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.