3. Sūrat Āli ʿImrān

٣۔ سُورَةُ آل عِمرَان

3.35 Hypocritical charity; Intimate friendship should be only with the believers.

٣۔٣٥ مقطع في سُورَةُ آل عِمرَان

quran:3:116

Indeed, those who disbelieve - never will their wealth or their children avail them against Allah at all, and those are the companions of the Fire; they will abide therein eternally.  

As for the disbelievers, their riches shall not avail, protect, them, neither their children, against God, that is, against His chastisement: these two are singled out for mention because a person usually avails himself either by paying a ransom, or by ˹resorting to˺ the help of his children; those are the inhabitants of the Fire, abiding therein.
القرآن:٣:١١٦

إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۚ هُمْ فِيهَا خَالِدُونَ  

{إن الذين كفروا لن تغني} تدفع {عنهم أموالهم ولا أولادهم من الله} أي من عذابه {شيئا} وخصها بالذكر لأن الإنسان يدفع عن نفسه تارة بفداء المال وتارة بالاستعانة بالأولاد {وأولئك أصحاب النار هم فيها خالدون}.
quran:3:117

The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have wronged themselves and destroys it. And Allah has not wronged them, but they wrong themselves.  

The likeness, the description, of what they, the disbelievers, expend in the life of this world, in the way of enmity towards the Prophet or in the way of voluntary almsgiving or the like, is as the likeness of a wind wherein is a blast, of extreme hot or cold, that smote the tillage, the crops, of a people who have wronged themselves, through unbelief and disobedience, and destroyed it, so that they could not profit from it; so it is with what they expend, it perishes and they profit nothing from it. God did not wrong them, when they lost what they expended, but they wronged themselves, through unbelief, which necessitated this loss.
القرآن:٣:١١٧

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

{مثل} صفة {ما ينفقون} أي الكفار {في هذه الحياة الدنيا} في عداوة النبي أو صدقة ونحوها {كمثل ريح فيها صِرّ} حر أو برد شديد {أصابت حرث} زرع {قوم ظلموا أنفسهم} بالكفر والمعصية {فأهلكته} فلم ينتفعوا به فكذلك نفقاتهم ذاهبة لا ينتفعون بها {وما ظلمهم الله} بضياع نفقاتهم {ولكن أنفسهم يظلمون} بالكفر الموجب لضياعها.
quran:3:118

O you who have believed, do not take as intimates those other than yourselves, for they will not spare you ˹any˺ ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.  

O you who believe, do not take as intimates, as sincere friends, revealing to them your secret thoughts, anyone apart from yourselves, from among the Jews, Christians and the hypocrites; such men spare nothing to ruin you (khabālan is in the accusative because the preposition ˹that usually precedes it, sc. fī’l-khabāl˺ has been omitted), that is to say, they would not be remiss about corrupting you; they would love, they wish, for you to suffer (˹al-‘anat means˺ extreme hardship). Hatred, enmity towards you, is revealed, it is manifested, by their mouths, by sowing discord among you and informing the idolaters of your secret ˹plans˺; and what their breasts conceal, of enmity, is yet greater. Now We have made clear to you the signs, of their enmity; if you understand, this, then do not befriend them.
القرآن:٣:١١٨

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  

{يا أيها الذين آمنوا لا تتخذوا بطانة} أصفياء تطلعونهم على سرِّكم {من دونكم} أي غيركم من اليهود والنصارى والمنافقين {لا يألونكم خبالا} نصب بنزع الخافض أي لا يقصرون لكم في الفساد {ودُّوا} تمنَّوا {ما عنتم} أي عنتكم وهو شدة الضرر {قد بدت} ظهرت {البغضاء} العداوة لكم {من أفواههم} بالوقيعة فيكم وإطلاع المشركين على سركم {وما تخفي صدورهم} من العداوة {أكبر قد بينا لكم الآيات} على عدواتهم {إن كنتم تعقلون} ذلك فلا توالوهم.
quran:3:119

Here you are loving them but they are not loving you, while you believe in the Scripture - all of it. And when they meet you, they say, "We believe." But when they are alone, they bite their fingertips at you in rage. Say, "Die in your rage. Indeed, Allah is Knowing of that within the breasts."  

Lo (hā, ‘lo!’, is for calling attention ˹to something˺), there you are, O believers, you love them, on account of their kinship and their ˹pretence of˺ friendship towards you, but they love you not, since they oppose you in religion; you believe in the Book, all of it, that is to say, in the Books, all of them, but they do not believe in your Book, and when they meet you they say, ‘We believe,’ but when they are alone, they bite at you their fingertips, in rage, in extreme fury at what they see of your mutual affection: the biting of the fingertips is used to figuratively express the severity of rage, even if there be no biting involved. Say: ‘Perish in your rage, that is, be this way until the end of your lives, for you shall not see what will please you; God knows what is in the breasts’, what is in the hearts, including that which these conceal.
القرآن:٣:١١٩

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  

{ها} للتنبيه {أنتم} يا {أولاء} المؤمنون {تحبونهم} لقرابتهم منكم وصداقتهم {ولا يحبونكم} لمخالفتهم لكم في الدين {وتؤمنون بالكتاب كله} أي بالكتب كلها ولا يؤمنون بكتابكم {وإذا لقوكم قالوا آمنا وإذا خلوا عضوا عليكم الأنامل} أطراف الأصابع {من الغيظ} شدة الغضب لما يرون من ائتلافكم ويعبر عن شدة الغضب بِعَضِّ الأنامل مجازا وإن لم يكن ثم عض {قل موتوا بغيظم} أي ابقوا عليه إلى الموت فلن تروا ما يسركم {إن الله عليم بذات الصدور} بما في القلوب ومنه ما يضمره هؤلاء.
quran:3:120

If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah, their plot will not harm you at all. Indeed, Allah is encompassing of what they do.  

If good fortune, a favour such as victory or booty, befalls you, it is evil for them, it grieves them; but if evil, such as defeat or drought, befalls you, they rejoice thereat (the conditional statement here is semantically connected to the previous conditional, and what comes in between is a parenthetical ˹statement˺, the meaning being that their enmity towards you is endless, so why do you befriend them? Avoid them!) Yet if you endure, their harm, and fear, God by ˹not˺ befriending them and so on, their guile will not hurt you (read either lā yadirkum or lā yadurrukum) at all; God encompasses what they do (ya‘malūn, or may be read ta‘malūn, ‘what you do’), He has knowledge of it and will requite them for it.
القرآن:٣:١٢٠

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

{إن تَمْسَسْكُمْ} تصبكم {حسنة} نعمة كنصر وغنيمة {تسؤهم} تحزنهم} {وإن تصبكم سيئة} كهزيمة وجدب {يفرحوا بها} وجملة الشرط متصلة بالشرط قبل وما بينهما اعتراض والمعنى أنهم متناهون في عداوتكم فلم توالوهم فاجتنبوهم {وإن تصبروا} على أذاهم {وتتقوا} الله في موالاتهم وغيرها {لا يضركمْ} بكسر الضاد وسكون الراء وضمها وتشديدها {كيدهم شيئا إن الله بما يعلمون} بالياء والتاء {محيط} عالم فيجازيهم به.