devotion. Hence, no one can attain true piety or sainthood by distancing themselves from the Prophet ﷺ.
From this, two important points emerge:
To understand the Qur’an, one needs both the Qur’an and Hadith. The Qur’an is the Word of Allah, and the Hadith provides the wisdom to interpret and apply it. They are distinct yet complementary.
The Qur’an cannot be understood through personal opinion or reasoning, as its knowledge is profound and divine. Therefore, Allah sent the Prophet ﷺ to teach it. Only a superior teacher can teach a superior Book, and Allah Himself taught the Qur’an to His Messenger, as mentioned:
“The Most Affectionate—taught the Qur’an to His Beloved” (Surah Ar-Rahman, 55:1–2).
The tafsir of Surah Imran verse 164 by Ibn Kathir is unavailable here.
Please refer to Surah Imran ayat 159 which provides the complete commentary from verse 159 through 164.
(3:164) Surely Allah conferred a great favour on the believers when He raised from among them a Messenger to recite to them His signs, and to purify them, and to teach them the Book and Wisdom. For before that they were in manifest error.
There is no commentary by Abul Maududi available for this verse.
[149]- The Prophet's sunnah.
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