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].