Alim - Islamic software for Quran and Hadith
Back arrow Back
Bookmark iconBookmarks
Bookmark iconTranslation settings
Bookmark iconArabic font settings
Bookmark iconEnglish font settings
Bookmark iconReset global font settings
  • Al-Qur'anKids Qur'anAl Qur'an RecitersAl Qur'an VideosAl Qur'an TranslationsAl Qur'an Compare TranslationAl Qur'an TafsirAl-Quran Surah InformationAppendix
  • Hadith CollectionAl-Muwatta HadithFiqh-us-SunnahSahih Bukhari HadithSahih Muslim HadithNawawi HadithAl-TirmidhiHadith QudsiSunan of Abu Dawood HadithSunan an-Nasai HadithSunan Ibn Majah Hadith
  • Islamic HistoryAbout IslamKhalifa Abu BakrKhalifa Umar bin al-KhattabKhalifa Uthman ibn AffanKhalifa Ali bin Abu TalibProphet CompanionsStories of ProphetsHistory TimelineIslam PostersIslamic Terms DictionaryProphet's Last SermonPilgrimage
  • Duas CollectionQur'anic DuasMasnoon (Prophetic) DuasRamadan Days
  • Discussions
  • Search
  • Contact Us
  • Donate
What's new Donate Contact Us Alim Mobile App
mobile app svg

Surah 3. Aal-Imran

Home ➜
Al-Qur'an ➜
Previous Next
Your browser does not support the audio element.

Qur'an

Translation

Home ➜
Al-Qur'an ➜
Alim - Islamic software for Quran and Hadith
Loding surahs.
Loding juz list.
Loding page list.

Your search did not yield any results.

Print
3:156
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ ۗ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ Y a ayyuh a alla th eena a manoo l a takoonoo ka a lla th eena kafaroo waq a loo liikhw a nihim i tha d araboo fee alar d i aw k a noo ghuzzan law k a noo AAindan a m a m a too wam a qutiloo liyajAAala All a hu tha lika h asratan fee quloobihim wa A ll a hu yu h yee wayumeetu wa A ll a hu bim a taAAmaloona ba s eer un
0 you who have attained to faith! Be not like those who are bent on denying the truth and say of their brethren [who die] after having set out on a journey to faraway places118 or gone forth to war, "Had they but remained with us, they would not have died," or, "they would not have been slain" - for God will cause such thoughts to become119 a source of bitter regret in their hearts, since it is God who grants life and deals death. And God sees all that you do.
  - Mohammad Asad

Lit., "when they travel on earth".

Lit., "so that God causes this to be": but since the particle li in li-yaj'al is obviously a lam al-'aqibah (i.e., the letter lam denoting a causal sequence), it is best rendered in this context by the conjunctive particle "and", combined with the future tense.

O believers! Do not be like the unbelievers who speak of those brethren of theirs who die during their travels on the earth or while engaged in fighting: "Had they but stayed with us they would not have died or been killed." Allah makes such thinking a cause of regret and anguish in their hearts. It is Allah who gives life and death. Allah is observant of all your actions.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not be like the unfaithful1 who say about their brothers who travel throughout the land or engage in battle, 'If they had stayed with us, they would not have died or been killed.' Allah makes such thinking a cause of agony in their hearts. It is Allah who gives life and causes death. And Allah is All-Seeing of what you do.
  - Mustafa Khattab

 i.e., the hypocrites.

O ye who believe! Be not as those who disbelieved and said of their brethren who went abroad in the land or were fighting in the field: If they had been (here) with us they would not have died or been killed; that Allah may make it anguish in their hearts. Allah giveth life and causeth death; and Allah is Seer of what ye do.
  - Marmaduke Pickthall
O ye who believe! be not like the unbelievers who say of their brethren when they are travelling through the earth or engaged in fighting: "If they had stayed with us they would not have died or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives life and death and Allah sees well all that ye do. 469
  - Abdullah Yusuf Ali

It is want of faith that makes people afraid (1) of meeting death, (2) of doing their duty when it involves danger, as in travelling in order to earn an honest living, or fighting in a sacred cause. Such fear is part of the punishment for want of faith. If you have faith, there is no fear in meeting death, for it brings you nearer to your goal, nor in meeting danger for a sufficient cause, because you know that the keys of life and death are in Allah's hands. Nothing can happen without Allah's Will. If it is Allah's Will that you should die, your staying at home will not save you. If it is His Will that you should live, the danger you incur in a just cause brings you glory. Supposing it is His Will that you should lose your life in the danger, there are three considerations that would make you eager to meet it: (1) dying in doing your duty is the best means of reaching Allah's Mercy; (2) the man of faith knows that he is not going to an unknown country of which he has no news; he is going nearer to Allah; and (3) he is being "brought together" unto Allah; i.e., he will meet all his dear ones in faith: instead of the separation which the souls without faith fear, he looks forward to a surer reunion than is possible in this life.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:157
وَلَئِن قُتِلْتُمْ فِى سَبِيلِ ٱللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ Walain qutiltum fee sabeeli All a hi aw muttum lamaghfiratun mina All a hi wara h matun khayrun mimm a yajmaAAoon a
And if indeed you are slain or die in God's cause, then surely forgiveness from God and His grace are better than all that one120 could amass [in this world]:
  - Mohammad Asad

Lit., "they".

If you should die or get killed in the cause of Allah, His forgiveness and mercy will be far better than all the riches you could gather.
  - Muhammad Farooq-i-Azam Malik
Should you be martyred or die in the cause of Allah, then His forgiveness and mercy are far better than whatever 'wealth' those 'who stay behind' accumulate.
  - Mustafa Khattab
And what though ye be slain in Allah's way or die therein? Surely pardon from Allah and mercy are better than all that they amass.
  - Marmaduke Pickthall
And if ye are slain or die in the way of Allah forgiveness and mercy from Allah are far better than all they could amass. 470
  - Abdullah Yusuf Ali

Notice a beautiful little literary touch here. At first sight you would expect the second person here ("you could amass"), to match the second person in the earlier clause. But remember that the second person in earlier clause refers to the man of faith, and the third person in the last line refers to the Unbelievers; as if it said: "Of course you as a man of faith would not be for hoarding riches: your wealth,-duty and the mercy of Allah,-is far more precious than anything the Unbelievers can amass in their selfish lives. "

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:158
وَلَئِن مُّتُّمْ أَوْ قُتِلْتُمْ لَإِلَى ٱللَّهِ تُحْشَرُونَ Walain muttum aw qutiltum lail a All a hi tu h sharoon a
for, indeed, if you die or are slain, it will surely be unto God that you shall be gathered.
  - Mohammad Asad
Whether you die or get killed, all of you will be brought before Allah.
  - Muhammad Farooq-i-Azam Malik
Whether you die or are martyred- all of you will be gathered before Allah.
  - Mustafa Khattab
What though ye be slain or die, when unto Allah ye are gathered?
  - Marmaduke Pickthall
And if ye die or are slain Lo! it is unto Allah that ye are brought together.
  - Abdullah Yusuf Ali

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:159
فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ ۖ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ Fabim a ra h matin mina All a hi linta lahum walaw kunta fa thth an ghalee th a alqalbi la i nfa dd oo min h awlika fa o AAfu AAanhum wa i staghfir lahum wash a wirhum fee alamri fai tha AAazamta fatawakkal AAal a All a hi inna All a ha yu h ibbu almutawakkileen a
And it was by God's grace that thou [O Prophet] didst deal gently with thy followers:121 for if thou hadst been harsh and hard of heart, they would indeed have broken away from thee. Pardon them, then, and pray that they be forgiven. And take counsel with them in all matters of public concern; then, when thou hast decided upon a course of action, place thy trust in God: for, verily, God loves those who place their trust in Him.122
  - Mohammad Asad

Lit., "with them" - i.e., with those of his followers who had failed in their duty before and during the disaster at Uhud. According to all available accounts, the Prophet did not even reproach any of them for what they had done.

This injunction, implying government by consent and council, must be regarded as one of the fundamental clauses of all Qur'anic legislation relating to statecraft. The pronoun "them" relates to the believers, that is, to the whole community; while the word al-amr occurring in this context - as well as in the much earlier-revealed phrase amruhum shura baynahum in 42:38 - denotes all affairs of public concern, including state administration. All authorities agree in that the above ordinance, although addressed in the first instance to the Prophet, is binding on all Muslims and for all times. (For its wider implications see State and Government in Islam, pp. 44 ff.) Some Muslim scholars conclude from the wording of this ordinance that the leader of the community, although obliged to take counsel, is nevertheless free to accept or to reject it; but the arbitrariness of this conclusion becomes obvious as soon as we recall that even the Prophet considered himself bound by the decisions of his council (see note [90] above). Moreover, when he was asked - according to a Tradition on the authority of 'Ali ibn Abi Talib - to explain the implications of the word 'azm ("deciding upon a course of action") which occurs in the above verse, the Prophet replied, "[It means] taking counsel with knowledgeable people (ahl ar-ra'y) and thereupon following them [therein]" (see Ibn Kathir's commentary on this verse).

O Muhammad, it is a great Mercy of Allah that you are very gentle with them; had you been rough or hard-hearted, they would have deserted you. Therefore pardon them and ask Allah's forgiveness for them. Consult them in the conduct of affairs; and when you make a decision to do something, then put your trust in Allah (hold fast to your decision). Allah loves those who put their trust in Him.
  - Muhammad Farooq-i-Azam Malik
It is out of Allah's mercy that you 'O Prophet' have been lenient with them. Had you been cruel or hard-hearted, they would have certainly abandoned you. So pardon them, ask Allah's forgiveness for them, and consult with them in 'conducting' matters. Once you make a decision, put your trust in Allah. Surely Allah loves those who trust in Him.
  - Mustafa Khattab
It was by the mercy of Allah that thou wast lenient with them (O Muhammad), for if thou hadst been stern and fierce of heart they would have dispersed from round about thee. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when thou art resolved, then put thy trust in Allah. Lo! Allah loveth those who put their trust (in Him).
  - Marmaduke Pickthall
It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted they would have broken away from about thee; so pass over (their faults) and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then when thou hast taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him). 471
  - Abdullah Yusuf Ali

The extremely gentle nature of Muhammad endeared him to all, and it is reckoned as one of the Mercies of Allah. One of the Prophet's titles is "A Mercy to all Creation." At no time was this gentleness, this mercy, this long-suffering with human weaknesses, more valuable than after a disaster like that at Uhud. It is a quality, which then, as always, bound and binds the souls of countless men to him.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:160
إِن يَنصُرْكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمْ ۖ وَإِن يَخْذُلْكُمْ فَمَن ذَا ٱلَّذِى يَنصُرُكُم مِّنۢ بَعْدِهِۦ ۗ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ In yan s urkumu All a hu fal a gh a liba lakum wain yakh th ulkum faman tha alla th ee yan s urukum min baAAdihi waAAal a All a hi falyatawakkali almuminoon a
If God succours you, none can ever overcome you; but if He should forsake you, who could succour you thereafter? In God, then, let the believers place their trust!
  - Mohammad Asad
If Allah helps you, then there is none who can overcome you. If He forsakes you, then who else is there other than Him who can help you? Therefore, In Allah let the believers put their trust.
  - Muhammad Farooq-i-Azam Malik
If Allah helps you, none can defeat you. But if He denies you help, then who else can help you? So in Allah let the believers put their trust.
  - Mustafa Khattab
If Allah is your helper none can overcome you, and if He withdraw His help from you, who is there who can help you? In Allah let believers put their trust.
  - Marmaduke Pickthall
If Allah helps you none can overcome you: if He forsakes you who is there after that that can help you? In Allah then let believers put their trust.
  - Abdullah Yusuf Ali

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:161
وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ ۚ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ ٱلْقِيَـٰمَةِ ۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ Wam a k a na linabiyyin an yaghulla waman yaghlul yati bim a ghalla yawma alqiy a mati thumma tuwaff a kullu nafsin m a kasabat wahum l a yu th lamoon a
AND IT IS not conceivable that a prophet should deceive123 - since he who deceives shall be faced with his deceit on the Day of Resurrection, when every human being shall be repaid in full for whatever he has done, and none shall be wronged.
  - Mohammad Asad

I.e., by attributing his own opinions to God, and then appealing to the believers to place their trust in Him alone. However contrary to reason such deceit may be, it is a common view among non-believers that the Prophet himself "composed" the Qur'an and thereupon falsely attributed it to divine revelation.

It is not conceivable that any Prophet would hold back from the spoils of war; for anyone who holds back shall bring along whatever he has been withholding on the Day of Resurrection; then every soul shall be paid back in full what it has earned and they shall not be dealt with unjustly.
  - Muhammad Farooq-i-Azam Malik
It is not appropriate for a prophet to illegally withhold spoils of war. And whoever does so, it will be held against them on the Day of Judgment. Then every soul will be paid in full for what it has done, and none will be wronged.
  - Mustafa Khattab
It is not for any Prophet to deceive (mankind). Whoso deceiveth will bring his deceit with him on the Day of Resurrection. Then every soul will be paid in full what it hath earned; and they will not be wronged.
  - Marmaduke Pickthall
No prophet could (ever) be false to his trust. If any person is so false He shall on the Day of Judgment restore what he misappropriated; then shall every soul receive its due whatever it earned and none shall be dealt with unjustly. 472
  - Abdullah Yusuf Ali

Besides the gentleness of his nature, Al-Mustafa was known from his earliest life for his trustworthiness. Hence his title of Al-Amin. Unscrupulous people often read their own low motives into other men, and their accusation, which is meant to injure, fastens on the various virtues for which the man they attack is well known. Some of the Hypocrites after Uhud raised some doubts about the division of the spoils, thinking to sow the seeds of poison in the hearts of the men who had deserted their posts in their craving for booty. Those low suspicions were never believed in by any sensible people, and they have no interest for us now. But the general principles here declared are of eternal value. (1) Prophets of Allah do not act from unworthy motives. (2) Those who act from such motives are the lowest of creatures, and they will make no profit, (3) A prophet of Allah is not to be judged by the same standard as a greedy creature. (4) in Allah's eyes there are various grades of men, and we must try to understand and appreciate such grades. If we trust our Leader, we shall not question his honesty without cause. If he is dishonest, he is not fit to be a leader.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:162
أَفَمَنِ ٱتَّبَعَ رِضْوَٰنَ ٱللَّهِ كَمَنۢ بَآءَ بِسَخَطٍ مِّنَ ٱللَّهِ وَمَأْوَىٰهُ جَهَنَّمُ ۚ وَبِئْسَ ٱلْمَصِيرُ Afamani ittabaAAa ri d w a na All a hi kaman b a a bisakha t in mina All a hi wamaw a hu jahannamu wabisa alma s eer u
Is then he124 who strives after God's goodly acceptance like unto him who has earned the burden of God's condemnation125 and whose goal is hell? - and how vile a journey's end!
  - Mohammad Asad

An allusion, in this case, to the Prophet Muhammad as well as to prophets in general.

I.e., by falsely attributing his own views to God or distorting His messages by arbitrary interpolations and deliberate changes in the wording of a revelation - an accusation often levelled in the Qur'an (e.g., 2:79 and 3:78 ) against the followers of earlier revelations.

Can it be conceivable that a person who is seeking the good pleasure of Allah will behave like the one who has incurred the wrath of Allah and is ultimately doomed to Hell, which is an evil refuge?
  - Muhammad Farooq-i-Azam Malik
Are those who seek Allah's pleasure like those who deserve Allah's wrath? Hell is their home. What an evil destination!
  - Mustafa Khattab
Is one who followeth the pleasure of Allah as one who hath earned condemnation from Allah, whose habitation is the Fire, a hapless journey's end?
  - Marmaduke Pickthall
Is the man who follows the good pleasure of Allah like the man who draws on himself the wrath of Allah and whose abode is in hell? A woeful refuge!
  - Abdullah Yusuf Ali

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:163
هُمْ دَرَجَـٰتٌ عِندَ ٱللَّهِ ۗ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ Hum daraj a tun AAinda All a hi wa A ll a hu ba s eerun bim a yaAAmaloon a
They are on [entirely] different levels in the sight of God; for God sees all that they do.
  - Mohammad Asad
These two kinds of people have quite different levels in the sight of Allah; Allah is observant of all their actions.
  - Muhammad Farooq-i-Azam Malik
They 'each' have varying degrees in the sight of Allah. And Allah is All-Seeing of what they do.
  - Mustafa Khattab
There are degrees (of grace and reprobation) with Allah, and Allah is Seer of what ye do.
  - Marmaduke Pickthall
They are in varying grades in the sight of Allah; and Allah sees well all that they do.
  - Abdullah Yusuf Ali

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:164
لَقَدْ مَنَّ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَـٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَـٰلٍ مُّبِينٍ Laqad manna All a hu AAal a almumineena i th baAAatha feehim rasoolan min anfusihim yatloo AAalayhim a y a tihi wayuzakkeehim wayuAAallimuhumu alkit a ba wa a l h ikmata wain k a noo min qablu lafee d al a lin mubeen in
Indeed, God bestowed a favour upon the believers when he raised up in their midst an apostle from among themselves, to convey His messages unto them, and to cause them to grow in purity, and to impart unto them the divine writ as well as wisdom - whereas before that they were indeed, most obviously, lost in error.
  - Mohammad Asad
Allah has done a great favor to the believers that He raised among them a Rasool from among themselves, reciting to them the Revelations of Allah, sanctifying them and teaching them the Book and Wisdom, although before this they were in manifest error.
  - Muhammad Farooq-i-Azam Malik
Indeed, Allah has done the believers a 'great' favour by raising a messenger from among them- reciting to them His revelations, purifying them, and teaching them the Book and wisdom. For indeed they had previously been clearly astray.
  - Mustafa Khattab
Allah verily hath shown grace to the believers by sending unto them a messenger of their own who reciteth unto them His revelations, and causeth them to grow, and teacheth them the Scripture and wisdom; although before (he came to them ) they were in flagrant error.
  - Marmaduke Pickthall
Allah did confer a great favor on the believers when He sent among them an Apostle from among themselves rehearsing unto them the Signs of Allah sanctifying them and instructing them in Scripture and Wisdom while before that they had been in manifest error. 473
  - Abdullah Yusuf Ali

Cf. ii. 151.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:165
أَوَلَمَّآ أَصَـٰبَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّىٰ هَـٰذَا ۖ قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ ۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Awalamm a a sa batkum mu s eebatun qad a s abtum mithlayh a qultum ann a h atha qul huwa min AAindi anfusikum inna All a ha AAal a kulli shayin qadeer un
AND DO YOU, now that a calamity has befallen you after you had inflicted twice as much [on your foes],126 ask yourselves, "How has this come about?" Say: "It has come from your own selves."127 Verily, God has the power to will anything:
  - Mohammad Asad

I.e., at the battle of Badr, in the year 2 H.

Many of the followers of the Prophet had been convinced that, whatever the circumstances, God would grant them victory on account of their faith alone. The bitter experience at Uhud came as a shock to them; and so the Qur'an reminds them that this calamity was a consequence of their own doings.

How is it that when you are afflicted with a loss, after you yourselves had inflicted losses twice as heavy upon your enemy in the battle of Badr, you exclaimed: "Whose fault was that?" Say to them: "It was your own fault," Allah has power over everything.
  - Muhammad Farooq-i-Azam Malik
Why is it when you suffered causalities 'at Uḥud'- although you had made your enemy suffer twice as much 'at Badr'- you protested, 'How could this be?'? Say, 'O Prophet,' 'It is because of your disobedience.' Surely Allah is Most Capable of everything.
  - Mustafa Khattab
And was it so, when a disaster smote you, though ye had smitten (them with a disaster) twice (as great), that ye said: How is this? Say (unto them, O Muhammad): It is from yourselves. Lo! Allah is Able to do all things.
  - Marmaduke Pickthall
What! when a single disaster smites you although ye smote (your enemies) with one twice as great do ye say? "Whence is this?" Say (to them): "It is from yourselves: for Allah hath power over all things." 474
  - Abdullah Yusuf Ali

If Uhud was a reverse to the Muslims, they had inflicted a reverse twice as great on the Makkans at Badr. This reverse was not without Allah's permission, for He wanted to test and purify the faith of those who followed Islam, and to show them that they must strive and do all in their power to deserve Allah's help. If they disobeyed orders and neglected discipline, they must attribute the disaster to themselves and not to Allah.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:166
وَمَآ أَصَـٰبَكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ فَبِإِذْنِ ٱللَّهِ وَلِيَعْلَمَ ٱلْمُؤْمِنِينَ Wam a a sa bakum yawma iltaq a aljamAA a ni fabii th ni All a hi waliyaAAlama almumineen a
and all that befell you on the day when the two hosts met in battle happened by God's leave, so that He might mark out the [true] believers,
  - Mohammad Asad
The misfortune which befell you when the two armies met in the battle of Uhud was with the leave of Allah, so that He might know the true believers
  - Muhammad Farooq-i-Azam Malik
So what you suffered on the day the two armies met was by Allah's Will, so that He might distinguish the 'true' believers
  - Mustafa Khattab
That which befell you, on the day when the two armies met, was by permission of Allah; that He might know the true believers;
  - Marmaduke Pickthall
What ye suffered on the day the two armies met was with the leave of Allah in order that He might test the believers. 475
  - Abdullah Yusuf Ali

Test: literally know. See n. 467 to iii. 154.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:167
وَلِيَعْلَمَ ٱلَّذِينَ نَافَقُوا۟ ۚ وَقِيلَ لَهُمْ تَعَالَوْا۟ قَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَوِ ٱدْفَعُوا۟ ۖ قَالُوا۟ لَوْ نَعْلَمُ قِتَالًا لَّٱتَّبَعْنَـٰكُمْ ۗ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَـٰنِ ۚ يَقُولُونَ بِأَفْوَٰهِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ ۗ وَٱللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ WaliyaAAlama alla th eena n a faqoo waqeela lahum taAA a law q a tiloo fee sabeeli All a hi awi idfaAAoo q a loo law naAAlamu qit a lan la i ttabaAAn a kum hum lilkufri yawmai th in aqrabu minhum lileem a ni yaqooloona biafw a hihim m a laysa fee quloobihim wa A ll a hu aAAlamu bim a yaktumoon a
and mark out those who were tainted with hypocrisy and, when they were told, "Come, fight in God's cause" - or, "Defend yourselves"128 - answered, "If we but knew [that it would come to a] fight, we would indeed follow you." Unto apostasy were they nearer on that day than unto faith, uttering with their mouths something which was not in their hearts,129 the while God knew fully well what they were trying to conceal:
  - Mohammad Asad

Only a fight in self-defence - in the widest meaning of this term - can be considered a "fight in God's cause" (see {2:190-194}, and the corresponding notes); and, thus, the particle "or" between these two phrases is almost synonymous with the expression "in other words".

This is an allusion to the three hundred men who, on the way from Medina to Mount Uhud, forsook the Prophet on the specious plea that he did not really intend to give battle (see note [90] above). But since they knew in their hearts that it would come to a fight, their defection from God's cause almost amounted to a denial of Him (kufr, here rendered as "apostasy").

and the hypocrites. When it was said to them (hypocrites): "Come fight for the cause of Allah or at least defend yourselves," they replied: "Had we known how to fight we would certainly come with you." On that day they were nearer to unbelief than to belief; for they uttered with their mouths what was not in their hearts. Allah is quite aware of what they were concealing.
  - Muhammad Farooq-i-Azam Malik
and expose the hypocrites. When it was said to them, 'Come fight in the cause of Allah or 'at least' defend yourselves,' they replied, 'If we had known there was fighting, we would have definitely gone with you.' They were closer to disbelief than to belief on that day- for saying with their mouths what was not in their hearts. Allah is All-Knowing of what they hide.
  - Mustafa Khattab
And that He might know the hypocrites, unto whom it was said: Come, fight in the way of Allah, or defend yourselves. They answered: If we knew aught of fighting we would follow you. On that day they were nearer disbelief than faith. They utter with their mouths a thing which is not in their hearts. Allah is best aware of what they hide.
  - Marmaduke Pickthall
And the Hypocrites also. These were told: "Come fight in the way of Allah or (at least) drive (the foe from your city)." They say: "had we known how to fight we should certainly have followed you." They were that day nearer to unbelief than to faith saying with their lips what was not in their hearts. But Allah hath full knowledge of all they conceal. 476
  - Abdullah Yusuf Ali

The testing of the Hypocrites was the searching out of their motives and exposing them to the sight of their brethren, who might otherwise have been taken in. In the first place they gave counsels of caution: in their minds it was nothing but cowardice. In the second place, what they wished was not the good of the community but its being placed in a contemptible position. When others were for self-sacrifice, they were for ease and fair words. Pretending to be Muslims, they were nearer to Unbelief. Ironically they pretended to know nothing of fighting, and left their devout brethren to defend their faith and ideas. If that devout spirit did not appeal to them, they might at least have defended their city of Madinah when it was threatened,-defended their hearths and homes as good citizens.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:168
ٱلَّذِينَ قَالُوا۟ لِإِخْوَٰنِهِمْ وَقَعَدُوا۟ لَوْ أَطَاعُونَا مَا قُتِلُوا۟ ۗ قُلْ فَٱدْرَءُوا۟ عَنْ أَنفُسِكُمُ ٱلْمَوْتَ إِن كُنتُمْ صَـٰدِقِينَ Alla th eena q a loo liikhw a nihim waqaAAadoo law a ta AAoon a m a qutiloo qul fa i draoo AAan anfusikumu almawta in kuntum sa diqeen a
they who having themselves held back [from fighting, later] said of their [slain] brethren, "Had they but paid heed to us, they would not have been slain." Say: "Avert, then, death from yourselves, if what you say is true!"
  - Mohammad Asad
Such are the ones who, as they sat at home, said of their brothers: "Had they listened to us, they would not have been killed." Ask them: "Avert death from your own selves, when it comes to you, if you speak the truth."
  - Muhammad Farooq-i-Azam Malik
Those who sat at home, saying about their brothers, 'Had they listened to us, they would not have been killed.' Say, 'O Prophet,' 'Try not to die1 if what you say is true!'
  - Mustafa Khattab

 i.e., try not to die when your time comes.

Those who, while they sat at home, said of their brethren (who were fighting for the cause of Allah): If they had been guided by us they would not have been slain. Say (unto them, O Muhammad): Then avert death from yourselves if ye are truthful.
  - Marmaduke Pickthall
(They are) the ones that say (of their brethren slain) while they themselves sit (at ease): "If only they had listened to us they would not have been slain." Say: "Avert death from your own selves if ye speak the truth."
  - Abdullah Yusuf Ali

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:169
وَلَا تَحْسَبَنَّ ٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتًۢا ۚ بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ Wal a ta h sabanna alla th eena qutiloo fee sabeeli All a hi amw a tan bal a h y a on AAinda rabbihim yurzaqoon a
But do not think of those that have been slain in God's cause as dead. Nay, they are alive! With their Sustainer have they their sustenance,
  - Mohammad Asad
Never think of those who are slain in the cause of Allah as dead. Nay they are alive, and well provided for by their Rabb;
  - Muhammad Farooq-i-Azam Malik
Never think of those martyred in the cause of Allah as dead. In fact, they are alive with their Lord, well provided for-
  - Mustafa Khattab
Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.
  - Marmaduke Pickthall
Think not of those who are slain in Allah's way as dead. Nay they live finding their sustenance in the presence of their Lord. 477
  - Abdullah Yusuf Ali

A beautiful passage about the Martyrs in the cause of Truth. They are not dead: they live,-and in a far higher and deeper sense than in the life they have left. Even those who have no faith in the Hereafter honour those that die in their cause, with the crown of immortality in the minds and memories of generations unborn. But in Faith we see a higher, truer, and less relative immortality. Perhaps "immortality" is not the right word in this connection, as it implies a continuation of this life. In their case, through the gateway of death, they enter, the true real Life, as opposed to its shadow here.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
3:170
فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ وَيَسْتَبْشِرُونَ بِٱلَّذِينَ لَمْ يَلْحَقُوا۟ بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Fari h eena bim a a t a humu All a hu min fa d lihi wayastabshiroona bi a lla th eena lam yal h aqoo bihim min khalfihim all a khawfun AAalayhim wal a hum ya h zanoon a
exulting in that [martyrdom] which God has bestowed upon them out of His bounty. And they rejoice in the glad tiding given to those [of their brethren] who have been left behind and have not yet joined them, that no fear need they have, and neither shall they grieve:
  - Mohammad Asad
they are pleased with what Allah has given them and they are also happy to think that there is nothing to fear or to regret for those believers whom they have left behind and who have not yet joined them in their bliss.
  - Muhammad Farooq-i-Azam Malik
rejoicing in Allah's bounties and being delighted for those yet to join them. There will be no fear for them, nor will they grieve.
  - Mustafa Khattab
Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: that there shall no fear come upon them neither shall they grieve.
  - Marmaduke Pickthall
They rejoice in the bounty provided by Allah: and with regard to those left behind who have not yet joined them (in their bliss) the (martyrs) glory in the fact that on them is no fear nor have they (cause to) grieve. 478
  - Abdullah Yusuf Ali

The Martyrs not only rejoice at the bliss they have themselves attained. The dear ones left behind are in their thoughts: it is part of their glory that they have saved their dear ones from fear, sorrow, humiliation, and grief, in this life, even before they come to share in the glories of the Hereafter. Note how the refrain: "on them shall be no fear, nor shall they grieve": comes in here with a new and appropriate meaning. Besides other things, it means that the dear ones have no cause to grieve at the death of the Martyrs; rather have they cause to rejoice.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Previous Next

Tafsir

Aal-Imran

Loading tafsir.

Comments for Surah 3

Loading Comments.

Your Notes

Please wait...

Grammar

Aal-Imran

Scroll to top arrow

Do you want to resume from last visited ayah?

Do you want to resume tafsir of surah

Alim logo

Related Islamic Resources

Loading...

Resources

Insights

  • Funeral Services
  • Arabic Playhouse
  • Collaborations
  • Alim Mobile App
  • Get Involved
  • Ad Plans
  • Blog Pricing
  • Blogs
  • Insight of the Day
  • Hadith of the Day
  • Infographics
  • References
  • FAQ
  • About Us
  • Privacy Policy
  • Contact Us