AL IMRAN 181-185

لَّقَدْ سَمِعَ اللّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاء سَنَكْتُبُ مَا قَالُواْ وَقَتْلَهُمُ الأَنبِيَاء بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُواْ عَذَابَ الْحَرِيقِ
{181}

[Yusufali 3:181] 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!





ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللّهَ لَيْسَ بِظَلاَّمٍ لِّلْعَبِيدِ {182}

[Yusufali 3:182] "This is because of the (unrighteous deeds) which your hands sent on before ye: For Allah never harms those who serve Him."





الَّذِينَ قَالُواْ إِنَّ اللّهَ عَهِدَ إِلَيْنَا أَلاَّ نُؤْمِنَ لِرَسُولٍ حَتَّىَ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ قُلْ قَدْ جَاءكُمْ رُسُلٌ مِّن قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَادِقِينَ {183}

[Yusufali 3:183] They (also) said: "Allah took our promise not to believe in an messenger unless He showed us a sacrifice consumed by Fire (From heaven)." Say: "There came to you messengers before me, with clear Signs and even with what ye ask for: why then did ye slay them, if ye speak the truth?"





فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَآؤُوا بِالْبَيِّنَاتِ وَالزُّبُرِ وَالْكِتَابِ الْمُنِيرِ {184}

[Yusufali 3:184] Then if they reject thee, so were rejected messengers before thee, who came with Clear Signs, Books of dark prophecies, and the Book of Enlightenment.





كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَما الْحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الْغُرُورِ {185}

[Yusufali 3:185] 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.
__________________________________________________________________






181
Verily God has heard the saying of those, namely the Jews, who said, 'Indeed God is poor, and we are rich': they said this when the verse, who is he that will lend God a good loan [Q. 2:245] was revealed, adding that, 'If God were [truly] rich, He would not be asking us for loans'. We shall write down, We shall order that it be written, what they have said, in the scrolls containing their deeds so that they will be requited for it (a variant reading [for active naktubu, 'We shall write'] has the passive yuktabu, 'it shall be written') and, We shall write down, their slaying (read accusative qatlahum or nominative qatluhum) the prophets without right, and We shall say (naqūlu, also read yaqūlu, meaning God [shall say]) to them by the tongue of the angels in the Hereafter, 'Taste the chastisement of the Burning, the Fire.

182
When they are thrown into [the Fire], it will be said to them: That, punishment, is for what your hands have sent before: 'hands' are used to designate a human being because most actions are performed with them; for God is never unjust towards His servants, punishing them without them having sinned.

183
Those (alladhīna, an adjectival qualification of the previous alladhīna, 'those who' [Q. 3:181]) same who said, to Muhammad (s), 'God has already made covenant with us, in the Torah, that we should not believe in any messenger, accepting his truthfulness, until he bring us an offering to be devoured by fire', and so we will not believe in you until you bring us this [offering], namely, of grazing livestock or other [kind of animal] one offers [in sacrifice] to God. If it is accepted, a white fire will come down from the heaven and consume it, otherwise it will remain as it is. Such a covenant was made with the Children of Israel, but not in the case of Jesus and Muhammad. God, exalted be He, says, Say, to them in rebuke: 'messengers have come to you before me with clear proofs, with miracles, and with that which you said, [messengers] such as Zachariah and John, but you slew them: the address here is for those living at the time of our Prophet Muhammad (s), even though the deed was their forefathers', for they [their descendants] are content with it. Why did you slay them, then, if you are truthful?', about [the fact] that you would believe if it [the offering] were brought [to you].

184
But if they deny you, so were denied messengers before you who came bearing clear proofs, miracles, and the Scriptures, such as the scrolls of Abraham, and the Illuminating, the lucid, Book, that is, the Torah and the Gospel (a variant reading establishes the [prefixed preposition] bā' in both [words, sc. bi'l-zubur wa-bi'l-kitāb l-munīr, 'with the Scriptures and with the Illuminating Book']), so be patient as they were.


185
Every soul shall taste of death; you shall surely be paid in full your wages, the requital of your deeds, on the Day of Resurrection. Whoever is moved away, distanced, from the Fire and admitted to Paradise, will have triumphed, he will have attained his ultimate wish. Living in, the life of this world is but the comfort of delusion; of inanity, enjoyed for a little while, then perishing.

AL IMRAN 176-180

وَلاَ يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ إِنَّهُمْ لَن يَضُرُّواْ اللّهَ شَيْئاً يُرِيدُ اللّهُ أَلاَّ يَجْعَلَ لَهُمْ حَظًّا فِي الآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ
{176}

[Yusufali 3:176] 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.





إِنَّ الَّذِينَ اشْتَرَوُاْ الْكُفْرَ بِالإِيمَانِ لَن يَضُرُّواْ اللّهَ شَيْئًا وَلهُمْ عَذَابٌ أَلِيمٌ {177}

[Yusufali 3:177] 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.





وَلاَ يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُواْ إِثْمًا وَلَهْمُ عَذَابٌ مُّهِينٌ {178}

[Yusufali 3:178] 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.





مَّا كَانَ اللّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنتُمْ عَلَيْهِ حَتَّىَ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ وَمَا كَانَ اللّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَكِنَّ اللّهَ يَجْتَبِي مِن رُّسُلِهِ مَن يَشَاء فَآمِنُواْ بِاللّهِ وَرُسُلِهِ وَإِن تُؤْمِنُواْ وَتَتَّقُواْ فَلَكُمْ أَجْرٌ عَظِيمٌ {179}

[Yusufali 3:179] 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 Messengers (For the purpose) whom He pleases. So believe in Allah. And His messengers: And if ye believe and do right, ye have a reward without measure.





وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللّهُ مِن فَضْلِهِ هُوَ خَيْرًا لَّهُمْ بَلْ هُوَ شَرٌّ لَّهُمْ سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِ يَوْمَ الْقِيَامَةِ وَلِلّهِ مِيرَاثُ السَّمَاوَاتِ وَالأَرْضِ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ {180}

[Yusufali 3:180] 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.

__________________________________________________________________

176

Let them not grieve you (read yuhzinka, or yahzunka from [1st form] hazanahu, 'he made him grieve', an alternative expression to [4th form] ahzanahu, 'he made him grieve') those that vie with one another in unbelief, succumbing to it promptly by supporting it, namely, the Meccans or the hypocrites: in other words, do not be concerned for their unbelief; they will not hurt God at all, by their actions, only hurting themselves. God desires not to assign them any portion, any lot, in the Hereafter, that is, in Paradise, and that is why God forsook them; and theirs is a mighty chastisement, in the Fire.



177


Those who purchase unbelief at the price of faith, that is, taking it in place of it, they will not hurt God at all, with their unbelief, and there awaits them a painful chastisement (alim means mu'lim, 'painful').

178

And let not the disbelievers suppose (read la yahsabanna, 'let them not suppose', or la tahsabanna, 'do not suppose') that what We indulge them in, that is, [that] Our indulging [them], in extending their [terms of] life and deferring them [their death], is better for their souls (in the case of the reading yahsabanna, 'let them [not] suppose', anna [of anna-ma] and its two operators stand in place of the two objects, but only in place of the second in the case of the other reading [tahsabanna], 'do [not] suppose'). We grant them indulgence, We give [them] respite, only that they may increase in sinfulness, through frequent disobedience, and theirs is a humbling chastisement, one of humiliation, in the Hereafter.


179

It is not God's purpose to leave, to abandon, the believers in the state in which you, O people, are, where the sincere are intermingle with those otherwise, till He shall distinguish (read yamiza or yumayyiza), [till] He separates, the evil one, the hypocrite, from the good, the believer, through the burdensome obligations that will reveal this [distinction] - He did this on the Day of Uhud. And it is not God's purpose to apprise you of the Unseen, so that you could recognise the hypocrites from the others, before the distinguishing; but God chooses, He selects, of His messengers whom He will, apprising him of [some of] His Unseen, as when He apprised the Prophet (s) of the position of the hypocrites. So believe in God and His messengers; and if you believe and guard against, hypocrisy, then yours shall be a great wage.

180

Let them not suppose (read la yahsabanna, 'let them not suppose', or la tahsabanna, 'do not suppose') those who are niggardly with what God has given them of His bounty, that is, with His obligatory almsgiving, that it, their niggardliness, is better for them (khayrun lahum, is the second direct object; the pronoun [huwa, '[that] it is'] is used to separate [the two statements]; the first [direct object] is bukhlahum 'their niggardliness' implicit before the relative clause [alladhina] in the case of the reading tahsabanna [sc. wa-la tahsabanna bukhlahum, 'do not suppose their niggardliness…'], or before the pronoun [huwa, 'it is'] in the case of the reading yahsabanna [sc. wa-la yahsabanna lladhina…bukhlahum huwa khayran lahum, 'let them not suppose, those who…that their niggardliness is better for them']); nay, it is worse for them; what they were niggardly with, namely, the obligatory almsgiving of their wealth, they shall have hung around their necks on the Day of Resurrection, when he will have a snake around his neck biting viciously at him, as reported in a hadith; and to God belongs the inheritance of the heavens and the earth, inheriting them after the annihilation of their inhabitants. And God is aware of what you do (ta'maluna, also read ya'maluna, 'they do'), and will requite you for it.

AL IMRAN 171-175

يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ اللّهِ وَفَضْلٍ وَأَنَّ اللّهَ لاَ يُضِيعُ أَجْرَ الْمُؤْمِنِينَ
{171}

[Yusufali 3:171] 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).





الَّذِينَ اسْتَجَابُواْ لِلّهِ وَالرَّسُولِ مِن بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ لِلَّذِينَ أَحْسَنُواْ مِنْهُمْ وَاتَّقَواْ أَجْرٌ عَظِيمٌ {172}

[Yusufali 3:172] Of those who answered the call of Allah and the Messenger, even after being wounded, those who do right and refrain from wrong have a great reward;-





الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُواْ لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَاناً وَقَالُواْ حَسْبُنَا اللّهُ وَنِعْمَ الْوَكِيلُ {173}

[Yusufali 3:173] 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."





فَانقَلَبُواْ بِنِعْمَةٍ مِّنَ اللّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُواْ رِضْوَانَ اللّهِ وَاللّهُ ذُو فَضْلٍ عَظِيمٍ {174}

[Yusufali 3:174] 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.





إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءهُ فَلاَ تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ {175}

[Yusufali 3:175] 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.

____________________________________________________________________


171
Joyful in grace, in the reward, and bounty, in addition to it, from God, and that (read wa-anna as a supplement to ni'matin, or wa-inna to denote a new clause) God does not let the wage of believers go to waste, but rewards them.

172

Those who (alladhina, is the subject) responded to God and the Messenger, [to] his call to set out for battle: when Abu Sufyan and his companions wanted to resume [hostilities] they agreed with the Prophet (s) that the encounter would be at the [annual] market-fair of Badr a year from the date of Uhud; after the wounds had afflicted them, at Uhud - (the predicate of the subject [alladhina] is [what follows]) for all those who were virtuous, by obeying him, and feared, to disobey him, shall be a great wage, namely, Paradise.

173
Those to whom (alladhina, substitutes for the previous alladhina, 'those who', or an adjectival qualification [of it]) people, that is, Nu'aym b. Mas'ud al-Ashja'i, said, 'The people, Abu Sufyan and his companions, have gathered, their multitudes, against you, in order to exterminate you, therefore fear them', and do not go out to [encounter] them; but that, saying, increased them in faith, in their belief in God and in certainty, and they said, 'God is sufficient for us, He will deal fully for us with their affair; an excellent Guardian is He' , the One to whom the matter is entrusted. They thus set out with the Prophet (s) and arrived at the market-fair of Badr, but God had cast terror into the hearts of Abu Sufyan and his followers and so they did not turn up. They [the believers] had merchandise with them, and so they traded and made profits. God, exalted be He, says:

174

So they returned, from Badr, with grace and bounty from God, safely and with profit, and no evil touched them, from any slaying or wounds; and they followed the beatitude of God, by obeying Him and obeying His Messenger, when they [agreed to] set out [for the battle]; and God is of bounty abounding, for those that obey Him.

175

That, namely, the one saying to you, 'The people [have gathered against you]' to the end [of the verse], is only Satan making, you, fear his friends, the disbelievers, therefore do not fear them; but fear Me, lest you abandon My command, if you are, truly, believers.

AL IMRAN 166-170

وَمَا أَصَابَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللّهِ وَلِيَعْلَمَ الْمُؤْمِنِينَ
{166}

[Yusufali 3:166] What ye suffered on the day the two armies Met, was with the leave of Allah, in order that He might test the believers,-




وَلْيَعْلَمَ الَّذِينَ نَافَقُواْ وَقِيلَ لَهُمْ تَعَالَوْاْ قَاتِلُواْ فِي سَبِيلِ اللّهِ أَوِ ادْفَعُواْ قَالُواْ لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَاكُمْ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَانِ يَقُولُونَ بِأَفْوَاهِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ وَاللّهُ أَعْلَمُ بِمَا يَكْتُمُونَ {167}

[Yusufali 3:167] And the Hypocrites also. These were told: "Come, fight in the way of Allah, or (at least) drive (The foe from your city)." They said: "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.




الَّذِينَ قَالُواْ لإِخْوَانِهِمْ وَقَعَدُواْ لَوْ أَطَاعُونَا مَا قُتِلُوا قُلْ فَادْرَؤُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَادِقِينَ {168}

[Yusufali 3:168] (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."




وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِي سَبِيلِ اللّهِ أَمْوَاتًا بَلْ أَحْيَاء عِندَ رَبِّهِمْ يُرْزَقُونَ {169}

[Yusufali 3:169] 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;




فَرِحِينَ بِمَا آتَاهُمُ اللّهُ مِن فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُواْ بِهِم مِّنْ خَلْفِهِمْ أَلاَّ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ {170}

[Yusufali 3:170] 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.


*****


166
And what afflicted you, the day the two hosts encountered, at Uhud, was by God's leave, by His will, and that He might know, through knowledge manifested outwardly, the, true, believers.



167
And that He might also know the hypocrites, and those who, when it was said to them, after they had fled the fighting, namely, 'Abd Allah b. Ubayy and his companions: 'Come now, fight in the way of God, His enemies, or defend', us against the enemy by increasing the multitude [of our fighters], if you are not going to fight; they said, 'If we knew how, [if] we were skilled enough, to fight we would follow you.' God then said, showing them to be liars: They that day were nearer to unbelief than to belief, for what they manifested of their forsaking the believers, whereas before they had been outwardly nearer to belief; saying with their mouths that which was not in their hearts, for even if they had known how to fight they would not have followed you. And God knows best what they hide, of hypocrisy.



168
Those who (alladhina substitutes for the previous alladhina, or constitutes an adjectival qualification [of it]) said to their brothers, in religion, whilst they themselves, had, stayed put, [refraining] from [joining] the struggle, 'Had they, the martyrs at Uhud or those who stayed put with us, obeyed us, they would not have been slain.' Say, to them, 'Then avert, ward off, death from yourselves, if you speak the truth', in that staying put delivers one from it [sc. from death].



169
The following was revealed regarding martyrs: Count not those who were slain (read qutilu or quttilu) in God's way, that is, for the sake of His religion, as dead, but rather, that they are, living with their Lord, their spirits inside green birds that take wing freely wherever they wish in Paradise, as reported in a hadith); provided for [by Him], with the fruits of Paradise.

170
Rejoicing (farihina, a circumstantial qualifier referring to the person governing yurzaqun, 'sustained') in what God has given them of His bounty, and, they are, rejoicing, joyful, for the sake of those who have not joined them but are left behind, from among their believing brothers (alladhina, 'those who', may be substituted by [what follows, sc. 'rejoicing…that no fear']): that no fear shall befall them, those that have not yet joined them, neither shall they grieve, in the Hereafter, meaning, they rejoice for their [brothers' future] security and felicity (alla [of alla khawfun] is an-la, meaning, bi-an la).

AL IMRAN 161-165

وَمَا كَانَ لِنَبِيٍّ أَن يَغُلَّ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُون
َ 161{161}

[Yusufali 3:161] 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.




أَفَمَنِ اتَّبَعَ رِضْوَانَ اللّهِ كَمَن بَاء بِسَخْطٍ مِّنَ اللّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ {162}

[Yusufali 3:162] 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!




هُمْ دَرَجَاتٌ عِندَ اللّهِ واللّهُ بَصِيرٌ بِمَا يَعْمَلُونَ {163}

[Yusufali 3:163] They are in varying gardens in the sight of Allah, and Allah sees well all that they do.




لَقَدْ مَنَّ اللّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُواْ مِن قَبْلُ لَفِي ضَلالٍ مُّبِينٍ {164}

[Yusufali 3:164] Allah did confer a great favour on the believers when He sent among them a messenger 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.




أَوَلَمَّا أَصَابَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّى هَـذَا قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ {165}

[Yusufali 3:165] 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."

*****

161

When some red velvet cloth went missing on the Day of Badr and some people began to say, 'Perhaps the Prophet took it', the following was revealed: It is not for a prophet to be fraudulent (an yaghulla, a variant reading has the passive an yughalla, meaning to attribute ghulul, 'fraud', to him), to be treacherous with regard to the spoils, so do not presume this of him; whoever defrauds shall bring what he has defrauded on the Day of Resurrection, carrying it around his neck; then every soul, the fraudulent and the otherwise, shall be paid in full, the requital of, what it has earned, [what] it has done, and they shall not be wronged, a single thing.


162
Is he who follows God's beatitude, being obedient and not defrauding, like him who is laden, [one who] returns, with God's anger, because of his disobedience and fraud, whose abode is Hell? An evil journey's end, a resort, it is!



163
No! They are of degrees, that is, individuals of [different] degrees, before God, that is, belonging to varying stations: for those that follow His beatitude, a reward, and for those that are laden with God's anger, punishment; and God sees what they do, and will requite them for it.



164

Truly God was gracious to the believers when He sent to them a messenger from among their own, that is to say, an Arab like them, not an angel or a non-Arab, so that they can understand what he says and feel honoured thereby, to recite to them His verses, the Qur'an, and to purify them, to cleanse them of sins, and to teach them the Book, the Qur'an, wisdom, the Sunna, though (in, is softened [in place of inna], that is, innahum, 'though they…') before, that is, before he was sent, they were in clear error.


165
And why, when distress befell you, at Uhud, when seventy of you were slain, and you had afflicted twice the like of it, at Badr, slaying seventy of them and taking another seventy captive, did you say, in amazement, 'How is this?', that is, how did this defeat happen to us when we are Muslims and God's Messenger is among us (the last statement [anna hadha, 'how is this?'] constitutes [the locus of] the interrogative of denial). Say, to them: 'It is from yourselves, because you abandoned your [battle] stations and were thus defeated. Surely God has power over everything', including [the giving of] assistance and the withholding of it, and He requited you for your disputing [the Prophet's command].

AL IMRAN 156-160

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَكُونُواْ كَالَّذِينَ كَفَرُواْ وَقَالُواْ لإِخْوَانِهِمْ إِذَا ضَرَبُواْ فِي الأَرْضِ أَوْ كَانُواْ غُزًّى لَّوْ كَانُواْ عِندَنَا مَا مَاتُواْ وَمَا قُتِلُواْ لِيَجْعَلَ اللّهُ ذَلِكَ حَسْرَةً فِي قُلُوبِهِمْ وَاللّهُ يُحْيِـي وَيُمِيتُ وَاللّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
{156}

[Yusufali 3:156] 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.




وَلَئِن قُتِلْتُمْ فِي سَبِيلِ اللّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ اللّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ {157}

[Yusufali 3:157] 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.




وَلَئِن مُّتُّمْ أَوْ قُتِلْتُمْ لإِلَى الله تُحْشَرُونَ {158}

[Yusufali 3:158] And if ye die, or are slain, Lo! it is unto Allah that ye are brought together.




فَبِمَا رَحْمَةٍ مِّنَ اللّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ {159}

[Yusufali 3:159] 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).




إِن يَنصُرْكُمُ اللّهُ فَلاَ غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِي يَنصُرُكُم مِّن بَعْدِهِ وَعَلَى اللّهِ فَلْيَتَوَكِّلِ الْمُؤْمِنُونَ {160}

[Yusufali 3:160] 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.



_________________________________________________________________

TAFSEER AL JALALAYN

156
O you who believe, be not as the disbelievers, that is, [as] the hypocrites, who say of their brothers, that is, regarding their affair, when they travel in the land, and then die, or are on raiding campaigns (ghuzzan, 'a raiding party', is the plural of ghazin), and are then slain, 'Had they been with us, they would not have died and would not have been slain', in other words, do not say as they say - so that God may make that, saying [of theirs], as a conclusion of their affair, anguish in their hearts. For God gives life, and He gives death, and so no staying put can prevent death, and God sees what you do (ta'maluna, or ya'maluna, 'they do'), and He will requite you for it.


157
And if (wa-la-in, the lam is for oaths) you are slain in God's way, in [holy] struggle, or die (read muttum or mittum, from [singular form] mata, yamutu), that is, if death comes to you thereat, forgiveness, that is, from God, for your sins, and mercy, therefor from Him for you (the clause introduced by the lam [of la-maghfiratun, 'forgiveness'] is the response to the oath [clause of la'in], and occupies the place of the verbal action as a subject, the predicate of which [is what follows]) are better than what they amass, in this world (read tajma'un, 'you amass', or yajma'un, 'they amass').


158
And if (wa-la-in, the lam is for oaths) you die ([read] in both ways [muttum or mittum], or are slain, in the [holy] struggle or otherwise, it is to God, and to none other than Him that, you shall be mustered, in the Hereafter, and He will requite you.



159
It was by the mercy of God that you, O Muhammad (s), were lenient with them, that is, [that] you showed indulgence [toward them] when they disobeyed you; had you been harsh, ill-natured, and fierce of heart, brutish and coarse towards them, they would have dispersed, split away, from about you. So pardon them, pass over what they have done, and ask forgiveness for them, for their sins, until I forgive them, and consult them, find out their opinions, in the matter, that is, your affair in the battle and otherwise, in order to win their hearts over and so that you may be emulated [in this respect]; and indeed, the Prophet (s) would frequently consult them. And when you are resolved, to carry out what you wish after counsel, rely on God, put your trust in Him and not in [any] counsel; for God loves those who rely, on Him.


160

If God helps you, [if] He gives you assistance against your enemy, as on the Day of Badr, then none can overcome you; but if He forsakes you, [if] He refrains from assisting you, as on the Day of Uhud, then who is there who can help you after Him?, that is, after His forsaking [you]? In other words, there is no one to help you. Therefore on God, and on no one else, let the believers rely.

AL IMRAN 151-155

سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُواْ الرُّعْبَ بِمَا أَشْرَكُواْ بِاللّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَى الظَّالِمِينَ
{151}

[Yusufali 3:151] Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority: their abode will be the Fire: And evil is the home of the wrong-doers!




وَلَقَدْ صَدَقَكُمُ اللّهُ وَعْدَهُ إِذْ تَحُسُّونَهُم بِإِذْنِهِ حَتَّى إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الأَمْرِ وَعَصَيْتُم مِّن بَعْدِ مَا أَرَاكُم مَّا تُحِبُّونَ مِنكُم مَّن يُرِيدُ الدُّنْيَا وَمِنكُم مَّن يُرِيدُ الآخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنكُمْ وَاللّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ {152}

[Yusufali 3:152] Allah did indeed fulfil His promise to you when ye with His permission Were about to annihilate your enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you but He forgave you: For Allah is full of grace to those who believe.




إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ فَأَثَابَكُمْ غُمَّاً بِغَمٍّ لِّكَيْلاَ تَحْزَنُواْ عَلَى مَا فَاتَكُمْ وَلاَ مَا أَصَابَكُمْ وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ {153}

[Yusufali 3:153] Behold! ye were climbing up the high ground, without even casting a side glance at any one, and the Messenger in your rear was calling you back. There did Allah give you one distress after another by way of requital, to teach you not to grieve for (the booty) that had escaped you and for (the ill) that had befallen you. For Allah is well aware of all that ye do.




ثُمَّ أَنزَلَ عَلَيْكُم مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَى طَآئِفَةً مِّنكُمْ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِاللّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ يَقُولُونَ هَل لَّنَا مِنَ الأَمْرِ مِن شَيْءٍ قُلْ إِنَّ الأَمْرَ كُلَّهُ لِلَّهِ يُخْفُونَ فِي أَنفُسِهِم مَّا لاَ يُبْدُونَ لَكَ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الأَمْرِ شَيْءٌ مَّا قُتِلْنَا هَاهُنَا قُل لَّوْ كُنتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَى مَضَاجِعِهِمْ وَلِيَبْتَلِيَ اللّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحَّصَ مَا فِي قُلُوبِكُمْ وَاللّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ {154}

[Yusufali 3:154] After (the excitement) of the distress, He sent down calm on a band of you overcome with slumber, while another band was stirred to anxiety by their own feelings, Moved by wrong suspicions of Allah-suspicions due to ignorance. They said: "What affair is this of ours?" Say thou: "Indeed, this affair is wholly Allah's." They hide in their minds what they dare not reveal to thee. They say (to themselves): "If we had had anything to do with this affair, We should not have been in the slaughter here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death"; but (all this was) that Allah might test what is in your breasts and purge what is in your hearts. For Allah knoweth well the secrets of your hearts.




إِنَّ الَّذِينَ تَوَلَّوْاْ مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُواْ وَلَقَدْ عَفَا اللّهُ عَنْهُمْ إِنَّ اللّهَ غَفُورٌ حَلِيمٌ {155}

[Yusufali 3:155] Those of you who turned back on the day the two hosts Met,-it was Satan who caused them to fail, because of some (evil) they had done. But Allah Has blotted out (their fault): For Allah is Oft-Forgiving, Most Forbearing.

_______________________________________________________________

TAFSEER AL JALALAYN

151
We will cast terror (read ru'b or ru'ub) into the hearts of the disbelievers: after departing from Uhud they resolved to return in order to exterminate the Muslims, but they were terrified and did not return; for what they have associated, because of their associating, with God that for which He has revealed no warrant, that is, [no] argument in support of its worship, namely, idols; their abode shall be the Fire; evil is the abode, the resting place, of the evildoers, the disbelievers.



152

God has been true to His promise, towards you, of giving you victory, when you were slew them by His leave, by His will, until you lost heart, [until] you shrank from battle, and quarrelled, disagreed, over the command, that is, the command of the Prophet (s) that you remain at the foot of the mountain for the arrow attack, some of you saying, 'Let us depart, for our comrades have been given victory', others saying, 'We should not disobey the command of the Prophet (s)'; and you disobeyed, his command, and abandoned your station in search of the booty, after He, God, had shown you what you longed for, of assistance (the response to the [clause containing] idha is indicated by what precedes it, that is to say, '[when you lost heart] He denied you His assistance'). Some of you desired this world, abandoning his station for the sake of the booty; and some of you desired the Hereafter, holding to it until he was slain, such as 'Abd Allah b. Jubayr and his companions. Then He turned you away (thumma sarafakum is a supplement to the response of the [clause containing] idha, implied to be raddakum bi'l-hazima ['He turned you back in defeat']) from them, the disbelievers, so that He might try you, that He might test you and so make manifest the sincere ones from those otherwise; yet now He has pardoned you, what you have done, and God is Bounteous to the believers, with pardon.


153
Remember, when you were ascending, fleeing in the distance, not turning around, [not] stopping, for anyone and the Messenger was calling you from your rear, saying, 'Come to me servants of God, this way, servants of God!', so He rewarded you, He requited you, with grief, through defeat, for grief (ghamman bi-ghamm; the ba' [bi-], 'with', is said to mean 'ala, 'for') because of the grief that you caused the Prophet when you disobeyed [his command], that is, [with grief] doubled, [being] in addition to the grief of the booty forfeited, so that (li-kayla is semantically connected either to 'afa, 'He has pardoned', or athabakum, 'He rewarded you'; the la [of kay-la] is thus extra) you might not grieve for what escaped you, of booty, neither for what befell you, of being slain and [of] defeat; and God is aware of what you do.


154
Then He sent down upon you, after grief, security - a slumber (nu'asan, 'slumber' substitutes for amanatan, 'security') overcoming (yaghsha or taghsha) a party of you, namely, the believers. They would become dizzy under their shields and their swords would fall from their hands; and a party whose own souls distressed them, that is, they caused them grief, so that their only wish was their deliverance, regardless of the Prophet and his companions, and they were unable to fall asleep: these were the hypocrites; thinking wrongly of God, thoughts of, those thoughts during the, age of ignorance, the moment they thought that the Prophet had been killed or that he would not be given victory, saying, 'Have we any part whatever in the affair?' (read [interrogative] hal as [negative] ma) that is, [we have no part in] the assistance which we were promised. Say, to them: 'The affair belongs entirely (read accusative kullahu to denote an emphasis, or nominative kulluhu as a subject [of a new sentence], the predicate of which is [what follows]) to God', that is to say, the decree is His, He does what He wills. They conceal within their hearts what they do not disclose, what they [do not] manifest, to you, saying, (yaquluna, 'saying', is an explication of the preceding [statement]) 'Had we had any part in the affair, we would not have been slain here', that is to say, 'Had the choice been ours, we would not have set out and thus been slain; but we were forced to set out'. Say, to them: 'Even if you had been in your houses, with some among you whom God had appointed that they be slain, those, of you, for whom it had been appointed, decreed, that they be slain would have sallied forth, would have gone forth, to the places where they were to lie', the battleground where they were to fall, and they would have been slain; and their staying put [at home] would not have saved them, for God's decree will be, inevitably. And, He did what He did at Uhud, that God might try, [that He might] test, what was in your breasts, your hearts, of sincerity or hypocrisy, and that He might prove, [that He might] distinguish, what was in your hearts; and God knows what is in the breasts, what is in the hearts. Nothing can be hidden from Him, and He tries people only to make [matters] manifest for them.



155
Truly, those of you who turned away, from the battle, the day the two hosts, the Muslim host and that of the disbelievers, encountered each other, at Uhud, the Muslims, with the exception of twelve men - truly, Satan made them slip, with his [evil] insinuations, through some of what they had earned, of sins, namely, when they disobeyed the Prophet's command; but God pardoned them; God is Forgiving, to believers, Forbearing, hastening not against the disobedient [with punishment].

AL IMRAN 146-150

وَكَأَيِّن مِّن نَّبِيٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُواْ لِمَا أَصَابَهُمْ فِي سَبِيلِ اللّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ وَاللّهُ يُحِبُّ الصَّابِرِينَ
{146}

[Yusufali 3:146] How many of the prophets fought (in Allah's way), and with them (fought) Large bands of godly men? but they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in. And Allah Loves those who are firm and steadfast.




وَمَا كَانَ قَوْلَهُمْ إِلاَّ أَن قَالُواْ ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ {147}

[Yusufali 3:147] All that they said was: "Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith."




فَآتَاهُمُ اللّهُ ثَوَابَ الدُّنْيَا وَحُسْنَ ثَوَابِ الآخِرَةِ وَاللّهُ يُحِبُّ الْمُحْسِنِينَ {148}

[Yusufali 3:148] And Allah gave them a reward in this world, and the excellent reward of the Hereafter. For Allah Loveth those who do good.




يَا أَيُّهَا الَّذِينَ آمَنُوَاْ إِن تُطِيعُواْ الَّذِينَ كَفَرُواْ يَرُدُّوكُمْ عَلَى أَعْقَابِكُمْ فَتَنقَلِبُواْ خَاسِرِينَ {149}

[Yusufali 3:149] O ye who believe! If ye obey the Unbelievers, they will drive you back on your heels, and ye will turn back (from Faith) to your own loss.




بَلِ اللّهُ مَوْلاَكُمْ وَهُوَ خَيْرُ النَّاصِرِينَ {150}

[Yusufali 3:150] Nay, Allah is your protector, and He is the best of helpers.
____________________________________________________________
TAFSEER AL JALALAYN

146
How many a prophet has been killed (qutila, a variant reading has qatala, 'has fought', the subject of the verb being the person governing it) and with him (ma'ahu, the predicate, the subject of which [follows]) thousands manifold [fought], but they fainted not, they did [not] shrink, in the face of what afflicted them in God's way, of wounds and the slaying of their prophets and companions; they neither weakened, in the face of struggle, nor did they humble themselves, [nor did they] succumb to their enemy, as you did when it was said that the Prophet (s) had been killed. And God loves the patient, during trials, meaning that He will reward them.


147
All that they said, when their prophet had been killed while they stood their ground and were steadfast, was, 'Our Lord, forgive us our sins and our excesses, our overstepping the bounds, in our affairs, a declaration of the fact that what had befallen them was the result of their evil actions and a humbling of their selves) and make firm our feet, with strength for the struggle, and help us against the unbelieving folk'.



148
And God gave them the reward of this world, victory and booty, and the fairest reward of the Hereafter, that is, Paradise (husnuhu, 'the fairest of it', denotes [extra] favour in addition to what is deserved); and God loves the virtuous.

149
O you who believe, if you obey the disbelievers, in what they command you, they will make you turn back on your heels, [back] to unbelief, and you will revert as losers.


150
Nay, but God is your Protector, your Helper, and He is the best of helpers, so obey only Him and not them.
_________________________

AL IMRAN 141-145

وَلِيُمَحِّصَ اللّهُ الَّذِينَ آمَنُواْ وَيَمْحَقَ الْكَافِرِينَ {
141}

[Yusufali 3:141] Allah's object also is to purge those that are true in Faith and to deprive of blessing Those that resist Faith.




أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللّهُ الَّذِينَ جَاهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّابِرِينَ {142}

[Yusufali 3:142] Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast?




وَلَقَدْ كُنتُمْ تَمَنَّوْنَ الْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ {143}

[Yusufali 3:143] Ye did indeed wish for death before ye met him: Now ye have seen him with your own eyes, (And ye flinch!)




وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَن يَنقَلِبْ عَلَىَ عَقِبَيْهِ فَلَن يَضُرَّ اللّهَ شَيْئًا وَسَيَجْزِي اللّهُ الشَّاكِرِينَ {144}

[Yusufali 3:144] Muhammad is no more than a messenger: many Were the messenger that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.




وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَابًا مُّؤَجَّلاً وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الآخِرَةِ نُؤْتِهِ مِنْهَا وَسَنَجْزِي الشَّاكِرِينَ {145}

[Yusufali 3:145] Nor can a soul die except by Allah's leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude.

______________________________________________________
TAFSEER AL JALALAYN

141
And that God may prove the believers, purifying them of sins through what befalls them, and efface, that is, destroy, the disbelievers.

142
Or, nay, did you suppose you should enter Paradise without God knowing, through knowledge manifested outwardly, who among you have struggled and who are patient, in [times of] hardship?



143
You were longing for (tamannawna: one of the two letters ta' has been omitted from the original [tatamannawna]) death before you met it, when you said, 'Would that we had a day like the Day of Badr in order to attain what its martyrs attained. Now you have seen it, that is, the cause of it, war, looking on, that is, with your eyes [open] and contemplating the conditions, so why did you retreat?



144
With regard to their being routed, when it was rumoured that the Prophet had been killed and the hypocrites had said to the believers, 'If he has been killed, go back to your [previous] religion', the following was revealed: Muhammad is only a messenger; messengers have passed away before him. Why, if he should die or is slain, like others, will you turn back on your heels, will you return to unbelief (the last statement is the locus of the interrogative of denial, in other words, 'he was not a worshipped being, so that [if he were to die] you should turn back [to your previous religion]). If any man should turn back on his heels, he will not harm God in any way, but will be harming himself, and God will requite those that are thankful, for His graces by staying firm.



145


It is not for any soul to die, save by the leave of God, by His decree, a prescribed (kitaban, here a verbal noun, that is, God has prescribed this) term, that is to say, [a term fixed] in time, neither brought forward nor deferred, so why did you retreat [in defeat]? Defeat does not ward off death, nor does standing one's ground sever life. And whoever desires, by his deeds, the reward of this world, that is, his requital in it, We will give him of it, what has been alloted to him, but he shall have no share in the Hereafter; and whoever desires the reward of the Hereafter, We will give him of it, that is, of its reward; and We will requite the thankful.
______________________________________

AL IMRAN 136-140

أُوْلَـئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِين
3َ {136}

[Yusufali 3:136] For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)!




قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ فَسِيرُواْ فِي الأَرْضِ فَانْظُرُواْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذَّبِينَ {137}

[Yusufali 3:137] Many were the Ways of Life that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth.




هَـذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ {138}

[Yusufali 3:138] Here is a plain statement to men, a guidance and instruction to those who fear Allah!




وَلاَ تَهِنُوا وَلاَ تَحْزَنُوا وَأَنتُمُ الأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ {139}

[Yusufali 3:139] So lose not heart, nor fall into despair: For ye must gain mastery if ye are true in Faith.




إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ وَتِلْكَ الأيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللّهُ الَّذِينَ آمَنُواْ وَيَتَّخِذَ مِنكُمْ شُهَدَاء وَاللّهُ لاَ يُحِبُّ الظَّالِمِينَ {140}

[Yusufali 3:140] If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong.

____________________________________________________________________________________
TAFSEER AL JALALAYN

136


Those - their requital is forgiveness from their Lord, and Gardens beneath which rivers flow, abiding therein (khalidina fiha, an implied situation, that is, it is foreordained that they will abide in it once they enter it); excellent is the wage, this wage, of those workers, of obedience!

137

The following was revealed regarding the defeat at Uhud: Ways of life have passed away before you, all manner of unbelief has preceded, where they have been given respite but are then seized [with punishment]; so travel in the land, O believers, and behold how was the end of those who denied, the messengers, that is, how their affair ended in destruction. So do not grieve on account of their victory, I am only giving them respite until their appointed time.

138

This, Qur'an, is an exposition for, all, mankind, and a guidance, from error, and an admonition for such as are God-fearing, among them.

139

Faint not, shrink [not] from fighting the disbelievers, neither grieve, for what befell you at Uhud, for you shall prevail, through victory over them, if you are, truly, believers. (the response to this [last conditional clause] is the sum [meaning] of what has preceded it).


140

If a wound touches you, befalls you at Uhud, a like wound (qarh or qurh, which is the exhaustion that results from a wound and the like), already, at Badr, has touched the other people, the disbelievers. Such days We deal out in turn, We dispense them, among mankind, one day for one group, the next day for another, that they might be admonished, and that God may know, through knowledge manifested outwardly, those who believe, who are sincere in their faith from others; and that He may take witnesses from among you, honouring them with martyrdom, and God loves not the evildoers, the disbelievers, that is, He will chastise them, and the blessings He bestows upon them are only a [means of] drawing out [their punishment].

AL IMRAN 131-135

وَاتَّقُواْ النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ
{131}

[Yusufali 3:131] Fear the Fire, which is repaired for those who reject Faith:




وَأَطِيعُواْ اللّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ {132}

[Yusufali 3:132] And obey Allah and the Messenger; that ye may obtain mercy.




وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ {133}

[Yusufali 3:133] Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,-




الَّذِينَ يُنفِقُونَ فِي السَّرَّاء وَالضَّرَّاء وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ وَاللّهُ يُحِبُّ الْمُحْسِنِينَ {134}

[Yusufali 3:134] Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;-




وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ {135}

[Yusufali 3:135] And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,- and who can forgive sins except Allah?- and are never obstinate in persisting knowingly in (the wrong) they have done.


_____________________________________________________________

TAFSEER AL JALALAYN


131

And fear the Fire that has been prepared for the disbelievers, lest you be chastised with it.

132

Her Lord accepted the child, that is, He received Mary from her mother, with gracious acceptance, and made her grow excellently, He made her grow up with excellent character. She would grow in a day by as much as a new-born grew during a year. Her mother took her to the priests, the keepers of the Holy House [of Jerusalem] and said: 'This here before you is the dedication [I offered]'. They competed for [guardianship of] her, because she was the daughter of their religious leader, at which point Zachariah said, 'I am most worthy of her, for, her maternal aunt lives with me'. The others said, 'No, [not until] we have cast lots'. Thus, all twenty nine of them departed to the River Jordan, where they cast their quills, agreeing that the one whose quill remained fast and floated to the surface of the water would be most worthy of [being guardian over] her. Zachariah's quill remained fast [and surfaced]. He took [charge of] her and built for her a gallery-room with a ladder in the temple, and none apart from him went up to her. He used to bring her food, drink and oil, and would find her with summer fruits in winter, and winter fruits in summer, just as God says, and Zachariah took charge of her, he took her to him (a variant reading [of kafalaha, 'he took charge of her'] is kaffalaha, 'He [God] gave Zachariah charge of her', with Zakariyya', or Zakariyya, in the accusative and 'God' as the subject of the verb). Whenever Zachariah went into the sanctuary, that is, the room, the most noble seat [in the temple], where she was, he found her with provisions. 'O Mary,' he said, 'Whence comes this to you?' She, still very young, said, 'From God, He sends it to me from Paradise, 'Truly God provides, abundant provision, for whomever He will without reckoning, without consequence.

133
And vie with one another hastening (read wa-sari'u or [simply] sari'u) to forgiveness from your Lord, and to a garden as wide as the heavens and the earth, that is, as broad as both of them together if put side by side - breadth denotes ampleness - that has been prepared for those who fear God in being obedient and abandoning acts of disobedience.


134

Who expend, in obedience to God, in prosperity and adversity, in [times of] ease and difficulty, and restrain their rage, [and] desist from following it up even though they are able to, and pardon their fellow-men, those who wrong them, waiving their punishment; and God loves those who are virtuous, through such actions, that is to say, He will reward them.

135
And who when they commit an indecency, a despicable sin such as adultery, or wrong themselves, with less than that, such as a kiss, remember God, that is to say, His threat of punishment, and pray forgiveness for their sins - and who, that is, none, shall forgive sins but God? - and who do not persist, persevere, in what they did, but have desisted from it, knowing, that what they did was sinful.

AL IMRAN 126-130

وَمَا جَعَلَهُ اللّهُ إِلاَّ بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِ وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللّهِ الْعَزِيزِ الْحَكِيم
ِ {126}
[Yusufali 3:126] 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:




لِيَقْطَعَ طَرَفًا مِّنَ الَّذِينَ كَفَرُواْ أَوْ يَكْبِتَهُمْ فَيَنقَلِبُواْ خَآئِبِينَ {127}

[Yusufali 3:127] 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.




لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذَّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ {128}

[Yusufali 3:128] 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.




وَلِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ يَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء وَاللّهُ غَفُورٌ رَّحِيمٌ {129}

[Yusufali 3:129] 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.




يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ الرِّبَا أَضْعَافًا مُّضَاعَفَةً وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ {130}

[Yusufali 3:130] O ye who believe! Devour not usury, doubled and multiplied; but fear Allah; that ye may (really) prosper.

*****

TAFSEER AL JALALAYN


126

What God ordained, that is, of reinforcement, was only as a good tiding to you, of victory, and that your hearts might be at peace, [that] they might be at rest, and not be terrified by the large number of the enemy as compared to your small number. Victory comes only from God, the Mighty, the Wise, He gives it to whomever He will, and [victory comes] not because of a large army.

127


And that He might cut off (li-yaqta', is semantically connected to the clause containing nasarakum, 'He gave you victory'), that is to say, that He might destroy, a party of the disbelievers, by slaying them or making them fall captive, or suppress them, humiliate them through defeat, so that they fall back, return, frustrated, not having secured what they desired.

128


When, on the Day of Uhud, the Prophet received a head wound and his front tooth was broken, and he said, 'How does a people who have drenched the face of their Prophet in blood [expect to] prosper?', the following was revealed: It is no concern at all of yours, nay, it is God's concern, so be patient, whether, meaning, until such time as, He relents to them, through [their acceptance of] Islam, or chastises them; for they are indeed evildoers, by [virtue of their] disbelief.

129

To God belongs all that is in the heavens and the earth, as possessions, creatures and servants; He forgives whom He wills, forgiveness for, and chastises whom He wills, chastisement for. And God is Forgiving, of His friends, Merciful, to those who obey Him.


130

O you who believe, do not exact usury, twofold and severalfold (read muda'afatan or mud'afatan) by increasing the amount [to be repaid] when the [loan] period comes to an end and delaying the request [of the loan]. And fear God, by abandoning such [usury], so that you may prosper, [that] you may triumph.

AL IMRAN 121-125

وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ وَاللّهُ سَمِيعٌ عَلِيمٌ
{121}

[Yusufali 3:121] Remember that morning Thou didst leave Thy household (early) to post the faithful at their stations for battle: And Allah heareth and knoweth all things:




إِذْ هَمَّت طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلاَ وَاللّهُ وَلِيُّهُمَا وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ {122}

[Yusufali 3:122] Remember two of your parties Meditated cowardice; but Allah was their protector, and in Allah should the faithful (Ever) put their trust.




وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ فَاتَّقُواْ اللّهَ لَعَلَّكُمْ تَشْكُرُونَ {123}

[Yusufali 3:123] Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah; thus May ye show your gratitude.




إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلاَثَةِ آلاَفٍ مِّنَ الْمَلآئِكَةِ مُنزَلِينَ {124}

[Yusufali 3:124] Remember thou saidst to the Faithful: "Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down?




بَلَى إِن تَصْبِرُواْ وَتَتَّقُواْ وَيَأْتُوكُم مِّن فَوْرِهِمْ هَـذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ آلافٍ مِّنَ الْمَلآئِكَةِ مُسَوِّمِينَ {125}

[Yusufali 3:125] "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.

__________________________________________________________________

TAFSEER AL JALALAYN


121
And, mention O Muhammad (s), when you went forth at dawn from your family, at Medina, to assign the believers, to have [them] occupy, their places, stations for them to stand at, for battle, and God hears, what you say, knows, your circumstances: this was the day of [the battle of] Uhud. The Prophet (s) set out with 1000 or 950 men, while the idolaters numbered 3000. The Prophet pitched camp at the ravine on Saturday 7th of Shawwal in year 3 of the Hijra. He had his back and that of his troops to Uhud. He arranged their lines and placed a group of archers under the command of 'Abd Allah b. Jubayr at the foot of the mountain and said to them: 'Defend us with your arrows in case they come up from behind us, and remain here whether we are being defeated or on the verge of victory'.

122
When (idh, substitutes for the previous idh) two parties of you, the Banu Salima and the Banu Haritha, the two flanks of the army, were about to lose heart, [about] to shrink from the battle and retreat, after 'Abd Allah b. Ubayy, the hypocrite, and his companions began to retreat. He [Ibn Ubayy] said, 'Why should we get ourselves and our children killed?' and he also said to Abu Jabir al-Salami - who had said to him, 'I implore you by God for your Prophet's sake and yours' - 'If we knew how to fight, we would follow you!' But God then made them [the Banu Salima and the Banu Haritha] steadfast and they did not abandon [the field]; and God was their Protector, their Helper, and let the believers rely on God, let them place their trust in Him and none other.


123
When they were defeated, the following was revealed as a way of reminding them of God's favour: God already gave you victory at Badr, a location between Mecca and Medina, when you were contemptible, few in number and weapons. So fear God, in order that you might be thankful, for His blessings.


124
When (idh, an adverbial qualifier of nasarakum, 'He gave you victory' [in the previous verse]) you were saying to the believers, promising them as reassurance [for them]: 'Is it not sufficient for you that your Lord should reinforce you, [that] He should succour you, with three thousand angels sent down? (read munzalin or munazzalin, 'sent down').

125
Yea, it is sufficient for you. In [surat] al-Anfal [it is stated] with a thousand [Q. 8:9], because at first He reinforced them with this [thousand], then it became three [thousand] then five [thousand], as God says: if you are patient, in encountering the enemy, and fear, God in not contravening [His command], and they, the idolaters, come against you instantly, your Lord will reinforce you with five thousand angels accoutred' (read musawimmin or musawammin), that is to say, distinctively marked [for the battle]. Indeed, they were patient and God fulfilled His promise to them, so that the angels fought together with them riding upon piebald horses wearing yellow or white turbans, let loose down to their shoulders.

AL IMRAN 116-120

إِنَّ الَّذِينَ كَفَرُواْ لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُم مِّنَ اللّهِ شَيْئًا وَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ {116}

[Yusufali 3:116] 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).




مَثَلُ مَا يُنفِقُونَ فِي هِـذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُواْ أَنفُسَهُمْ فَأَهْلَكَتْهُ وَمَا ظَلَمَهُمُ اللّهُ وَلَـكِنْ أَنفُسَهُمْ يَظْلِمُونَ {117}

[Yusufali 3:117] 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.



يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ بِطَانَةً مِّن دُونِكُمْ لاَ يَأْلُونَكُمْ خَبَالاً وَدُّواْ مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاء مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الآيَاتِ إِن كُنتُمْ تَعْقِلُونَ {118}

[Yusufali 3:118] 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.




هَاأَنتُمْ أُوْلاء تُحِبُّونَهُمْ وَلاَ يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ وَإِذَا لَقُوكُمْ قَالُواْ آمَنَّا وَإِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الأَنَامِلَ مِنَ الْغَيْظِ قُلْ مُوتُواْ بِغَيْظِكُمْ إِنَّ اللّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ {119}

[Yusufali 3:119] 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 you rage; Allah knoweth well all the secrets of the heart."




إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُواْ بِهَا وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا إِنَّ اللّهَ بِمَا يَعْمَلُونَ مُحِيطٌ {120}

[Yusufali 3:120] 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.

_________________________________________________________________

TAFSEER AL JALALAYN



116
As for the disbelievers, their riches shall not avail, protect, them, neither their children, against God, that is, against His chastisement: these two are singled out for mention because a person usually avails himself either by paying a ransom, or by [resorting to] the help of his children; those are the inhabitants of the Fire, abiding therein.

117

The likeness, the description, of what they, the disbelievers, expend in the life of this world, in the way of enmity towards the Prophet or in the way of voluntary almsgiving or the like, is as the likeness of a wind wherein is a blast, of extreme hot or cold, that smote the tillage, the crops, of a people who have wronged themselves, through unbelief and disobedience, and destroyed it, so that they could not profit from it; so it is with what they expend, it perishes and they profit nothing from it. God did not wrong them, when they lost what they expended, but they wronged themselves, through unbelief, which necessitated this loss.

118


O you who believe, do not take as intimates, as sincere friends, revealing to them your secret thoughts, anyone apart from yourselves, from among the Jews, Christians and the hypocrites; such men spare nothing to ruin you (khabalan is in the accusative because the preposition [that usually precedes it, sc. fi'l-khabal] has been omitted), that is to say, they would not be remiss about corrupting you; they would love, they wish, for you to suffer ([al-'anat means] extreme hardship). Hatred, enmity towards you, is revealed, it is manifested, by their mouths, by sowing discord among you and informing the idolaters of your secret [plans]; and what their breasts conceal, of enmity, is yet greater. Now We have made clear to you the signs, of their enmity; if you understand, this, then do not befriend them.

119

Lo (ha, 'lo!', is for calling attention [to something]), there you are, O believers, you love them, on account of their kinship and their [pretence of] friendship towards you, but they love you not, since they oppose you in religion; you believe in the Book, all of it, that is to say, in the Books, all of them, but they do not believe in your Book, and when they meet you they say, 'We believe,' but when they are alone, they bite at you their fingertips, in rage, in extreme fury at what they see of your mutual affection: the biting of the fingertips is used to figuratively express the severity of rage, even if there be no biting involved. Say: 'Perish in your rage, that is, be this way until the end of your lives, for you shall not see what will please you; God knows what is in the breasts', what is in the hearts, including that which these conceal.

120

If good fortune, a favour such as victory or booty, befalls you, it is evil for them, it grieves them; but if evil, such as defeat or drought, befalls you, they rejoice thereat (the conditional statement here is semantically connected to the previous conditional, and what comes in between is a parenthetical [statement], the meaning being that their enmity towards you is endless, so why do you befriend them? Avoid them!) Yet if you endure, their harm, and fear, God by [not] befriending them and so on, their guile will not hurt you (read either la yadirkum or la yadurrukum) at all; God encompasses what they do (ya'malun, or may be read ta'malun, 'what you do'), He has knowledge of it and will requite them for it.

AL IMRAN 111-115

لَن يَضُرُّوكُمْ إِلاَّ أَذًى وَإِن يُقَاتِلُوكُمْ يُوَلُّوكُمُ الأَدُبَارَ ثُمَّ لاَ يُنصَرُونَ {
111}

[Yusufali 3:111] They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get.




ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُواْ إِلاَّ بِحَبْلٍ مِّنْ اللّهِ وَحَبْلٍ مِّنَ النَّاسِ وَبَآؤُوا بِغَضَبٍ مِّنَ اللّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَاتِ اللّهِ وَيَقْتُلُونَ الأَنبِيَاء بِغَيْرِ حَقٍّ ذَلِكَ بِمَا عَصَوا وَّكَانُواْ يَعْتَدُونَ {112}

[Yusufali 3:112] Shame is pitched over them (Like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution. This because they rejected the Signs of Allah, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds.




لَيْسُواْ سَوَاء مِّنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَآئِمَةٌ يَتْلُونَ آيَاتِ اللّهِ آنَاء اللَّيْلِ وَهُمْ يَسْجُدُونَ {113}

[Yusufali 3:113] Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration.




يُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُوْلَـئِكَ مِنَ الصَّالِحِينَ {114}

[Yusufali 3:114] They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous.




وَمَا يَفْعَلُواْ مِنْ خَيْرٍ فَلَن يُكْفَرُوْهُ وَاللّهُ عَلِيمٌ بِالْمُتَّقِينَ {115}

[Yusufali 3:115] Of the good that they do, nothing will be rejected of them; for Allah knoweth well those that do right.

________________________________________________________________
TAFSEER AL JALALAYN
111

They, the Jews, will not harm you, O company of Muslims, in any way, except a little hurt, with their tongues, such as slander and threats; and if they fight against you, they will turn their backs to you, in retreat, then they will not be helped, against you, but you will be helped against them.

112

Abasement shall be cast upon them, wherever they are found, so that they have no strength and no protection, save, if they be [clinging to], a rope of God, and a rope of the, believing, people, this being the latter's covenant of security for them on the condition that they pay the jizya, in other words, they have no protection other than this; they have incurred, they have ended up, with anger from God, and poverty shall be cast upon them; that, is, because they disbelieved in God's signs, and slew the prophets without right; that (dhalika is [repeated] for emphasis), is, because they disobeyed, God's command, and used to transgress, passing from what is lawful into what is unlawful.

113

Yet they, the People of the Scripture, are not all alike, equal; some of the People of the Scripture are a community upright, with integrity, adhering to the truth, such as 'Abd Allah b. Salam, may God be pleased with him and his companions, who recite God's verses in the watches of the night, that is, during its hours, prostrating themselves, performing prayer (wa-hum yasjudun, 'prostrating themselves', is a circumstantial qualifier).

114

They believe in God and in the Last Day, enjoining decency and forbidding indecency, vying with one another in good works; those, described in the way God has mentioned, are of the righteous, and some of them are not like this and are not righteous.

115
And whatever good you do, O community, (taf'alu, 'you do', or if this is read yaf'alu, 'they do', then [it is referring to them] 'the upright community'), you shall not be denied it ([read] in both ways [fa-lan tukfaruhu, 'you shall not be denied it', or fa-lan yukfaruhu, 'they shall not be denied it']), you shall not be deprived of its reward, but you will be rewarded for it, and God knows the God-fearing.

AL IMRAN 106-110

يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكْفَرْتُم بَعْدَ إِيمَانِكُمْ فَذُوقُواْ الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ
{106}

[Yusufali 3:106] On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): "Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith."




وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللّهِ هُمْ فِيهَا خَالِدُونَ {107}

[Yusufali 3:107] But those whose faces will be (lit with) white,- they will be in (the light of) Allah's mercy: therein to dwell (for ever).




تِلْكَ آيَاتُ اللّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَمَا اللّهُ يُرِيدُ ظُلْمًا لِّلْعَالَمِينَ {108}

[Yusufali 3:108] These are the Signs of Allah: We rehearse them to thee in Truth: And Allah means no injustice to any of His creatures.




وَلِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَإِلَى اللّهِ تُرْجَعُ الأُمُورُ {109}

[Yusufali 3:109] To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision).




كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ {110}

[Yusufali 3:110] Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors.

_________________________________________________________________
TAFSEER AL JALALAYN


106
The day when some faces are blackened, and some faces whitened, that is, the Day of Resurrection. As for those whose faces are blackened, these being the disbelievers, who are thrown into the Fire and to whom it is said in rebuke: 'Did you disbelieve after you had believed, on the day the covenant was made? Then taste the chastisement for what you disbelieved!'

107
But as for those whose faces are whitened, and these are the believers, they shall be in God's mercy, that is to say, in Paradise, abiding therein.

108
Those, that is to say, these verses, are the verses of God which We recite to you, O Muhammad (s), in truth, and God desires not any injustice for the worlds, punishing them for no crime.

109
To God belongs all that is in the heavens and in the earth, as possessions, creatures and servants, and to Him all matters are returned.

110
You, O community of Muhammad (s), are the best community brought forth, manifested, to men, according to God's knowledge, enjoining decency, and forbidding indecency, and believing in God. Had the People of the Scripture believed, it, their belief, would have been better for them; some of them are believers, such as 'Abd Allāh b. Salām, may God be pleased with him and his companions; but most of them, the disbelievers, are wicked.

AL IMRAN 101-105

وَكَيْفَ تَكْفُرُونَ وَأَنتُمْ تُتْلَى عَلَيْكُمْ آيَاتُ اللّهِ وَفِيكُمْ رَسُولُهُ وَمَن يَعْتَصِم بِاللّهِ فَقَدْ هُدِيَ إِلَى صِرَاطٍ مُّسْتَقِيمٍ
{101}

[Yusufali 3:101] And how would ye deny Faith while unto you are rehearsed the Signs of Allah, and among you Lives the Messenger? Whoever holds firmly to Allah will be shown a way that is straight.




يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ {102}

[Yusufali 3:102] O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam.




وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىَ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ {103}

[Yusufali 3:103] And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided.




وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ {104}
[Yusufali 3:104] Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.




وَلاَ تَكُونُواْ كَالَّذِينَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِن بَعْدِ مَا جَاءهُمُ الْبَيِّنَاتُ وَأُوْلَـئِكَ لَهُمْ عَذَابٌ عَظِيمٌ {105}

[Yusufali 3:105] Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty,-

__________________________________________________________________
TAFSEER AL JALALAYN


101
How can you disbelieve (this is an interrogative of amazement and rebuke) while you have God's verses recited to you, and His Messenger is in your midst? Whoever holds fast to, clings to, God, he is guided to a straight path.

102
O you who believe, fear God as He should be feared, so that He is obeyed and not disobeyed, thanked and not shown ingratitude, remembered and not forgotten. They said, 'Who, O Messenger of God, is strong enough for this [task]?' But it was then abrogated by His statement: So fear God as much as you can [Q. 64:16]; and do not die, except as Muslims, professing the Oneness of God.


103
And hold fast to, clutch, God's bond, namely, His religion, together, and do not scatter, after submitting [to Islam]; remember God's grace, His bestowing of favours, upon you, O companies of the Aws and the Khazraj, when you were enemies, and He brought your hearts together, through Islam, so that by His grace you became brothers, in religion and comradeship; and you were upon the brink, the edge, of a pit of fire, such that to fall into it you only had to die disbelieving; but He delivered you from it, through belief. So, just as He has made clear for you what has been mentioned, God makes clear to you His signs that you might be guided.

104
Let there be one community of you calling to good, to Islam, and enjoining decency, and forbidding indecency; those, that call, bid and forbid, are the successful, the victorious (the particle min, 'of', [in minkum, 'of you'] is partitive, since what is mentioned is a collective obligation [fard kifaya], and is not incumbent upon every individual of the community, for not every person, such as the ignorant, is up to it. However, it is also said that this particle is extra, and what is meant is, 'so that you are a community [calling to good and so on]').

105
Be not as those who scattered, in their religion, and disputed, over it, after the clear proofs came to them, and these are the Jews and the Christians, those there awaits a mighty chastisement.

AL IMRAN 96-100

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ
{96}

[Yusufali 3:96] The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all kinds of beings:




فِيهِ آيَاتٌ بَيِّـنَاتٌ مَّقَامُ إِبْرَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِنًا وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِيٌّ عَنِ الْعَالَمِينَ {97}

[Yusufali 3:97] In it are Signs Manifest; (for example), the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men owe to Allah,- those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures.





قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللّهِ وَاللّهُ شَهِيدٌ عَلَى مَا تَعْمَلُونَ {98}

[Yusufali 3:98] Say: "O People of the Book! Why reject ye the Signs of Allah, when Allah is Himself witness to all ye do?"




قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَن سَبِيلِ اللّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا وَأَنتُمْ شُهَدَاء وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ {99}

[Yusufali 3:99] Say: "O ye People of the Book! Why obstruct ye those who believe, from the path of Allah, Seeking to make it crooked, while ye were yourselves witnesses (to Allah's Covenant)? but Allah is not unmindful of all that ye do."




يَا أَيُّهَا الَّذِينَ آمَنُوَاْ إِن تُطِيعُواْ فَرِيقًا مِّنَ الَّذِينَ أُوتُواْ الْكِتَابَ يَرُدُّوكُم بَعْدَ إِيمَانِكُمْ كَافِرِينَ {100}

[Yusufali 3:100] O ye who believe! If ye listen to a faction among the People of the Book, they would (indeed) render you apostates after ye have believed!
_______________________________________________________________

TAFSEER AL JALALAYN


96
When they said, 'Our direction of prayer (qibla) came before yours', the following was revealed: The first house, for worship, established for the people, on earth, was that at Bakka (a variant of Makka [Mecca], so called because it 'crushes' [tabukku] the necks of tyrants); it was built by the angels before the creation of Adam, and after it the Aqsa [in Jerusalem] was built, a period of forty years separating them, as reported in the hadith of the two Sahihs [sc. of al-Bukhari and Muslim], and in the hadith [that states]: 'The first thing to appear on the surface of the water, at the creation of the heavens and the earth, was a white foam, underneath which the earth was unrolled'; a blessed place (mubarakan, a circumstantial qualifier referring to la'lladhi, 'that') meaning a place of blessings, and a guidance to all worlds, because it is their qibla.

97



Therein are clear signs, among which is, the station of Abraham, that is, the stone upon which he stood to build the House, and on which his footprints remain; and it [the House] has endured all this length of time and the constant passing of hands over it. Among these [signs] are the fact that the reward for good deeds is multiplied in it and that birds never fly over it; and whoever enters it is in security, not liable therein to be killed or oppressed or otherwise. It is the duty of people towards God to make the pilgrimage to the House (read either as hijj al-bayt or hajj al-bayt, as two variants of the verbal noun from hajj, meaning 'the intention [to journey there]'), if he is able to make his way there (man istata'a ilayhi sabilan substitutes for al-nas, 'people'). The Prophet (s) explained this [ability] as having provisions and a ride, as reported by al-Hakim [al-Naysaburi] and others. As for the one who disbelieves, in God or in what He has made obligatory with regard to the Pilgrimage, God is Independent of all worlds, the humans, the jinn and the angels, and [is Independent of] their devotions.


98

Say: 'O People of the Scripture, why do you disbelieve in God's verses, that is, the Qur'an, when God is Witness of what you do?', and will requite you for it?

99

Say: 'O People of the Scripture, why do you bar believers, causing them to turn away, from God's way, His religion, by denying the truth of the Prophet and concealing His graces, desiring to make it crooked ('iwajan is the verbal noun, meaning mu'awwajatan, 'made crooked'), inclining away from the truth, while you yourselves are witnesses, [while] you know that the religion which is upright and pleasing [to God] is that of Islam, as stated in your Book? God is not heedless of what you do', in the way of unbelief and mendacity; instead He gives you respite until your appointed time and then requites you.

100


The following was revealed when the Jews passed by the Aws and the Khazraj and were infuriated by their comradeship, and set about reminding them of their mutual hostility in the days before Islam, such that they caused them to quarrel and the two [tribes] were on the verge of fighting one another: O you who believe, if you obey a party of those who have been given the Scripture, they will turn you, after you have believed, into disbelievers.

AL IMRAN 91-95

إِنَّ الَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ الأرْضِ ذَهَبًا وَلَوِ افْتَدَى بِهِ أُوْلَـئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُم مِّن نَّاصِرِينَ
{91}

[Yusufali 3:91] As to those who reject Faith, and die rejecting,- never would be accepted from any such as much gold as the earth contains, though they should offer it for ransom. For such is (in store) a penalty grievous, and they will find no helpers.




لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ وَمَا تُنفِقُواْ مِن شَيْءٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ {92}

[Yusufali 3:92] By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well.




كُلُّ الطَّعَامِ كَانَ حِـلاًّ لِّبَنِي إِسْرَائِيلَ إِلاَّ مَا حَرَّمَ إِسْرَائِيلُ عَلَى نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ قُلْ فَأْتُواْ بِالتَّوْرَاةِ فَاتْلُوهَا إِن كُنتُمْ صَادِقِينَ {93}

[Yusufali 3:93] All food was lawful to the Children of Israel, except what Israel Made unlawful for itself, before the Law (of Moses) was revealed. Say: "Bring ye the Law and study it, if ye be men of truth."




فَمَنِ افْتَرَىَ عَلَى اللّهِ الْكَذِبَ مِن بَعْدِ ذَلِكَ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ {94}

[Yusufali 3:94] If any, after this, invent a lie and attribute it to Allah, they are indeed unjust wrong-doers.




قُلْ صَدَقَ اللّهُ فَاتَّبِعُواْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ {95}

[Yusufali 3:95] Say: "Allah speaketh the Truth: follow the religion of Abraham, the sane in faith; he was not of the Pagans."

_______________________________________________________________

TAFSEER AL JALALAYN

91
Surely those who disbelieve, and die disbelieving, the whole earth full, the amount needed to fill it up, of gold shall not be accepted from any one of them (the fā' [of fa-lan yuqbala, 'it shall not be accepted'] has been included in the predicate of the inna clause, because the statement about alladhīna, 'those [who disbelieve]', resembles a conditional statement; and as a declaration of the reason for it [repentance] not being acceptable in the case of one who dies in unbelief) if he would ransom himself thereby; for them awaits a painful chastisement (alīm is [the same as] mu'lim, 'painful'), and they shall have no helpers, to protect them from it.

92
You will not attain piety, that is, the reward for it, which is Paradise, until you expend, [until] you give voluntary alms, of what you love, of your wealth; and whatever thing you expend, God knows of it, and He will requite it accordingly.

93
When the Jews said to the Prophet, 'You claim that you follow the creed of Abraham, but Abraham did not eat camel's meat nor drink its milk', the following was revealed: All food was lawful to the Children of Israel save what Israel, Jacob, forbade for himself, namely, camels: when he was afflicted with sciatica ('irq al-nasā), he made a vow that if he were cured he would not eat of it again, and so it was forbidden him; before the Torah was revealed, which was after the time of Abraham, as it was not unlawful in his time, as they claimed. Say, to them, 'Bring the Torah now, and recite it, so that the truth of what you say may become clear, if you are truthful', in what you say; they were stupified and did not bring it [the Torah]. God, exalted be He, then said:

94
Whoever invents falsehood against God after that, that is, after the proof has become manifest that the prohibition was made by Jacob, and not during the time of Abraham, those are the evildoers, that transgress the truth into falsehood.

95
Say: 'God has spoken the truth, in this matter, just as He has in all that He has related; therefore follow the creed of Abraham, the one which I follow, a hanīf, inclining away from all religions towards submission (islām), and he was not an idolater'.