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
3:116
إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَـٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا ۖ وَأُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۚ هُمْ فِيهَا خَـٰلِدُونَ Inna alla th eena kafaroo lan tughniya AAanhum amw a luhum wal a awl a duhum mina All a hi shayan waol a ika a s ha bu a l nn a ri hum feeh a kh a lidoon a
[But,] behold, as for those who are bent on denying the truth - neither their worldly possessions nor their children will in the least avail them against God: and it is they who are destined for the fire, therein to abide.
  - Mohammad Asad
Surely for those who are unbelievers, neither their wealth nor their children shall in the least protect them from the wrath of Allah; they will be the inmates of hellfire and live therein forever.
  - Muhammad Farooq-i-Azam Malik
Indeed, neither the wealth nor children of the disbelievers will be of any benefit to them against Allah. It is they who will be the residents of the Fire. They will be there forever.
  - Mustafa Khattab
Lo! the riches and the progeny of those who disbelieve will not avail them aught against Allah; and such are rightful owners of the Fire. They will abide therein.
  - Marmaduke Pickthall
Those who reject faith neither their possessions nor their (numerous) progeny will avail them aught against Allah; they will be companions of the fire dwelling therein (for ever). 438
  - Abdullah Yusuf Ali

Cf. iii. 10.

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

Print
3:117
مَثَلُ مَا يُنفِقُونَ فِى هَـٰذِهِ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوٓا۟ أَنفُسَهُمْ فَأَهْلَكَتْهُ ۚ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَـٰكِنْ أَنفُسَهُمْ يَظْلِمُونَ Mathalu m a yunfiqoona fee h ath ihi al h ay a ti a l dduny a kamathali ree h in feeh a s irrun a sa bat h artha qawmin th alamoo anfusahum faahlakathu wam a th alamahumu All a hu wal a kin anfusahum ya th limoon a
The parable of what they spend on the life of this world is that of an icy wind which smites the tilth of people who have sinned against themselves, and destroys it: for, it is not God who does them wrong, but it is they who are wronging themselves.86
  - Mohammad Asad

In a marginal note connected with his commentary on this verse, Zamakhshari explains this parable thus: "If the 'tilth' [i.e., the gainful achievement] of those who deny the truth is lost, it is lost in its entirety, with nothing remaining to them in this world and in the life to come; while, on the other hand, the 'tilth' of a believer is never lost in its entirety: for even if it is seemingly lost, there remains to him the expectation of a reward, in the life to come, for his patience in adversity." In other words, the above Qur'anic phrase is meant to stress the completeness of loss of all efforts in the case of those who are bent on denying the truth.

What they spend in this life (hypocritical charity) may be compared to a freezing wind which strikes and destroys the tillage of people who have wronged themselves (it is the lack of faith which makes their reward null and void); Allah is not unjust to them; it is they who have done injustice to their own souls.
  - Muhammad Farooq-i-Azam Malik
The good they do in this worldly life is like the harvest of an evil people struck by a bitter wind, destroying it 'completely'. Allah never wronged them, but they wronged themselves.
  - Mustafa Khattab
The likeness of that which they spend in this life of the world is as the likeness of a biting, icy wind which smiteth the harvest of a people who have wronged themselves, and devastateth it. Allah wronged them not, but they did wrong themselves.
  - Marmaduke Pickthall
What they spend in the life of this (material) world may be likened to a wind which brings a nipping frost: it strikes and destroys the harvest of men who have wronged their own souls; it is not Allah that hath wronged them but they wrong themselves. 439
  - Abdullah Yusuf Ali

False "spending" may be either in false "charity" or in having a "good time". For the man who resists Allah's purpose, neither of them is any good. The essence of charity is faith and love. Where these are wanting, charity is no charity. Some baser motive is there: ostentation, or even worse, getting a person into the giver's power by a pretence of charity, something that is connected with the life of this grasping, material world. What happens? You expect a good harvest. But "while you think, good easy man, full surely your greatness is a-ripening," there comes a nipping frost, and destroys all your hopes. The frost is some calamity, or the fact that you are found out! Or perhaps it is "High blown pride," as in Shakespeare's Henry VIII. ii. 3. In your despair you may blame blind Fate or you may blame Allah! Blind Fate does not exist, for there is Allah's Providence, which is just and good. The harm or injustice has come, not from Allah, but from your own soul. You wronged your soul, and it suffered the frost. Your base motive brought you no good: it may have reduced you to poverty, shame, and disgrace. All the brave show of the wicked in this life is but a wind charged with evil to themselves.

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

Print
3:118
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ بِطَانَةً مِّن دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا۟ مَا عَنِتُّمْ قَدْ بَدَتِ ٱلْبَغْضَآءُ مِنْ أَفْوَٰهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ ۚ قَدْ بَيَّنَّا لَكُمُ ٱلْـَٔايَـٰتِ ۖ إِن كُنتُمْ تَعْقِلُونَ Y a ayyuh a alla th eena a manoo l a tattakhi th oo bi ta natan min doonikum l a yaloonakum khab a lan waddoo m a AAanittum qad badati albagh da o min afw a hihim wam a tukhfee s udooruhum akbaru qad bayyann a lakumu al a y a ti in kuntum taAAqiloon a
O YOU who have attained to faith! Do not take for your bosom-friends people who are not of your kind.87 They spare no effort to corrupt you; they would love to see you in distress.88 Vehement hatred has already come into the open from out of their mouths, but what their hearts conceal is yet worse. We have indeed made the signs [thereof] clear unto you, if you would but use your reason.
  - Mohammad Asad

Lit., "from among others than yourselves". Some of the commentators incline to the view that this expression comprises all non-Muslims: but this view obviously conflicts with {60:8-9}, where the believers are expressly allowed to form friendships with such of the non-believers as are not hostile to them and to their faith. Moreover, the sequence makes it clear that by "those who are not of your kind" are meant only people whose enmity to Islam and its followers has become apparent from their behaviour and their utterances (Tabari). The rendering adopted by me, "people who are not of your kind", implies that their outlook on life is so fundamentally opposed to that of the Muslims that genuine friendship is entirely out of the question.

Lit., "they love that which causes you distress".

O believers! Do not make intimate friendships with any but with your own people. The unbelievers will not miss any opportunity to corrupt you. They desire nothing but your destruction: their malice has become evident from what they say; and what they conceal in their hearts is far worse. We have made Our revelations plain to you, if you do want to comprehend.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not associate closely with those who would not miss a chance to harm you. Their only desire is to see you suffer. Their prejudice has become evident from what they say- and what their hearts hide is far worse. We have made Our revelations clear to you, if only you understood.
  - Mustafa Khattab
O ye who believe! Take not for intimates others than your own folk, who would spare no pains to ruin you; they love to hamper you. Hatred is revealed by (the utterance of) their mouths, but that which their breasts hide is greater. We have made plain for you the revelations if ye will understand.
  - Marmaduke Pickthall
O ye who believe! take not into your intimacy those outside your ranks; they will not fail to corrupt you. They only desire your ruin: rank hatred has already appeared from their mouths; what their hearts conceal is far worse. We have made plain to you the Signs if ye have wisdom.
  - 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
3:119
هَـٰٓأَنتُمْ أُو۟لَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِٱلْكِتَـٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمْ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ ۚ قُلْ مُوتُوا۟ بِغَيْظِكُمْ ۗ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ H a antum ol a i tu h ibboonahum wal a yu h ibboonakum watuminoona bi a lkit a bi kullihi wai tha laqookum q a loo a mann a wai tha khalaw AAa dd oo AAalaykumu alan a mila mina alghay th i qul mootoo bighay th ikum inna All a ha AAaleemun bi tha ti a l ss udoor i
Lo! It is you who [are prepared to] love them, but they will not love you, although you believe in all of the revelation.89 And when they meet you, they assert, "We believe [as you believe]"; but when they find themselves alone, they gnaw their fingers in rage against you. Say: "Perish in your rage! Behold, God has full knowledge of what is in the hearts [of men]!"
  - Mohammad Asad

I.e., including the revelation of the Bible.

Whereas you love them, they do not love you even though you believe in their Holy Books (the Psalms, the Torah, and the Gospels). When they meet you they say "We also believe in your prophet and your Qur'an;" but when they are alone they bite their fingertips in rage against you. Say to them: "May you perish in your rage;" surely Allah knows all the secrets of the heart.
  - Muhammad Farooq-i-Azam Malik
Here you are! You love them but they do not love you, and you believe in all Scriptures. When they meet you they say, 'We believe.' But when alone, they bite their fingertips in rage. Say, 'O Prophet,' ''May you' die of your rage!' Surely Allah knows best what is 'hidden' in the heart.
  - Mustafa Khattab
O ye are those who love them though they love you not, and ye believe in all the Scripture. When they fall in with you they say: We believe; but when they go apart they bite their finger tips at you, for rage. Say: Perish in your rage! Lo! Allah is Aware of what is hidden in (your) breasts.
  - Marmaduke Pickthall
Ah! ye are those who love them but they love you not though ye believe in the whole of the Book. When they meet you they say "We believe"; but when they are alone they bite off the very tips of their fingers at you in their rage. Say: "Perish in your rage; Allah knoweth well all the secrets of the heart." 440 441
  - Abdullah Yusuf Ali

Islam gives you the complete revelation, "the whole of the Book," though partial revelations have come in all ages. (Cf. iii. 23, and n. 366).

Cf. ii. 14.

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

Print
3:120
إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا۟ بِهَا ۖ وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْـًٔا ۗ إِنَّ ٱللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ In tamsaskum h asanatun tasuhum wain tu s ibkum sayyiatun yafra h oo bih a wain ta s biroo watattaqoo l a ya d urrukum kayduhum shayan inna All a ha bim a yaAAmaloona mu h ee t un
If good fortune comes to you, it grieves them; and if evil befalls you, they rejoice in it. But if you are patient in adversity and conscious of God, their guile cannot harm you at all: for, verily, God encompasses [with His might] all that they do.
  - Mohammad Asad
When you are blessed with good fortune they grieve; but if some misfortune overtakes you they rejoice. If you are patient and guard yourself against evil, their schemes will not harm you in any way. Surely Allah encompasses all their actions.
  - Muhammad Farooq-i-Azam Malik
When you 'believers' are touched with good, they grieve; but when you are afflicted with evil, they rejoice. 'Yet,' if you are patient and mindful 'of Allah', their schemes will not harm you in the least. Surely Allah is Fully Aware of what they do.
  - Mustafa Khattab
If a lucky chance befall you, it is evil unto them, and if disaster strike you they rejoice thereat. But if ye persevere and keep from evil their guile will never harm you. Lo! Allah is Surrounding what they do.
  - Marmaduke Pickthall
If aught that is good befalls you it grieves them; but if some misfortune overtakes you they rejoice at it. But if ye are constant and do right not the least harm will their cunning do to you for Allah compasseth round about 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
3:121
وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ ٱلْمُؤْمِنِينَ مَقَـٰعِدَ لِلْقِتَالِ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ Wai th ghadawta min ahlika tubawwio almumineena maq a AAida lilqit a li wa A ll a hu sameeAAun AAaleem un
AND [remember, O Prophet, the day] when thou didst set out from thy home at early morn to place the believers in battle array.90 And God was all-hearing, all-knowing
  - Mohammad Asad

This reference to the battle of Uhud, to which many verses of this surah are devoted, connects with the exhortation implied in the preceding verse, "if you are patient in adversity and conscious of God, their guile cannot harm you at all". Since this and the subsequent references cannot be fully understood without a knowledge of the historical background, a brief account of the battle would seem to be indicated. In order to avenge their catastrophic defeat at Badr in the second year after the hijrah, the pagan Meccans - supported by several tribes hostile to the Muslims - mustered in the following year an army comprising ten thousand men under the command of Abu Sufyan and marched against Medina. On hearing of their approach, in the month of Shawwal 3 H., the Prophet held a council of war at which the tactics to be adopted were discussed. In view of the overwhelming cavalry forces at the disposal of the enemy, the Prophet himself was of the opinion that the Muslims should give battle from behind the fortifications of Medina and, if need be, fight in its narrow streets and lanes; and his plan was supported by some of the most outstanding among his Companions. However, the majority of the Muslim leaders who participated in the council strongly insisted on going forth and meeting the enemy in the open field. In obedience to the Qur'anic principle that all communal affairs must be transacted on the basis of mutually-agreed decisions (see verse 159 of this surah, as well as 42 : 38), the Prophet sorrowfully gave way to the will of the majority and set out with his followers towards the plain below the mountain of Uhud, a little over three miles from Medina. His army consisted of less than one thousand men; but on the way to Mount Uhud this number was still further reduced by the defection of some three hundred men led by the hypocritical 'Abd Allah ibn Ubayy, who pretended to be convinced that the Muslims did not really intend to fight. Shortly before the battle, two other groups from among the Prophet's forces - namely, the clans of Banu Salamah (of the tribe of Al-Aws) and Banu Harithah (of the tribe of Khazraj) almost lost heart and were about to join the defectors (3 : 122) on the plea that because of their numerical weakness the Muslims must now avoid giving battle; but at the last moment they decided to follow the Prophet. Having less than seven hundred men with him, the Prophet arrayed the bulk of his forces with their backs to the mountain and posted all his archers - numbering fifty - on a nearby hill in order to provide cover against an outflanking manoeuvre by the enemy cavalry; these archers were ordered not to leave their post under any circumstances. In their subsequent, death-defying assault upon the greatly superior forces of the pagan Quraysh, the Muslims gained a decisive advantage over the former and almost routed them. At that moment, however, most of the archers, believing that the battle had been won and fearing lest they lose their share of the spoils, abandoned their covering position and joined the melee around the encampment of the Quraysh. Seizing this opportunity, the bulk of the Meccan cavalry under the command of Khalid ibn al-Walid (who shortly after this battle embraced Islam and later became one of the greatest Muslim generals of all times) veered round in a wide arc and attacked the Muslim forces from the rear. Deprived of the cover of the archers, and caught between two fires, the Muslims retreated in disorder, with the loss of many lives. The Prophet himself and a handful of his most stalwart Companions defended themselves desperately; and the Prophet was seriously injured and fell to the ground. The cry immediately arose, "The Apostle of God has been killed!" Many of the Muslims began to flee; some among them were even prepared to throw themselves upon the mercy of the enemy. But a few of the Companions - among them 'Umar ibn al-Khattab and Talhah - called out, "What good are your lives without him, O believers? Let us die as he has died!" - and threw themselves with the strength of despair against the Meccans. Their example at once found an echo among the rest of the Muslims, who in the meantime had learnt that the Prophet was alive: they rallied and counter-attacked the enemy, and thus saved the day. But the Muslims were now too exhausted to exploit their chances of victory, and the battle ended in a draw, with the enemy retreating in the direction of Mecca. On the next day the Prophet started in pursuit of them at the head of seventy of his Companions. But when the Muslims reached the place called Hamra' al-Asad, about eight miles south of Medina, it became obvious that the Meccans were in no mood to risk another encounter and were rapidly marching home; and thereupon the tiny Muslim army returned to Medina.

O Muhammad, remember that morning when you left your household at an early hour to assign the believers to their battle-posts (in the battle of Uhud): Allah hears and knows everything.
  - Muhammad Farooq-i-Azam Malik
'Remember, O Prophet,' when you left your home in the early morning to position the believers in the battlefield. And Allah is All-Hearing, All-Knowing.
  - Mustafa Khattab
And remember when thou settedst forth at daybreak from thy housefolk to assign to the believers their positions for the battle, Allah was Hearer, Knower.
  - Marmaduke Pickthall
Remember that morning thou didst leave the household (early) to post the faithful at their stations for battle: and Allah heareth and knoweth all things. 442
  - Abdullah Yusuf Ali

The battle of Uhud was a great testing time for the young Muslim community. Their mettle and the wisdom and strength of their Leader were shown in the battle of Badr (iii. 13 and note), in which the Makkan Pagans suffered a crushing defeat. The Makkans were determined to wipe off their disgrace and to annihilate the Muslims in Madinah. To this end they collected a large force and marched to Madinah. They numbered some 3,000 fighting men under Abu Sufyan, and they were so confident of victory that their women-folk came with them, and showed the most shameful savagery after the battle. To meet the threatened danger the Messenger of Allah, Muhammad Al-Mustafa, with his usual foresight, courage, and initiative, resolved to take his station at the foot of Mount Uhud, which dominates the city of Madinah some three miles to the north. Early in the morning, on the 7th of Shawwal, A.H. 3 (January, 625), he made his dispositions for battle. Madinah winters are notoriously rigorous, but the warriors of Islam (700 to 1000 in number) were up early. A torrent bed was to their south, and the passes in the hills at their back were filled with 50 archers to prevent the enemy attack from the rear. The enemy were set the task of attacking the walls of Madinah, with the Muslims at their rear. In the beginning the battle went well for the Muslims. The enemy wavered, but the Muslim archers, in disobedience of their orders, left their posts to join in the pursuit and share in the booty. There was also treachery on the part of the 300 "Hypocrites" led by Abdullah ibn Ubai, who deserted. The enemy took advantage of the opening left by the archers, and there was severe hand-to-hand fighting, in which numbers told in favour of the enemy. Many of the Companions and Helpers were killed. But there was no rout. Among the Muslim martyrs was the gallant Hamza, a brother of the Prophet's father. The graves of the martyrs are still shown at Uhud. The Messenger himself was wounded in his head and face, and one of his front teeth was broken. Had it not been for his firmness, courage, and coolness, all would have been lost. As it was, the prophet, in spite of his wound, and many of the wounded Muslims, inspired by his example, returned to the field next day, and Abu Sufyan and his Makkan army thought it most prudent to withdraw. Madinah was saved, but a lesson in faith, constancy, firmness, and steadfastness was learnt by the Muslims.

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

Print
3:122
إِذْ هَمَّت طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلَا وَٱللَّهُ وَلِيُّهُمَا ۗ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ I th hammat ta ifat a ni minkum an tafshal a wa A ll a hu waliyyuhum a waAAal a All a hi falyatawakkali almuminoon a
when two groups from among you were about to lose heart,91 although God was near unto them and it is in God that the believers must place their trust:
  - Mohammad Asad

I.e., the clans of Banu Salamah and Banu Harithah, who had almost joined the deserters led by 'Abd Allah ibn Ubayy (see preceding note).

Remember when two of your companies became fainthearted and Allah protected them through strengthening their hearts. In Allah should the believers put their trust.
  - Muhammad Farooq-i-Azam Malik
'Remember' when two groups among you 'believers' were about to cower, then Allah reassured them. So in Allah let the believers put their trust.
  - Mustafa Khattab
When two parties of you almost fell away, and Allah was their Protecting Friend. In Allah do believers put their trust.
  - Marmaduke Pickthall
Remember two of your parties meditated cowardice; but Allah was their Protector and in Allah should the faithful (ever) put their trust. 443
  - Abdullah Yusuf Ali

The two parties wavering in their minds were probably the Banu Salma Khazraji and the Banu Haritha, but they rallied under the Prophet's inspiration. That incident shows that man may be weak, but if he allows his weak will to be governed by the example of men of God, he may yet retrieve his weakness.

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

Print
3:123
وَلَقَدْ نَصَرَكُمُ ٱللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ ۖ فَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تَشْكُرُونَ Walaqad na s arakumu All a hu bibadrin waantum a th illatun fa i ttaqoo All a ha laAAallakum tashkuroon a
for, indeed, God did succour you at Badr, when you were utterly weak.92 Remain, then, conscious of God, so that you might have cause to be grateful.
  - Mohammad Asad

A reference to the battle of Badr, in 2 H., which is dealt with extensively in surah {8}.

Allah helped you at the battle of Badr when you were helpless. Therefore, have fear of Allah; perhaps you may become thankful.
  - Muhammad Farooq-i-Azam Malik
Indeed, Allah made you victorious at Badr when you were 'vastly' outnumbered. So be mindful of Allah, perhaps you will be grateful.
  - Mustafa Khattab
Allah had already given you the victory at Badr, when ye were contemptible. So observe your duty to Allah in order that ye may be thankful.
  - Marmaduke Pickthall
Allah had helped you at Badr when ye were a contemptible little force; then fear Allah; thus may ye show your gratitude. 444
  - Abdullah Yusuf Ali

Gratitude to Allah is not to be measured by words. It should show itself in conduct and life. If all the Muslims had learnt the true lesson from the victory at Badr, their archers would not have left the posts appointed for them, nor the two tribes mentioned in the last note ever wavered in their faith.

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

Print
3:124
إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَـٰثَةِ ءَالَـٰفٍ مِّنَ ٱلْمَلَـٰٓئِكَةِ مُنزَلِينَ I th taqoolu lilmumineena alan yakfiyakum an yumiddakum rabbukum bithal a thati a l a fin mina almal a ikati munzaleen a
[And remember] when thou didst say unto the believers: "Is it not enough for you [to know] that your Sustainer will aid you with three thousand angels sent down [from on high]?
  - Mohammad Asad
Remember when you said to the believers, "Is it not enough that Allah should send down three thousand angels to help you?"
  - Muhammad Farooq-i-Azam Malik
'Remember, O Prophet,' when you said to the believers, 'Is it not enough that your Lord will send down a reinforcement of three thousand angels for your aid?'
  - Mustafa Khattab
And when thou didst say unto the believers: Is it not sufficient for you that your Lord should support you with three thousand angels sent down (to your help)?
  - Marmaduke Pickthall
Remember thou saidst to the faithful: is it not enough for you that Allah should help you with three thousand angels (specially) sent down? 445
  - Abdullah Yusuf Ali

Read verse 124 with the following five verses, to get its full signification.

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

Print
3:125
بَلَىٰٓ ۚ إِن تَصْبِرُوا۟ وَتَتَّقُوا۟ وَيَأْتُوكُم مِّن فَوْرِهِمْ هَـٰذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ ءَالَـٰفٍ مِّنَ ٱلْمَلَـٰٓئِكَةِ مُسَوِّمِينَ Bal a in ta s biroo watattaqoo wayatookum min fawrihim h atha yumdidkum rabbukum bikhamsati a l a fin mina almal a ikati musawwimeen a
Nay, but if you are patient in adversity and conscious of Him, and the enemy should fall upon you of a sudden, your Sustainer will aid you with five thousand angels swooping down!"93
  - Mohammad Asad

As is evident from the next verse, the Prophet's allusion to God's aiding the believers with thousands of angels signifies, metaphorically, a strengthening of the believers' hearts through spiritual forces coming from God (Manar IV, 112 ff., and IX, 612 ff.). A very similar announcement - relating to the battle of Badr - occurs in {8:9-10}, where "one thousand" angels are mentioned. As regards these varying numbers (one, three and five thousand), they would seem to indicate the unlimited nature of God's aid to those who are "patient in adversity and conscious of Him". It is reasonable to assume that the Prophet thus exhorted his followers immediately before the battle of Uhud, that is, after three hundred men under the leadership of 'Abd Allah ibn Ubayy had deserted him and some of the others "almost lost heart" in the face of the greatly superior enemy forces.

Of course! If you remain patient and on your guard, Allah will send to your aid not three thousand but, five thousand specially marked angels in case of a sudden attack from the enemy.
  - Muhammad Farooq-i-Azam Malik
Most certainly, if you 'believers' are firm and mindful 'of Allah' and the enemy launches a sudden attack on you, Allah will reinforce you with five thousand angels designated 'for battle'.
  - Mustafa Khattab
Nay, but if ye persevere, and keep from evil, and (the enemy) attack you suddenly, your Lord will help you with five thousand angels sweeping on.
  - Marmaduke Pickthall
"Yea" if ye remain firm and act aright even if the enemy should rush here on you in hot haste your Lord would help you with five thousand angels making a terrific onslaught. 446
  - Abdullah Yusuf Ali

Musawwim: this is the active voice of the verb, not to be confused with the passive voice in iii. 14, which has a different signification.

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

Print
3:126
وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِۦ ۗ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ Wam a jaAAalahu All a hu ill a bushr a lakum walita t mainna quloobukum bihi wam a a l nna s ru ill a min AAindi All a hi alAAazeezi al h akeem i
And God ordained this [to be said by His Apostle94 ] only as a glad tiding for you, and that your hearts should thereby be set at rest - since no succour can come from any save God, the Almighty, the Truly Wise -
  - Mohammad Asad

According to many commentators (see Manar IV, 112), this interpolation is justified by the preceding two verses, which show that it was the Prophet who, under divine inspiration, made this promise to his followers. See also 8:9 , where a similar promise is voiced on the occasion of the battle of Badr.

Allah has told you this as a good news and that your hearts may be at ease thereby; victory comes only from Allah, the Mighty, the Wise.
  - Muhammad Farooq-i-Azam Malik
Allah ordained this 'reinforcement' only as good news for you and reassurance for your hearts. And victory comes only from Allah- the Almighty, All-Wise-
  - Mustafa Khattab
Allah ordained this only as a message of good cheer for you, and that thereby your hearts might be at rest--Victory cometh only from Allah, the Mighty, the Wise--
  - Marmaduke Pickthall
Allah made it but a message of hope for you; and an assurance to your hearts: (in any case) there is no help except from Allah the Exalted the Wise. 447
  - Abdullah Yusuf Ali

Whatever happens, whether there is a miracle or not, all help proceeds from Allah. Man should not be so arrogant as to suppose that his own resources will change the current of the world plan. Allah helps those who show constancy, courage, and discipline, and use all the human means at their disposal, not those who fold their hands and have no faith. But Allah's help is determined on considerations exalted far above our petty human motive, and by perfect wisdoms, of which we can have only faint glimpses.

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

Print
3:127
لِيَقْطَعَ طَرَفًا مِّنَ ٱلَّذِينَ كَفَرُوٓا۟ أَوْ يَكْبِتَهُمْ فَيَنقَلِبُوا۟ خَآئِبِينَ Liyaq t aAAa t arafan mina alla th eena kafaroo aw yakbitahum fayanqaliboo kh a ibeen a
[and] that [through you] He might destroy some of those who were bent on denying the truth, and so abase the others95 that they would withdraw in utter hopelessness.
  - Mohammad Asad

Lit., "that He might destroy some...or [so] abase them". It is obvious that the particle aw ("or") does not, in this context, denote an alternative but, rather, a specification (tanwi') - as, for instance, in the phrase "ten persons were killed or injured": meaning that some of them were killed and others injured.

( Allah sent the aid of Angels for the believers to offset the aid of Shaitans to the unbelievers) so that He might cut off a flank of the unbelievers or put them to flight, making them withdraw with utter disappointment.
  - Muhammad Farooq-i-Azam Malik
to destroy a group of the disbelievers and humble the rest, causing them to withdraw in disappointment.
  - Mustafa Khattab
That He may cut off a part of those who disbelieve, or overwhelm them so that they retire, frustrated.
  - Marmaduke Pickthall
That he might cut off a fringe of the unbelievers or expose them to infamy and they should then be turned back frustrated of their purpose. 448
  - Abdullah Yusuf Ali

A fringe of the Unbelievers: an extremity, an end, either upper or lower. Here it may mean that the chiefs of the Makkan Pagans, who had come to exterminate the Muslims with such confidence, went back frustrated in their purpose. The shameless cruelty with which they and their women mutilated the Muslim corpses on the battle-field will stand recorded to their eternal infamy. Perhaps it also exposed their real nature to some of those who fought for them. e.g., Khalid ibn Al-Walid, who not only accepted Islam afterwards, but became one of the most notable champions of Islam. He was with the Muslims in the conquest of Makkah and later on, won distinguished honours in Syria and 'Iraq.

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

Print
3:128
لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَـٰلِمُونَ Laysa laka mina alamri shayon aw yatooba AAalayhim aw yuAAa thth ibahum fainnahum th a limoon a
[And] it is in no wise for thee [O Prophet] to decide whether He shall accept their repentance or chastise them - for, behold, they are but wrongdoers,
  - Mohammad Asad
O Prophet, you have no authority to decide the affair; it is up to Allah whether He pardon or punish them since they are wrongdoers.
  - Muhammad Farooq-i-Azam Malik
You 'O Prophet' have no say in the matter.1 It is up to Allah to turn to them in mercy or punish them, for indeed they are wrongdoers.
  - Mustafa Khattab

 When the Prophet (ﷺ) was injured at the Battle of Uḥud, some of his companions suggested that he should pray against the pagans of Mecca. He responded, “I have not come to condemn people, but as a mercy to pray for their guidance.” The verse here says that it is not up to the Prophet whether they believe or disbelieve. A prophet’s only duty is to convey the message. Eventually, almost all Meccans accepted Islam before the death of the Prophet (ﷺ).

It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are evildoers.
  - Marmaduke Pickthall
Not for thee (but for Allah) is the decision: whether He turn in mercy to them or punish them; for they are indeed wrong-doers. 449
  - Abdullah Yusuf Ali

Uhud is as much a sign-post for Islam as Badr. For us in these latter days it carries an ever greater lesson. Allah's help will come if we have faith, obedience, discipline, unity, and the spirit of acting in righteousness and justice. If we fail, His mercy is always open to us. But it is also open to our enemies, and those who seem to us His enemies. His Plan may be to bring sinners to repentance, and to teach us righteousness and wisdom through those who seem in our eyes to be rebellious or even defiant. There may be good in them that He sees and we do not,-a humbling thought that must lead to our own self-examination and self-improvement.

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

Print
3:129
وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ Walill a hi m a fee a l ssam a w a ti wam a fee alar d i yaghfiru liman yash a o wayuAAa thth ibu man yash a o wa A ll a hu ghafoorun ra h eem un
whereas unto God belongs all that is in the heavens and all that is on earth: He forgives whom He wills, and He chastises whom He wills; and God is much-forgiving, a dispenser of grace.96
  - Mohammad Asad

As recorded in several authentic Traditions, the Prophet invoked, during the battle of Uhud, God's curse upon the leaders of the pagan Quraysh (Bukhari, Tirmidhi, Nasa'i and Ahmad ibn Hanbal); and when he lay on the ground severely injured, he exclaimed, "How could those people prosper after having done this to their prophet, who but invites them to [acknowledge] their Sustainer?" - whereupon the above two verses were revealed (Muslim and Ibn Hanbal).

To Allah belongs all that is in the Heavens and in the earth. He pardons whom He pleases and punishes whom He pleases. Allah is Forgiving, Merciful.
  - Muhammad Farooq-i-Azam Malik
To Allah 'alone' belongs whatever is in the heavens and whatever is on the earth. He forgives whoever He wills, and punishes whoever He wills. And Allah is All-Forgiving, Most Merciful.
  - Mustafa Khattab
Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. He forgiveth whom He will, and punisheth whom He will. Allah is Forgiving, Merciful.
  - Marmaduke Pickthall
To Allah belongeth all that is in the heavens and on earth. He forgiveth whom He pleaseth and punisheth whom He pleaseth: but Allah is Oft-Forgiving Most Merciful.
  - 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
3:130
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوا۟ ٱلرِّبَوٰٓا۟ أَضْعَـٰفًا مُّضَـٰعَفَةً ۖ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ Y a ayyuh a alla th eena a manoo l a takuloo a l rrib a a d AA a fan mu da AAafatan wa i ttaqoo All a ha laAAallakum tufli h oon a
O YOU who have attained to faith! Do not gorge yourselves on usury, doubling and re-doubling it97 - but remain conscious of God, so that you might attain to a happy state;
  - Mohammad Asad

For a definition of riba ("usury"), see note [35] on 30:39 , the earliest Qur'anic reference to this term. As for the connection of the above verse with the subject-matter dealt with in the foregoing, the best explanation is, to my mind, the one offered by Qiffal (as quoted by Razi): Since it was mainly through usurious gains that the pagan Meccans had acquired the wealth which enabled them to equip their powerful army and almost to defeat the poorly-armed Muslims at Uhud, the latter might have been tempted to emulate their enemies in this respect; and it was to remove this temptation - from them as well as from later generations of believers - that the prohibition of usury was once again stressed through revelation.

O believers! Do not live on usury (compound interest) which is compounded over and over again. Have fear of Allah so that you may prosper.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not consume interest, multiplying it many times over. And be mindful of Allah, so you may prosper.
  - Mustafa Khattab
O ye who believe! Devour not usury, doubling and quadrupling (the sum lent). Observe your duty to Allah, that ye may be successful.
  - Marmaduke Pickthall
O ye who believe! devour not usury doubled and multiplied; but fear Allah; that ye may (really) prosper. 450 451
  - Abdullah Yusuf Ali

Cf. ii. 275 and note. The last verse spoke of forgiveness, even to enemies. If such mercy is granted by Allah to erring sinners, how much more is it incumbent on us, poor sinners to refrain from oppressing our fellow-beings in need, in matters of mere material and ephemeral wealth? Usury is the opposite extreme of charity, unselfishness, striving, and giving of ourselves in the service of Allah and of our fellow-men.

Real prosperity consists, not in greed, but in giving,-the giving of ourselves and of our substance in the cause of Allah and Allah's truth and in the service of Allah's creatures.

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