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Surah 3. Aal-Imran

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3:171
يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ وَأَنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُؤْمِنِينَ Yastabshiroona biniAAmatin mina All a hi wafa d lin waanna All a ha l a yu d eeAAu ajra almumineen a
they rejoice in the glad tiding of God's blessings and bounty, and [in the promise] that God will not fail to requite the believers
  - Mohammad Asad
They feel happy to have received Allah's grace and bounty and have come to know that most surely Allah does not waste the reward of the believers.
  - Muhammad Farooq-i-Azam Malik
They are joyful for receiving Allah's grace and bounty, and that Allah does not deny the reward of the believers.
  - Mustafa Khattab
They rejoice because of favor from Allah and kindness, and that Allah wasteth not the wage of the believers.
  - Marmaduke Pickthall
They glory in the Grace and the Bounty from Allah and in the fact that Allah suffereth not the reward of the faithful to be lost (in the least).
  - Abdullah Yusuf Ali

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3:172
ٱلَّذِينَ ٱسْتَجَابُوا۟ لِلَّهِ وَٱلرَّسُولِ مِنۢ بَعْدِ مَآ أَصَابَهُمُ ٱلْقَرْحُ ۚ لِلَّذِينَ أَحْسَنُوا۟ مِنْهُمْ وَٱتَّقَوْا۟ أَجْرٌ عَظِيمٌ Alla th eena istaj a boo lill a hi wa al rrasooli min baAAdi m a a sa bahumu alqar h u lilla th eena a h sanoo minhum wa i ttaqaw ajrun AAa th eem un
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:
  - Mohammad Asad

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 There is a distinct tendency on the part of most of the classical commentators to read minute historical references into many Qur'anic passages which express ideas of a far wider import and apply to the human condition as such.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.

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,
  - Muhammad Farooq-i-Azam Malik
'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.
  - Mustafa Khattab

 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.

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,
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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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3:173
ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدْ جَمَعُوا۟ لَكُمْ فَٱخْشَوْهُمْ فَزَادَهُمْ إِيمَـٰنًا وَقَالُوا۟ حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ Alla th eena q a la lahumu a l nn a su inna a l nn a sa qad jamaAAoo lakum fa i khshawhum faz a dahum eem a nan waq a loo h asbun a All a hu waniAAma alwakeel u
those who have been warned by other people,131 "Behold, a host has gathered against you; so beware of them!" - whereupon this only increased their faith, so that they answered, "God is enough for us; and how excellent a guardian is He!"
  - Mohammad Asad

Lit., "those to whom people said".

and who, when the people told them: "Your enemies have mustered a great force against you: fear them," grew more firm in their faith and replied: "Allah's help is all-sufficient for us. He is the best protector."
  - Muhammad Farooq-i-Azam Malik
Those who were warned, 'Your enemies have mobilized their forces against you, so fear them,' the warning only made them grow stronger in faith and they replied, 'Allah 'alone' is sufficient 'as an aid' for us and 'He' is the best Protector.'
  - Mustafa Khattab
Those unto whom men said: Lo! the people have gathered against you, therefore fear them. (The threat of danger) but increased the faith of them and they cried: Allah is sufficient for us! Most Excellent is He in Whom we trust!
  - Marmaduke Pickthall
Men said to them: "A great army is gathering against you": and frightened them: but it (only) increased their faith. They said: "For us Allah sufficeth and He is the best disposer of affairs."
  - Abdullah Yusuf Ali

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3:174
فَٱنقَلَبُوا۟ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوٓءٌ وَٱتَّبَعُوا۟ رِضْوَٰنَ ٱللَّهِ ۗ وَٱللَّهُ ذُو فَضْلٍ عَظِيمٍ Fa i nqalaboo biniAAmatin mina All a hi wafa d lin lam yamsashum sooon wa i ttabaAAoo ri d w a na All a hi wa A ll a hu th oo fa d lin AAa th eem in
- and returned [from the battle] with God's blessings and bounty, without having been touched by evil:132 for they had been striving after God's goodly acceptance - and God is limitless in His great bounty.
  - Mohammad Asad

I.e., the moral evil arising out of weakness of faith and loss of courage: an allusion to what happened to many Muslims at Uhud.

As a result they returned home with blessings and grace from Allah and suffered no harm at all. Besides this, they had the honor of following what pleased Allah, and Allah is the Owner of mighty grace.
  - Muhammad Farooq-i-Azam Malik
So they returned with Allah's favours and grace, suffering no harm. For they sought to please Allah. And surely Allah is 'the' Lord of infinite bounty.
  - Mustafa Khattab
So they returned with grace and favor from Allah, and no harm touched them. They followed the good pleasure of Allah, and Allah is of infinite bounty.
  - Marmaduke Pickthall
And they returned with Grace and Bounty from Allah: no harm ever touched them; for they followed the good pleasure of Allah: and Allah is the Lord of bounties unbounded.
  - Abdullah Yusuf Ali

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3:175
إِنَّمَا ذَٰلِكُمُ ٱلشَّيْطَـٰنُ يُخَوِّفُ أَوْلِيَآءَهُۥ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ Innam a tha likumu a l shshay ta nu yukhawwifu awliy a ahu fal a takh a foohum wakh a fooni in kuntum mumineen a
It is but Satan who instills [into you] fear of his allies:133 so fear them not, but fear Me, if you are [truly] believers!
  - Mohammad Asad

I.e., people who "ally themselves with Satan" by deliberately doing wrong.

Now you must have realized that it was the Shaitan who was trying to prompt you to fear his followers. But have no fear of them. Fear Me, if you are true believers.
  - Muhammad Farooq-i-Azam Malik
That 'warning' was only 'from' Satan, trying to prompt you to fear his followers.1 So do not fear them; fear Me if you are 'true' believers.
  - Mustafa Khattab

 This refers to the warning mentioned in 3:173.

It is only the devil who would make (men) fear his partisans. Fear them not; fear Me, if ye are true believers.
  - Marmaduke Pickthall
It is only the Evil One that suggests to you the fear of his votaries: be ye not afraid of them but fear Me if ye have faith.
  - Abdullah Yusuf Ali

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3:176
وَلَا يَحْزُنكَ ٱلَّذِينَ يُسَـٰرِعُونَ فِى ٱلْكُفْرِ ۚ إِنَّهُمْ لَن يَضُرُّوا۟ ٱللَّهَ شَيْـًٔا ۗ يُرِيدُ ٱللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِى ٱلْـَٔاخِرَةِ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ Wal a ya h zunka alla th eena yus a riAAoona fee alkufri innahum lan ya d urroo All a ha shayan yureedu All a hu all a yajAAala lahum h a thth an fee al a khirati walahum AAa tha bun AAa th eem un
And be not grieved by those who vie with one another in denying the truth: verily, they can in no wise harm God. It is God's will that they shall have no share134 in the [blessings of the] life to come; and tremendous suffering awaits them.
  - Mohammad Asad

Lit., "that He will not assign to them a share".

O Muhammad, let not those who rush headlong into unbelief grieve you; surely they can do absolutely no harm to Allah. Allah intends to give them no share in the Hereafter. They shall have a grievous punishment.
  - Muhammad Farooq-i-Azam Malik
'O Prophet!' Do not grieve for those who race to disbelieve- surely they will not harm Allah in the least. It is Allah's Will to disallow them a share in the Hereafter, and they will suffer a tremendous punishment.
  - Mustafa Khattab
Let not their conduct grieve thee, who run easily to disbelief, for Lo! they injure Allah not at all. It is Allah's will to assign them no portion in the Hereafter, and theirs will be an awful doom.
  - Marmaduke Pickthall
Let not those grieve thee who rush headlong into unbelief: not the least harm will they do to Allah: Allah's plan is that He will give them no portion in the Hereafter but a severe punishment.
  - Abdullah Yusuf Ali

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3:177
إِنَّ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْكُفْرَ بِٱلْإِيمَـٰنِ لَن يَضُرُّوا۟ ٱللَّهَ شَيْـًٔا وَلَهُمْ عَذَابٌ أَلِيمٌ Inna alla th eena ishtarawoo alkufra bi a leem a ni lan ya d urroo All a ha shayan walahum AAa tha bun aleem un
Verily, they who have bought a denial of the truth at the price of faith can in no wise harm God, whereas grievous suffering awaits them.
  - Mohammad Asad
Those who barter away faith for unbelief will in no way harm Allah. They shall have a painful punishment.
  - Muhammad Farooq-i-Azam Malik
Those who trade belief for disbelief will never harm Allah in the least, and they will suffer a painful punishment.
  - Mustafa Khattab
Those who purchase disbelief at the price of faith harm Allah not at all, but theirs will be a painful doom.
  - Marmaduke Pickthall
Those who purchase unbelief at the price of faith not the least harm will they do to Allah but they will have a grievous punishment.
  - Abdullah Yusuf Ali

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3:178
وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ ۚ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُوٓا۟ إِثْمًا ۚ وَلَهُمْ عَذَابٌ مُّهِينٌ Wal a ya h sabanna alla th eena kafaroo annam a numlee lahum khayrun lianfusihim innam a numlee lahum liyazd a doo ithman walahum AAa tha bun muheen un
And they should not think - they who are bent on denying the truth - that Our giving them rein is good for them: We give them rein only to let them grow in sinfulness; and shameful suffering awaits them.135
  - Mohammad Asad

This is an allusion to the doctrine of natural law (in Qur'anic terminology, sunnat Allah, "God's way") to which man's inclinations and actions - as well as all other happenings in the universe - are subject. The above verse says, as it were, "Since these people are bent on denying the truth, Our giving them rein [that is, freedom of choice and time for a reconsideration of their attitude] will not work out for their benefit but will, on the contrary, cause them to grow in false self-confidence and, thus, in sinfulness." As in many similar passages in the Qur'an, God attributes here their "growing in sinfulness" to His own will because it is He who has imposed on all His creation the natural law of cause and effect. (See also note [4] on 14:4 .)

Let not the Unbelievers think that Our granting of respite is good for their souls. We grant them respite so that they may add more to their sins. They shall have a disgraceful punishment.
  - Muhammad Farooq-i-Azam Malik
Those who disbelieve should not think that living longer is good for them. They are only given more time to increase in sin, and they will suffer a humiliating punishment.
  - Mustafa Khattab
And let not those who disbelieve imagine that the rein We give them bodeth good unto their souls. We only give them rein that they may grow in sinfulness. And theirs will be a shameful doom.
  - Marmaduke Pickthall
Let not the Unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: but they will have a shameful punishment. 480
  - Abdullah Yusuf Ali

That the cup of their iniquity may be full. The appetite for sin grows with what it feeds on. The natural result is that the sinner sinks deeper into sin. If there is any freedom of will, this naturally follows, though Allah's Grace is always ready for the repentant. If the Grace is rejected, the increase of iniquity makes the nature of iniquity plainer to those who might otherwise be attracted by its glitter. The working of Allah's Law is therefore both just and merciful. See also the next verse.

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3:179
مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَىٰ مَآ أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ ۗ وَمَا كَانَ ٱللَّهُ لِيُطْلِعَكُمْ عَلَى ٱلْغَيْبِ وَلَـٰكِنَّ ٱللَّهَ يَجْتَبِى مِن رُّسُلِهِۦ مَن يَشَآءُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ فَلَكُمْ أَجْرٌ عَظِيمٌ M a k a na All a hu liya th ara almumineena AAal a m a antum AAalayhi h att a yameeza alkhabeetha mina a l tt ayyibi wam a k a na All a hu liyu t liAAakum AAal a alghaybi wal a kinna All a ha yajtabee min rusulihi man yash a o fa a minoo bi A ll a hi warusulihi wain tuminoo watattaqoo falakum ajrun AAa th eem un
It is not God's will [O you who deny the truth] to abandon the believers to your way of life:136 [and] to that end He will set apart the bad from the good. And it is not God's will to give you insight into that which is beyond the reach of human perception: but [to that end] God elects whomsoever He wills from among His apostles.137 Believe, then, in God and His apostles; for if you believe and are conscious of Him, a magnificent requital awaits you.
  - Mohammad Asad

Some commentators (e.g., Razi) assume that the expression ma antum 'alayhi (lit., "that upon which you are") denotes here "the condition in which you are" - i.e., the state of weakness and confusion in which the Muslim community found itself after the battle of Uhud - and that, therefore, this passage is addressed to the believers. This interpretation, however, is not plausible. Apart from the fact that the believers are here referred to in the third person. while ma antum 'alayhi is in the second person plural, the latter expression denotes almost invariably, both in the Qur'an and in the Traditions, people's mode of life and beliefs. Moreover, we have reliable reports to the effect that Ibn 'Abbas, Qatadah, Ad-Dahhak, Muqatil and Al-Kalbi unhesitatingly declared that the people addressed here are "those who deny the truth" to whom the preceding passages refer (see Tabari's and Baghawi's commentaries on this verse). Read in this sense, the above passage implies that the believers would, in time, differ from the unbelievers not only in their convictions but also in their social aims and their manner of living.

I.e., it is through these apostles that God vouchsafes to man a partial glimpse of the reality of which He alone has full knowledge.

Allah will not leave the believers in their present condition; you are in this condition only until He separates the Evil from the Good. Allah will not do this by disclosing to you the secrets of the unseen. As for disclosing the unseen, Allah chooses those of his Rasools whom He pleases. Therefore, believe in Allah and His Rasool. If you have faith and guard yourselves against evil, you shall have a great reward.
  - Muhammad Farooq-i-Azam Malik
Allah would not leave the believers in the condition you were in, until He distinguished the good from the evil 'among you'. Nor would Allah 'directly' reveal to you the unseen,1 but He chooses whoever He wills as a messenger. So believe in Allah and His messengers. And if you are faithful and mindful 'of Allah', you will receive a great reward.
  - Mustafa Khattab

 i.e., the distinction between the true believers and hypocrites.

It is not (the purpose) of Allah to leave you in your present state till He shall separate the wicked from the good. And it is not (the purpose of) Allah to let you know the unseen. But Allah chooseth of His messengers whom He will, (to receive knowledge thereof.) So believe in Allah and His messengers. If ye believe and ward off (evil), yours will be a vast reward.
  - Marmaduke Pickthall
Allah will not leave the believers in the state in which ye are now until He separates what is evil from what is good. Nor will He disclose to you the secrets of the Unseen. But He chooses of his Apostles (for the purpose) whom He pleases. So believe in Allah and His Apostles: and if ye believe and do right ye have a reward without measure. 481 482
  - Abdullah Yusuf Ali

The testing of good men by calamities and evil men by leaving them in the enjoyment of good things is part of the trials of Allah, in which some freedom of choice is left to man. The psychological and subjective test is unfailing, and the separation is effected partly by the operation of the human wills, to which some freedom is allowed. But it must be effected, if only in the interests of the good.

Man in his weak state would be most miserable if he could see the secrets of the Future or the secrets of the Unseen. But things are revealed to him from time to time as may be expedient for him, by Messengers chosen for the purpose. Our duty is to hold fast by faith and lead a good life.

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3:180
وَلَا يَحْسَبَنَّ ٱلَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ هُوَ خَيْرًا لَّهُم ۖ بَلْ هُوَ شَرٌّ لَّهُمْ ۖ سَيُطَوَّقُونَ مَا بَخِلُوا۟ بِهِۦ يَوْمَ ٱلْقِيَـٰمَةِ ۗ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ Wal a ya h sabanna alla th eena yabkhaloona bim a a t a hummu All a hu min fa d lihi huwa khayran lahum bal huwa sharrun lahum sayu t awwaqoona m a bakhiloo bihi yawma alqiy a mati walill a hi meer a thu a l ssam a w a ti wa a lar d i wa A ll a hu bim a taAAmaloona khabeer un
AND THEY should not think - they who niggardly cling to all that God has granted them out of His bounty - that this is good for them: nay, it is bad for them.138 That to which they [so] niggardly cling will, on the Day of Resurrection, be hung about their necks: for unto God [alone] belongs the heritage of the heavens and of the earth; and God is aware of all that you do.
  - Mohammad Asad

This is an allusion to the way of life of the unbelievers mentioned in verse {179} above: a way of life characterized by extreme attachment to the material things of this world - a materialism based on a lack of belief in anything that transcends the practical problems of life.

Let not those who are niggardly in giving for charity from what Allah has blessed them with, think that it is good for them: nay it is very bad for them. All the wealth they hoarded with niggardly behavior will be hung around their necks like a collar on the Day of Resurrection. It is Allah who will inherit the heavens and the earth. Allah is well aware of all your actions.
  - Muhammad Farooq-i-Azam Malik
And do not let those who 'greedily' withhold Allah's bounties think it is good for them- in fact, it is bad for them! They will be leashed 'by their necks' on the Day of Judgment with whatever 'wealth' they used to withhold. And Allah is the 'sole' inheritor of the heavens and the earth. And Allah is All-Aware of what you do.
  - Mustafa Khattab
And let not those who hoard up that which Allah hath bestowed upon them of His bounty think that it is better for them. Nay, it is worse for them. That which they hoard will be their collar on the Day of Resurrection. Allah's is the heritage of the heavens and the earth, and Allah is Informed of what ye do.
  - Marmaduke Pickthall
And let not those who covetously withhold of the gifts which Allah hath given them of His Grace think that it is good for them: nay it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks like a twisted collar on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth; and Allah is well acquainted with all that ye do. 483 484 485
  - Abdullah Yusuf Ali

The gifts are of all kinds: material gifts, such as wealth, property, strength of limbs, etc., or intangible gifts, such as influence, birth in a given set, intellect, skill, insight, etc., or spiritual gifts of the highest kind. The spending of all these things (apart from what is necessary for ourselves) for those who need them, is charity, and purifies our own character. The withholding of them (apart from our needs) is similarly greed and selfishness, and is strongly condemned.

By an apt metaphor the miser is told that his wealth or the other gifts which he hoarded will cling round his neck and do him no good. He will wish he could get rid of them, but he will not be able to do so. According to the Biblical phrase in another connection they will hang like a millstone round his neck (Matt. xviii. 6). The metaphor here is fuller. He hugged his wealth or his gifts about him. They will become like a heavy collar, the badge of slavery, round his neck. They will be tied tight and twisted, and they will give him pain and anguish instead of pleasure. Cf. also xvii. 13.

Another metaphor is now introduced. Material wealth or property is only called ours during our short life here. So all gifts are ours in trust only; they ultimately revert to Allah, to Whom belongs all that is in the heavens or on earth.

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3:181
لَّقَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ ۘ سَنَكْتُبُ مَا قَالُوا۟ وَقَتْلَهُمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ Laqad samiAAa All a hu qawla alla th eena q a loo inna All a ha faqeerun wana h nu aghniy a on sanaktubu m a q a loo waqatlahumu alanbiy a a bighayri h aqqin wanaqoolu th ooqoo AAa tha ba al h areeq i
God has indeed heard the saying of those who said, "Behold, God is poor while we are rich!"139 We shall record what they have said, as well as their slaying of prophets against all right,140 and We shall say [unto them on Judgment Day]: "Taste suffering through fire
  - Mohammad Asad

According to several authentic Traditions, the Jews of Medina were given to satirizing the phraseology of the Qur'an, and especially 2:245 - "Who is it that will offer up unto God a goodly loan, which He will amply repay, with manifold increase?"

Regarding this accusation levelled against the Jews, see surah {2}, note [48].

Allah has heard the statement of those who said: " Allah is poor and we are rich!" Their words are recorded and so is their unjust killings of the Prophets." On the Day of Judgement, We shall say: "Taste now the torment of burning!
  - Muhammad Farooq-i-Azam Malik
Indeed, Allah has heard those 'among the Jews' who said, 'Allah is poor; we are rich!' We have certainly recorded their slurs and their killing of prophets unjustly. Then We will say, 'Taste the torment of burning!
  - Mustafa Khattab
Verily Allah heard the saying of those who said, (when asked for contributions to the war): "Allah, forsooth, is poor, and we are rich!" We shall record their saying with their slaying of the Prophets wrongfully and We shall say: Taste ye the punishment of burning!
  - Marmaduke Pickthall
Allah hath heard the taunt of those who say: "Truly Allah is indigent and we are rich!" We shall certainly record their word and (their act) of slaying the Prophets in defiance of right and We shall say: "Taste ye the penalty of the Scorching Fire!. 486 487
  - Abdullah Yusuf Ali

In ii. 245 we read: "Who is he that will loan to Allah a beautiful loan?" In other places charity or spending in the way of Allah is metaphorically described as giving to Allah. The Holy Prophet often used that expression in appealing for funds to be spent in the way of Allah. The scoffers mocked and said: "So Allah is indigent and we are rich!" This blasphemy was of a piece with all their conduct in history, in slaying the Prophets and men of God.

For the expression "slaying in defiance of right," Cf. iii. 21, and iii. 112.

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3:182
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ Tha lika bim a qaddamat aydeekum waanna All a ha laysa bi th all a min lilAAabeed i
in return for what your own hands have wrought - for never does God do the least wrong to His creatures!"
  - Mohammad Asad
Here is the reward of your misdeeds. Allah is not unjust to His servants."
  - Muhammad Farooq-i-Azam Malik
This is 'the reward' for what your hands have done. And Allah is never unjust to 'His' servants.'
  - Mustafa Khattab
This is on account of that which your own hands have sent before (you to the judgment). Allah is no oppressor of (His) bondmen.
  - Marmaduke Pickthall
"This is because of the (unrighteous deeds) which your hands sent on before ye: for Allah never harms those who serve Him." 488
  - Abdullah Yusuf Ali

Cf. ii. 95 and note.

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3:183
ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ عَهِدَ إِلَيْنَآ أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ ٱلنَّارُ ۗ قُلْ قَدْ جَآءَكُمْ رُسُلٌ مِّن قَبْلِى بِٱلْبَيِّنَـٰتِ وَبِٱلَّذِى قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَـٰدِقِينَ Alla th eena q a loo inna All a ha AAahida ilayn a all a numina lirasoolin h att a yatiyan a biqurb a nin takuluhu a l nn a ru qul qad j a akum rusulun min qablee bi a lbayyin a ti wabi a lla th ee qultum falima qataltumoohum in kutum sa diqeen a
As for those who maintain, "Behold, God has bidden us not to believe in any apostle unless he comes unto us with burnt offerings"141 , - say [unto them, O Prophet]: "Even before me there came unto you apostles with all evidence of the truth, and with that whereof you speak: why, then, did you slay them, if what you say is true?"142
  - Mohammad Asad

Lit., "with an offering which the fire consumes" -in other words, unless he conforms to Mosaic Law, which prescribes burnt offerings as an essential part of divine services. Although this aspect of the Law had been left in abeyance ever since the destruction of the Second Temple in Jerusalem, the Jews of post-Talmudic times were convinced that the Messiah promised to them would restore the Mosaic rites in their entirety; and so they refused to accept as a prophet anyone who did not conform to the Law of the Torah in every detail.

At the time of the martyrdom of John the Baptist and of Zachariah, of Jesus' exclamation, "O Jerusalem, Jerusalem, thou that killest the prophets" (Matthew xxiii, 37), and of the reference of Paul of Tarsus to the Jews "who killed their own prophets" (I Thessalonians ii, 15), the Second Temple was still in existence, and burnt offerings were a daily practice: thus, the refusal of the Jews to accept the prophets alluded to, culminating in their killing, could not be attributed to those prophets' lack of conformity with Mosaic Law.

They also claim: "Allah has commanded us to believe in no Rasool unless he shows us a sacrifice consumed by a fire from the Heaven." Ask them: "Other prophets before me have come to you with clear arguments and showed this miracle you are asking for. Why did you kill them if what you say is true?"
  - Muhammad Farooq-i-Azam Malik
Those 'are the same people' who say, 'Allah has commanded us not to believe in any messenger unless he brings us an offering to be consumed by fire 'from the sky'.' Say, 'O Prophet,' 'Other prophets did in fact come to you1 before me with clear proofs and 'even' what you demanded- why then did you kill them, if what you say is true?'
  - Mustafa Khattab

 i.e., your forefathers.

(The same are) those who say: Lo! Allah hath charged us that we believe not in any messenger until he bring us an offering which fire (from heaven) shall devour. Say (unto them, O Muhammad): Messengers came unto you before me with miracles, and with that (very miracle) which ye describe. Why then did ye slay them? (Answer that) if ye are truthful!
  - Marmaduke Pickthall
They (also) said: "Allah took our promise not to believe in an Apostle unless He showed us a sacrifice consumed by fire (from heaven)." Say: "There came to you Apostles before me with clear signs and even with what ye ask for: why then did ye slay them if ye speak the truth? 489
  - Abdullah Yusuf Ali

Burn sacrifices figured in the Mosaic Law, and in the religious ceremonies long before Moses, but it is not true that the Mosaic Law laid down a fire from heavens on a burnt sacrifice as a test of the credentials of Prophets. Even if it had been so, did the Jews obey the Prophets who showed this Sign? In Leviticus ix. 23-24, we are told a burnt offering prepared by Moses and Aaron: "and there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat." Yet the people rebelled frequently against Moses. Abel's offering (sacrifice) was probably a burnt offering: it was accepted by Allah, and he was killed by Cain out of jealousy: Gen. iv. 3-8. Mosaic sacrifices were no longer needed by the people of Jesus or the people of Muhammad.

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3:184
فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَآءُو بِٱلْبَيِّنَـٰتِ وَٱلزُّبُرِ وَٱلْكِتَـٰبِ ٱلْمُنِيرِ Fain ka thth abooka faqad ku thth iba rusulun min qablika j a oo bi a lbayyin a ti wa al zzuburi wa a lkit a bi almuneer i
And if they give thee the lie - even so, before thy time, have [other] apostles been given the lie when they came with all evidence of the truth, and with books of divine wisdom, and with light-giving revelation.
  - Mohammad Asad
O Muhammad if they reject you by calling you an impostor, so did they reject other Rasools before you, although they brought them clear signs, Psalms, and the enlightening Book.
  - Muhammad Farooq-i-Azam Malik
If you are rejected by them, so too were messengers before you who came with clear proofs, divine Books, and enlightening Scriptures.1
  - Mustafa Khattab

 i.e., the original Torah of Moses and the Gospel of Jesus.

And if they deny thee, even so did they deny messengers who were before thee, who came with miracles and with the Psalms and with the Scripture giving light.
  - Marmaduke Pickthall
Then if they reject thee so were rejected Apostles before thee who came with clear Signs Books of dark prophecies and the Book of enlightenment. 490
  - Abdullah Yusuf Ali

The three things mentioned in the Text are: (1) Clear Signs (baiyinat); (2) zubur, and (3) kitab-il-Munir. The signification of (1) I have explained in the note to iii. 62, as far as they relate to Jesus. In a more general sense, it means the clear evidence which Allah's dealings furnish about a Messenger of Allah having a true mission: e.g., Moses in relation to Pharaoh. (2) The word Zubur has been translated as scriptures. It comes from the root Zabara which implies something hard. The commentators are not agreed, but the prophetic writings which seemed to contemporaries difficult to understand may well be meant here. David's psalms (Zabur, iv. 163) may also come under this description. As to (3), there is no doubt about the literal meaning of the words, "the Book of Enlightenment". But what does it precisely refer to? I take it to mean the fundamental guide to conduct,-the clear rules laid down in all Dispensations to help men to lead good lives.

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3:185
كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ ۖ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ Kullu nafsin tha iqatu almawti wainnam a tuwaffawna ojoorakum yawma alqiy a mati faman zu h zi h a AAani a l nn a ri waodkhila aljannata faqad f a za wam a al h ay a tu a l dduny a ill a mat a AAu alghuroor i
Every human being is bound to taste death: but only on the Day of Resurrection will you be requited in full [for whatever you have done] - whereupon he that shall be drawn away from the fire and brought into paradise will indeed have gained a triumph: for the life of this world is nothing but an enjoyment of self-delusion.
  - Mohammad Asad
Every soul shall taste death. You shall receive your full reward for everything which you have striven for, on the Day of Resurrection. Whoever is spared from the fire and is admitted into paradise will have attained the objective of this worldly life; for the life of this world is nothing but an illusory enjoyment.
  - Muhammad Farooq-i-Azam Malik
Every soul will taste death. And you will only receive your full reward on the Day of Judgment. Whoever is spared from the Fire and is admitted into Paradise will 'indeed' triumph, whereas the life of this world is no more than the delusion of enjoyment.
  - Mustafa Khattab
Every soul will taste of death. And ye will be paid on the Day of Resurrection only that which ye have fairly earned. Whoso is removed from the Fire and is made to enter Paradise, he indeed is triumphant. The life of this world is but comfort of illusion.
  - Marmaduke Pickthall
Every soul shall have a taste of death: and only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the fire and admitted to the garden will have attained the object (of life): for the life of this world is but goods and chattels of deception. 491 492
  - Abdullah Yusuf Ali

The death of the body will give a taste of death to the soul when the soul separates from the body. The soul will then know that this life was but a probation. And seeming inequalities will be adjusted finally on the Day of Judgment.

Cf. Longfellow's Psalm of Life: "All this world's a fleeting show. For man's illusion given". The only reality will be when we have attained our final goal.

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3:186
لَتُبْلَوُنَّ فِىٓ أَمْوَٰلِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ مِن قَبْلِكُمْ وَمِنَ ٱلَّذِينَ أَشْرَكُوٓا۟ أَذًى كَثِيرًا ۚ وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُورِ Latublawunna fee amw a likum waanfusikum walatasmaAAunna mina alla th eena ootoo alkit a ba min qablikum wamina alla th eena ashrakoo a th an katheeran wain ta s biroo watattaqoo fainna tha lika min AAazmi alomoor i
You shall most certainly be tried in your possessions and in your persons; and indeed you shall hear many hurtful things from those to whom revelation was granted before your time, as well as from those who have come to ascribe divinity to other beings beside God. But if you remain patient in adversity and conscious of Him - this, behold, is something to set one's heart upon.
  - Mohammad Asad
You shall certainly be tested with by means of your wealth and with your persons; and you will certainly hear much that is hurtful from those who were given the Book before you, and from the mushrikin. But if you endure with patience and have fear of Allah, this will surely be a proof of your firm determination.
  - Muhammad Farooq-i-Azam Malik
You 'believers' will surely be tested in your wealth and yourselves,1 and you will certainly hear many hurtful words from those who were given the Scripture before you and 'from' the polytheists. But if you are patient and mindful 'of Allah'- surely this is a resolve to aspire to.
  - Mustafa Khattab

 Meaning, a believer is always tested through the loss of wealth as well as sickness, injuries, and the loss of life.

Assuredly ye will be tried in your property and in your persons, and ye will hear much wrong from those who were given the Scripture before you, and from the idolaters. But if ye persevere and ward off (evil), then that is of the steadfast heart of things.
  - Marmaduke Pickthall
Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly hear much that will grieve you from those who received the Book before you and from those who worship many gods. But if ye persevere patiently and guard against evil then that will be a determining factor in all affairs. 493
  - Abdullah Yusuf Ali

Not wealth and possessions only (or want of them), are the means of our trial. All our personal talents, knowledge, opportunities, and their opposites,-in fact everything that happens to us and makes up our personality is a means of our testing. So is our Faith: we shall have to put up for it many insults from those who do not share it.

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3:187
وَإِذْ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ Wai th akha th a All a hu meeth a qa alla th eena ootoo alkit a ba latubayyinunnahu li l nn a si wal a taktumoonahu fanaba th oohu war a a th uhoorihim wa i shtaraw bihi thamanan qaleelan fabisa m a yashtaroon a
AND LO, God accepted a solemn pledge from those who were granted earlier revelation [when He bade them]: "Make it known unto mankind, and do not conceal it!"143 But they cast this [pledge] behind their backs, and bartered it away for a trifling gain: and how evil was their bargain!144
  - Mohammad Asad

This connects with verses {183-184}, where the Jews are spoken of as refusing to accept the message of the Qur'an. The implication of verse {187} above is that the advent of the Prophet Muhammad was predicted in both the Old and New Testaments, and that the followers of the Bible had been called upon to spread this prophecy and not - as they actually have done - to suppress it.

Lit., "that which they are buying" - an allusion to the belief of the Jews that they are "God's chosen people", and to the conviction of the Christians that their belief in Jesus' "vicarious atonement" automatically assures to them salvation: the "bargain" being, in both cases, an illusion of immunity in the life to come.

When Allah made the covenant with those who were given the Book, they were asked to spread the teachings of the Book to mankind and not to conceal them; but they cast it behind their backs and sold them for a petty price. What a bad bargain they made!
  - Muhammad Farooq-i-Azam Malik
'Remember, O Prophet,' when Allah took the covenant of those who were given the Scripture to make it known to people and not hide it, yet they cast it behind their backs and traded it for a fleeting gain. What a miserable profit!
  - Mustafa Khattab
And (remember) when Allah laid a charge on those who had received the Scripture (He said): Ye are to expound it to mankind and not to hide it. But they flung it behind their backs and bought thereby a little gain. Verily evil is that which they have gained thereby.
  - Marmaduke Pickthall
And remember Allah took a Covenant from the People of the Book to make it known and clear to mankind and not to hide it; but they threw it away behind their backs and purchased with it some miserable gain! and vile was the bargain they made! 494 495
  - Abdullah Yusuf Ali

Truth-Allah's Message-comes to any man or nation as a matter of sacred trust. It should be broadcast and published and taught and made clear to all within reach. Privileged priesthood at once erects a barrier. But worse,-when such priesthood tampers with the truth, taking what suits it and ignoring the rest, it has sold Allah's gift for a miserable ephemeral profit; how miserable, it will learn when retributive justice comes.

Cf. ii. 101.

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3:188
لَا تَحْسَبَنَّ ٱلَّذِينَ يَفْرَحُونَ بِمَآ أَتَوا۟ وَّيُحِبُّونَ أَن يُحْمَدُوا۟ بِمَا لَمْ يَفْعَلُوا۟ فَلَا تَحْسَبَنَّهُم بِمَفَازَةٍ مِّنَ ٱلْعَذَابِ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ L a ta h sabanna alla th eena yafra h oona bim a ataw wayu h ibboona an yu h madoo bim a lam yafAAaloo fal a ta h sabannahum bimaf a zatin mina alAAa tha bi walahum AAa tha bun aleem un
Think not that those who exult in what they have thus contrived, and who love to be praised for what they have not done145 - think not that they will escape suffering: for grievous suffering does await them [in the life to come].
  - Mohammad Asad

I.e., they have not, in spite of all their claims, preserved the integrity of the Bible and of Abraham's faith (Razi).

Those who rejoice in their misdeeds and wish to be praised for what they have not actually done, should never think that they will escape the punishment; in fact they shall have a painful punishment;
  - Muhammad Farooq-i-Azam Malik
Do not let those who rejoice in their misdeeds and love to take credit for what they have not done think they will escape torment. They will suffer a painful punishment.
  - Mustafa Khattab
Think not that those who exult in what they have given, and love to be praised for what they have not done--Think not, they are in safety from the doom. A painful doom is theirs.
  - Marmaduke Pickthall
Think not that those who exult in what they have brought about and love to be praised for what they have not done think not that they can escape the penalty. For them is a penalty grievous indeed. 496
  - Abdullah Yusuf Ali

A searching picture of the wordly wise! They may cause mischief and misery to others, but gloat over any glory it may bring them! They may trample down Allah's truths, and enthrone false standards of worship. They may take credit for virtues they do not possess and seeming successes that come in spite of their despicable deceptions.

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3:189
وَلِلَّهِ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Walill a hi mulku a l ssam a w a ti wa a lar d i wa A ll a hu AAal a kulli shayin qadeer un
AND UNTO GOD belongs the dominion over the heavens and the earth: and God has the power to will anything.
  - Mohammad Asad
for all the dominions of the Heavens and the earth belong to Allah Who has power over everything.
  - Muhammad Farooq-i-Azam Malik
To Allah 'alone' belongs the kingdom of the heavens and the earth. And Allah is Most Capable of everything.
  - Mustafa Khattab
Unto Allah belongeth the Sovereignty of the heavens and the earth. Allah is Able to do all things.
  - Marmaduke Pickthall
To Allah belongeth the dominion of the heavens and the earth; and Allah hath power over all things.
  - Abdullah Yusuf Ali

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3:190
إِنَّ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ لَـَٔايَـٰتٍ لِّأُو۟لِى ٱلْأَلْبَـٰبِ Inna fee khalqi a l ssam a w a ti wa a lar d i wa i khtil a fi allayli wa al nnah a ri la a y a tin liolee alalb a b i
Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight,
  - Mohammad Asad
For sure, in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men of understanding.
  - Muhammad Farooq-i-Azam Malik
Indeed, in the creation of the heavens and the earth and the alternation of the day and night there are signs for people of reason.
  - Mustafa Khattab
Lo! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His sovereignty) for men of understanding,
  - Marmaduke Pickthall
Behold! in the creation of the heavens and the earth and the alternation of night and day there are indeed Signs for men of understanding. 497
  - Abdullah Yusuf Ali

See ii. 164. The two items mentioned here are just brief symbols recalling the six or seven mentioned in the other passage. And those too are but brief symbols and reminders of the glorious majesty of Allah and His goodness to man.

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