Al-Quran Surah 3. Al-i'Imran, Ayah 172

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الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ ۚ لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ


Asad : who responded to the call of God and the Apostle after misfortune had befallen them.130 A magnificent requital awaits those of them who have persevered in doing good and remained conscious of God:
Khattab :

˹As for˺ those who responded to the call of Allah and His Messenger after their injury,1 those of them who did good and were mindful ˹of Allah˺ will have a great reward.

Malik : As for those, who, even after their injuries during the battle of Uhud, responded to the call of Allah and His Rasool to follow the Qureysh army which was gathering to attack again, there will be a great reward for such of those who do righteous deeds and refrain from evil,
Pickthall : As for those who heard the call of Allah and His messenger after the harm befell them (in the fight); for such of them as do right and ward off (evil), there is great reward,
Yusuf Ali : Of those who answered the call of Allah and the Apostle even after being wounded those who do right and refrain from wrong have a great reward. 479
Transliteration : Allatheena istajaboo lillahi waalrrasooli min baAAdi ma asabahumu alqarhu lillatheena ahsanoo minhum waittaqaw ajrun AAatheemun
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Asad   
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Asad 130 Lit., "after injury had afflicted them". Most of the commentators assume that this is an allusion to the losses sustained by the Muslims at the battle of Uhud. It is, however, probable that the implication is much wider, the more so since this passage connects directly with the preceding verses which speak, in general terms, of the martyrs who die in God's cause. There is a distinct tendency on the part of most of the classical commentators to read minute historical references into many Qur'anic passages which express ideas of a far wider import and apply to the human condition as such. Verses {172-175} are an instance of this. Some commentators are of the opinion that they refer to the fruitless expedition to Hamra'al-Asad on the day following the battle of Uhud, while others see in it an allusion to the Prophet's expedition, in the following year, known to history as the "Little Badr" (Badr as-Sughra); others, again, think that verse {172} refers to the former and verses {173-174} to the latter. In view of this obvious lack of unanimity - due to the absence of a really authoritative support, either in the Qur'an itself or in authentic Traditions, for any of these speculative assumptions - there is every reason for concluding that the whole passage under consideration expresses a general moral, rounding off, as it were, the historical references to the battle of Uhud and the lessons to be drawn therefrom.

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Yusuf Ali   
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Yusuf Ali 479 After the confusion at Uhud, men rallied round the Prophet. He was wounded, and they were wounded, but they were all ready to fight again. Abu Sufyan with his Makkans withdrew, but left a challenge with them to meet him and his army again at the fair of Badr Sugra next year. The challenge was accepted, and a picked band of Muslims under then-intrepid Leader kept the tryst, but the enemy did not come. They returned, not only unharmed, but enriched by the trade at the fair, and (it may be presumed) strengthened by the accession of new adherents to their cause.
   
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 The Prophet (ﷺ) realized that the city of Medina became vulnerable after the Muslim loss at Uḥud. So on the next day of the battle he decided to lead a small force of his companions—many of whom had been wounded at Uḥud—to chase away the Meccan army which was camping at a place called Ḥamrâ' Al-Asad—not far from Medina. Abu Sufyân, commander of the Meccan army, sent a man to discourage the Muslims from following the Meccans. Although the man falsely claimed that the Meccans were mobilizing to launch a decisive attack on Medina, the Prophet became more determined to chase them away. Eventually, the Meccans decided to flee and not waste their victory after the Prophet sent a revert to Islam—who was friends with Abu Sufyân—to convince him to withdraw; otherwise Muslims were going to avenge their loss at Uḥud.

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