Surah Ale-Imran (The Family Of Imran ) 3 : 174
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
Click word/image to view Qur'an Dictionary | ||
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Word | Arabic word | |
(3:174:1) fa-inqalabū So they returned |
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(3:174:2) biniʿ'matin with (the) Favor |
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(3:174:3) |
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(3:174:4) l-lahi Allah |
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(3:174:5) wafaḍlin and Bounty |
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(3:174:6) |
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(3:174:7) yamsashum touched them |
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(3:174:8) sūon any harm |
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(3:174:9) wa-ittabaʿū And they followed |
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(3:174:10) riḍ'wāna (the) pleasure |
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(3:174:11) l-lahi (of) Allah |
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(3:174:12) wal-lahu and Allah |
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(3:174:13) |
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(3:174:14) faḍlin (of) Bounty |
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(3:174:15) ʿaẓīmin great |
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Explanatory Note
They were saved, suffering no harm, but enjoying God’s pleasure. That is indeed a manifestation of “God’s grace and bounty.” This statement emphasises the primary cause of what God may bestow. It all comes through God’s grace and out of His bounty, with which He favours whomever He pleases. It is true that their attitude was uniquely splendid, but nevertheless, it is through God’s grace that all bounty is bestowed.
God’s bounty is certainly limitless. God records their attitude in His immortal book, with His own words echoed throughout the universe. As we contemplate this attitude and the picture so drawn, we feel that the whole community went through a fundamental change overnight. It had matured and become much more certain of its stand. Its vision was no longer blurred. No more hesitation or reluctance as those witnessed the day before. It had now acquired a seriousness which had not been experienced before. Yet the time span between these two greatly differing attitudes is only one night. The hard experience produced its results and shook the very souls of the believers. Indeed, God’s bounty through this difficult test is greater than anything else.
Further reflections
- "And they pursued the pleasure of Allah" This shows that the Allah being pleased is amongst His attributes.
3. Surah Overview
“This Surah consists of four discourses:
- The first discourse (v. 1-32) was probably revealed soon after the Battle of Badr.
- The second discourse (v. 33-63) was revealed in 9 A.H. (After Hijrah - migration from Makkah to Madinah) on the occasion of the visit of the deputation from the Christians of Najran.
- The third discourse (v. 64-120) appears to have been revealed immediately after the first one.
- The fourth discourse (v. 121-200) was revealed after the Battle of Uhud.” [Mawdudi]
1. The Believers had met with all sorts of trials and hardships about which they had been forewarned in Al-Baqarah. Though they had come out victorious in the Battle of Badr they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the islamic Movement. Signs of threatening storms had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. It looked as if the whole Arabian world around the tiny state of Madinah - which was no more than a village state at that time - was bent upon blotting out its very existence. This state of war was also adversely affecting its economy which had already been badly disturbed by the influx of the Muslim refugees from Makkah.
2. Then there was the disturbing problem of the Jewish clans who lived in the suburbs of Madinah. They were discarding the treaties of alliance they had made with the Prophet after his migration from Makkah. So much so that on the occasion of the Battle of Badr these people of the Book sympathized with the evil aims of the idolaters in spite of the fact that their fundamental articles of Faith - Monotheism, Prophethood and Life-after-death - were the same as those of the Muslims. After the Battle of Badr they openly began to incite the Quraysh and other Arab clans to wreak their vengeance on the Muslims. Thus those Jewish clans set aside their centuries-old friendly and neighbourly relations with the people of Madinah. At last when their mischievous actions and breaches of treaties became unbearable the Prophet attacked the Bani-Qaynuqah, the most mischievous of all the other Jewish clans who had conspired with the hypocrites of Madinah and the idolatrous Arab clans to encircle the Believers on all sides. The magnitude of the peril might be judged from the fact that even the life of the Prophet himself was always in danger. Therefore his Companions slept in their armours during that period and kept watch at night to guard against any sudden attack and whenever the Prophet happened to be out of sight even for a short while they would at once set out in search of him.
3. This incitement by the Jews added fuel to the fire which was burning in the hearts of the Quraysh and they began to make preparations to avenge the defeat they had suffered at Badr. A year after this an army of 3000 strong marched out of Makkah to invade Madinah and a battle took place at the foot of Mount Uhud. The Prophet came out of Madinah with one thousand men to meet the enemy. While they were marching to the battlefield three hundred hypocrites deserted the army and returned to Madinah but there still remained a small band of hypocrites among the seven hundred who accompanied the Prophet. They played their part and did their utmost to create mischief and chaos in the ranks of the Believers during the Battle. This was the first clear indication of the fact that within the fold of the Muslim Community there was quite a large number of saboteurs who were always ready to conspire with the external enemies to harm their own brethren.
4. Though the devices of the hypocrites had played a great part in the set-back at Uhud, the weaknesses of the Muslims themselves contributed no less to it. And it was but natural that the Muslims should show signs of moral weakness for they were a new community which had only recently been formed on a new ideology and had not as yet got a thorough moral training. Naturally in this second hard test of their physical and moral strength some weaknesses came to the surface. That is why a detailed review of the Battle of Uhud was needed to warn the Muslims of their shortcomings and to issue instructions for their reform. It should also be noted that this review of the Battle is quite different from the reviews that are usually made by generals on similar occasions.
10. Wiki Forum
11. Tafsir Zone
Overview (Verses 174 - 175) Nothing to Fear from Satan’s Allies The pain and the grief suffered by the Muslims at Uĥud has been recorded by the Prophet’s biographers. Muĥammad ibn Isĥāq reports the following: One of the Prophet’s Companions from the Anşār clan of `Abd al-Ashĥal who fought in Uĥud reports: “My brother and I were at Uĥud with God’s messenger. Both of us came back wounded. When we heard the Prophet’s call to us to come out and chase the enemy, I said to my brother, or perhaps he said to me: ‘Can we miss an expedition led by God’s messenger? By God, we have no animal to ride and both of us are wounded and can hardly move.’ Nevertheless, we went out with the Prophet. My wounds were less serious than those of my brother. When he could no longer go on, I would carry him for some distance, until we reached the same destination as the rest of the Muslim soldiers.” The second report mentions that the Battle of Uĥud took place on Saturday, the middle day of the month of Shawwāl. On the following day, Sunday the 16th of Shawwāl, the call of the Prophet was made to people to go out and chase the enemy. The message was also made clear: only those who had attended the battle the day before were to come out. However, one of the Prophet’s Companions called Jābir ibn `Abdullāh ibn `Amr, sought special permission to join the army. He said: “Messenger of God, my father ordered me to stay behind to look after my seven sisters, saying: ‘My son, it does not behove you or me to leave these women without a man to look after them. Moreover, I am not one to allow you to have the privilege of fighting alongside God’s Messenger and deny myself that privilege. Therefore, you stay behind and look after your sisters.’ I did as he asked.” The Prophet gave Jābir special permission to join him. Such fine examples confirm the birth of this great faith in those hearts who recognise no one other than God as a guardian and whose faith is strengthened at time of hardship. When they are told that people are gathering forces against them, their answer is: “God is enough for us; He is the best Guardian.” The practical outcome is the fulfilment of God’s promise to those who rely on Him and dedicate themselves to His cause: “... so they earned God’s grace and bounty, suffering no harm. For they had striven to please God.” (Verse 174) They were saved, suffering no harm, but enjoying God’s pleasure. That is indeed a manifestation of “God’s grace and bounty.” This statement emphasises the primary cause of what God may bestow. It all comes through God’s grace and out of His bounty, with which He favours whomever He pleases. It is true that their attitude was uniquely splendid, but nevertheless, it is through God’s grace that all bounty is bestowed. God’s bounty is certainly limitless. God records their attitude in His immortal book, with His own words echoed throughout the universe. As we contemplate this attitude and the picture so drawn, we feel that the whole community went through a fundamental change overnight. It had matured and become much more certain of its stand. Its vision was no longer blurred. No more hesitation or reluctance as those witnessed the day before. It had now acquired a seriousness which had not been experienced before. Yet the time span between these two greatly differing attitudes is only one night. The hard experience produced its results and shook the very souls of the believers. Indeed, God’s bounty through this difficult test is greater than anything else. Finally, the passage concludes with explaining the reason behind fear. It is Satan who tries to depict his allies as a source of might. The believers must be on their guard never to entertain any fear of Satan or his allies. They must fear God alone, the Almighty Who overpowers all forces: “It is but Satan who prompts people to fear his allies: so, have no fear of them, but fear Me if you are truly believers.” (Verse 175) It serves Satan’s purpose to show his allies as powerful and mighty, able to inflict harm on, and cause benefit to others. By doing so, he has the chance to spread evil and corruption on earth. People will surrender to his allies and allow them to do whatever they want. No one will contemplate standing up to them or foiling their evil purpose. When evil appears to be too powerful and people are paralysed by fear, then Satan’s allies can accomplish what he wants of them. Thus, right appears to be wrong and wrong is shown to be right. Evil and corruption become widespread while truth and justice are suppressed. The evildoers make deities of themselves to perpetuate the suppression of goodness and to protect evil. When no one is able to stand up to them, evil becomes triumphant while the truth is overshadowed and forgotten. Satan is a deceptive sorcerer who hides behind his allies while at the same time causing people to fear his allies. But God exposes him as he truly is, without cover. The believers are made aware of Satan’s scheming. Thus, they can be on their guard and they have no fear of him or his allies. Both Satan and his allies are too weak to be feared by any believer who relies on his Lord and has His support. The only power to be feared is the one which truly can cause harm and benefit. That is God’s power, feared by those who believe in God. By fearing God alone they are the most powerful of all people. No other force can stand up to them. Hence, God instructs the believers in these words: “It is but Satan who prompts people to fear his allies: so, have no fear of them, but fear Me if you are truly believers.” |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 174 - 175) Nothing to Fear from Satan’s Allies The pain and the grief suffered by the Muslims at Uĥud has been recorded by the Prophet’s biographers. Muĥammad ibn Isĥāq reports the following: One of the Prophet’s Companions from the Anşār clan of `Abd al-Ashĥal who fought in Uĥud reports: “My brother and I were at Uĥud with God’s messenger. Both of us came back wounded. When we heard the Prophet’s call to us to come out and chase the enemy, I said to my brother, or perhaps he said to me: ‘Can we miss an expedition led by God’s messenger? By God, we have no animal to ride and both of us are wounded and can hardly move.’ Nevertheless, we went out with the Prophet. My wounds were less serious than those of my brother. When he could no longer go on, I would carry him for some distance, until we reached the same destination as the rest of the Muslim soldiers.” The second report mentions that the Battle of Uĥud took place on Saturday, the middle day of the month of Shawwāl. On the following day, Sunday the 16th of Shawwāl, the call of the Prophet was made to people to go out and chase the enemy. The message was also made clear: only those who had attended the battle the day before were to come out. However, one of the Prophet’s Companions called Jābir ibn `Abdullāh ibn `Amr, sought special permission to join the army. He said: “Messenger of God, my father ordered me to stay behind to look after my seven sisters, saying: ‘My son, it does not behove you or me to leave these women without a man to look after them. Moreover, I am not one to allow you to have the privilege of fighting alongside God’s Messenger and deny myself that privilege. Therefore, you stay behind and look after your sisters.’ I did as he asked.” The Prophet gave Jābir special permission to join him. Such fine examples confirm the birth of this great faith in those hearts who recognise no one other than God as a guardian and whose faith is strengthened at time of hardship. When they are told that people are gathering forces against them, their answer is: “God is enough for us; He is the best Guardian.” The practical outcome is the fulfilment of God’s promise to those who rely on Him and dedicate themselves to His cause: “... so they earned God’s grace and bounty, suffering no harm. For they had striven to please God.” (Verse 174) They were saved, suffering no harm, but enjoying God’s pleasure. That is indeed a manifestation of “God’s grace and bounty.” This statement emphasises the primary cause of what God may bestow. It all comes through God’s grace and out of His bounty, with which He favours whomever He pleases. It is true that their attitude was uniquely splendid, but nevertheless, it is through God’s grace that all bounty is bestowed. God’s bounty is certainly limitless. God records their attitude in His immortal book, with His own words echoed throughout the universe. As we contemplate this attitude and the picture so drawn, we feel that the whole community went through a fundamental change overnight. It had matured and become much more certain of its stand. Its vision was no longer blurred. No more hesitation or reluctance as those witnessed the day before. It had now acquired a seriousness which had not been experienced before. Yet the time span between these two greatly differing attitudes is only one night. The hard experience produced its results and shook the very souls of the believers. Indeed, God’s bounty through this difficult test is greater than anything else. Finally, the passage concludes with explaining the reason behind fear. It is Satan who tries to depict his allies as a source of might. The believers must be on their guard never to entertain any fear of Satan or his allies. They must fear God alone, the Almighty Who overpowers all forces: “It is but Satan who prompts people to fear his allies: so, have no fear of them, but fear Me if you are truly believers.” (Verse 175) It serves Satan’s purpose to show his allies as powerful and mighty, able to inflict harm on, and cause benefit to others. By doing so, he has the chance to spread evil and corruption on earth. People will surrender to his allies and allow them to do whatever they want. No one will contemplate standing up to them or foiling their evil purpose. When evil appears to be too powerful and people are paralysed by fear, then Satan’s allies can accomplish what he wants of them. Thus, right appears to be wrong and wrong is shown to be right. Evil and corruption become widespread while truth and justice are suppressed. The evildoers make deities of themselves to perpetuate the suppression of goodness and to protect evil. When no one is able to stand up to them, evil becomes triumphant while the truth is overshadowed and forgotten. Satan is a deceptive sorcerer who hides behind his allies while at the same time causing people to fear his allies. But God exposes him as he truly is, without cover. The believers are made aware of Satan’s scheming. Thus, they can be on their guard and they have no fear of him or his allies. Both Satan and his allies are too weak to be feared by any believer who relies on his Lord and has His support. The only power to be feared is the one which truly can cause harm and benefit. That is God’s power, feared by those who believe in God. By fearing God alone they are the most powerful of all people. No other force can stand up to them. Hence, God instructs the believers in these words: “It is but Satan who prompts people to fear his allies: so, have no fear of them, but fear Me if you are truly believers.” |