3-130 O you who believe, devour not usury, doubling and redoubling, and keep your duty to Allah, that you may be successful.a
يا أَيُّهَا الَّذينَ آمَنوا لا تَأكُلُوا الرِّبا أَضعافًا مُضاعَفَةً ۖ وَاتَّقُوا اللَّهَ لَعَلَّكُم تُفلِحونَ (۱۳۰)
3-130a: أَضعافًا مُضاعَفَةً – أَضعاف is the plural of ضعف . See note 2-245a. It means multiple fold and is integral to ربٰو . It was the custom in Arabia, and the custom exists in a similar fashion in all interest-based systems, that when the debt matures and it is not paid, the interest is added to the principal and this becomes the basis for calculating the next period interest. In this way, through the power of compounding, a small amount becomes a very large amount in a short period of time. The purport here is not that interest should not be excessive and that interest in smaller amount is permissible, but the intent is to eliminate interest altogether. It is in the nature of interest that it multiplies and so the direction is not to consume interest at all.
Abolishing interest is helpful in preventing wars: The Muslims suffered much loss in the Battle of Uhad as a result of their own mistake, hence in the narration of this battle, this section informs the Muslims about the ways on which they should tread and what are the real rules for their success. The previous section mentions the Battle of Uhad and in the same context mentions the triumph of Muslims and the failure of the unbelievers. The connection of this section with the previous section is that now attention is drawn to an affair on which the success of wars generally waged in the world depends, and that is usury. Consequently, the first verse prohibits charging interest. Usury is not a recent phenomenon and from ancient times wars were funded by interest bearing loans and the success of war depended upon how much a nation could raise by way of loans. In Arabia too, wars depended upon usury because the money the Arabs spent on wars was derived from usurious loans and gambling. Precisely for this reason, in Surah Bakarah intoxicants and gambling were prohibited in a discussion about wars, and now usury is prohibited also in a similar discussion. Some commentators have accordingly commented on this connection: ان اکثر اموال المشرکین کانت قد اجمّعت من الربا و کانوا ینفقون تلك الاموال علی العساکر (Most of the funds of the idolaters were obtained from usury and it was these collected funds that were spent to sustain the fighting force). Islam accepts the necessity of war and considers it essential under conditions where national survival is at stake at the hands of an enemy bent on annihilating it. However, it has tried to eliminate or reduce those factors that enable a war to be continued needlessly. The availability of usurious funds allows a government to continue a war without a need for it and without the willingness of the nation. If usury is eliminated, a nation will continue a war only till such time that its own national survival is threatened and in such a condition every patriot will sacrifice his wealth and use all his force for the successful conduct of the war. However, if the nation does not consider its national survival at stake and is not willing to spend its wealth and strength to pursue the war but only wants to continue the war with usurious funds or wants to subjugate other nations by lending them money at usurious rates then such an effort is unnecessary. If human sympathy is the motive for war, then money and strength should be spent voluntarily without payback. Usurious loaning is not the result of human sympathy but a means of earning wealth. So, it became necessary to make the Muslims understand that the only motive for their wars should be national survival or the need to establish peace and for this necessity they should spend their wealth and strength purely out of the motivation of human sympathy. They must not make wars a means of earning wealth and for this purpose keep on perpetuating the war.
Usury prohibited in two places: There seems to be wisdom in the mention of the prohibition of usury in the discussion of two topics, one is charity and spending and second is wars. In the first instance, the actual addressees are the Jews, and among the Jews usury has led to the disease of niggardliness and reluctance to spend money on works of charity. Hence usury is prohibited where there is a discussion of charity. In this surah, the addressees are particularly the Christians and hence in the middle of a discussion about war, usury is prohibited because the Christian nations raise money usuriously to wage unnecessary wars to destroy humanity.
3-131 And guard yourselves against the fire which has been prepared for the disbelievers.
وَاتَّقُوا النّارَ الَّتي أُعِدَّت لِلكافِرينَ (۱۳۱)
3-132 And obey Allah and the Messenger, that you may be shown mercy.a
وَأَطيعُوا اللَّهَ وَالرَّسولَ لَعَلَّكُم تُرحَمونَ (۱۳۲)
3-132a: The success of Muslims lies in obeying Allah and His Messenger: This verse reveals that the real success of Muslims does not lie in becoming a victorious nation by waging wars, but the real need is to be steadfast in obeying Allah and His Messenger. Muslims did wage wars, became a great victorious nation, and became masters of the world, but when they stopped obeying Allah and His Messenger, they fell from the zenith of progress to the abyss of disgrace. Even now if they can pick themselves up, it is by obeying Allah and His Messenger and not by following their own proposed ways.
Obeying the Prophet is not polytheism but is part of obeying Allah: In these times when the Muslims instead of obeying Allah and His prophet have put on the yoke of أَربابًا مِن دونِ اللَّهِ (lords besides Allah) (9:31) on their necks and blindly follow their scholars and pirs, a group has taken the opposite tack and have attempted to throw off even the yoke of the Holy Prophet and have termed obeying the Prophet along with obeying Allah as somehow polytheistic. نعوذ باللّٰه من ذٰلك . They have probably considered the meaning of obeying and worshipping as synonymous. Worshipping anyone besides Allah, even if a prophet, is no doubt polytheism but obeying is different and the Quran urges that even أُولِي الأَمرِ (those in authority) (4:59) be obeyed. So, how can the obeying of the Prophet be polytheism. It is incorrect to say that obeying the Prophet is against the following commands of the Quran: إِنِ الحُكمُ إِلّا لِلَّهِ ۖ يَقُصُّ الحَقَّ ۖ وَهُوَ خَيرُ الفاصِلينَ (The judgement is only Allah’s. He relates the truth and He is the Best of deciders) (6:57), إِنِ الحُكمُ إِلّا لِلَّهِ ۚ أَمَرَ أَلّا تَعبُدوا إِلّا إِيّاهُ (Judgment is only Allah’s. He has commanded that you serve none but Him) (12:40), and لا يُشرِكُ في حُكمِهِ أَحَدًا (He associates none in His judgment) (18:26). This argument is fallacious because when Allah Himself gives the command to obey the Prophet then obeying the Prophet is included in the obeying of Allah and not a separate thing. If a king entrusts certain affairs to ministers, or ministers entrust work to governors then obeying the minister or governor is obeying the king except if a minister or governor issues an order contrary to the wish of the king. Similarly, Allah Himself says: أَطيعُوا اللَّهَ وَأَطيعُوا الرَّسولَ وَأُولِي الأَمرِ مِنكُم So, is obedience to those in authority polytheism and نعوذ باللّٰه did Allah Himself teach people polytheism? Certainly not. The fact is that their obedience is also Allah’s obedience because it is under His command that they are obeying the Prophet. There are other examples from the Quran as well. In one place in the Quran, it is stated; أَفَغَيرَ اللَّهِ أَبتَغي حَكَمًا (Shall I then seek a judge other than Allah) (6:114). In another place, it is stated: فَابعَثوا حَكَمًا مِن أَهلِهِ وَحَكَمًا مِن أَهلِها (…appoint an arbiter from his people, and an arbiter from her people) (4:35). God is the arbitrator, and the appointee is also an arbitrator but because the appointed arbitrator occupies this position under the command of Allah, hence this is not setting a partner with Allah.
أَطيعُوا اللَّهَ وَالرَّسولَ –Some have stated that in أَطيعُوا اللَّهَ وَالرَّسولَ the واؤ is exegetical and the meaning of رَّسولَ here is a message and not messenger but there needs to be some supporting testimony for such an interpretation. Not only is there no testimony for it but there are many testimonials that falsify such an explanation. The first is that to say واؤ is exegetical is without proof because there is no testimonial for it in the Arabic language. However واؤ is sometimes used as a conjunction between two words that are very similar in meaning with perhaps a very fine difference and واؤ creates an explanatory apposition between the two words, as in: إِنَّما أَشكو بَثّي وَحُزني (I complain of my grief and sorrow) (12:86). بثّ and حُزن are explanatory apposite of each other, but nobody has ever said that Allah and Messenger are explanatory apposite and that واؤ should be taken as a conjunction that creates this explanatory apposite. Second, these commentators at least concede that رسول has two meanings messenger and message but nobody has ever heard a second meaning of اللَّهَ other than the one. The rule for interpreting words with dual or ambiguous meaning is to use the obvious or apparent meaning instead of some ambiguous meaning. Now, the meaning of اللَّهَ is obvious and interpreting it by a word that has two meaning is something nobody would do, leave alone attributing it to Allah. Third, if it is necessary to interpret the obvious meaning of the word, it is sufficient to interpret it once, what is the need to interpret it repeatedly. Fourth, although the thesaurus gives the meaning of رَّسولَ as both messenger and message, but the Quran has decided the meaning when it states: محمد رَّسولَ اللَّهَ and nowhere does the Quran says: القران رَّسولَ اللَّهَ. When the Quran has itself clarified that محمد is رَّسولَ اللَّهَ why should we adopt another meaning.
3-133 And hasten to forgiveness from your Lord and a Garden, as wide as the heavens and the earth; it is prepared for those who keep their duty:a
وَسارِعوا إِلىٰ مَغفِرَةٍ مِن رَبِّكُم وَجَنَّةٍ عَرضُهَا السَّماواتُ وَالأَرضُ أُعِدَّت لِلمُتَّقينَ (۱۳۳)
3-133a: عَرض – The literal meaning of عَرض is width, which is the opposite of length, and its actual use is for a body, but is also in use for things that do not have a body, as for example: فَذو دُعاءٍ عَريضٍ (…he is full of lengthy supplications) (41:51), and it has been said that by عَرض is meant his expansiveness not by way of measurement but by way of pleasure (R). The example by which Imam Raghib explains this is by giving a statement with the opposite meaning. Thus, one can say: الدُنۡیا علٰی فُلانٍ خاتمٍ )The world became the circle of a ring for so and so) or as is said: وسعة ھذۃ الدار کسعة (The expansiveness of this house is like the expansiveness of earth). The third meaning of عَرض that Imam Raghib has done here is بَدَل and عِوَض that is, its value is the earth and heaven.
What pure teachings! The contrast is phenomenal from a mention of wars to this guidance. It is beautifully explained that war is not the real purpose but the real purpose is seeking forgiveness of Allah. One should hasten to use whatever resources are available at a given time to obtain this. Since it is mentioned earlier that the fire has been prepared for the unbelievers, it is mentioned here that paradise has been prepared for the righteous. One should move quickly to obtain it. Just as there is fire for the unbelievers and paradise for the righteous in the Hereafter, similarly a state of fire develops in the hearts of unbelievers in this world.
Expansiveness of paradise: It is stated about paradise that its extent is the equivalent of heaven and earth. What is meant by this? According to some, the heaven and earth of the Hereafter will be different from the one here and so the purport is that the expansiveness of paradise will be equal to the heaven and earth of this world. The verse: يَومَ تُبَدَّلُ الأَرضُ غَيرَ الأَرضِ وَالسَّماواتُ (On the day when the earth will be changed into a different earth, and the heavens (as well)) (14:48) is presented as a testimony in support of this interpretation (R). Some have interpreted it as a thing of value as stated above. Some others have said that this is a metaphorical expression and means extreme amount of expansiveness (RM), that is its expansiveness is beyond imagination. There is a hadith in the Musnad of Imam Ahmad ibn Hanbal that Heraclius, the Byzantine Emperor, wrote to the Holy Prophet and said that you invite me to a paradise whose expanse is the heaven and earth, then where is hell. The Holy Prophet replied: سبحان اللَّهَ این اللیل اذا جاء النھار (Glory to Allah; where is the night when day dawns). There is also a similar narration in Ibn Jarir. According to another narration it appears that Umar gave the same reply to a Jew, and in another one, Ibn Abbas gave the same reply to an Ahle Kitab. There is also a narration by Abu Huraira of a reply by Holy Prophet given in very similar words (IK). This narration comes from so many different sources that in the interpretation of this Quranic term, priority must be accorded to it.
The concept of space in Paradise is not like that in this world: The explanation of most commentators in interpreting this example is that when there is day on one side of the earth, there is night on the other. This is correct but no one can say that day encircles the heaven and earth. The fact is that the Holy Prophet has given an example to make one understand the expansiveness of heaven and hell by using the example of state or condition instead of space because day and night or light and darkness are two states. No one can deny that the nature of all the things of heaven and hell is not the same as that of this world because the Quran states: فَلا تَعلَمُ نَفسٌ ما أُخفِيَ لَهُم مِن قُرَّةِ أَعيُنٍ (So no soul knows what refreshment of the eyes is hidden for them) (32:17). The Hadith states about the paradise: ما لا عین رأت ولا اذن سمعت و ما خطر علٰی قلب بشر (What no eye has seen, and no ear has heard and what has not occurred to any human heart). From this, one can understand what the Holy Prophet said is that one should not apply the concept of this world’s space to heaven and hell and accordingly he gives the example of two states namely light and darkness. When we reflect, this explanation appears to be the truth because the picture of paradise and hell that is given in the Quran shows on the one hand so much remoteness that it is said: لا يَسمَعونَ حَسيسَها (They will not hear the faintest sound of it) (21:102) and it is obvious that this does not mean that they will see it but hear no sound. The real purport is to show its remoteness and the sight of hell in front of the eyes is incompatible with the real pleasure that is the lot of the people of paradise according to the Quran. On the other hand, the people of paradise and those of hell converse with each other and the people of the fire even ask for water from the people of paradise and also question them about other blessings of paradise to which the people of paradise respond. Thus, they listen to each other but do not hear the sound of this dangerous fire whose like does not exist on earth. They see each other فَاطَّلَعَ فَرَآهُ في سَواءِ الجَحيمِ (Then he looked down and saw him in the midst of hell) (37:55) but they do not see the raging flames and its torment. This shows that the concept of space in the Hereafter is not the same as in this world.
Size of an individual’s paradise: It is worth mentioning that according to some commentators, the paradise of each individual would be the size of the heaven and earth: و قیل ان الجنة التی عَرضُهَا السَّماواتُ وَالأَرضُ انما تکون للرجل الواحد لان الانسان انما یرغب فیما یصیر ملکاله (G). This shows that every individual’s paradise will be so expansive that it will encompass the heaven and earth but even so it will not interfere with the paradise of others because each individual will be sovereign in his paradise. Just as every person can individually obtain the full protection of Allah and his obtaining protection in no way detracts from any other person obtaining protection, similarly an individual can gain the whole of paradise and his gaining paradise does not detract from another person gaining paradise. Similar examples can be found in this life as well. Thus, the sun is one’s individually but also everyone’s. The benefit I get from it does not detract from the benefit others enjoy from it. The truth is that everyone experiences a little aspect of paradise and hell in this world. It is difficult to explain to others whatever one understands himself from this.
3-134 Those who spend in ease as well as in adversity and those who restrain (their) anger and pardon men. And Allah loves the doers of good (to others).a
الَّذينَ يُنفِقونَ فِي السَّرّاءِ وَالضَّرّاءِ وَالكاظِمينَ الغَيظَ وَالعافينَ عَنِ النّاسِ ۗ وَاللَّهُ يُحِبُّ المُحسِنينَ (۱۳۴)
3-134a: السَّرّاءِ – الضَّرّاءِ – سرّاء is from سَرُور (root سرر ) and ضراء is derived from ضرر and ضراء is the opposite of سرّاء and also of نعماء . The example of the first is this verse and of the second is: وَلَئِن أَذَقناهُ نَعماءَ بَعدَ ضَرّاءَ (And if We make him taste a favor after distress) (11:10). And سرّاء is a state of ease and ضراء is a state of adversity.
الكاظِمينَ – کظُم is the name for مَخۡرَجُ النفس that is the outlet for breath and کُظُوم is احتباس النفس that is, to hold your breath, and what is understood from it is to be silent. The meaning of کظُم الغَيظَ is to suppress your rage. The meaning of کَظَمَ السقاء is filled the water skin and tide its mouth so that the water does not leak out (R). The metaphor of کظُم الغَيظَ is taken from this. For the meaning of غیظ see 3-119a.
Spending in ease and adversity: This verse mentions four attributes of righteous persons. First, they spend in the way of Allah both in ease and adversity. All intermediate states are automatically included that fall within these two extremes. These two extremes are also the states in which it is difficult to spend. In one state, the person is in the lap of luxury and comfort, and it is easy then to forget about God. In the second state it is difficult to spend when one is in dire strait and hardly has enough for own sustenance. By mentioning these two extreme states God has let it be known that one should have such a relationship with God that when ease and comfort surround one on all sides and one does not consider oneself dependent on anybody in this world, the person should realize that one is still dependent on God and should spend in His way and give precedence to love of Allah over love of wealth. When one is in a dire state and considers that there is not enough for sustenance and there is no way to generate any savings, even in that condition, a person should put one’s own needs on the back burner and despite the adversity and deprivation should spend in the way of Allah. According to one hadith: The Prophet, peace and blessings be upon him, said, “Which of you loves the wealth of his heirs more than his own wealth?” They said, “O Messenger of Allah, there are none of us but his own wealth is more beloved to him.” The Prophet said: مالك الّا ما قدمت وما نوارثك الا ما اخرت (IK) “Verily, his true wealth is what he puts forward and the wealth of his heirs is what is left behind.”
Suppressing anger: The second attribute is غیظ کَظَمَ . A person who can control his rage effectively has mastery over all his emotions. An authentic hadith states: لیس الشدید الذی یملك نفسه عندا لغضب (A strong man is not one who physically overpowers others. A strong man is one who controls himself when angry). In another hadith, it is narrated: من کَظَمَ غیظا و ھو یقدر علی انفاذہ ملأ اللَّه جوفه امنا و ایمانا (Whoever controls his anger when he has the means to act upon it, Allah will fill his stomach with peace and belief) (IK). Another narration informs that when one is angry, the performance of ablution helps in assuaging the anger. This cools the fire of anger.
Forgiveness: The third attribute is عافينَ عَنِ النّاسِ that is, forgiveness of the faults of others to the extent that they do not rankle in one’s mind. This attribute is qualitatively of a higher standing than merely suppressing anger because غیظ کَظَمَ merely requires suppressing anger, but forgiveness requires a mindset that the fault did not occur, that there will be no repercussion as a result of it and there is no feeling of revenge in the heart to avenge the fault. A hadith states that the Holy Prophet said: ثلٰث اقسم علیھن ما نقص مال من صدقة و ما زاد اللَّه عبد العفو الا عز او من تواضع لِلّٰه رفعه اللَّهَ (I swear by three things: Charity does not decrease wealth, no one forgives another except that Allah increases his honor, and one who entertains for the sake of Allah, He exalts him).
Doing good to others: The fourth attribute is احسان . A rank higher than forgiveness is the status of doing good to others. These are those who do not just suppress their rage, and forgive but also do acts of goodness for the offending person.
Example of this virtue in action: The Muslims sustained great harm and losses because of the disobedience of a few people. The Quran here gives a lesson to Muslims not only to suppress their anger, forgive their fault but to do good to them. This is what the Holy Prophet did on the occasion of Uhad and the conquest of Makkah.
3-135 And those who, when they commit an indecency or wrong their souls, remember Allah and ask forgiveness for their sins. And who forgives sins but Allah? And they persist not knowingly in what they do.a
وَالَّذينَ إِذا فَعَلوا فاحِشَةً أَو ظَلَموا أَنفُسَهُم ذَكَرُوا اللَّهَ فَاستَغفَروا لِذُنوبِهِم وَمَن يَغفِرُ الذُّنوبَ إِلَّا اللَّهُ وَلَم يُصِرّوا عَلىٰ ما فَعَلوا وَهُم يَعلَمونَ (۱۳۵)
3-135a: فاحِشَةً – It is an action or speech that is indecent and shameful. See 2-169a. By putting فاحِشَةً in juxtaposition with ظَلَموا أَنفُسَهُم it appears that by فاحِشَةً here is meant those affairs whose indecency has an impact on others and by ظَلَموا أَنفُسَهُم are meant those sins that may not impact others but are injurious to one’s own soul.
يُصِرّوا – The literal meaning of صَرّ is to tie securely and the meaning of اصرار is to adhere firmly to a fault and persist in it (R).
The righteous of the previous verse are spiritually very elevated as they are steeped in forgiveness and doing good. This verse mentions righteous persons of a lesser caliber, who occasionally falter and commit an indecent act or act unjustly against their own selves. When this happens, they perform استغفار which is applicable in both its meaning, that is protection from the ill effects of what they have done and protection from committing such a sin in the future.
3-136 Their reward is protection from their Lord, and Gardens wherein flow rivers, to abide in them. And excellent is the reward of the workers!a
أُولٰئِكَ جَزاؤُهُم مَغفِرَةٌ مِن رَبِّهِم وَجَنّاتٌ تَجري مِن تَحتِهَا الأَنهارُ خالِدينَ فيها ۚ وَنِعمَ أَجرُ العامِلينَ (۱۳۶)
3-136a: عامِلينَ – عَمَل is every act that a human does purposely. فعل is generic while عَمَل is specific. Apart from humans, فعل can be used for acts of other living creatures but not عَمَل (R). عَمَل is that which makes a person liable for good or bad recompense. Although عَمَل can be good or bad, but the context clearly shows that what is meant here is those who do good acts. In verse 3:133 there is an exhortation to hasten towards protection and paradise and in the middle verses, attributes are given of those who are deserving of protection and paradise, and their reward is mentioned in this verse that such people would surely be given protection and paradise. Quran has conjoined protection with paradise which indicates that this is a great abode. By bringing in نِعمَ أَجرُ العامِلينَ in the end of the verse, it is conveyed that this magnificent reward can only be obtained through actions.
Indeed there have been examples before you; so travel in the earth and see what was the end of the deniers.a
قَد خَلَت مِن قَبلِكُم سُنَنٌ فَسيروا فِي الأَرضِ فَانظُروا كَيفَ كانَ عاقِبَةُ المُكَذِّبينَ (۱۳۷)
3-137a: سُنَنٌ – It is the plural of سُنّة (whose root is سنن ) and سُنّة means practice, and the meaning of the سُنّة of the Prophet means his practice or the line of conduct he followed. The meaning of سُنّة اللَّهَ is طریقة حکمتِهٖ و طریقة طاعته (The way of His wisdom and the way of His obedience) (R). In this verse, the word is without any qualification and its purport is clear from the context that it is the ways of previous nations that led to their destruction and devastation or to the events that occurred with them. Al-Mufazil has taken the purport to be merely امم nation because in the Arabic language, سُنّة also occurs in the sense of اُمّة (nation) (RM), and Atta has taken its meaning to be way or faith. So, the purport is that nations have passed before you, or there were faiths, or events of destruction have occurred. Thus, the general context is the same.
المُكَذِّبينَ – The meaning of تکذِیب is to attribute falsehood to a person, that is, to state that the claim or speech of a person is false regardless of whether it is actually true or false. In the Quran, however, this word has only been used for calling an honest person a liar. So, unless the context requires otherwise, the meaning of مکذِّب is somebody who calls truth a falsehood. There is a reversion from this verse towards the Battle of Uhad and the believers have been assured that those who call the Holy Prophet a liar will not be successful as is evident from many similar examples that have occurred in the past and can be verified by anybody by traveling in the earth. It is not necessary in فَسيروا فِي الأَرضِ to actually travel but only a way is pointed out to find out, if they want, what transpired with them. Wherever they go, they will find the same law of God that those who rejected and called the truth as false were destroyed.
3-138 This is a clear statement for men, and a guidance and an admonition to those who would keep their duty.a
هٰذا بَيانٌ لِلنّاسِ وَهُدًى وَمَوعِظَةٌ لِلمُتَّقينَ (۱۳۸)
3-138a: هٰذا – The indication in هٰذا is to the Quran or towards what has been mentioned about the unbelievers and the righteous or to the fate of the unbelievers.
بَيانٌ – It is derived from بان and the meaning is: الکشف عن الشئ (to manifest the reality of a thing) (R). This word is more generic than نطق (speech) because نطق is specific to humans, and بَيانٌ can be spoken of as testifying to a particular state as well, and also to communicate whether verbally, or in writing or by a metaphor (R). The difference between بَيانٌ and ہدیٰ is that بَيانٌ is generic, that is, it is used for whatever kind of meaning needs to be manifested, but ھُدی is specific.
مَوعِظَةٌ – See 2-66a for its meaning.
Three attributes of the Quran or the state of affairs described in the verse are listed. First, it explains clearly to the people. Second, it is called a guidance that provides information to them about the way of goodness. Both features are for لنّاسِ that is for all the people. Third, it is called وعظ or admonition for the righteous, that is it takes the righteous away from evil and guides them on the path of goodness.
3-139 And be not weak-hearted, nor grieve, and you will have the upper hand if you are believers.
وَلا تَهِنوا وَلا تَحزَنوا وَأَنتُمُ الأَعلَونَ إِن كُنتُم مُؤمِنينَ (۱۳۹)
3-139a: تَهِنوا – It is derived from وَھۡن which means weakness because of the structure of the body or congenitally (R), as for example وَهَنَ العَظمُ مِنّي (my bones are weakened) (19:4).
إِن – Some have taken the إِن as imposing a conditionality, and have stated that this type of sentence structure is generally adopted for making a statement about the future. For example, a person may say to his son: إِن کنت ابنی فلا تفعل کذا (If you are my son, do not do this). According to the linguists of Kufa, the meaning of إِن is اذ (when) because a condition is imposed for the future but here, the affair has already occurred. There are many examples of this, for example: لَتَدخُلُنَّ المَسجِدَ الحَرامَ إِن شاءَ اللَّهُ آمِنينَ (You shall certainly enter the Sacred Mosque, if Allah please, in security) (48:27), and the statement of the Holy Prophet: اِنّا ان شاء اللَّه بکم للا حقون . So, where the deed is positively going to happen, the meaning of إِن will be اذ (Mgh).
Seventy Muslims were martyred in the Battle of Uhad and they had suffered other afflictions as well. These events and their bereavement could create a measure of laziness and weakness in the temperament. To boost their morale, it is stated here that they should not show any weakness and should not bereave for what has happened. They are further consoled that the promises made to them of their domination will certainly be fulfilled because the Muslims are believers and perdition is the fate of the liars and not of the believers. It is stated in one narration that on the Day of Uhad when the Muslim warriors got disconcerted by the return of the fleeing Quraish force and Khalid’s cavalry attacked them from behind, there was a real danger that the encircled Muslim force may be totally destroyed. The Holy Prophet seeing this danger prayed: اللّٰھم لا یَعلُنَّ علینا اللّٰھم لا قوۃ لنا الا بك اللّٰھم لیس یعبدك بھٰذہ البلدۃ غیر ھٰؤلاء النفر (O Allah! Let them not overcome us; O Allah we have no strength but with Thee; O Allah there is none to worship you in this town except for this group) (G). It is stated that this verse was revealed on this occasion to console the Muslims.
3-140 If a wound has afflicted you, a wound like it has also afflicted the (disbelieving) people. And We bring these days to men by turns, that Allah may know those who believe and take witnesses from among you. And Allah loves not the wrongdoers,a
إِن يَمسَسكُم قَرحٌ فَقَد مَسَّ القَومَ قَرحٌ مِثلُهُ ۚ وَتِلكَ الأَيّامُ نُداوِلُها بَينَ النّاسِ وَلِيَعلَمَ اللَّهُ الَّذينَ آمَنوا وَيَتَّخِذَ مِنكُم شُهَداءَ ۗ وَاللَّهُ لا يُحِبُّ الظّالِمينَ (۱۴۰)
3-140a: قَرحٌ – قَرحٌ is the effect of a wound sustained from an external source, and قُرحٌ the effect of a wound sustained from an internal source. Another distinction that is sometimes made between قَرحٌ and قُرحٌ is that the former is used for the wound itself and the latter for the pain caused by the wound (R). What is meant by قَرحٌ here is the bereavement they suffered on the Day of Uhad.
الأَيّامُ – اَيّام is the plural of یوم and its actual application is to a period of time. See note 1-3a. Arabs also use اَيّام in the sense of وقائع (events) (LA). For example, they say: ھو عالمٌ بایام العرب (He is a scholar of the days (conflicts) of the Arabs). In the same way, there is: وَذَكِّرهُم بِأَيّامِ اللَّهِ (Remind them of the days (favors) of Allah) (14:5). By the days of Allah is meant Allah’s favors and His powers. Mujahid has taken its meaning to be just favors of Allah (LA).
نُداوِلُها – It is derived from دول and دَوۡلة and دُوۡلة mean vicissitudes of fortune or turn. The purport in دُوۡلة مال and دُوۡلة جنگ and تداول القوم کذا is تناولوہُ من حیث الدَوۡلة that is, a thing is taken turn by turn. Also from it is: داول اللَّه کذا بینھم (Allah brought a thing on them turn by turn).
يَعلَمَ اللَّهُ – For this use of the word علم see note 2-143b.
The Quran has generally mentioned the علم (knowledge) of Allah where the objective is the reward or punishment of actions. So, the purpose of mentioning يَعلَمَ اللَّهُ can be the knowledge connected with reward and punishment because Allah has knowledge of what is present and what is not present as his attribute is عالم الغیب و الشھادۃ. However, His reward and punishment is based not only on His knowledge but also on actual occurrence. So, by يَعلَمَ اللَّهُ is meant that He may know for the purpose of rewarding. The meaning can also be that Allah may know them with such knowledge that will allow them to distinguish their own hidden potential.
This verse informs that if the Muslims have suffered some pain in the Battle of Uhad, a similar pain has also been inflicted on their enemy because in the initial stages of the battle the unbelievers had suffered casualties. This statement is not about the Battle of Badr because the term قَرحٌ مِثلُهُ cannot set up a comparison with that battle, but as the Quran states later on: أَوَلَمّا أَصابَتكُم مُصيبَةٌ قَد أَصَبتُم مِثلَيها (What! When a misfortune befell you, and you had inflicted twice as much) (3:165). The statement indicates that twice the Muslims had inflicted similar casualties on the unbelievers, and this happened first at the Battle of Badr and then at the Battle of Uhad.
After this, it is stated in: وَتِلكَ الأَيّامُ نُداوِلُها بَينَ النّاسِ that just as occurrences of sorrow and grief befall unbelievers, they are likely to befall believers as well, and it happens in a battle that sometimes one combatant has the upper hand and sometimes the other. This has no connection with victory or triumph.
The purpose of afflictions: If distress and afflictions are inflicted by turns then what is their purpose? Why did Muslims who believe in God suffer distress and afflictions? It is because the afflictions and suffering separate the believers from hypocrites and the genuine from the fake, and it is necessary that this distinction be made on a continual basis so that the belief of the true believers becomes manifest, and they show themselves worthy of the reward that is granted for belief. The second rationale for afflictions is that Allah may cause some of the Muslims to become martyrs and thus elevate them to the high spiritual status of those who give their lives in the way of Allah. For those who survive, they too are of the same status as the martyrs because they had offered their lives in the way of Allah even though Allah saved them. شُهَداءَ can also mean leaders and exemplars and the purport will be that by these sacrifices Allah desires to make these Muslims as leaders and exemplars for the rest of the world because without having the ability to bear pain and suffering and showing steadfastness in turmoil and affliction, a person cannot become a leader and exemplar for the people.
3-141 And that He may purge those who believe and deprive the disbelievers of blessings.a
وَلِيُمَحِّصَ اللَّهُ الَّذينَ آمَنوا وَيَمحَقَ الكافِرينَ (۱۴۱)
3-141a: يُمَحِّصَ – The literal meaning of مَحۡص is to purify a thing of all defects in it. The use of the word مَحۡص or تمحیص with reference to gold means to remove all impurities from it and convert it into pure gold (R).
يَمحَقَ – The meaning of محق is to take away blessings from a thing or to diminish it. See note 2-276a. To incrementally decrease a thing little by little (Bd).
The work of a believer is to benefit from an affliction: Two other outcomes of affliction are mentioned here, namely the believers are purified and unbelievers suffer losses because Allah’s blessings are taken away from them. The afflictions of the believers purify them from sins and other defects and become a source of their progress. Thus, they benefit from afflictions. The unbelievers, on the other hand, do not benefit from afflictions and as a result face loss and become bereft of blessings.
3-142 Do you think that you will enter the Garden while Allah has not yet known those from among you who strive hard (nor) known the steadfast?a
أَم حَسِبتُم أَن تَدخُلُوا الجَنَّةَ وَلَمّا يَعلَمِ اللَّهُ الَّذينَ جاهَدوا مِنكُم وَيَعلَمَ الصّابِرينَ (۱۴۲)
3-142a: لَمّا – It is a compound word consisting of لم to negate and ما .
This verse also gives evidence of what is meant by علم . It is not only intent but also actions implementing the intent that constitutes the knowledge based on which reward and punishment is given. This verse makes it clear that mere confession of faith is not sufficient to enter paradise and a rigorous test of the belief is required in the form of striving hard and remaining steadfast in afflictions. Entrance into Paradise is now made dependent upon striving and being patient, until these qualities become manifestly clear. So, the meaning of the knowledge of Allah is the knowledge of these qualities being manifested based on which the reward that will be given is that these people will enter paradise.
3-143 And certainly you desired death before you met it. So indeed you have seen it now while you look (at it).
وَلَقَد كُنتُم تَمَنَّونَ المَوتَ مِن قَبلِ أَن تَلقَوهُ فَقَد رَأَيتُموهُ وَأَنتُم تَنظُرونَ (۱۴۳)
3-143a: المَوتَ – The word موت here is meant to indicate that the conditions were such that death was likely (IJ). At the end of the verse, it is stated that you were looking at it but no person can see death. However, one can see the factors likely to cause death, and so by death is meant the events that can cause death, namely striving and fighting. It may also mean the desire to lay down life in the way of Allah, as is stated in one hadith that the Holy Prophet said: لَوَددت انی اُقتل فی سبیل اللَّه ثم اُحیٰی ثم اقتل ثم اُحیٰی ثم اقتل (I love that I may be killed in the way of Allah, then raised again, then killed again, then raised again, then killed again). The desire to give one’s life in the way of Allah is better than all other desires.
تَمَنَّونَ المَوتَ – The indication in تَمَنَّونَ المَوتَ appears to be to the wish of some Companions to face the enemy in the open, or to the desire of some Companions who had not participated in the Battle of Badr to get a chance to participate in a holy war.
Bayan-ul-Quran 