Tafheem ul Quran :: Surah 3. Al-I-Imran
- Thread starter kalamazoo
- Start date
(3:156-158) Believers, do not behave like those who disbelieved and say to their brothers (who meet some mishap) in the course of their journey for fighting: 'Had they remained with us, they would not have died nor been slain.' Allah makes such thoughts the cause of deep regrets in their hearts. *113 For in truth it is Allah alone who grants life and deals death. Allah sees all that you do. And were you to be slain or to die in the way of Allah, then surely Allah's forgiveness and mercy are better than all the goods they amass. And were you to die or be slain, it is to Allah that you will all be mustered.
:::::::::::::::::::::::::::::::::::::::::
*113.
Such ideas had no solid ground. God's decree regarding the time of one's death cannot be deferred. Those who lack faith in God and think that everything is dependent on their own scheming and effort rather than on the overpowering Will of God become victims of perpetual remorse, since they never cease to reflect how a slightly different circumstance or slightly altered strategy could have led to an altogether different and wholesome result.
:::::::::::::::::::::::::::::::::::::::::
*113.
Such ideas had no solid ground. God's decree regarding the time of one's death cannot be deferred. Those who lack faith in God and think that everything is dependent on their own scheming and effort rather than on the overpowering Will of God become victims of perpetual remorse, since they never cease to reflect how a slightly different circumstance or slightly altered strategy could have led to an altogether different and wholesome result.
(3:159) It was thanks to Allah's mercy that you were gentle to them. Had you been rough, hard-hearted, they would surely have scattered away from you. So pardon them, and pray for their forgiveness, and take counsel from them in matters of importance. And when you are resolved on a course of action place your trust in Allah; surely Allah loves those who put their trust (in Him).
(3:160) If Allah helps you none shall prevail over you; if He forsakes you then who can help you? It is in Allah that the believers should put their trust.
(3:160) If Allah helps you none shall prevail over you; if He forsakes you then who can help you? It is in Allah that the believers should put their trust.
(3:161-164) It is not for a Prophet to defraud; *114 and whoever defrauds shall bring with him the fruits of his fraud on the Day of Resurrection, when every human being shall be paid in full what he has earned, and shall not be wronged. Is he who follows the good pleasure of Allah like him who is laden with Allah's wrath and whose abode is Hell? How evil that is for a resting-place! They vary greatly in rank in the sight of Allah, and Allah sees what they do. Surely Allah conferred a great favour on the believers when He raised from among them a Messenger to recite to them His signs, and to purify them, and to teach them the Book and Wisdom. For before that they were in manifest error.
::::::::::::::::::::::::::::::::::::::::::::
*114.
When the archers, whom the Prophet had posted to defend the army against any attack from the rear, saw that the spoils of the enemy were being collected, they feared that the spoils might fall in their entirety to the lot of the soldiers who were then collecting them, and that they might, therefore, be deprived of their share. It was this idea which had impelled them to leave their posts. When the Prophet returned to Madina after the battle he asked them to explain the cause of their disobedience. When he had heard their unconvincing stories he told them:
'You thought that we would act dishonestly and would not deliver you your share.'
(See Alusi. Ruh al-Ma'ani, commentary on this verse - Ed.)
The verse alludes to this here.
The purpose is to impress upon them that the Messenger of God himself was the commander of their army and that all their affairs were in his hands alone. What made them feel that their interests were not secure even in the hands of God's Messenger? Did they think that a division of spoils under the direct supervision of the Prophet Would be made in any manner other than that dictated by absolute honesty, trustworthiness and justice?
::::::::::::::::::::::::::::::::::::::::::::
*114.
When the archers, whom the Prophet had posted to defend the army against any attack from the rear, saw that the spoils of the enemy were being collected, they feared that the spoils might fall in their entirety to the lot of the soldiers who were then collecting them, and that they might, therefore, be deprived of their share. It was this idea which had impelled them to leave their posts. When the Prophet returned to Madina after the battle he asked them to explain the cause of their disobedience. When he had heard their unconvincing stories he told them:
'You thought that we would act dishonestly and would not deliver you your share.'
(See Alusi. Ruh al-Ma'ani, commentary on this verse - Ed.)
The verse alludes to this here.
The purpose is to impress upon them that the Messenger of God himself was the commander of their army and that all their affairs were in his hands alone. What made them feel that their interests were not secure even in the hands of God's Messenger? Did they think that a division of spoils under the direct supervision of the Prophet Would be made in any manner other than that dictated by absolute honesty, trustworthiness and justice?
(3:165)(3:168) And how come when a calamity befell you, you began to ask: 'How has this come about?' *115 even though the enemy has suffered at your hands (in the Battle of Badr) double what you have suffered! *116 Say: This calamity has been brought about by yourselves. *117 Surely Allah is Ail-Powerful. *118 What befell you on the day when the two hosts met was by the leave of Allah, and in order that He might mark out those who believe and those who are hypocrites. And when these hypocrites were asked: 'Come and fight in the wayof Allah', or (at least) 'defend yourselves', they answered: 'If we but knew that there would be fighting, we would certainly have followed. *119 They were nearer then to infidelity than to faith. They utter from their mouths what is not in their hearts. Allah knows well what they conceal.
*119. When 'Abd Allah b. Ubayy decided to withdraw from the battlefield with his men several Muslims attempted to persuade him not to do so. Ibn Ubayy replied that he was sure that there would be no fighting that day, and he assured them that had he expected fighting to take place, he would have gone along with them. These are the ones who stayed away, saying about their brothers: 'Had they followed us, they would not have been slain.' Say: 'If you speak the truth then avert death when it comes to you.'
::::::::::::::::::::::::::
*115.
The more high ranking Companions were too well aware of reality to fall prey to any misunderstandings. The ordinary believers, however, had thought that as long as God's Messenger was in their midst and as long as they enjoyed God's support and help the unbeliever, could never triumph over them. Hence, when they suffered defeat at the Battle of Uhud, their expectations were shaken and they began to wonder why things had taken the course they had. They wondered why they had been defeated even though they had fought for the sake of God's true religion with God's support, and the Messenger of God was with them on the battlefield. Furthermore, they were worried that the defeat had been at the hands of those who were out to destroy God's true religion. These verses seek to allay this sense of anxiety and rid their minds of doubt and suspicion.
*116.
In the Battle of Uhud seventy Muslims were martyred. In the Battle of Badr. seventy unbelievers were killed and seventy taken as captives.
*117.
The calamity that had befallen them was the outcome of their own weaknesses and mistakes. They had not remained sufficiently patient, they had acted, in certain respects, in a manner inconsistent with the dictates of piety, they had disobeyed the command that had been given them, they were lured by material wealth and they disputed and quarrelled among them-selves. After all this, was it still necessary to ask what caused the debacle?
*118.
If God has the power to make them victorious He also has the power to bring about their defeat.
*119.
When 'Abd Allah b. Ubayy decided to withdraw from the battlefield with his men several Muslims attempted to persuade him not to do so. Ibn Ubayy replied that he was sure that there would be no fighting that day, and he assured them that had he expected fighting to take place, he would have gone along with them.
*119. When 'Abd Allah b. Ubayy decided to withdraw from the battlefield with his men several Muslims attempted to persuade him not to do so. Ibn Ubayy replied that he was sure that there would be no fighting that day, and he assured them that had he expected fighting to take place, he would have gone along with them. These are the ones who stayed away, saying about their brothers: 'Had they followed us, they would not have been slain.' Say: 'If you speak the truth then avert death when it comes to you.'
::::::::::::::::::::::::::
*115.
The more high ranking Companions were too well aware of reality to fall prey to any misunderstandings. The ordinary believers, however, had thought that as long as God's Messenger was in their midst and as long as they enjoyed God's support and help the unbeliever, could never triumph over them. Hence, when they suffered defeat at the Battle of Uhud, their expectations were shaken and they began to wonder why things had taken the course they had. They wondered why they had been defeated even though they had fought for the sake of God's true religion with God's support, and the Messenger of God was with them on the battlefield. Furthermore, they were worried that the defeat had been at the hands of those who were out to destroy God's true religion. These verses seek to allay this sense of anxiety and rid their minds of doubt and suspicion.
*116.
In the Battle of Uhud seventy Muslims were martyred. In the Battle of Badr. seventy unbelievers were killed and seventy taken as captives.
*117.
The calamity that had befallen them was the outcome of their own weaknesses and mistakes. They had not remained sufficiently patient, they had acted, in certain respects, in a manner inconsistent with the dictates of piety, they had disobeyed the command that had been given them, they were lured by material wealth and they disputed and quarrelled among them-selves. After all this, was it still necessary to ask what caused the debacle?
*118.
If God has the power to make them victorious He also has the power to bring about their defeat.
*119.
When 'Abd Allah b. Ubayy decided to withdraw from the battlefield with his men several Muslims attempted to persuade him not to do so. Ibn Ubayy replied that he was sure that there would be no fighting that day, and he assured them that had he expected fighting to take place, he would have gone along with them.
(3:169)(3:171)
Think not of those slain in the way of Allah as dead. *120 Indeed they are living, and with their Lord they have their sustenance, rejoicing in what Allah has bestowed upon them out of His bounty, *121 jubilant that neither fear nor grief shall come upon the believers left behind in the world who have not yet joined them. They rejoice at the favours and bounties of Allah, and at the awareness that Allah will not cause the reward of the believers to be lost.
;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;
*120.
For an explanation see Surah 2. n. 155 above.
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
*121.
There is a Tradition from the Prophet that he who leaves the world after having lived righteously is greeted with a life so felicitous that he never wishes to return to the world. The only exception to this are martyrs who wish to be sent back to the world so that they may once again attain martyrdom and thereby enjoy that unique joy, bliss and ecstasy which one experiences at the time of laying down one's life for God.
(Ahmad b. Hanbal, Musnad, vol. Ill, 103, 126, 153, 173, 251, 276, 278, 284, 289; Bukhari, 'Tafsir al-Qur'an', 6 and 21: Muslim, 'Al-Imarah', 108, 109. 121 - Ed.)
Think not of those slain in the way of Allah as dead. *120 Indeed they are living, and with their Lord they have their sustenance, rejoicing in what Allah has bestowed upon them out of His bounty, *121 jubilant that neither fear nor grief shall come upon the believers left behind in the world who have not yet joined them. They rejoice at the favours and bounties of Allah, and at the awareness that Allah will not cause the reward of the believers to be lost.
;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;
*120.
For an explanation see Surah 2. n. 155 above.
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
*121.
There is a Tradition from the Prophet that he who leaves the world after having lived righteously is greeted with a life so felicitous that he never wishes to return to the world. The only exception to this are martyrs who wish to be sent back to the world so that they may once again attain martyrdom and thereby enjoy that unique joy, bliss and ecstasy which one experiences at the time of laying down one's life for God.
(Ahmad b. Hanbal, Musnad, vol. Ill, 103, 126, 153, 173, 251, 276, 278, 284, 289; Bukhari, 'Tafsir al-Qur'an', 6 and 21: Muslim, 'Al-Imarah', 108, 109. 121 - Ed.)
(3:172-175)
There were those who responded to the call of Allah and the Messenger *122 after injury had smitten them *123 - for all those who do good and fear Allah there is a mighty reward. When people said to them: 'Behold, a host has gathered around you and you should fear them', it only increased their faith and they answered: 'Allah is Sufficient for us; and what an excellent Guardian He is!' So they returned with a mighty favour and a great bounty from Allah having suffered no harm. They followed the good pleasure of Allah, and Allah is the Lord of great bounty. It was Satan who suggested to you the fear of his allies. Do not fear them; fear Me, if you truly believe. *124
::::::::::::::::::::::::::::::::
*122. When, after the Battle of Uhud, the Makkan polytheists had travelled several stages of their journey, they began to tell themselves what a mistake they had made in allowing the opportunity to crush the power of Muhammad to slip out of their hands. At one place they halted and deliberated among themselves about launching a second attack on Madina. They failed, however, to muster sufficient courage and carried on to Makka. The Prophet, for his part, also realized that they might attack once again. On the second day of Uhud, therefore, he gathered the Muslims and urged them to pursue the unbelievers. Even though this was a highly critical moment, the true men of faith girded their loins and were prepared to lay down their lives at the behest of the Prophet. They accompanied him to Hamra' al-Asad, eight miles from Madina. The present verse refers to these dedicated men.
*123. These few verses were revealed almost one year after the Battle of Uhud. As they are connected with the events of the battle they were included in the present discourse.
*124. While returning from the Battle of Uhud, Abu Sufyan challenged the Muslims to another encounter at Badr the following year. But when the appointed time arrived, Abu Sufyan's courage failed him on account of the famine prevailing in Makka that year. As a face-saving device he arranged to send an agent to Madina who spread the rumour that tremendous war preparations were afoot among the Quraysh, and that they were trying to muster a huge army which would be so powerful that no other power in the whole of Arabia would resist it.
The purpose of this rumour was to overawe the Muslims and discourage them from advancing towards Makka, so that when the confrontation did not take place it would be blamed on the timidity of the Muslims. The effect of this measure was such that when the Prophet (peace be on him) urged the Muslims to accompany him to Badr the initial response was not encouraging. Finally, the Prophet publicly announced that if no one would accompany him, he would go alone. In response, fifteen hundred devotees expressed their willingness and accompanied him to Badr. Abu Sufyan set out with two thousand men but after travelling for two days he told his men that it seemed unwise to fight and that they would return the following year for the proposed encounter. Thus he and his men retreated. The Prophet and his Companions stayed at Badr for eight days awaiting the threatened encounter. Meanwhile, they conducted business with a trade caravan which yielded them considerable profit. Later, when it became known that the unbelievers had gone back to Makka, the Prophet returned to Madina. (See Ibn Hisham, vol. 2, pp. 209 f.; Ibn Ishaq, Life of Muhammad, pp. 447 f. - Ed.)
There were those who responded to the call of Allah and the Messenger *122 after injury had smitten them *123 - for all those who do good and fear Allah there is a mighty reward. When people said to them: 'Behold, a host has gathered around you and you should fear them', it only increased their faith and they answered: 'Allah is Sufficient for us; and what an excellent Guardian He is!' So they returned with a mighty favour and a great bounty from Allah having suffered no harm. They followed the good pleasure of Allah, and Allah is the Lord of great bounty. It was Satan who suggested to you the fear of his allies. Do not fear them; fear Me, if you truly believe. *124
::::::::::::::::::::::::::::::::
*122. When, after the Battle of Uhud, the Makkan polytheists had travelled several stages of their journey, they began to tell themselves what a mistake they had made in allowing the opportunity to crush the power of Muhammad to slip out of their hands. At one place they halted and deliberated among themselves about launching a second attack on Madina. They failed, however, to muster sufficient courage and carried on to Makka. The Prophet, for his part, also realized that they might attack once again. On the second day of Uhud, therefore, he gathered the Muslims and urged them to pursue the unbelievers. Even though this was a highly critical moment, the true men of faith girded their loins and were prepared to lay down their lives at the behest of the Prophet. They accompanied him to Hamra' al-Asad, eight miles from Madina. The present verse refers to these dedicated men.
*123. These few verses were revealed almost one year after the Battle of Uhud. As they are connected with the events of the battle they were included in the present discourse.
*124. While returning from the Battle of Uhud, Abu Sufyan challenged the Muslims to another encounter at Badr the following year. But when the appointed time arrived, Abu Sufyan's courage failed him on account of the famine prevailing in Makka that year. As a face-saving device he arranged to send an agent to Madina who spread the rumour that tremendous war preparations were afoot among the Quraysh, and that they were trying to muster a huge army which would be so powerful that no other power in the whole of Arabia would resist it.
The purpose of this rumour was to overawe the Muslims and discourage them from advancing towards Makka, so that when the confrontation did not take place it would be blamed on the timidity of the Muslims. The effect of this measure was such that when the Prophet (peace be on him) urged the Muslims to accompany him to Badr the initial response was not encouraging. Finally, the Prophet publicly announced that if no one would accompany him, he would go alone. In response, fifteen hundred devotees expressed their willingness and accompanied him to Badr. Abu Sufyan set out with two thousand men but after travelling for two days he told his men that it seemed unwise to fight and that they would return the following year for the proposed encounter. Thus he and his men retreated. The Prophet and his Companions stayed at Badr for eight days awaiting the threatened encounter. Meanwhile, they conducted business with a trade caravan which yielded them considerable profit. Later, when it became known that the unbelievers had gone back to Makka, the Prophet returned to Madina. (See Ibn Hisham, vol. 2, pp. 209 f.; Ibn Ishaq, Life of Muhammad, pp. 447 f. - Ed.)
(3:176-178) Let not those who run towards disbelief grieve you; they shall not hurt Allah in the least. Allah will not provide for them any share in the Next Life. A mighty punishment awaits them. Indeed those who have purchased unbelief in exchange for faith shall not hurt Allah in the least. Theirs shall be a painful chastisement.Do not let the, unbelievers imagine that the respite We give them is good for them. We give them respite so that they may grow in wickedness. A humiliating chastisement lies in store for them.
::::::::::::::::::::::::
::::::::::::::::::::::::
(3:179)
Allah will not let the believers stay in the state they are: *125 He will set the wicked apart from the good. Allah is not going to disclose to you what is hidden in the realm beyond the reach of perception, *126 but He chooses from among His Messengers whom He wills (to intimate such knowledge). Believe, then, in Allah and in His Messengers; and if you believe and be come God-fearing, yours will be a great reward.
*125. That is, God does not want to see the Muslim community in a hotch-potch condition with the true men of faith indistinguishable from the hypocrites.
*126. This means that God does not resort to revelation to provide information as to whether specific individuals are true men of faith or hypocrites. God creates, instead, certain situations in which the faith of those who profess to believe is severely tested. The result is that the man of faith stands out clearly from the hypocrite.
Allah will not let the believers stay in the state they are: *125 He will set the wicked apart from the good. Allah is not going to disclose to you what is hidden in the realm beyond the reach of perception, *126 but He chooses from among His Messengers whom He wills (to intimate such knowledge). Believe, then, in Allah and in His Messengers; and if you believe and be come God-fearing, yours will be a great reward.
*125. That is, God does not want to see the Muslim community in a hotch-potch condition with the true men of faith indistinguishable from the hypocrites.
*126. This means that God does not resort to revelation to provide information as to whether specific individuals are true men of faith or hypocrites. God creates, instead, certain situations in which the faith of those who profess to believe is severely tested. The result is that the man of faith stands out clearly from the hypocrite.
(3:180) Those who are niggardly about what Allah has granted them out of His bounty think that niggardli ness is good for them; it is bad for them. What they were niggardly about will turn into a halter round their necks on the Day of Resur-rection. To Allah belongs the inheritance of the heavens and the earth; *127 and Allah is well aware of what you do.
*127. Everything in the heavens and the earth belongs to God alone. Hence the possession and use of anything by man is purely transient. For everyone will be dispossessed of his temporary belongings, and everything will ultimately return to and abide with God. If anyone therefore spends open heartedly in the way of God out of his temporary possessions he does so from property which, ultimately, belongs to God alone. Anyone who hoards his possessions and fails to spend them in the way of God is indeed stupid.
*127. Everything in the heavens and the earth belongs to God alone. Hence the possession and use of anything by man is purely transient. For everyone will be dispossessed of his temporary belongings, and everything will ultimately return to and abide with God. If anyone therefore spends open heartedly in the way of God out of his temporary possessions he does so from property which, ultimately, belongs to God alone. Anyone who hoards his possessions and fails to spend them in the way of God is indeed stupid.
(3:181) Allah has heard the saying of those who said: 'Allah is poor, and we are rich. *128 We shall record what they have said, and the fact of their slaying the Prophets unjustly, and we shall say to them: Taste now the torment of the Fire.
(3:182) That is in recompense for what you have done.' Allah does no wrong to His servants.
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::
*128.
This statement was made by the Jews. On the revelation of the Qur'anic verse (2: 245):
'Who of you will lend Allah a goodly loan?',
the Jews began to ridicule it and said: 'Look, God has now gone bankrupt and has begun to beg of His creatures for loans.'
(For this statement made by the Jews see the Tradition mentioned by Ibn Kathir in his comments on this verse - Ed.)
(3:182) That is in recompense for what you have done.' Allah does no wrong to His servants.
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::
*128.
This statement was made by the Jews. On the revelation of the Qur'anic verse (2: 245):
'Who of you will lend Allah a goodly loan?',
the Jews began to ridicule it and said: 'Look, God has now gone bankrupt and has begun to beg of His creatures for loans.'
(For this statement made by the Jews see the Tradition mentioned by Ibn Kathir in his comments on this verse - Ed.)
Hajjerr
He is Dhul-Jalali Wal-Ikram
salam aleikum wa rahmatulahy wa barakatuh
so good to read this alhamdullilah, may Allah help us, ameen
:tti_sister:
:salam2:
==================================
(3:183-185) To those who say: 'Allah has directed us that we accept none as Messenger until he makes an offering that the fire will consume', say: 'Other Messengers came to you before me with clear signs, and with the sign you have mentioned. So why did you slay them, if what you say is true? *129 Now, if they give the lie to you, then other Messengers who came bearing clear signs and scriptures and the illuminating Book were also given the lie before you.Everyone is bound to taste death and you shall receive your full reward on the Day of Resurrection. Then, whoever is spared the Fire and is admitted to Paradise has indeed been successful. The life of this world is merely an illusory enjoyment. *130
::::::::::::::::::::::::::::
*129.
The Bible mentions at several places that the token of Divine acceptance of a person's sacrificial offering was the appearance of a mysterious fire which consumed the offering. (See Judges 6: 20-1 and 13: 19-20; 2 Chronicles 7: 1-2.) The Bible does not state, however, that the consuming fire was an indispensable token of prophethood and that anyone not endowed with that miracle could not be a Prophet. The Jews in discussing the claim of Muhammad (peace be on him) to be a Messenger of God brought up the question of this miraculous sign, and used it as a pretext for denying that claim. There was even clearer evidence of the Jews' hostility to Truth: they had not hesitated to murder a number of Prophets who had been endowed with the miracle of consuming fire. The Bible mentions, for example, the Prophet Elijah who had challenged the worshippers of Ba'l to sacrifice a bull, promising that he too would sacrifice a bull. He stated that the offering of the one who was truthful would be consumed by the miraculous fire. The confrontation took place before a large crowd and it was Elijah's sacrifice which was consumed by the fire. This so antagonized the Ba'1-worshipping Queen that the henpecked King decided to put the Prophet Elijah to death. Elijah was forced to leave his homeland and take refuge in the mountains of Sinai. (See 1 Kings 18 and 19.) The Jews are told in effect: 'How dare you ask for the miracle of the consuming fire when in the past you have not even refrained from murdering Prophets who performed that miracle?'
*130.
Whoever considers the effects of his actions in this earthly life to be of crucial significance, and sees in them the criteria of right and wrong, the criteria of that which leads either to one's ultimate salvation or to one's doom, falls prey to a serious misconception. The fact that a person is outstandingly successful in life does not necessarily prove that he is either not prove that he has either strayed from the right way or is out of favour with God. The earthly results of a man's actions are often quite different from the ones he will see in the Next Life.
What is of true importance is what will happen in that eternal life rather than in this transient one.
(3:186-189) (Believers!) You will certainly be put to test in respect of your properties and lives, and you will certainly hear many hurtful things from those who were granted the Book before you and those who have associated others with Allah in His divinity. If you remain patient and God-fearing *131 this indeed is a matter of great resolution. And recall when Allah took a covenant from those who were given the Book: 'You shall explain it to men and not hide it. *132 Then they cast the Book behind their backs, and sold it away for a trivial gain. Evil indeed is their bargain. Do not think that those who exult in their misdeeds and love to be praised for what indeed they have not done, *133 do not think that they are secure from chastisement. A painful chastisement awaits them. To Allah belongs the dominion of the heavens and the earth; and Allah is Ail-Powerful. indeed been successful. The life of this world is merely an illusory enjoyment.
:::::::::::::::::::::::::::::::::
*131. Muslims should not lose their self-control in the face of the Jews' invidious taunts and slander. The Jews' accusations, debased talk and false propaganda should not provoke the Muslims into adopting a posture either inconsistent with truth and justice or with the dignity, decorum and high standards of moral conduct that become men of faith.
*132.
Although the Jews remembered that some Prophets had been endowed with the miracle of consuming fire, they conveniently forgot their covenant with God at the time they were entrusted with the Scripture, and their mission as the bearers of the Scripture. The 'covenant' to which this verse alludes is mentioned at several places in the Bible. In the last sermon of Moses, cited in Deuteronomy, he again and again calls the attention of Israel to the covenant in the following words:
'Hear, O Israel: The Lord our God is one Lord;
and you shall love the Lord your God with all your heart,
with all your soul,
with all your might.
And these words which I command shall be upon your heart;
and you shall teach them diligently to your children,
and shall talk of them when you sit in your house,
and when you walk by the way,
and when you lie down, and when you rise. And you shall bind them as a sign upon your hand, and they shall be as frontlets between your eyes. And you shall write them on the doorposts of your house and on your gates.' (Deuteronomy 6: 4-9.)
Then, in his last testament Moses said:
'And on the day you pass over the Jordan to the land which the Lord your God gives you, you shall set up large stones, and plaster them with plaster and you shall write upon them all the words of this law, when you pass over to enter the land which the Lord your God gives you, a land flowing with milk and honey, as the Lord, the God of your fathers, has promised you. And when you have passed over the Jordan, you shall set up these stones, concerning which I command you this day, on Mount Ebal, and you shall plaster them with plaster.' (Deuteronomy 27: 2-4.)
When the Levites were handed a copy of the Torah, they were instructed to gather men, women and children every seventh year on the occasion of the Feast of Tabernacles and to recite the entire text to them. But their indifference to the Book of God grew to such a point that seven hundred years later even the priests of the Temple of Solomon and the Jewish ruler of Jerusalem did not know that they had the Book of God with them. (See 2 Kings 22: 8-13.)
*133. Such people expected praises to be lavished upon them for being God-fearing, devout and pious, for being sincere servants of the true faith, for being defenders of God's Law and for having reformed and purified the lives of people, even though none of this might be true. They wanted people to go about trumpeting that such and such a person had made great sacrifices in the cause of God and had sincerely guided people to the right way even though the facts might be the reverse of what they claimed.
:::::::::::::::::::::::::::::::::
*131. Muslims should not lose their self-control in the face of the Jews' invidious taunts and slander. The Jews' accusations, debased talk and false propaganda should not provoke the Muslims into adopting a posture either inconsistent with truth and justice or with the dignity, decorum and high standards of moral conduct that become men of faith.
*132.
Although the Jews remembered that some Prophets had been endowed with the miracle of consuming fire, they conveniently forgot their covenant with God at the time they were entrusted with the Scripture, and their mission as the bearers of the Scripture. The 'covenant' to which this verse alludes is mentioned at several places in the Bible. In the last sermon of Moses, cited in Deuteronomy, he again and again calls the attention of Israel to the covenant in the following words:
'Hear, O Israel: The Lord our God is one Lord;
and you shall love the Lord your God with all your heart,
with all your soul,
with all your might.
And these words which I command shall be upon your heart;
and you shall teach them diligently to your children,
and shall talk of them when you sit in your house,
and when you walk by the way,
and when you lie down, and when you rise. And you shall bind them as a sign upon your hand, and they shall be as frontlets between your eyes. And you shall write them on the doorposts of your house and on your gates.' (Deuteronomy 6: 4-9.)
Then, in his last testament Moses said:
'And on the day you pass over the Jordan to the land which the Lord your God gives you, you shall set up large stones, and plaster them with plaster and you shall write upon them all the words of this law, when you pass over to enter the land which the Lord your God gives you, a land flowing with milk and honey, as the Lord, the God of your fathers, has promised you. And when you have passed over the Jordan, you shall set up these stones, concerning which I command you this day, on Mount Ebal, and you shall plaster them with plaster.' (Deuteronomy 27: 2-4.)
When the Levites were handed a copy of the Torah, they were instructed to gather men, women and children every seventh year on the occasion of the Feast of Tabernacles and to recite the entire text to them. But their indifference to the Book of God grew to such a point that seven hundred years later even the priests of the Temple of Solomon and the Jewish ruler of Jerusalem did not know that they had the Book of God with them. (See 2 Kings 22: 8-13.)
*133. Such people expected praises to be lavished upon them for being God-fearing, devout and pious, for being sincere servants of the true faith, for being defenders of God's Law and for having reformed and purified the lives of people, even though none of this might be true. They wanted people to go about trumpeting that such and such a person had made great sacrifices in the cause of God and had sincerely guided people to the right way even though the facts might be the reverse of what they claimed.
(3:190-194) Surely in the creation of the heavens and the earth, *134 and in the alternation of night and day, there are signs for men of understanding. those who remember Allah while standing, sitting or (reclining) on their backs, and reflect in the creation of the heavens and the earth, *135 (saying): 'Our Lord! You have not created this in vain. Glory to You! Save us, then, from the chastisement of the Fire. *136 Our Lord! Whomever You cause to enter the Fire, him You indeed bring to disgrace, and there will be none to succour the wrong-doers. Our Lord! Indeed we heard a crier calling to the faith saying: "Believe in your Lord"; so we did believe. *137 Our Lord, forgive us our sins, and wipe out our evil deeds and make us die with the truly pious.' 'Our Lord, fulfil what You promised to us through Your Messengers, and disgrace us not on the Day of Resurrection; indeed You never go back on Your promise. *138
::::::::::::::::::::::::::::::::::::::::meaning:::::::::::::::::::::::
*134.
This section constitutes the conclusion of the present surah.
It is related not so much to the verses which immediately precede it as to the entire surah. In order to grasp its significance one should particularly bear in mind our introductory remarks to this surah. (See above.)
*135.
This means that with the help of those signs one can easily arrive at the Truth, provided one is not indifferent to God and looks at the phenomenon of the universe thoughtfully.
136.
When people look carefully at the order of the universe, it becomes clear to them that it is an order permeated by wisdom and intelligent purpose. It is altogether inconsistent with wisdom that the man endowed with moral consciousness and freedom of choice, the man gifted with reason and discretion, should not be held answerable for his deeds. This kind of reflection leads people to develop a strong conviction that the After-life is a reality.
Thanks to this conviction, they begin to seek God's refuge from His punishment.
*137. Many eras have passed before you. Go about, then, in the land and behold the end of those who gave the lie to
(the directives and ordinances of Allah).
*138. Such people do not doubt the fact that God will fulfil His promises. What they do doubt is whether they will be reckoned among those for whom those promises were made. Hence they pray to God to make them worthy of His promised rewards.
They are afraid lest they remain targets of slander and ridicule by the unbelievers in this world, and then be disgraced in the Hereafter before the same unbelievers who may mock them once again saying that their faith has been of no avail to them.
::::::::::::::::::::::::::::::::::::::::meaning:::::::::::::::::::::::
*134.
This section constitutes the conclusion of the present surah.
It is related not so much to the verses which immediately precede it as to the entire surah. In order to grasp its significance one should particularly bear in mind our introductory remarks to this surah. (See above.)
*135.
This means that with the help of those signs one can easily arrive at the Truth, provided one is not indifferent to God and looks at the phenomenon of the universe thoughtfully.
136.
When people look carefully at the order of the universe, it becomes clear to them that it is an order permeated by wisdom and intelligent purpose. It is altogether inconsistent with wisdom that the man endowed with moral consciousness and freedom of choice, the man gifted with reason and discretion, should not be held answerable for his deeds. This kind of reflection leads people to develop a strong conviction that the After-life is a reality.
Thanks to this conviction, they begin to seek God's refuge from His punishment.
*137. Many eras have passed before you. Go about, then, in the land and behold the end of those who gave the lie to
(the directives and ordinances of Allah).
*138. Such people do not doubt the fact that God will fulfil His promises. What they do doubt is whether they will be reckoned among those for whom those promises were made. Hence they pray to God to make them worthy of His promised rewards.
They are afraid lest they remain targets of slander and ridicule by the unbelievers in this world, and then be disgraced in the Hereafter before the same unbelievers who may mock them once again saying that their faith has been of no avail to them.
(3:195) Their Lord answered the Prayer thus: "I will not suffer the work of any of you, whether male or female, to go to waste; each of you is from the other. *139 Those who emigrated and were driven out from their homesteads and were persecuted in My cause, and who fought and were slain, indeed I shall wipe out their evil deeds from them and shall certainly admit them to the gardens beneath which rivers flow." This is their reward with their Lord; and with Allah lies the best reward. *140
::::::::::::::::::::::::::::::::::::::::
*139. All humans are equal in the sight of God. God does not have separate criteria for judging the male and the female, the master and the slave, the high and the low.
*140. It is reported that some non-Muslims came to the Prophet and said that Moses had produced his staff and had been endowed with the miracle of the shining hand (see Qur'an 7: 108; 20: 22), and that Jesus restored sight to the blind and cured the lepers (see Qur'an 31 49). Other Prophets had also been granted miracles. What miracles, they enquired, could the Prophet perform?
In responsethe Prophet recited all the versesfrom verse 190 to the end of this surah,adding that that was what he had brought.
::::::::::::::::::::::::::::::::::::::::
*139. All humans are equal in the sight of God. God does not have separate criteria for judging the male and the female, the master and the slave, the high and the low.
*140. It is reported that some non-Muslims came to the Prophet and said that Moses had produced his staff and had been endowed with the miracle of the shining hand (see Qur'an 7: 108; 20: 22), and that Jesus restored sight to the blind and cured the lepers (see Qur'an 31 49). Other Prophets had also been granted miracles. What miracles, they enquired, could the Prophet perform?
In responsethe Prophet recited all the versesfrom verse 190 to the end of this surah,adding that that was what he had brought.
(3:196-199)
O Messenger!) Do not let the strutting about of the unbelievers in the land deceive you. This is but a little enjoyment, then their destination is Hell -what an evil resting place! But those who fear their Lord: theirs shall be the gardens beneath which rivers flow and in which they will live forever: a hospitality from Allah Himself, And Allah's reward is best for the truly pious.And among the People of the Book some believe in Allah and what has been revealed to you, and what has been revealed to them. They humble themselves before Allah, and do not sell Allah's revelations for a small price. For these men their reward is with their Lord. Allah is swift in His reckoning
O Messenger!) Do not let the strutting about of the unbelievers in the land deceive you. This is but a little enjoyment, then their destination is Hell -what an evil resting place! But those who fear their Lord: theirs shall be the gardens beneath which rivers flow and in which they will live forever: a hospitality from Allah Himself, And Allah's reward is best for the truly pious.And among the People of the Book some believe in Allah and what has been revealed to you, and what has been revealed to them. They humble themselves before Allah, and do not sell Allah's revelations for a small price. For these men their reward is with their Lord. Allah is swift in His reckoning
يَا أَيُّهَا الَّذِينَ آَمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿3:200
(3:200)
Believers, be steadfast, and vie in steadfastness, *141 stand firm in your faith, and hold Allah in fear that you may attain true success.
*141. The original Arabic word is " sabiru".
This has two possible meanings.
One is that whenever they are in confrontation with unbelievers, the believers should endure even greater hardships for their cause, and display a higher degree of fortitude than the unbelievers.
The other is that the believers should try to excel one another in facing the opposition and hostility of unbelievers with courage and fortitude.
:::::::::::::::::::::::::::::::::::::::::::
Sadaqa LLAH
::::::::::::::::::::::::::::::::::::::::::
Alhamd Li LLAH
::::::::::::::::::::::::::::::::::::::::::
(3:200)
Believers, be steadfast, and vie in steadfastness, *141 stand firm in your faith, and hold Allah in fear that you may attain true success.
*141. The original Arabic word is " sabiru".
This has two possible meanings.
One is that whenever they are in confrontation with unbelievers, the believers should endure even greater hardships for their cause, and display a higher degree of fortitude than the unbelievers.
The other is that the believers should try to excel one another in facing the opposition and hostility of unbelievers with courage and fortitude.
:::::::::::::::::::::::::::::::::::::::::::
Sadaqa LLAH
::::::::::::::::::::::::::::::::::::::::::
Alhamd Li LLAH
::::::::::::::::::::::::::::::::::::::::::