Transliteration:( Maa kaanal laahu liyazaral mu'mineena 'alaa maaa antum 'alaihi hattaa yameezal khabeesa minat taiyib; wa maa kaanal laahu liyutli'akum 'alal ghaibi wa laakinnal laaha yajtabee mir rusulihee mai yashaaa'; fa aaminoo billaahi wa Rusulih; wa in tu 'minoo wa tattaqoo falakum ajrun 'azeem )
“Allah will not leave the believers in that state in which you are now, until He separates the impure from the pure [403]. And it is not befitting to the dignity of Allah to reveal to everyone the secrets of the unseen [404]. But, Allah chooses of His Rasools (Messengers) whom He pleases [405]. Then, believe in Allah and His Messengers, and if you accept faith and become pious, then there is a great reward for you [406].”
This verse offers consolation to the Noble Companions, assuring them that the current state—where believers and hypocrites appear intermixed—will not last long. Soon, Allah will enable His Messenger ﷺ to clearly distinguish between the true believers and the hypocrites.
Anyone who falsely accuses the Companions (may Allah be pleased with them) of being secret hypocrites is denying this verse, as the Prophet ﷺ had already sifted the sincere from the deceitful long before his departure from this world.
Allah permitted His Beloved ﷺ to expose the hypocrites, which He did openly in gatherings, naming them one by one.
From this, we learn:
If the Noble Companions had the ability to recognize believers and hypocrites, then how much greater is the insight of the Holy Prophet ﷺ?
Anyone who claims that the Prophet ﷺ did not know who the hypocrites were is denying the truth of this verse and the events that confirm it.
The term “unseen” here refers to that special knowledge of future events and divine decrees that cannot be attained by logic or human deduction. It is exclusive to Allah’s chosen Prophets.
The Qur’an affirms:
“The Knower of the Unseen reveals not His secrets, except to His chosen Messengers” (Surah Jinn, 72:26).
However, belief in the unseen that is proven by firm evidence—such as Allah’s attributes and the Hereafter—is obligatory.
Reason for Revelation: Once, the Prophet ﷺ said in a sermon that Allah had presented his entire Ummah to him and informed him who would believe and who would not.
The hypocrites mocked this claim. One even said: “We’re internally disbelievers, but outwardly accept him—yet he says he knows us!”
In response, the Prophet ﷺ stood on the pulpit and said:
“Ask me whatever you like. I know every event that will occur from now until the Day of Judgement.”
When Abdullah ibn Huzafa asked who his father was, the Prophet replied: “Huzafa.” Even Hazrat Umar Farooq was astonished and declared his full belief.
It was after this incident that this verse was revealed, confirming the truth of the Prophet’s unseen knowledge.
From this, the following essential beliefs emerge:
Allah has granted His Beloved Prophet ﷺ knowledge of everything that will occur until the Day of Judgement.
Doubting the Prophet’s knowledge of the Unseen is the mark of hypocrisy.
The Prophet ﷺ knew secrets that no one else did—for example, he knew Abdullah’s father was Huzafa, a fact only his mother knew.
Additionally:
Belief in all Prophets is just as essential as belief in Allah.
Rejecting the Prophet’s attributes, like his knowledge of the Unseen, invalidates one’s faith in him.
True faith must be accompanied by taqwa (piety) to receive great reward from Allah.
The tafsir of Surah Imran verse 179 by Ibn Kathir is unavailable here.
Please refer to Surah Imran ayat 176 which provides the complete commentary from verse 176 through 180.
(3:179) Allah will not let the believers stay in the state they are:[125] He will set the wicked apart from the good. Allah is not going to disclose to you what is hidden in the realm beyond the reach of perception,[126] but He chooses from among His Messengers whom He wills (to intimate such knowledge). Believe, then, in Allah and in His Messengers; and if you believe and become God-fearing, yours will be a great reward.
125. That is, God does not want to see the Muslim community in a hotch-potch condition with the true men of faith indistinguishable from the hypocrites.
126. This means that God does not resort to revelation to provide information as to whether specific individuals are true men of faith or hypocrites. God creates, instead, certain situations in which the faith of those who profess to believe is severely tested. The result is that the man of faith stands out clearly from the hypocrite.
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