SURAH AL-IMRAN (AYAH 121 to 130)

SECTION 13

The Battle of Ohod

The readiness of some and the cowardice of the others---The Muslims should trust only ALLAH---The divine assistance at Badr---The assistance through angels---ALLAH’s pardon.

وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ {3:121}

[Q3:121] Wa iz ghadawta min ahlika tubawwi'ul mu'mineena maqaa'ida lilqitaal; wallaahu samee'un 'aleem.

[Q3:121] And when you did go forth early in the morning from your family to lodge the believers in encampments for war and ALLAH (SWT) is Hearing, Knowing.

[Q3:121] Dan (ingatlah wahai Muhammad), ketika engkau keluar pada pagi hari dari rumah ahlimu (di Madinah), dengan tujuan menempatkan orang-orang yang beriman pada tempat masing-masing untuk berperang (di medan perang Uhud) dan (ingatlah), ALLAH (SwT) Maha Mendengar, lagi Maha Mengetahui. 

Twelve months after the battle of Badr, when the third year of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s stay at Madina was drawing to a close, there burst out a storm of unprecedented violence.

v  Abu Sufyan, a zealous votary of the idols, a mortal foe of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt, the chief of the pagan Makkan tribes and head of the brand of Umayyah, had mobilised an army of 3,000 warriors to avenge the defeat at Badr. He secretly negotiated an alliance with the Jews of Madina who agreed to attack the small band of Muslims when the major offensive would begin. After exceedingly elaborate preparations, the Quraysh commenced their march, 3,000 strong; 700 were mailed warriors, and 200 well-mounted cavalry; the remainder rode on camels. Women were allowed to accompany them. Taking timbrels in their hands, they sang to their wild cadence songs of vengeance for kinsmen slain at Badr.

v  The Muslims, able to fight, all told, were (1,000) one thousand. To confront the enemy in an open field, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) reached Uhad. At the last moment on the pretext that his advice to wait and offer defence in Madina was not accepted Abdullah bin Ubay along with his 300 followers suddenly turned round and, deserting the Muslims, took the road back to Madina. THUS THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was left with 700 followers, facing a well-equipped army four times their number.

v  There was a pass in the hills of Uhad through which the enemy soldiers could come and attack, so, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) stationed 50 archers under the command of Abdullah bin Jubayr at the mouth of the pass with strict instructions not to leave the post at any event.

v  All the authentic books of history record that as soon as the fight began Ali and Hamza slashed the rows after rows of the enemy soldiers and sooner than expected the enemy took to their heels. Fascinated by the abrupt flight of the Makkan pagans, the unscrupulous companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) went in for loot and plunder. The archers also yielded to temptation and left their post by disobeying the orders of their commander.

v  Khalid bin Walid, who was yet an unbeliever, with his men, attacked the unwary Muslims busy in collecting the booty from this opening and caught them off their guard. There was confusion and disorder. The pagans availed the opportunity and surrounded the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). He was wounded and fell into a pit.

v  At this time some one or Shaytan raised the cry "Muhammad has been killed." On hearing this cry even some of the closest companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) (who later became the leaders of the Muslims) also took to flight. The whereabouts of some of them became known after three days.

v  One deserter suggested to send a messenger to Abdullah bin Obay so that he might obtain amnesty from Abu Sufyan.

°          Tabari, Ibn Hisham and Tarikh al Khamis report that the second caliph was also among the deserters.

°          Shibli says desperate despondency had seized the companions.

v  All deserted the messenger of ALLAH (SWT) except Ali, Abu Dajjana and Sahl ibn Hunayf. The hand of ALLAH (SWT) (yadullah), Ali, unsheathed his sword; the fearless, unconquerable and ever-overpowering strength of ALLAH (SWT) (asdadullah), Ali, demonstrated his singular prowess as the executor of wonders {mazhar al aja-ib). Ali put so memorable a fight that Jibrail gloried Ali's action with the celebrated sentence: "la fata illa Ali" (there is no man save Ali) and "la sayf illa dhulfiqar" (there is no sword save dhulfiqar). 

v  The scene again changed and the three thousand proud warriors of Arabia ran from the battlefield like frightened rats, with Abu Sufyan in the front, and stopped at Hamra ul Asad, 8 miles away from Uhad. There he reviewed his misadventure to know the reason which changed certain victory into humiliating defeat. He was planning to launch another attack, BUT, before he could regroup the disheartened soldiers, the news of a possible pursuit by Ali ibne Abi Talib broke his spirit and he at once took the road to Makka.

HAMZA, A VALIANT WARRIOR, THE UNCLE OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), WAS MARTYRED IN THIS BATTLE.

r  Hinda, the wife of Abu Sufyan, the mother of Mu-awiyah, had hired an Abyssinian slave to kill the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Hamza and Ali. He took out the liver of Hamza and gave it to Hinda. She chewed it and tried to eat it but could not. Then she washed the pieces, made a garland and wore it around her neck.

In view of verses 29:2 to 4 of al Ankabut it can be stated that the battle of Uhad was a trial and a test for those who professed to believe in ALLAH (SWT) and His messenger.

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(3:121) (O Messenger! *94 Remind the Muslims of the occasion) when you went forth from your home at early dawn (to the battlefield of Uhud) and placed the believers in battle arrays. Allah is All-Hearing, All-Knowing.

*94. This marks the beginning of the fourth discourse of this surah. It was revealed after the Battle of Uhud and contains comments on it. The previous section ended with the assurance: 'But if you remain steadfast and mindful of Allah their designs will not cause you harm.' (See verse 120 above.) The Muslims did suffer a setback in the Battle of Uhud precisely because of this lack of patience, and because of a few mistakes committed by some of them which were indicative of insufficient piety. This discourse, therefore, is quite appropriate and warns the Muslims against such weaknesses.
The discourse contains a precise and instructive commentary on all the main events connected with the Battle of Uhud. In order to appreciate this it is appropriate to refresh our minds as to the situational context of its revelations. In the beginning of Shawwal 3 A.H., the Quraysh attacked Madina with an army of three thousand men. In addition to their numerical superiority they were also much better equipped. Moreover, they sought to avenge their losses in the Battle of Badr. The Prophet (peace be on him) and his closest Companions were of the opinion that they should defend themselves from within the boundaries of Madina, There were, however, several young people who longed for martyrdom and felt aggrieved at, not having had the opportunity to fight in the Battle of Badr. They insisted that the enemy should be resisted outside the confines of Madina. The Prophet gave in to their demands and decided to march out of the city to meet their enemies. A thousand people accompanied him. Of these, 'Abd Allah b. Ubayy broke away along with his three hundred followers after reaching the place called Shawt. This, happening as it did just before the commencement of the battle, created such perplexity and confusion that the people of Banu Salamah and Banu Harithah wanted to turn back, and it took some effort on the part of the Companions to persuade them not to.
The Prophet advanced with the remaining seven hundred Muslims and lined up his troops at the foot of Mount Uhud (a distance of approximately four miles from Madina) in such a manner that the mountain was behind and the Quraysh army in front of them. There was only one mountain pass from where the Muslims could be subjected to a surprise attack. The Prophet posted fifty archers there as guards under the- command of 'Abd Allah b. Jubayr, instructing him neither to let anyone approach nor to move away from that spot. 'Even if you see birds fly off with our flesh', the Prophet said, 'still you must not move away from this place'. (For such instructions from the Prophet see Ibn Sa'd, Tabaqat, vol. 2, pp. 39-40 and 47, and Waqidi, Maghazi, vol. 1, pp. 224 and 229 - Ed.) Then the battle commenced. In the beginning the Muslims proved the better side but instead of maintaining their onslaught until they had assured complete victory, they were overcome by the temptation of booty and turned to collecting the spoils. When the archers whom the Prophet had posted to repel the attack of the enemy from the rear saw that the enemy had taken to its heels and that people were collecting booty, they too joined the melee and began to do the same.
'Abd Allah b. Jubayr tried to persuade them not to leave their posts by reminding them of the Prophet's directive. Hardly anyone heeded him. Khalid b. Walld, who was at that time an unbeliever and who commanded the Quraysh cavalry, seized his opportunity. He rode with his men around Mount Uhud and attacked the flank of the Muslim army through the pass. 'Abd Allah b. Jubayr's depleted forces tried unsuccessfully to resist the attack.
The fleeing soldiers of the enemy also returned and joined the attack from the front and the scales of the battle turned against the Muslims. The suddenness of these attacks, from both the rear and the front, caused such confusion that many fled. Then the rumour spread that the- Prophet, himself, had been martyred. This news shattered whatever presence of mind the Companions had left, and led many who had stood firm to lose courage altogether. At this moment there remained around the injured and bleeding Prophet (peace be on him) no more than ten or twelve loyal persons who had staked their lives for his sake. Defeat seemed inevitable. Fortunately, however, the Companions realized that the Prophet was still alive. They therefore advanced towards him from all sides, rallied around him, and led him to the safety of the mountain. (For an account of the Battle of Uhud in early Islamic sources, see Ibn Hisham, Slrah, yol, 1, pp. 61 ff., Waqidi, Maghazi, vol. 1, pp. 199 ff., especially pp. 224, 229 f. and 237 ff., and Ibn Sa'd, Tabaqat, vol. 2, pp. 36-48, etc. - Ed.)
It remains a mystery why the unbelievers of Makka held back when victory was within their grasp. The Muslim ranks were in such disarray that they would have been hard pushed to resist further. (Cf. the account and conclusion of W. M. Watt regarding the Battle of Uhud in Muhammad at Medina, Oxford University Press, 1956, pp. 21 ff., especially pp. 26-9 -Ed.) 

إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ {3:122}

[Q3:122] Iz hammat taaa'ifataani minkum an tafshalaa wallaahu waliyyuhumaa; wa 'alal laahi falyatawakkalil mu'minoon.

[Q3:122] When two parties from among you had determined that they should show cowardice, and ALLAH (SWT) was the guardian of them both, and in ALLAH (SWT) should the believers trust.

[Q3:122] (Ingatlah) ketika dua puak dari kamu (pada hari peperangan Uhud itu) terasa lemah semangat (untuk meneruskan perjuangan) kerana takut, padahal ALLAH (SwT) Penolong dan Pelindung mereka dan (jika sudah demikian) kepada ALLAH (SwT) sahajalah hendaknya orang-orang yang beriman itu bertawakal. 

(see commentary for verse 121)

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(3:122) And recall when two groups from among you were inclined to flag *95 although Allah was their protector; it is in Allah that the believers should put their trust.

*95. This refers to Banu Salamah and Banu Harithah, whose morale had been undermined as a result of the withdrawal of 'Abd Allah b. Ubayy and his followers. 

وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ ۖ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ {3:123}

[Q3:123] Wa laqad nasarakumul laahu bi-Badrinw wa antum azillatun fattaqul laaha la'allakum tashkuroon.

[Q3:123] And ALLAH (SWT) did certainly assist you at Badr when you were weak; be careful of (your duty to) ALLAH (SWT) then, that you may give thanks.

[Q3:123] Dan sesungguhnya ALLAH (SwT) telah menolong kamu mencapai kemenangan dalam peperangan Badar, sedang kamu berkeadaan lemah (kerana kamu sedikit bilangannya dan kekurangan alat perang). Oleh itu bertakwalah kamu kepada ALLAH (SwT), supaya kamu bersyukur (akan kemenangan itu).

[For the battle of Badr see commentary of Ali Imran 3:10 to 13.]

Badr was a camping ground and market, about twenty miles south-west of Madina. Hamza and Ali were the heroes of the battle of Badr, which was of the greatest importance for the spread of Islam. On the hands of Hamza and Ali, under the command of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Islam had won its first and decisive military victory.

ß  ALLAH (SWT) had reinforced the Muslims with three thousand angels, a heavenly aid given to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), NOT ACTUALLY TO FIGHT THE ENEMY BUT TO INCREASE THE VERY SMALL GROUP OF MEN he had with him so that the Muslims could muster courage; and the enemy might be frightened at the sight of a large assemblage. It was ALLAH (SWT) alone, not the angels, who really caused victory through the valour of Ali and Hamza which brought the enemy to their knees.

The Muslim were poor in numbers, mounts and armour. The spirit of discipline and contempt of death manifested by the heroes of Badr (mentioned above), evident in all the battles the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) fought, was due to their total reliance on ALLAH (SWT)  with whom they always took refuge and unto whom they always turned thankful.

r  Verse 127 infers the facts that seventy of the chosen chiefs of the Quraysh were slain and seventy others were taken captive, a complete rout, through Ali (yadullah-hand of ALLAH (SWT) after which, broken, in utter despair they went back to their homes.

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(3:123) For sure Allah helped you at Badr when you were utterly weak. Beware, then, of Allah; perhaps you will be thankful.

إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ {3:124}

[Q3:124] Iz taqoolu lilmu'mineena alai yakfiyakum ai-yumiddakum Rabbukum bisalaasati aalaafim minal malaaa'ikati munzaleen.

[Q3:124] When you said to the believers: Does it not suffice you that your Lord should assist you with three thousand of the angels sent down?

[Q3:124] (Ingatlah wahai Muhammad) ketika engkau berkata kepada orang-orang yang beriman (untuk menguatkan semangat mereka): Tidakkah cukup bagi kamu, bahawa ALLAH (SwT) membantu kamu dengan tiga ribu tentera dari malaikat yang diturunkan?

(see commentary for verse 123)

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(3:124) And recall when you said to the believers: 'Will it not suffice you that your Lord will aid you by sending down three thousand angels? *96

*96. When the Muslims saw that their enemies numbered three thousand while three hundred out of their army of one thousand had departed they began to lose heart. It was on this occasion that the Prophet spoke these words to them. 

بَلَىٰ ۚ إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ {3:125}

[Q3:125] Balaaa; in tasbiroo wa tattaqoo wa yaatookum min fawrihim haazaa yumdidkum Rabbukum bikhamsati aalaafim minal malaaa'ikati musawwaimeen. 
[Q3:125] Yea! If you remain patient and are on your guard, and they come upon you in a headlong manner, your Lord will assist you with five thousand of the havoc-making angels. 

[Q3:125] Bahkan (mencukupi. Dalam pada itu) jika kamu bersabar dan bertakwa dan mereka (musuh) datang menyerang kamu dengan serta-merta, nescaya ALLAH (SwT) membantu kamu dengan lima ribu malaikat yang bertanda masing-masing. 

(see commentary for verse 123)

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(3:125) If you are steadfast and mindful of God, even though the enemy should suddenly fall upon you, your Lord will help you even with five thousand marked angels.

وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ ۗ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ الْحَكِيمِ {3:126}

[Q3:126] Wa maa ja'alahul laahu illaa bushraa lakum wa litatma'inna quloobukum bih' wa man-nasru illaa min 'indilllaahil 'Azeezil Hakeem. 

[Q3:126] And ALLAH (SWT) did not make it but as good news for you, and that your hearts might be at ease thereby, and victory is only from ALLAH (SWT), the Mighty, the Wise.
[Q3:126] Dan ALLAH (SwT) tidak menjadikan bantuan tentera malaikat itu melainkan kerana memberi khabar gembira kepada kamu dan supaya kamu tenteram dengan bantuan itu dan (ingatlah bahawa) pertolongan yang membawa kemenangan itu hanya dari ALLAH (SwT) Yang Maha kuasa, lagi Maha Bijaksana. 

(see commentary for verse 123)

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(3:126) Allah has reminded you of this only as a glad tiding to you and so as to let your hearts be at rest. Help can only come from Allah, the All-Mighty, the All-Wise.

لِيَقْطَعَ طَرَفًا مِنَ الَّذِينَ كَفَرُوا أَوْ يَكْبِتَهُمْ فَيَنْقَلِبُوا خَائِبِينَ {3:127}

[Q3:127] Laiyaqta'a tarafam minal lazeena kafarooo aw yakbitahum fayanqaliboo khaaa'ibeen. 

[Q3:127] That He may cut off a portion from among those who disbelieve, or abase them so that they should return disappointed of attaining what they desired. 

[Q3:127] (Kemenangan Badar itu) kerana ALLAH (SwT) hendak membinasakan satu golongan dari orang-orang kafir atau menghina mereka (dengan kekalahan), supaya mereka kembali dengan hampa kecewa. 

(see commentary for verse 123)

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(3:127) And Allah provided this aid to you in order to cut off a part of those who disbelieved and frustrate them so that they retreat in utter disappointment.

لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ {3:128}

[Q3:128] Laisa laka minal amrishai'un aw yatooba 'alaihim aw yu'az zi bahum fa innahum zaalimoon.

[Q3:128] You have no concern in the affair whether He turns to them (mercifully) or chastises them, for surely they are unjust.

[Q3:128] Engkau tidak berhak sedikitpun (wahai Muhammad) dalam urusan (orang-orang yang ingkar) itu (kerana urusan mereka tertentu bagi ALLAH (SwT)), samada Dia menerima taubat mereka ataupun Dia menyeksa mereka kerana sesungguhnya mereka itu orang-orang yang zalim.

With this verse is resumed the account of Uhad.

Ì  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), as he sat wounded in his face and as the blood was being wiped off him, reflected on the conduct of his close companions who deserted him in the hour of need, as their conduct exposed their uncertain faith and hypocrite tendency, and so he wondered as to how such people would behave after his departure from this world.

IT SHOWED HOW MUCH HE WAS CONCERNED WITH THE FUTURE OF HIS PEOPLE. Thereupon this verse was revealed. ALLAH (SWT)  knew that as the "mercy unto the worlds" the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was very much interested in the welfare of the people, so He put him at ease by saying that it was He who might open their hearts to true faith or inflict immediate punishment.

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(3:128) (O Messenger!) It is not for you to decide whether He will accept their repentance or chastise them, for they surely are wrongdoers.

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ {3:129}

[Q3:129] Wa lilaahi maa fissamaawaati wa maa fil-ard; yaghfiru limai-yashaaa'u wa yu'azzibu mai-yashaaa'; wallaahu Ghafoorur Raheem.
[Q3:129] And whatever is in the heavens and whatever is in the earth is ALLAH (SWT)'s; He forgives whom He pleases and chastises whom He pleases; and ALLAH (SWT) is Forgiving, Merciful.

[Q3:129] Dan bagi ALLAH (SwT) jualah segala yang ada di langit dan yang ada di bumi. Dia mengampunkan sesiapa yang dikehendakiNya dan Dia menyeksa sesiapa yang dikehendakiNya dan (ingatlah), ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani. 

Please refer to the commentary of al Baqarah 2:255.

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(3:129) Whatever is in the heavens and the earth belongs to Allah. He forgives whom He wills, and chastises whom He wills: Allah is indeed All-Forgiving, Most-Compassionate. *97

*97. When the Prophet was injured he uttered words of imprecation against the unbelievers: 'How can a people that injures its own Prophet attain salvation?' These verses are in response to that utterance. 

SECTION 14

Prohibition of usury---Means of achieving success

Not to be usurious---To fear ALLAH---To fear the Hell---To spend in the cause of religion---Mutual forbearance to seek Divine protection---The loss inflicted upon the enemy---Misfortune of Ohod.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً ۖ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ {3:130}

[Q3:130] Yaaa ayyuhal lazeena aamanoo la taakuhur ribaaa ad'aafam mudaa'afatanw wattaqul laaha la'allakum tuflihoon. 

[Q3:130] O’ you who believe! Do not devour usury, making it double and redouble, and be careful of (your duty to) ALLAH (SWT), that you may be successful.

[Q3:130] Wahai orang-orang yang beriman! Janganlah kamu makan atau mengambil riba dengan berlipat-lipat ganda dan hendaklah kamu bertakwa kepada ALLAH (SwT) supaya kamu berjaya.

NEITHER LEND NOR BORROW MONEY ON INTEREST, SIMPLE OR COMPOUND. Islam has forbidden usury for all ages and in all circumstances, regardless of any "commercial" consideration. "Multiplied manifold" implies an unjust economic system by making the rich richer and the poor poorer.

µ  THE BASIS OF PROSPERITY AND SUCCESS, BOTH IN THIS WORLD AND THE HEREAFTER, IS LOVE OF ALLAH (SWT) AND AWARENESS OF HIS LAWS, NOT GREED OF GOLD.

Please refer to the commentary of al Baqarah 2:275 to 280.

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(3:130) Believers! Do not swallow interest, doubled and redoubled, and be mindful of Allah so that you may attain true success. *98

*98. The major cause of the setback suffered at Uhud was that precisely at the moment of their victory the Muslims succumbed to the desire for worldly possessions, and turned to collecting booty rather than completing their task of crushing the enemy. Hence God thought fit to raise a barrier against this excessive adoration of money, and to urge them to give up usury which keeps man constantly absorbed in considering ways and means of amassing wealth and generally whets his appetite for money. 

SURAH AL-IMRAN (AYAH 111 to 120)

لَنْ يَضُرُّوكُمْ إِلَّا أَذًى ۖ وَإِنْ يُقَاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ {3:111}

[Q3:111] Lai yadurrookum 'illaaa azanw wa ai yuqaatilookum yuwallookumul adbaara summa laa yunsaroon.

[Q3:111] They shall by no means harm you but with a slight evil; and if they fight with you they shall turn (their) backs to you, then shall they not be helped.

[Q3:111] Mereka (kaum Yahudi dan Nasrani) tidak sekali-kali akan membahayakan kamu, kecuali menyakiti (perasaan kamu dengan ejekan dan tuduhan yang tidak berasas). Dan jika mereka memerangi kamu, mereka akan berpaling lari membelakangkan kamu (kalah dengan sehina-hinanya); sesudah itu mereka tidak akan mencapai kemenangan.

The Jews, rich and powerful, in league with the pagan tribes of Makka, tried their best to destroy the small and unarmed community of the Muslims, BUT not only failed to overcome them at all occasions, BUT ALSO (as in the case of the tribes of Qurayza and Nadhir, the Bani Qaynuqa and the Jews of Khaybar) faced crushing defeats at the hand of Ali ibne Abi Talib, as has been foretold in this verse.

Ë  In the commentaries written by the Muslim scholars no reference is made to Ali ibne Abi Talib, in spite of the historic truth that each time the Muslims were on the brink of total annihilation, Ali came forward, in all the battles fought against the Jews and the pagans of Makka, and changed sure defeats into victories.

Ë  Ali was the hand of ALLAH (SWT), His aid and support, His promise and His blessing. MOST PROBABLY his name is not mentioned BECAUSE, in that event, they also have [1] To take the names of those companions who either watched the battle from a safe distance OR, [2] When the going was rough, ran away from the scene of fighting to save their lives,

Ë  BUT SURPRISINGLY took control of the destiny of the Muslims as soon as the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) left this world, although he emphatically told the ummah that he was leaving behind, for their guidance, the book of ALLAH (SWT) and his Ahlul Bayt (hadith thaqalayn), and irrevocably established the authority of Ali at Ghadir Khum (see commentary of al Ma-idah 5:67).

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(3:111) They will not be able to harm you except for a little hurt, and if they fight against you they will turn their backs (in flight), and then they will not be succoured.

ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَحَبْلٍ مِنَ النَّاسِ وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ۚ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ ۚ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ {3:112}

[Q3:112] Duribat 'alaihimuz zillatu aina maa suqifooo illaa bihablim minal laahi wa hablim minan naasi wa baaa'oo bighadabim minallaahi wa duribat 'alaihimul maskanah; zaalika bi-annahum kaanoo yakfuroona bi Aayaatil laahi wa yaqtuloonal Ambiyaaa'a bighairi haqq; zaalika bimaa 'asaw wa kaanoo ya'tadoon.
[Q3:112] Abasement is made to cleave to them wherever they are found, except under a covenant with ALLAH (SWT) and a covenant with men, and they have become deserving of wrath from ALLAH (SWT), and humiliation is made to cleave to them; this is because they disbelieved in the communications of ALLAH (SWT) and slew the prophets unjustly; this is because they disobeyed and exceeded the limits.

[Q3:112] Mereka ditimpakan kehinaan (dari segala jurusan) di mana sahaja mereka berada, kecuali dengan adanya sebab dari ALLAH (SwT) dan adanya sebab dari manusia dan sudah sepatutnya mereka beroleh kemurkaan dari ALLAH (SwT) dan mereka ditimpakan kemiskinan (dari segala jurusan). Yang demikian itu disebabkan mereka sentiasa kufur ingkar akan ayat-ayat ALLAH (SwT) (perintah-perintahNya) dan mereka membunuh Nabi-nabi dengan tiada alasan yang benar. Semuanya itu disebabkan mereka derhaka dan mereka sentiasa mencerobohi (hukum-hukum ALLAH (SwT)).

Please refer to al Baqarah 2:61 and Ali Imran 3:21 to know the trend and tendency of the Jews- [1]disbelieving in the signs of ALLAH (SWT) and [2]slaying His prophets. Humiliation is their requital. To the Muslims and the Christians and other monotheists they are more detestable than the disbelieving polytheists. Although they dominate the realm of international finance and may even dictate in the realm of international politics, yet they seem still to exist on sufferance, as aliens, more or less, undesirable.

»        For illa bihablin see commentary of verse 103 of this surah.

The frequent reference to the treacherous character of the Jews in the Qur’an WARNS THE MUSLIMS THAT IF they also discard the Ahlul Bayt and the book of ALLAH (SWT) or separate them from one another (hadith thaqalayn), and kill the children of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), abasement and disgrace would also stick to them (BECAUSE according to many reliable traditions the Ahlul Bayt are from the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is from the Ahlul Bayt, and all of them are from one divine light).

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(3:112) Wherever they were, they were covered with ignominy, except when they were protected by either a covenant with Allah or a covenant with men. *90 They are laden with the burden of Allah's wrath, and humiliation is stuck upon them - and all this because they rejected the signs of Allah and slayed the Prophets without right, and because they disobeyed and transgressed.

*90. If the Jews have ever enjoyed any measure of peace and security anywhere in the world they owe it to the goodwill and benevolence of others rather than to their own power and strength. At times Muslim governments granted them refuge while at others non-Muslim powers extended protection. Similarly, if the Jews ever emerged as a power it was due not to their intrinsic strength but to the strength of others.

لَيْسُوا سَوَاءً ۗ مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ {3:113}

[Q3:113] Laisoo sawaaa'a; min Ahlil Kitaabi ummatun qaaa'imatuny yatloona Aayaatil laahi aanaaa'al laili wa hum yasjudoon.
[Q3:113] They are not all alike; of the followers of the Book there is an upright party; they recite ALLAH (SWT)'s communications in the nighttime and they adore (Him).

[Q3:113] Ahli-ahli Kitab itu tidaklah sama. Di antaranya ada golongan yang (telah memeluk Islam dan) tetap (berpegang kepada agama ALLAH (SwT) yang benar) mereka membaca ayat-ayat ALLAH (SwT) (Al-Quran) pada waktu malam, semasa mereka sujud (mengerjakan sembahyang).

Please refer to the commentary of al Baqarah 2:62. Those Jews and Christians, **who believe in the original books sent to their prophets AND **follow their true teachings, have to believe in the Qur’an and the prophethood of the last prophet of ALLAH (SWT), THEREFORE, IN ALL FAIRNESS, the Qur’an recognises the goodness and righteousness found in the true followers of Musa and Isa for rewarding them with proper recompense.

Ø  Verses 101 to 115 contain the fundamental directions essential for a peaceful, just and pious human society.

»    In addition to man-god relationship, the religion of ALLAH (SWT), Islam, also lays down the principles which direct, develop and sustain interrelations between the human beings as well as their true position in the universe.

»    Islam not only establishes peace, unity and harmony between man-man but also effects co-ordination between mankind, as a part, and the universe, as a whole, viewed in a perspective beyond the limitation of time and space.

MANY ATTEMPTS HAD BEEN MADE, AND THE QUEST CONTINUES, TO UNITE MANKIND TO USHER IN AN ERA OF PEACE AND HARMONY, but each venture has created new divisions. UNLESS man agrees not to exercise his will and choice in preference to the common good of the society universal brotherhood cannot be established. HE MUST SACRIFICE HIS WILL AND CHOICE BY CURTAILING HIS INDEPENDENCE IN THE INTEREST OF THE COMMON GOOD, WHICH MEANS SUBMISSION OF HIS WILL. The social, economic and political sciences deal with the question as to in whose interest (family, community, race or country) man should sacrifice his independence, and to whose authority he should submit!?

ISLAM PUTS THE UNIVERSAL INTEREST ABOVE THE INDIVIDUAL INTEREST, AND MAKES IT CLEAR THAT THERE IS NO AUTHORITY SAVE THE AUTHORITY OF THE ALMIGHTY ALLAH (SWT) TO WHICH EVERY INDIVIDUAL MUST SUBMIT.

Keeping this in view the Qur’an refers to the establishment of an institution [1] which not only would call people to ALLAH (SWT) (the absolute goodness) BUT also [2] exercise authority over mankind to guide them to that which is approved by the human conscience as well as by the divine sanction; and would prevent them from doing that which is unprofitable and harmful, an evil rejected by the human conscience as well as forbidden by the divine decree; ---

VERSE 104 SAYS THAT THE AUTHORITY TO ENJOIN THE RIGHT (AMR BIL MA-RUF) AND FORBID THE WRONG (NAHYA ANIL MUNKAR) ENTAILS CONDITIONS IN WHICH ALL THE MEMBERS OF THE SOCIETY CANNOT SHARE. THEY CAN ASSIST THE DIVINELY ESTABLISHED AUTHORITY IN THE DUTY OF ENJOINING GOOD AND FORBIDDING EVIL, BECAUSE ONLY THOSE WHO KNOW THE ULTIMATE AND THE ABSOLUTE GOOD HAVE BEEN FOUND COMPETENT AND QUALIFIED TO BE CHOSEN FOR THIS ASSIGNMENT. THE MOST ESSENTIAL PREREQUISITE TO SHOULDER THIS RESPONSIBILITY IS TO BE IN A STATE OF PERFECT AWARENESS FOR DOING GOOD AND AVOIDING EVIL SO THAT THERE IS NO NEED TO BE GUIDED BY ANY ONE TO DO MA-RUF AND ABSTAIN FROM MUNKAR.

»    In verse 104 ummat means a-imma, because ummat is derived from amm (meaning) to intend, to lead, to give an example to others, or to command. In the sense of tending or intending it becomes the "way" intended to or to move on (tariq), or imam, the person intended to be followed, or mamun, the person who intends to follow---to follow certain persons or principles. The word ummat has been used in all these senses in the verses of the Qur’an.

»    In verses 3:104 and 113 of Ali Imran and verses 2:128 and 143 of al Baqarah the context shows that ummat stands for an imam, who exercises authority, not for mamun.

VERSES 101 TO 103 MAKE IT CLEAR THAT ONCE A MAN BECOMES A MUSLIM (submits to the absolute sovereignty of ALLAH (SWT)) HE SHALL NOT FOLLOW ANY OTHER PATH EXCEPT THE GUIDANCE REVEALED THROUGH THE QUR’AN AND MADE KNOWN BY THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), WHICH, IN FACT, IS THE SUBSTANCE OF THE SURAH ALI IMRAN. EVEN A SLIGHTEST DEVIATION FROM THIS PATH, BY RELYING ON PERSONAL DISCRETION IN ORDER TO MAKE AMENDMENT IN THE GUIDANCE PROVIDED BY ALLAH (SWT) AND HIS PROPHET, HAS BEEN DECLARED AS GOING BACK TO THE DAYS OF IGNORANCE (PARTISANSHIP AND SECTARIANISM) OR FALLING INTO THE ABYSS OF ETERNAL DAMNATION.

Ü  He who holds fast to the rope of ALLAH (SWT) (adheres to His book, His prophet and his Ahlul Bayt) is described as ORTHODOX (sound and upright in belief and doctrine, not dogmatic or irrational), AND

Ü  He who relies on his own judgement or on the conjectural or arbitrary discretion of those who have not been endowed by the divine wisdom, nor ever declared by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as the inheritors of his wisdom, is described as HETERODOX.

IN VERSE 6:153 AL AN-AM ALLAH (SWT) SAYS THAT ONLY HIS PATH IS RIGHT, FOLLOW IT, AND DO NOT FOLLOW OTHER WAYS, BECAUSE THAT WILL DEVIATE YOU FROM HIS PATH AND LEAD TO HERESY AND HETERODOXY.

©  Some early commentators wrongly presumed that verse 64:16 of al Taghabun abrogates the contents of verse 3:103 of Ali Imran. A proper study of these verses shows that one supports the other. Please refer to the commentary of Taghabun 64:16. It is said that the occasion for the revelation of verse 3:103 was a dispute, took place between the two groups of ansars, on the instigation of a Jew. Whatever be the cause "the enjoining good and forbidding evil" by a select group, as said in verse 3:104 is the basis of the social structure of the human society.

The establishment of an institution to save mankind from dissension and discord, which would lead to total perdition, has been justified in verses 3:104 to 108. The purpose in view is to promote universal justice and harmony and safeguard the interests of all creation, on the earth, in the heavens and in between them. TO CONTROL AND OPERATE THIS INSTITUTION SUITABLE PERSONS ARE CHOSEN BY ALLAH (SWT) HIMSELF ON MERIT. HUMAN CHOICE OR DISCRETION HAS NO PLACE.

And your Lord creates what He wills, and (also) chooses. They (the created beings) have never any choice. (Qasas 28:68)

The inseparable second person masculine gender pronoun in verse 3:104, refers to a particular group of men, purposefully brought forth from the fold of His providence, to guide mankind. Please refer to the commentary of verses 3:104 and 3:110 for identifying those who have the competency, efficiency and authority to enjoin good and forbid evil.

©  Once Imam Jafar bin Muhammad al Sadiq asked a scholar whether he thought the pronoun tum in ‘kuntum’ (in verse 3:110 of Ali Imran) referred to the Muslims in general? "Yes" was his reply.

"It means you, who killed the grandson of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and tortured his family in captivity, are the best people brought forth by ALLAH (SWT) to guide and benefit the mankind" the Imam said.

"No. It cannot be!" The scholar exclaimed. "Behold! It refers only to those who are competent to lead mankind to truth", the Imam advised him.

THEREFORE if it is inferred that waltakun min kum gives permission to the Muslims [*] to elect, [*] appoint or [*] nominate a person or a group of persons to guide or lead people, THE IMPLICATION WOULD BE A FAR-FETCHED HERETICAL INNOVATION, BECAUSE the verse only points out to the necessity of such an institution, just as the necessity of the prophets of ALLAH (SWT) to convey His message of guidance to the people, BUT DOES NOT GIVE PERMISSION TO THE PEOPLE (in either case) to elect, nominate or appoint the prophets or those who enjoin good and forbid evil. Verse 3:110 asserts that such a group (from the descendants of Ibrahim) has been brought forth for the guidance of mankind. Al Baqarah 2:124, 128, 143 and al Hajj 22:77 and 78 refer to those descendants of Ibrahim who have been chosen to inherit the book, the wisdom and the great kingdom, and whose obedience has been enjoined on mankind. ONLY THESE ARE THEY WHO ARE AUTHORISED TO EXERCISE amr bil ma-ruf and nahya anil munkar.Those who follow them in letter and spirit and are thoroughly well-versed in their knowledge and wisdom can work as their subordinates.

°          Verse 3:113 and 114 contain the qualities the above noted select group of man possess to the point of highest perfection.

°          Verse 6:165 of al-An-am says that it is ALLAH (SWT) who has made the believers successors in the earth BUT has raised some of them over others in degrees, THEREFORE all the believers are not equal.

THOSE WHO ARE LOWER IN DEGREE SHOULD FUNCTION AS THE SUBORDINATES OF THOSE WHO OCCUPY THE HIGHER GRADE, OTHERWISE THERE WILL BE NO HARMONY AND ORDER IN THE SYSTEM. Having failed to understand the true meanings of these verses many Muslim scholars have suggested a chaotic and inconsistent form of Islamic government because of which the Muslim society has been, so far, administered by despots, tyrants and usurpers.

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(3:113) Yet all are not alike: among the People of the Book there are upright people who recite the messages of Allah in the watches of the night and prostrate themselves in worship.

يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُولَٰئِكَ مِنَ الصَّالِحِينَ {3:114}

[Q3:114] Yu'minoona billaahi wal Yawmil Aakhiri wa yaa muroona bilma'roofi wa yanhawna 'anil munkari wa yusaari'oona fil khairaati wa ulaa'ika minas saaliheen.

[Q3:114] They believe in ALLAH (SWT) and the last day, and they enjoin what is right and forbid the wrong and they strive with one another in hastening to good deeds, and those are among the good.

 [Q3:114] Mereka beriman kepada ALLAH (SwT) dan hari akhirat dan menyuruh berbuat segala perkara yang baik dan melarang daripada segala perkara yang salah (buruk dan keji), dan mereka pula segera segera pada mengerjakan berbagai-bagai kebajikan. Mereka (yang demikian sifatnya), adalah dari orang-orang yang soleh. 

(see commentary for verse 113)

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(3:114) They believe in Allah and in the Last Day and enjoin what is right and forbid what is wrong, and hasten to excel each other in doing good. These are among the righteous.

وَمَا يَفْعَلُوا مِنْ خَيْرٍ فَلَنْ يُكْفَرُوهُ ۗ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ {115}

[Q3:115] Wa maa yaf'aloo min khairin falai yukfarooh; wallaahu 'aleemun bilmuttaqeen.
[Q3:115] And whatever good they do, they shall not be denied it, and ALLAH (SWT) knows those who guard (against evil).

[Q3:115] Dan apa sahaja kebajikan yang mereka kerjakan, maka mereka tidak sekali-kali akan diingkari (atau disekat dari mendapat pahalanya) dan (ingatlah), ALLAH (SwT) sentiasa mengetahui akan keadaan orang-orang yang bertakwa. 

(see commentary for verse 113)

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(3:115) Whatever good they do shall not go unappreciated, and Allah fully knows those who are pious.

إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۚ هُمْ فِيهَا خَالِدُونَ {3:116}

[Q3:116] Innal lazeena kafaroo lan tughniya 'anhum amwaalum wa laaa awlaaduhum minal laahi shai anw wa ulaaa'ika Ashaabun Naar; hum feehaa khaalidoon.

[Q3:116] (As for) those who disbelieve, surely neither their wealth nor their children shall avail them in the least against ALLAH (SWT); and these are the inmates of the fire; therein they shall abide.

[Q3:116] Sesungguhnya orang-orang yang kafir, harta benda mereka dan anak-anak mereka, tidak sekali-kali akan dapat menyelamatkan mereka dari (azab) ALLAH (SwT) sedikitpun, dan mereka itu ialah ahli Neraka; mereka kekal di dalamnya.

NEITHER THE RICHES NOR THE CHILDREN OF THE ENEMIES OF ISLAM SHALL BE ABLE (either by way of compensation or by way of offering sacrifices on behalf of their disbelieving ancestors) TO SAVE THEM FROM THE FIRE. The disbelievers spend to gain fame, or out of vanity, or from fear. NO AMOUNT OF CHARITY WITHOUT THE TRUE BELIEF CAN BE OF ANY USE TO ANY ONE. By spending their riches in a way disapproved by ALLAH (SWT) they bring to nothing what they spend. It is like a frosty wind which smites and destroys the herbage and the seed produce of the tilth.

Ä  That which has been said in these verses is comparable to verses 68:17 to 35 of al Qalam.

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(3:116) As for those who denied the Truth, neither their possessions nor their children will avail them against Allah. They are the people of the Fire, and therein they shall abide.

مَثَلُ مَا يُنْفِقُونَ فِي هَٰذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوا أَنْفُسَهُمْ فَأَهْلَكَتْهُ ۚ وَمَا ظَلَمَهُمُ اللَّهُ وَلَٰكِنْ أَنْفُسَهُمْ يَظْلِمُونَ {3:117}

[Q3:117] Masalu maa yunfiqoona fee haazihil hayaatid dunyaa kamasali reehin feehaa sirrun as aabat harsa qawmin zalamooo anfusahum fa ahlakath; wa maa zalamahumul laahu wa laakin anfusahum yazlimoon. 
[Q3:117] The likeness of what they spend in the life of this world is as the likeness of wind in which is intense cold (that) smites the seed produce of a people who haw done injustice to their souls and destroys it; and ALLAH (SWT) is not unjust to them, but they are unjust to themselves. 

[Q3:117] Bandingan apa yang mereka belanjakan dalam kehidupan dunia ini (sekalipun untuk amal-amal yang baik), samalah seperti angin yang membawa udara yang amat sejuk, yang menimpa tanaman kaum yang menganiaya diri mereka sendiri, lalu membinasakannya; dan (ingatlah), ALLAH (SwT) tidak menganiaya mereka, tetapi merekalah yang menganiaya diri sendiri. 

(see commentary for verse 116)

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(3:117) The example of what they spend in the life of this world is like that of a wind accompanied with frost which smites the harvest of a people who wronged themselves, and lays it to waste. *91 It is not Allah who wronged them; rather it is they who wrong themselves.

*91. The term 'harvest' in this parable refers to this life which resembles a field of cultivation the harvest of which one will reap in the World to Come. The 'wind' refers to the superficial appearance of righteousness, for the sake of which unbelievers spend their wealth on philanthropic and charitable causes. The expression 'frost' indicates their lack of true faith and their failure to follow the Divine Laws, as a result of which their entire life has gone astray.
By means of this parable God seeks to bring home to them that while wind is useful for the growth of cultivation if that wind turns into frost it destroys it. So it is with man's acts of charity: they can prove helpful to the growth of the harvest one will reap in the Hereafter but are liable to be destructive if mixed with unbelief. God is the Lord and Master of man as well as of all that man owns, and the world in which he lives. If a man either does not recognize the sovereignty of his Lord and unlawfully serves others or disobeys God's Laws then his actions become crimes for which he deserves to be tried; his acts of 'charity' are but the acts of a servant who unlawfully helps himself to his master's treasure and then spends it as he likes. 

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ ۖ إِنْ كُنْتُمْ تَعْقِلُونَ {3:118}

[Q3:118] Yaaa ayyuhal lazeena aamanoo laa tattakhizoo bitaanatam min doonikum laa yaaloonakum khabaalanw waddoo maa 'anittum qad badatil baghdaaa'u min afwaahihim; wa maa tukhfee sudooruhum akbar; qad baiyannaa lakumul Aayaati in kuntum ta'qiloon.
[Q3:118] O’ you who believe! do not take for intimate friends from among others than your own people; they do not fall short of inflicting loss upon you; they love what distresses you; vehement hatred has already appeared from out of their mouths, and what their breasts conceal is greater still; indeed, We have made the communications clear to you, if you will understand.

[Q3:118] Wahai orang-orang yang beriman! Janganlah kamu mengambil orang-orang yang bukan dari kalangan kamu menjadi orang dalam (yang dipercayai). Mereka tidak akan berhenti-henti berusaha mendatangkan bencana kepada kamu. Mereka sukakan apa yang menyusahkan kamu. Telahpun nyata (tanda) kebencian mereka pada pertuturan mulutnya dan apa yang disembunyikan oleh hati mereka lebih besar lagi. Sesungguhnya telah kami jelaskan kepada kamu keterangan-keterangan itu jika kamu (mahu) memahaminya.

Please refer to verse 3:28 of Ali Imran.

THE BELIEVERS ARE WARNED NOT TO MAKE FRIENDS WITH THE ENEMIES OF ISLAM, THEIR ASSOCIATES AND RELATIVES. TOLERANCE IS DESIRABLE ONLY when it is known that there is no joining of hands to launch an offensive against the true faith. It is a wise maxim to preserve the faith from the contaminating influence of impiety and infidelity.

©  The disbelievers will not fall short in corrupting or vitiating the true belief of the believers, BECAUSE they cannot control their hatred.

©  The believers are bound to believe in all revealed books, BUT their enemies do not believe in the final book of ALLAH (SWT).

TO MAKE MISCHIEF THEY POSE AS BELIEVERS AND PLOT TO HARM THE FAITHFULS, BUT the end they seek shall never be achieved.

v  The glory of the true believers shall continue and increase and shall never perish.

v  ALLAH (SWT) knows the spite that is rankling in the breasts of the enemies of the true faithfuls, and has laid it bare.

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(3:118) Believers! Do not take for intimate friends those who are not of your kind. They spare no effort to injure you. *92 Indeed they love all that distresses you. Their hatred is clearly manifest in what they say, and what their breasts conceal is even greater. Now We have made Our messages clear to you, if only you can understand (the danger of their intimacy).

*92. The Jews living on the outskirts of Madina had long enjoyed friendly relations with the two tribes of Aws and Khazraj. In the first place this was the result of relations between individuals. Later, they were bound by ties of neighbourliness and allegiance as a result of tribal inter-relationship. Even after the people of Aws and Khazraj embraced Islam, they maintained their old ties with the Jews and continued to treat them with the same warmth and cordiality. However, the hostility of the Jews towards the Arabian Prophet (peace be on him) and towards his mission was far too intense to allow them to maintain a cordial relationship with anyone who had joined the new movement. Outwardly, the Jews maintained the same terms of friendship with the Ansar (Helpers) as before but at heart they had become their sworn enemies. They made the best use of this pretended friendship, and remained constantly on the look-out for opportunities to create schisms and dissensions in the Muslim body-politic, and to draw out the secrets of the Muslims and pass them on to their enemies. Here God warns the Muslims to note this hypocrisy and take the necessary precaution. 

هَا أَنْتُمْ أُولَاءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ ۚ قُلْ مُوتُوا بِغَيْظِكُمْ ۗ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ {3:119}

[Q3:119] Haaa antum ulaaa'i tuhibboonahum wa laa yuhibboonakum wa tu'minoona bil kitaabi kullihee wa izaa laqookum qaalooo aamannaa wa izaa khalaw 'addoo 'alaikumul anaamila minal ghaiz; qul mootoo bighai zikum; innal laaha 'aleemum bizaatis sudoor.

[Q3:119] Lo! You are they who will love them while they do not love you, and you believe in the Book (in) the whole of it; and when they meet you they say: We believe, and when they are alone, they bite the ends of their fingers in rage against you. Say: Die in your rage; surely ALLAH (SWT) knows what is in the breasts.

[Q3:119] Awaslah! Kamu ini adalah orang-orang (yang melanggar larangan), kamu sahajalah yang suka (dan percayakan mereka, sedang mereka tidak suka kepada kamu. Kamu juga beriman kepada segala Kitab ALLAH (SwT) (sedang mereka tidak beriman kepada Al-Quran). Dan apabila mereka bertemu dengan kamu mereka berkata: Kami beriman, tetapi apabila mereka berkumpul sesama sendiri, mereka menggigit hujung jari kerana geram marah (kepada kamu), katakanlah (wahai Muhammad): Matilah kamu dengan kemarahan kamu itu. Sesungguhnya ALLAH (SwT) sentiasa mengetahui akan segala (isi hati) yang ada di dalam dada. 

(see commentary for verse 118)

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(3:119) Lo! It is you who love them but they do not love you even though you believe in the whole of the (heavenly) Book. *93 When they meet you they say: 'We believe', but when they are by themselves they bite their fingers in rage at you. Say: 'Perish in your rage.' Allah knows even what lies hidden in their breasts.

*93. It is strange that although the Muslims had reason to feel aggrieved by the Jews it was the latter who felt aggrieved by the Muslims. Since the Muslims believed in the Torah along with the Qur'an the Jews had no justifiable ground for complaint. If anyone had cause to complain it was the Muslims for the Jews did not believe in the Qur'an. 

إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا ۖ وَإِنْ تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ {3:120}

[Q3:120] In tamsaskum hasanatun tasu'hum wa in tusibkum saiyi'atuny yafrahoo bihaa wa in tasbiroo wa tattaqoo laa yad urrukum kaiduhum shai'aa; innal laaha bimaa ya'maloona muheet.
[Q3:120] If good befalls you, it grieves them, and if an evil afflicts you, they rejoice at it; and if you are patient and guard yourselves, their scheme will not injure you in any way; surely ALLAH (SWT) comprehends what they do.

[Q3:120] Kalau kamu beroleh kebaikan (kemakmuran dan kemenangan, maka yang demikian) menyakitkan hati mereka dan jika kamu ditimpa bencana, mereka bergembira dengannya. Dan kalau kamu sabar dan bertakwa, (maka) tipu daya mereka tidak akan membahayakan kamu sedikitpun. Sesungguhnya ALLAH (SwT) meliputi pengetahuanNya akan apa yang mereka lakukan.

THEY ARE SPITEFUL. THEY ARE MALICIOUS. THEY ARE DECEITFUL. But their mischief-making and intrigues shall not harm the believers who safeguard themselves with full awareness of ALLAH (SWT)'s commands and patiently wait for ALLAH (SWT)'s help.

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(3:120) If anything good happens to you they are grieved; if any misfortune befalls you they rejoice at it. But if you remain steadfast and mindful of Allah their designs will not cause you harm. Allah surely encompasses all that they do.