3. Sūrat Āli ʿImrān (4/4)

٣۔ سُورَةُ آل عِمرَان ص ٤

The Family of Imran (Medinan)

quran:3:151

We will cast terror into the hearts of those who disbelieve for what they have associated with Allah of which He had not sent down ˹any˺ authority. And their refuge will be the Fire, and wretched is the residence of the wrongdoers.  

We will cast terror (read ru‘b or ru‘ub) into the hearts of the disbelievers: after departing from Uhud they resolved to return in order to exterminate the Muslims, but they were terrified and did not return; for what they have associated, because of their associating, with God that for which He has revealed no warrant, that is, ˹no˺ argument in support of its worship, namely, idols; their abode shall be the Fire; evil is the abode, the resting place, of the evildoers, the disbelievers.
القرآن:٣:١٥١

سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ بِمَا أَشْرَكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا ۖ وَمَأْوَاهُمُ النَّارُ ۚ وَبِئْسَ مَثْوَى الظَّالِمِينَ  

{سنلقى في قلوب الذين كفروا الرعب} بسكون العين وضمها الخوف، وقد عزموا بعد ارتحالهم من أُحد على العود واستئصال المسلمين فرعبوا ولم يرجعوا {بما أشركوا} بسبب إشراكهم {بالله ما لم ينزل به سلطانا} حجة على عبادته وهو الأصنام {ومأواهم النار وبئس مثوى} مأوى {الظالمين} الكافرين هي.
quran:3:152

And Allah had certainly fulfilled His promise to you when you were killing the enemy by His permission until ˹the time˺ when you lost courage and fell to disputing about the order ˹given by the Prophet˺ and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then he turned you back from them ˹defeated˺ that He might test you. And He has already forgiven you, and Allah is the possessor of bounty for the believers.  

God has been true to His promise, towards you, of giving you victory, when you slew them by His leave, by His will, until you lost heart, ˹until˺ you shrank from battle, and quarrelled, disagreed, over the command, that is, the command of the Prophet (s) that you remain at the foot of the mountain for the arrow attack, some of you saying, ‘Let us depart, for our comrades have been given victory’, others saying, ‘We should not disobey the command of the Prophet (s)’; and you disobeyed, his command, and abandoned your station in search of the booty, after He, God, had shown you what you longed for, of assistance (the response to the ˹clause containing˺ idhā is indicated by what precedes it, that is to say, ‘˹when you lost heart˺ He denied you His assistance’). Some of you desired this world, abandoning his station for the sake of the booty; and some of you desired the Hereafter, holding to it until he was slain, such as ‘Abd Allāh b. Jubayr and his companions. Then He turned you away (thumma sarafakum is a supplement to the response of the ˹clause containing˺ idhā, implied to be raddakum bi’l-hazīma ˹‘He turned you back in defeat’˺) from them, the disbelievers, so that He might try you, that He might test you and so make manifest the sincere ones from those otherwise; yet now He has pardoned you, what you have done, and God is Bounteous to the believers, with pardon.
القرآن:٣:١٥٢

وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ ۖ حَتَّىٰ إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُمْ مِنْ بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ ۚ مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنْكُمْ ۗ وَاللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ  

{ولقد صدقكم الله وعده} إياكم بالنصر {إذ تحسونهم} تقتلونهم {بإذنه} بإرادته {حتى إذا فَشِلْتُمْ} جبنتم عن القتال {وتنازعتم} اختلفتم {في الأمر} أي أمر النبي ﷺ بالمقام في سفح الجبل للرمي فقال بعضكم: نذهب فقد نُصر أصحابنا وبعضكم: لا نخالف أمر النبي ﷺ {وعصَيتم} أمره فتركتم المركز لطلب الغنيمة {من بعد ما أراكم} اللهُ {ما تحبون} من النصر وجواب إذا دل عليه ما قبله أي منعكم نصره {منكم من يريد الدنيا} فترك المركز للغنيمة {ومنكم من يريد الآخرة} فثبت به حتى قتل كعبد الله بن جبير و أصحابه {ثم صرفكم} عطف على جواب إذا المقدر ردَّكم للهزيمة {عنهم} أي الكفار {ليبتليكم} ليمنحنكم فيظهر المخلص من غيره {ولقد عفا عنكم} ما ارتكبتموه {والله ذو فضل على المؤمنين} بالعفو.
quran:3:153

˹Remember˺ when you ˹fled and˺ climbed ˹the mountain˺ without looking aside at anyone while the Messenger was calling you from behind. So Allah repaid you with distress upon distress so you would not grieve for that which had escaped you ˹of victory and spoils of war˺ or ˹for˺ that which had befallen you ˹of injury and death˺. And Allah is ˹fully˺ Acquainted with what you do.  

Remember, when you were ascending, fleeing in the distance, not turning around, ˹not˺ stopping, for anyone and the Messenger was calling you from your rear, saying, ‘Come to me servants of God, this way, servants of God!’, so He rewarded you, He requited you, with grief, through defeat, for grief (ghamman bighamm; the bā’ ˹bi-˺, ‘with’, is said to mean ‘alā, ‘for’) because of the grief that you caused the Prophet when you disobeyed ˹his command˺, that is, ˹with grief˺ doubled, ˹being˺ in addition to the grief of the booty forfeited, so that (li-kaylā is semantically connected either to ‘afā, ‘He has pardoned’, or athābakum, ‘He rewarded you’; the lā ˹of kay-lā˺ is thus extra) you might not grieve for what escaped you, of booty, neither for what befell you, of being slain and ˹of˺ defeat; and God is aware of what you do.
القرآن:٣:١٥٣

إِذْ تُصْعِدُونَ وَلَا تَلْوُونَ عَلَىٰ أَحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ فَأَثَابَكُمْ غَمًّا بِغَمٍّ لِكَيْلَا تَحْزَنُوا عَلَىٰ مَا فَاتَكُمْ وَلَا مَا أَصَابَكُمْ ۗ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ  

اذكروا {إذ تصعدون} تبعدون في الأرض هاربين {ولا تلوون} تعرجون {على أحد والرسولُ يدعوكم في أخراكم} أي من ورائكم يقول إليَّ عباد الله {فأثابكم} فجازاكم {غمّاً} بالهزيمة {بغمٍّ} بسبب غمِّكم للرسول بالمخالفة وقيل الباء بمعنى على، أي مضاعفا على غم فوت الغنيمة {لكيلا} متعلق بعفا أو بأثابكم فلا زائدة {تحزنوا على ما فاتكم} من الغنيمة {ولا ما أصابكم} من القتل والهزيمة {والله خبير بما تعملون}.
quran:3:154

Then after distress, He sent down upon you security ˹in the form of˺ drowsiness, overcoming a faction of you, while another faction worried about themselves, thinking of Allah other than the truth - the thought of ignorance, saying, "Is there anything for us ˹to have done˺ in this matter?" Say, "Indeed, the matter belongs completely to Allah." They conceal within themselves what they will not reveal to you. They say, "If there was anything we could have done in the matter, some of us would not have been killed right here." Say, "Even if you had been inside your houses, those decreed to be killed would have come out to their death beds." ˹It was˺ so that Allah might test what is in your breasts and purify what is in your hearts. And Allah is Knowing of that within the breasts.  

Then He sent down upon you, after grief, security — a slumber (nu‘āsan, ‘slumber’ substitutes for amanatan, ‘security’) overcoming (yaghshā or taghshā) a party of you, namely, the believers. They would become dizzy under their shields and their swords would fall from their hands; and a party whose own souls distressed them, that is, they caused them grief, so that their only wish was their deliverance, regardless of the Prophet and his Companions, and they were unable to fall asleep: these were the hypocrites; thinking wrongly of God, thoughts of, those thoughts during the, age of ignorance, the moment they thought that the Prophet had been killed or that he would not be given victory, saying, ‘Have we any part whatever in the affair?’ (read ˹interrogative˺ hal as ˹negative˺ mā) that is, ˹we have no part in˺ the assistance which we were promised. Say, to them: ‘The affair belongs entirely (read accusative kullahu to denote an emphasis, or nominative kulluhu as a subject ˹of a new sentence˺, the predicate of which is ˹what follows˺) to God’, that is to say, the decree is His, He does what He wills. They conceal within their hearts what they do not disclose, what they ˹do not˺ manifest, to you, saying, (yaqūlūna, ‘saying’, is an explication of the preceding ˹statement˺) ‘Had we had any part in the affair, we would not have been slain here’, that is to say, ‘Had the choice been ours, we would not have set out and thus been slain; but we were forced to set out’. Say, to them: ‘Even if you had been in your houses, with some among you whom God had appointed that they be slain, those, of you, for whom it had been appointed, decreed, that they be slain would have sallied forth, would have gone forth, to the places where they were to lie’, the battleground where they were to fall, and they would have been slain; and their staying put ˹at home˺ would not have saved them, for God’s decree will be, inevitably. And, He did what He did at Uhud, that God might try, ˹that He might˺ test, what was in your breasts, your hearts, of sincerity or hypocrisy, and that He might prove, ˹that He might˺ distinguish, what was in your hearts; and God knows what is in the breasts, what is in the hearts. Nothing can be hidden from Him, and He tries people only to make ˹matters˺ manifest for them.
القرآن:٣:١٥٤

ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ أَمَنَةً نُعَاسًا يَغْشَىٰ طَائِفَةً مِنْكُمْ ۖ وَطَائِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ ۖ يَقُولُونَ هَلْ لَنَا مِنَ الْأَمْرِ مِنْ شَيْءٍ ۗ قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّهِ ۗ يُخْفُونَ فِي أَنْفُسِهِمْ مَا لَا يُبْدُونَ لَكَ ۖ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَا قُتِلْنَا هَاهُنَا ۗ قُلْ لَوْ كُنْتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ ۖ وَلِيَبْتَلِيَ اللَّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمْ ۗ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ  

{ثم أنزل عليكم من بعد الغم أمنة} أمنا {نعاسا} بدل {يغشى} بالياء والتاء {طائفة منكم} وهم المؤمنون فكانوا يميدون تحت الحجف وتسقط السيوف منهم {وطائفة قد أهمتهم أنفسهم} أي حملتهم على الهم فلا رغبة لهم إلا نجاتها دون النبي وأصحابه فلم يناموا وهم المنافقون {يظنون بالله} ظنا {غير} الظن {الحق ظَنَّ} أي كظن {الجاهلية} حيث اعتقدوا أن النبي قتل أولا ينصر {يقولون هل} ما {لنا من الأمر} أي النصر الذي وُعدناه {من شيء قل} لهم {إن الأمر كله} بالنصب توكيدا والرفع مبتدأ وخبره {لله} أي القضاء له بفعل ما يشاء {يخفون في أنفسهم ما لا يبدون} يظهرون {لك يقولون} بيان لما قبله {لو كان لنا من الأمر شيء ما قتلنا ههنا} أي لو كان الاختبار إلينا لم نخرج فلم نقتل لكن أخرجنا كرها {قل} لهم {لو كنتم في بيوتكم} وفيكم من كتب الله عليه القتل {لبرز} خرج {الذين كتب} قضي {عليهم القتل} منكم {إلى مضاجعهم} مصارعهم فيقتلوا ولم ينجهم وقعودهم لأن قضاءه تعالى كائن لا محالة {و} فعل ما فعل بأخذ {ليبتلي} يختبر {الله ما في صدوركم} قلوبكم من الإخلاص والنفاق {وليمحص} يميز {ما في قلوبكم والله عليم بذات الصدور} بما في القلوب لا يخفى عليه شيء وإنما يبتلي ليظهر للناس.
quran:3:155

Indeed, those of you who turned back on the day the two armies met, it was Satan who caused them to slip because of some ˹blame˺ they had earned. But Allah has already forgiven them. Indeed, Allah is Forgiving and Forbearing.  

Truly, those of you who turned away, from the battle, the day the two hosts, the Muslim host and that of the disbelievers, encountered each other, at Uhud, the Muslims, with the exception of twelve men — truly, Satan made them slip, with his ˹evil˺ insinuations, through some of what they had earned, of sins, namely, when they disobeyed the Prophet’s command; but God pardoned them; God is Forgiving, to believers, Forbearing, hastening not against the disobedient ˹with punishment˺.
القرآن:٣:١٥٥

إِنَّ الَّذِينَ تَوَلَّوْا مِنْكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا ۖ وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ ۗ إِنَّ اللَّهَ غَفُورٌ حَلِيمٌ  

{إن الذين تَوَلَّوْا منكم} عن القتال {يوم التقى الجمعان} جمع المسلمين وجمع الكفار بأُحُد وهم المسلمون إلا اثنيْ عشر رجلا {إنما استزلَّهم} أزلهم {الشيطان} بوسوسته {ببعض ما كسبوا} من الذنوب وهو مخالفة أمر النبي {ولقد عفا اللهُ عنهم إن الله غفور} للمؤمنين {حليم} لا يعجل على العصاة.
quran:3:156

O you who have believed, do not be like those who disbelieved and said about their brothers when they traveled through the land or went out to fight, "If they had been with us, they would not have died or have been killed," so Allah makes that ˹misconception˺ a regret within their hearts. And it is Allah who gives life and causes death, and Allah is Seeing of what you do.  

O you who believe, be not as the disbelievers, that is, ˹as˺ the hypocrites, who say of their brothers, that is, regarding their affair, when they travel in the land, and then die, or are on raiding campaigns (ghuzzan, ‘a raiding party’, is the plural of ghāzin), and are then slain, ‘Had they been with us, they would not have died and would not have been slain’, in other words, do not say as they say — so that God may make that, saying ˹of theirs˺, as a conclusion of their affair, anguish in their hearts. For God gives life, and He gives death, and so no staying put can prevent death, and God sees what you do (ta‘malūna, or ya‘malūna, ‘they do’), and He will requite you for it.
القرآن:٣:١٥٦

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ كَفَرُوا وَقَالُوا لِإِخْوَانِهِمْ إِذَا ضَرَبُوا فِي الْأَرْضِ أَوْ كَانُوا غُزًّى لَوْ كَانُوا عِنْدَنَا مَا مَاتُوا وَمَا قُتِلُوا لِيَجْعَلَ اللَّهُ ذَٰلِكَ حَسْرَةً فِي قُلُوبِهِمْ ۗ وَاللَّهُ يُحْيِي وَيُمِيتُ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ  

{يا أيها الذين آمنوا لا تكونوا كالذين كفروا} أي المنافقين {وقالوا لإخوانهم} أي في شأنهم {إذا ضربوا} سافروا {في الأرض} فماتوا {أو كانوا غُزٌى} جمع غاز فقتلوا {لو كانوا عندنا ما ماتوا وما قتلوا} أي لا تقولوا كقولهم {ليجعل الله ذلك} القول في عاقبة أمرهم {حسرة في قلوبهم والله يحيي ويميت} فلا يمنع عن الموت قعود {والله بما تعملون} بالتاء والياء {بصير} فيجازيكم به.
quran:3:157

And if you are killed in the cause of Allah or die - then forgiveness from Allah and mercy are better than whatever they accumulate ˹in this world˺.  

And if (wa-la-in, the lām is for oaths) you are slain in God’s way, in ˹holy˺ struggle, or die (read muttum or mittum, from ˹singular form˺ māta, yamūtu), that is, if death comes to you thereat, forgiveness, that is, from God, for your sins, and mercy, therefor from Him for you (the clause introduced by the lām ˹of lamaghfiratun, ‘forgiveness’˺ is the response to the oath ˹clause of la’in˺, and occupies the place of the verbal action as a subject, the predicate of which ˹is what follows˺) are better than what they amass, in this world (read tajma‘ūn, ‘you amass’, or yajma‘ūn, ‘they amass’).
القرآن:٣:١٥٧

وَلَئِنْ قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِنَ اللَّهِ وَرَحْمَةٌ خَيْرٌ مِمَّا يَجْمَعُونَ  

{ولئن} لام قسم {قُتِلْتُمْ في سبيل الله} أي الجهاد {أو مُتُّمْ} بضم الميم وكسرها من مات يموت أي أتاكم الموت فيه {لمغفرة} كائنة {من الله} لذنوبكم {ورحمة} منه لكم على ذلك واللام ومدخولها جواب القسم وهو في موضوع الفعل مبتدأ خبره {خير مما تجمعون} من الدنيا بالتاء والياء.
quran:3:158

And whether you die or are killed, unto Allah you will be gathered.  

And if (wa-la-in, the lām is for oaths) you die (˹read˺ in both ways ˹muttum or mittum˺, or are slain, in the ˹holy˺ struggle or otherwise, it is to God, and to none other than Him that, you shall be mustered, in the Hereafter, and He will requite you.
القرآن:٣:١٥٨

وَلَئِنْ مُتُّمْ أَوْ قُتِلْتُمْ لَإِلَى اللَّهِ تُحْشَرُونَ  

{ولئن} لام قسم {مُتُّمْ} بالوجهين {أو قُتلتم} في الجهاد وغيره {لإلى الله} لا إلى غيره {تُحشرون} في الآخرة فيجازيكم.
quran:3:159

So by mercy from Allah, ˹O Muhammad˺, you were lenient with them. And if you had been rude ˹in speech˺ and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely ˹upon Him˺.  

It was by the mercy of God that you, O Muhammad (s), were lenient with them, that is, ˹that˺ you showed indulgence ˹toward them˺ when they disobeyed you; had you been harsh, ill-natured, and fierce of heart, brutish and coarse towards them, they would have dispersed, split away, from about you. So pardon them, pass over what they have done, and ask forgiveness for them, for their sins, until I forgive them, and consult them, find out their opinions, in the matter, that is, your affair in the battle and otherwise, in order to win their hearts over and so that you may be emulated ˹in this respect˺; and indeed, the Prophet (s) would frequently consult them. And when you are resolved, to carry out what you wish after counsel, rely on God, put your trust in Him and not in ˹any˺ counsel; for God loves those who rely, on Him.
القرآن:٣:١٥٩

فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ ۖ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ  

{فبما رحمة من الله لِنْتَ} يا محمد {لهم} أي سهلت أخلاقك إذ خالفوك {ولو كنت فظا} سيء الخُلُق {غليظ القلب} جافيا فأغلظت لهم {لا نفضُّوا} تفرقوا {من حولك فاعف} تجاوز {عنهم} ما أتوه {واستغفر لهم} ذنوبهم حتى أغفر لهم {وشاورهم} استخرج آراءهم {في الأمر} أي شأنك من الحرب وغيرة تطيبيا لقلوبهم ولستن بك وكان ﷺ كثير المشاورة لهم. (فإذا عزمت) على إمضاء ما تريد بعد المشاورة {فَتوكَّلْ على الله} ثق به لا بالمشاورة {إن الله يحب المتوكلين} عليه.
quran:3:160

If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely.  

If God helps you, ˹if˺ He gives you assistance against your enemy, as on the Day of Badr, then none can overcome you; but if He forsakes you, ˹if˺ He refrains from assisting you, as on the Day of Uhud, then who is there who can help you after Him?, that is, after His forsaking ˹you˺? In other words, there is no one to help you. Therefore on God, and on no one else, let the believers rely.
القرآن:٣:١٦٠

إِنْ يَنْصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ ۖ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ  

{إن ينصركم الله} يُعنكم على عدوكم كيوم بدر {فلا غالب لكم وإن يخذلكم} يترك نصركم كيوم أُحد {فمن ذا الذي ينصركم من بعده} أي بعد خذلانه أي لا ناصر لكم {وعلى الله} لا غيره {فليتوكل} ليثق {المؤمنون}.
quran:3:161

It is not ˹attributable˺ to any prophet that he would act unfaithfully ˹in regard to war booty˺. And whoever betrays, ˹taking unlawfully˺, will come with what he took on the Day of Resurrection. Then will every soul be ˹fully˺ compensated for what it earned, and they will not be wronged.  

When some red velvet cloth went missing on the Day of Badr and some people began to say, ‘Perhaps the Prophet took it’, the following was revealed: It is not for a prophet to be fraudulent (an yaghulla, a variant reading has the passive an yughalla, meaning to attribute ghulūl, ‘fraud’, to him), to be treacherous with regard to the spoils, so do not presume this of him; whoever defrauds shall bring what he has defrauded on the Day of Resurrection, carrying it around his neck; then every soul, the fraudulent and the otherwise, shall be paid in full, the requital of, what it has earned, ˹what˺ it has done, and they shall not be wronged, a single thing.
القرآن:٣:١٦١

وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ ۚ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ  

ونزلت لما فقدت قطيفة حمراء يوم أحد فقال بعض الناس: لعل النبي أخذها: {وما كان} ما ينبغي {لنبي أن يّغُلَّ} يخون في الغنيمة فلا تظنوا به ذلك، وفي قراءة بالبناء للمفعول أن ينسب إلى الغلول {ومن يغلُل يأت بما غلَّ يوم القيامة} حاملا له على عنقه {ثم تُوفَّى كل نفس} الغال وغيره جزاء {ما كسبت} عملت {وهم لا يُظلمون} شيئا.
quran:3:162

So is one who pursues the pleasure of Allah like one who brings upon himself the anger of Allah and whose refuge is Hell? And wretched is the destination.  

Is he who follows God’s beatitude, being obedient and not defrauding, like him who is laden, ˹one who˺ returns, with God’s anger, because of his disobedience and fraud, whose abode is Hell? An evil journey’s end, a resort, it is!
القرآن:٣:١٦٢

أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ ۚ وَبِئْسَ الْمَصِيرُ  

{أفمن اتبع رضوان الله} فأطاع ولم يغل {كمن باء} رجع {بسخط من الله} لمعصيته وغلوله {ومأواه جهنم وبئس المصير} المرجع هي.
quran:3:163

They are ˹varying˺ degrees in the sight of Allah, and Allah is Seeing of whatever they do.  

No! They are of degrees, that is, individuals of ˹different˺ degrees, before God, that is, belonging to varying stations: for those that follow His beatitude, a reward, and for those that are laden with God’s anger, punishment; and God sees what they do, and will requite them for it.
القرآن:٣:١٦٣

هُمْ دَرَجَاتٌ عِنْدَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ  

{هم درجات} أي أصحاب درجات {عند الله} أي مختلفوا المنازل فلمن اتبع رضوانه الثواب ولمن باء بسخطه العقاب {والله بصير بما يعملون} فيجازيهم به.
quran:3:164

Certainly did Allah confer ˹great˺ favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.  

Truly God was gracious to the believers when He sent to them a messenger from among their own, that is to say, an Arab like them, not an angel or a non-Arab, so that they can understand what he says and feel honoured thereby, to recite to them His verses, the Qur’ān, and to purify them, to cleanse them of sins, and to teach them the Book, the Qur’ān, wisdom, the Sunna, though (in, is softened ˹in place of inna˺, that is, innahum, ‘though they…’) before, that is, before he was sent, they were in clear error.
القرآن:٣:١٦٤

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ  

{لقد منَّ الله على المؤمنين إذ بعث فيهم رسولا من أنفسهم} أي عربيا مثلهم ليفهموا عنه ويشرُفوا به لا ملكا ولا عجميا {يتلو عليهم آياته} القرآن {ويُزكِّيهمْ} يطهرهم من الذنوب {ويعلمهم الكتاب} القرآن {والحكمة} السنة {وإن} مخففة أي إنهم {كانوا من قبلُ} أي قبل بعثه {لفى ضلال مبين} بيِّن.
quran:3:165

Why ˹is it that˺ when a ˹single˺ disaster struck you ˹on the day of Uhud˺, although you had struck ˹the enemy in the battle of Badr˺ with one twice as great, you said, "From where is this?" Say, "It is from yourselves." Indeed, Allah is over all things competent.  

And why, when distress befell you, at Uhud, when seventy of you were slain, and you had afflicted twice the like of it, at Badr, slaying seventy of them and taking another seventy captive, did you say, in amazement, ‘How is this?’, that is, how did this defeat happen to us when we are Muslims and God’s Messenger is among us (the last statement ˹annā hādhā, ‘how is this?’˺ constitutes ˹the locus of˺ the interrogative of denial). Say, to them: ‘It is from yourselves, because you abandoned your ˹battle˺ stations and were thus defeated. Surely God has power over everything’, including ˹the giving of˺ assistance and the withholding of it, and He requited you for your disputing ˹the Prophet’s command˺.
القرآن:٣:١٦٥

أَوَلَمَّا أَصَابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا ۖ قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ ۗ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ  

{أولّما أصابتكم مصيبة} بأحد بقتل سبعين منكم {قد أصبتم مثليها} ببدر بقتل سبعين وأسر سبعين منهم {قلتم} متعجبين {أنَّى} من أين لنا {هذا} الخذلان ونحن مسلمون ورسولُ الله فينا والجملةُ الأخيرة محل للاستفهام الإنكارى {قل} لهم {هو من عند أنفسكم} لأنكم تركتم المركز فخُذلتم {إن الله على كل شيء قديرٌ} ومنه النصر وحده وقد جازاكم بخلافكم.
quran:3:166

And what struck you on the day the two armies met was by permission of Allah that He might make evident the ˹true˺ believers.  

And what afflicted you, the day the two hosts encountered, at Uhud, was by God’s leave, by His will, and that He might know, through knowledge manifested outwardly, the, true, believers.
القرآن:٣:١٦٦

وَمَا أَصَابَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ وَلِيَعْلَمَ الْمُؤْمِنِينَ  

{وما أصابكم يوم التقى الجمعان} بأحد {فبإذن الله} بإرادته {وليعلم} علم ظهور {المؤمنين} حقا.
quran:3:167

And that He might make evident those who are hypocrites. For it was said to them, "Come, fight in the way of Allah or ˹at least˺ defend." They said, "If we had known ˹there would be˺ fighting, we would have followed you." They were nearer to disbelief that day than to faith, saying with their mouths what was not in their hearts. And Allah is most Knowing of what they conceal -  

And that He might also know the hypocrites, and those who, when it was said to them, after they had fled the fighting, namely, ‘Abd Allāh b. Ubayy and his companions: ‘Come now, fight in the way of God, His enemies, or defend’, us against the enemy by increasing the multitude ˹of our fighters˺, if you are not going to fight; they said, ‘If we knew how, ˹if˺ we were skilled enough, to fight we would follow you’. God then said, showing them to be liars: They that day were nearer to unbelief than to belief, for what they manifested of their forsaking the believers, whereas before they had been outwardly nearer to belief; saying with their mouths that which was not in their hearts, for even if they had known how to fight they would not have followed you. And God knows best what they hide, of hypocrisy.
القرآن:٣:١٦٧

وَلِيَعْلَمَ الَّذِينَ نَافَقُوا ۚ وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ اللَّهِ أَوِ ادْفَعُوا ۖ قَالُوا لَوْ نَعْلَمُ قِتَالًا لَاتَّبَعْنَاكُمْ ۗ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَانِ ۚ يَقُولُونَ بِأَفْوَاهِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ ۗ وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ  

{وليعلم الذين نافقوا و} الذين {قيل لهم} لما انصرفوا عن القتال وهم عبد الله بن أبيّ وأصحابه {تعالوا قاتلوا في سبيل الله} أعداءه {أو ادفعوا} عنا القوم بتكثير سوادكم إن لم تقاتلوا {قالوا لو نَعْلَمُ} نحسن {قتالا لاتبعناكم} قال تعالى تكذيبا لهم: {هم للكفر يومئذ أقرب منهم للإيمان} بما أظهروا من خذلانهم للمؤمنين وكانوا قبل أقرب إلى الإيمان من حيث الظاهر {يقولون بأفواهم ما ليس في قلوبهم} ولو علموا قتالا لم يتبعوكم {والله أعلم بما يكتمون} من النفاق.
quran:3:168

Those who said about their brothers while sitting ˹at home˺, "If they had obeyed us, they would not have been killed." Say, "Then prevent death from yourselves, if you should be truthful."  

Those who (alladhīna substitutes for the previous alladhīna, or constitutes an adjectival qualification ˹of it˺) said to their brothers, in religion, whilst they themselves, had, stayed put, ˹refraining˺ from ˹joining˺ the struggle, ‘Had they, the martyrs at Uhud or those who stayed put with us, obeyed us, they would not have been slain’. Say, to them: ‘Then avert, ward off, death from yourselves, if you speak the truth’, in that staying put delivers one from it ˹sc. from death˺.
القرآن:٣:١٦٨

الَّذِينَ قَالُوا لِإِخْوَانِهِمْ وَقَعَدُوا لَوْ أَطَاعُونَا مَا قُتِلُوا ۗ قُلْ فَادْرَءُوا عَنْ أَنْفُسِكُمُ الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ  

{الذين} بدل من الذين قبله أو نعت {قالوا لإخوانهم} في الدين {و} قد {قعدوا} عن الجهاد {لو أطاعونا} أي شهداء أحد أو إخواننا في القعود {ماقتلوا قل} لهم {فادرَءُوا} ادفعوا {عن أنفسكم الموت إن كنتم صادقين} في أن القعود ينجي منه ونزل في الشهداء.
quran:3:169

And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision,  

The following was revealed regarding martyrs: Count not those who were slain (read qutilū or quttilū) in God’s way, that is, for the sake of His religion, as dead, but rather, that they are, living with their Lord, their spirits inside green birds that take wing freely wherever they wish in Paradise, as reported in a hadīth); provided for ˹by Him˺, with the fruits of Paradise.
القرآن:٣:١٦٩

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ  

{ولا تحسبن الذين قتلوا} بالتخفيف والتشديد {في سبيل الله} أي لأجل دينه {أمواتا بل} هم {أحياءٌ عند ربهم} أرواحهم في حواصل طيور خضر تسرح في الجنة حيث شاءت كما ورد في الحديث {يرزقون} يأكلون من ثمار الجنة.
quran:3:170

Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those ˹to be martyred˺ after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve.  

Rejoicing (farihīna, a circumstantial qualifier referring to the person governing yurzaqūn, ‘sustained’) in what God has given them of His bounty, and, they are, rejoicing, joyful, for the sake of those who have not joined them but are left behind, from among their believing brothers (allādhīna, ‘those who’, may be substituted by ˹what follows, sc. ‘rejoicing…that no fear’˺): that no fear shall befall them, those that have not yet joined them, neither shall they grieve, in the Hereafter, meaning, they rejoice for their ˹brothers’ future˺ security and felicity (allā ˹of allā khawfun˺ is an-lā, meaning, bi-an lā).
القرآن:٣:١٧٠

فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ  

{فرحين} حال من ضمير يُرزقون {بما آتاهم الله من فضله و} هم {يستبشرون} يفرحون {بالذين لم يلحقوا بهم من خلفهم} من إخوانهم المؤمنين ويبدل من الذين {أ} نْ أي بأن {لا خوف عليهم} أي الذين لم يلحقوا بهم {ولا هم يحزنون} في الآخرة المعنى يفرحون بأمنهم وفرحهم.
quran:3:171

They receive good tidings of favor from Allah and bounty and ˹of the fact˺ that Allah does not allow the reward of believers to be lost -  

Joyful in grace, in the reward, and bounty, in addition to it, from God, and that (read wa-anna as a supplement to ni‘matin, or wa-inna to denote a new clause) God does not let the wage of believers go to waste, but rewards them.
القرآن:٣:١٧١

يَسْتَبْشِرُونَ بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ  

{يستبشرون بنعمة} ثوابٍ {من الله وفضل} زيادة عليه {وأنَّ} بالفتح عطفاً على نعمة وبالكسر استئنافا {الله لا يضيع أجر المؤمنين} بل يأجرهم.
quran:3:172

Those ˹believers˺ who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward -  

Those who (alladhīna, is the subject) responded to God and the Messenger, ˹to˺ his call to set out for battle: when Abū Sufyān and his companions wanted to resume ˹hostilities˺ they agreed with the Prophet (s) that the encounter would be at the ˹annual˺ market-fair of Badr a year from the date of Uhud; after the wounds had afflicted them, at Uhud — (the predicate of the subject ˹alladhīna˺ is ˹what follows˺) for all those who were virtuous, by obeying him, and feared, to disobey him, shall be a great wage, namely, Paradise.
القرآن:٣:١٧٢

الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ ۚ لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ  

{الذين} مبتدأ {استجابوا لله والرسول} دعاءه لهم بالخروج للقتال لما أراد أبو سفيان وأصحابه العود تواعدوا مع النبي ﷺ سوق بدر العام المقبل من يوم أحد {من بعد ما أصابهم القرح} بأحد وخبرُ المبتدأ {للذين أحسنوا منهم} بطاعته {واتقوا} مخالفته {أجر عظيم} هو الجنة.
quran:3:173

Those to whom hypocrites said, "Indeed, the people have gathered against you, so fear them." But it ˹merely˺ increased them in faith, and they said, "Sufficient for us is Allah, and ˹He is˺ the best Disposer of affairs."  

Those to whom (alladhīna, substitutes for the previous alladhīna, ‘those who’, or an adjectival qualification ˹of it˺) people, that is, Nu‘aym b. Mas‘ūd al-Ashja‘ī, said, ‘The people, Abū Sufyān and his companions, have gathered, their multitudes, against you, in order to exterminate you, therefore fear them’, and do not go out to ˹encounter˺ them; but that, saying, increased them in faith, in their belief in God and in certainty, and they said, ‘God is sufficient for us, He will deal fully for us with their affair; an excellent Guardian is He’ , the One to whom the matter is entrusted. They thus set out with the Prophet (s) and arrived at the market-fair of Badr, but God had cast terror into the hearts of Abū Sufyān and his followers and so they did not turn up. They ˹the believers˺ had merchandise with them, and so they traded and made profits. God, exalted be He, says:
القرآن:٣:١٧٣

الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ  

{الذين} بدل من الذين قبله أو نعت {قال لهم الناس} أي نعيم بن مسعود الأشجعي {إن الناس} أبا سفيان وأصحابه {قد جمعوا لكم} الجموع ليستأصلوكم {فاخشوهم} ولا تأتوهم {فزادهم} ذلك القول {إيمانا} تصديقا بالله ويقينا {وقالوا حسبنا الله} كافينا أمرهم {ونعم الوكيل} المفوَّض إليه الأمر هو، وخرجوا مع النبي ﷺ فوافوا سوق بدر وألقى الله الرعب في قلب أبي سفيان وأصحابه فلم يأتوا وكان معهم تجارات فباعوا وربحوا قال الله تعالى.
quran:3:174

So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah, and Allah is the possessor of great bounty.  

So they returned, from Badr, with grace and bounty from God, safely and with profit, and no evil touched them, from any slaying or wounds; and they followed the beatitude of God, by obeying Him and obeying His Messenger, when they ˹agreed to˺ set out ˹for the battle˺; and God is of bounty abounding, for those that obey Him.
القرآن:٣:١٧٤

فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّهِ ۗ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ  

{فانقلبوا} رجعوا من بدر {بنعمة من الله وفضل} بسلامة وربح {لم يَمْسَسهُمْ سوء} من قتل أو حرج {واتبعوا رضوان الله} بطاعته وطاعة رسوله في الخروج {والله ذو فضل عظيم} على أهل طاعته.
quran:3:175

That is only Satan who frightens ˹you˺ of his supporters. So fear them not, but fear Me, if you are ˹indeed˺ believers.  

That, namely, the one saying to you, ‘The people ˹have gathered against you˺’ to the end ˹of the verse˺, is only Satan making, you, fear his friends, the disbelievers, therefore do not fear them; but fear Me, lest you abandon My command, if you are, truly, believers.
القرآن:٣:١٧٥

إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِنْ كُنْتُمْ مُؤْمِنِينَ  

{إنما ذلكم} أي القائل لكم إن الناس إلخ {الشيطان يخوِّفُ} ـكم {أولياءه} الكفار {فلا تخافوهم وخافون} في ترك أمري {إن كنتم مؤمنين} حقَّا.
quran:3:176

And do not be grieved, ˹O Muhammad˺, by those who hasten into disbelief. Indeed, they will never harm Allah at all. Allah intends that He should give them no share in the Hereafter, and for them is a great punishment.  

Let them not grieve you (read yuhzinka, or yahzunka from ˹1st form˺ hazanahu, ‘he made him grieve’, an alternative expression to ˹4th form˺ ahzanahu, ‘he made him grieve’) those that vie with one another in unbelief, succumbing to it promptly by supporting it, namely, the Meccans or the hypocrites: in other words, do not be concerned for their unbelief; they will not hurt God at all, by their actions, only hurting themselves. God desires not to assign them any portion, any lot, in the Hereafter, that is, in Paradise, and that is why God forsook them; and theirs is a mighty chastisement, in the Fire.
القرآن:٣:١٧٦

وَلَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ ۚ إِنَّهُمْ لَنْ يَضُرُّوا اللَّهَ شَيْئًا ۗ يُرِيدُ اللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِي الْآخِرَةِ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ  

{ولا يُحْزِنْكَ} بضم الياء وكسر الزاي وبفتحها وضم الزاي من أحزنه {الذين يسارعون في الكفر} يقعون فيه سريعا بنصرته وهم أهل مكة أو المنافقون أي لا تهتم لكفرهم {إنَّهمُ لن يضروا الله شيئا} بفعلهم وإنما يضرون أنفسهم {يريد الله ألا يجعل لهم حظّا} نصيبا {في الآخرة} أي الجنة فلذلك خذلهم الله {ولهم عذاب عظيم} في النار.
quran:3:177

Indeed, those who purchase disbelief ˹in exchange˺ for faith - never will they harm Allah at all, and for them is a painful punishment.  

Those who purchase unbelief at the price of faith, that is, taking it in place of it, they will not hurt God at all, with their unbelief, and there awaits them a painful chastisement (alīm means mu’lim, ‘painful’).
القرآن:٣:١٧٧

إِنَّ الَّذِينَ اشْتَرَوُا الْكُفْرَ بِالْإِيمَانِ لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَلَهُمْ عَذَابٌ أَلِيمٌ  

{إن الذين اشتروا الكفر بالإيمان} أي أخذوه بدله {لن يضروا الله} بكفرهم {شيئا ولهم عذاب أليم} مؤلم.
quran:3:178

And let not those who disbelieve ever think that ˹because˺ We extend their time ˹of enjoyment˺ it is better for them. We only extend it for them so that they may increase in sin, and for them is a humiliating punishment.  

And let not the disbelievers suppose (read lā yahsabanna, ‘let them not suppose’, or lā tahsabanna, ‘do not suppose’) that what We indulge them in, that is, ˹that˺ Our indulging ˹them˺, in extending their ˹terms of˺ life and deferring them ˹their death˺, is better for their souls (in the case of the reading yahsabanna, ‘let them ˹not˺ suppose’, anna ˹of anna-mā˺ and its two operators stand in place of the two objects, but only in place of the second in the case of the other reading ˹tahsabanna˺, ‘do ˹not˺ suppose’). We grant them indulgence, We give ˹them˺ respite, only that they may increase in sinfulness, through frequent disobedience, and theirs is a humbling chastisement, one of humiliation, in the Hereafter.
القرآن:٣:١٧٨

وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِأَنْفُسِهِمْ ۚ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا ۚ وَلَهُمْ عَذَابٌ مُهِينٌ  

{ولا يحسبنَّ} بالياء والتاء {الذين كفروا أنما نملي} أي إملاءنا {لهم} بتطويل الأعمار وتأخيرهم {خير لأنفسهم} وأن ومعمولاها سدت مسد المفعولين في قراءة التحتانية ومسد الثاني في الأخرى {إنما نملي} نمهل {لهم ليزدادوا إثما} بكثرة المعاصي {ولهم عذاب مهين} ذو إهانة في الآخرة.
quran:3:179

Allah would not leave the believers in that ˹state˺ you are in ˹presently˺ until He separates the evil from the good. Nor would Allah reveal to you the unseen. But ˹instead˺, Allah chooses of His messengers whom He wills, so believe in Allah and His messengers. And if you believe and fear Him, then for you is a great reward.  

It is not God’s purpose to leave, to abandon, the believers in the state in which you, O people, are, where the sincere are intermingled with those otherwise, till He shall distinguish (read yamīza or yumayyiza), ˹till˺ He separates, the evil one, the hypocrite, from the good, the believer, through the burdensome obligations that will reveal this ˹distinction˺ — He did this on the Day of Uhud. And it is not God’s purpose to apprise you of the Unseen, so that you could recognise the hypocrites from the others, before the distinguishing; but God chooses, He selects, of His messengers whom He will, apprising him of ˹some of˺ His Unseen, as when He apprised the Prophet (s) of the position of the hypocrites. So believe in God and His messengers; and if you believe and guard against, hypocrisy, then yours shall be a great wage.
القرآن:٣:١٧٩

مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنْتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ ۗ وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۚ وَإِنْ تُؤْمِنُوا وَتَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ  

{ما كان الله ليذر} ليترك {المؤمنين على ما أنتم} أيها الناس {عليه} من اختلاط المخلص بغيره {حتى يَمِيزَ} بالتخفيف والتشديد يفصل {الخبيث} المنافق {من الطيب} المؤمن بالتكاليف الشاقة المبينة لذلك ففعل ذلك يوم أحد {وما كان الله ليطلعكم على الغيب} فتعرفوا المنافق من غيره قبل التمييز {ولكنَّ الله يجتبي} يختار {من رسله من يشاء} فيطلعه على غيبه كما أطلع النبي ﷺ على حال المنافقين {فآمنوا بالله ورسله وإن تؤمنوا وتتقوا} النفاق {فلكم أجر عظيم}.
quran:3:180

And let not those who ˹greedily˺ withhold what Allah has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth. And Allah, with what you do, is ˹fully˺ Acquainted.  

Let them not suppose (read lā yahsabanna, ‘let them not suppose’, or lā tahsabanna, ‘do not suppose’) those who are niggardly with what God has given them of His bounty, that is, with His obligatory almsgiving, that it, their niggardliness, is better for them (khayrun lahum, is the second direct object; the pronoun ˹huwa, ‘˹that˺ it is’˺ is used to separate ˹the two statements˺; the first ˹direct object˺ is bukhlahum ‘their niggardliness’ implicit before the relative clause ˹alladhīna˺ in the case of the reading tahsabanna ˹sc. wa-lā tahsabanna bukhlahum, ‘do not suppose their niggardliness…’˺, or before the pronoun ˹huwa, ‘it is’˺ in the case of the reading yahsabanna ˹sc. wa-lā yahsabanna lladhīna…bukhlahum huwa khayran lahum, ‘let them not suppose, those who…that their niggardliness is better for them’˺); nay, it is worse for them; what they were niggardly with, namely, the obligatory almsgiving of their wealth, they shall have hung around their necks on the Day of Resurrection, when he will have a snake around his neck biting viciously at him, as reported in a hadīth; and to God belongs the inheritance of the heavens and the earth, inheriting them after the annihilation of their inhabitants. And God is aware of what you do (ta‘malūna, also read ya‘malūna, ‘they do’), and will requite you for it.
القرآن:٣:١٨٠

وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ ۖ بَلْ هُوَ شَرٌّ لَهُمْ ۖ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ ۗ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ  

{ولايحسبن} بالياء والتاء {الذين يبخلون بما آتاهم الله من فضله} أي بزكاته {هو} أي بخلهم {خيرا لهم} مفعول ثان والضمير للفصل والأول بخلهم مقدرا قبل الوصول وقبل الضمير على التحتانية {بل هو شر لهم سيطوَّقون ما بخلوا به} أي بزكاته من المال {يوم القيامة} بأن يجعل حية في عنقه تنهشه كما ورد في الحديث {ولله ميراث السماوات والأرض} يرثهما بعد فناء أهلهما {والله بما تعلمون} بالتاء والياء {خبير} فيجازيكم به.
quran:3:181

Allah has certainly heard the statement of those ˹Jews˺ who said, "Indeed, Allah is poor, while we are rich." We will record what they said and their killing of the prophets without right and will say, "Taste the punishment of the Burning Fire.  

Verily God has heard the saying of those, namely the Jews, who said, ‘Indeed God is poor, and we are rich’: they said this when the verse, who is he that will lend God a good loan ˹Q. 2:245˺ was revealed, adding that, ‘If God were ˹truly˺ rich, He would not be asking us for loans’. We shall write down, We shall order that it be written, what they have said, in the scrolls containing their deeds so that they will be requited for it (a variant reading ˹for active naktubu, ‘We shall write’˺ has the passive yuktabu, ‘it shall be written’) and, We shall write down, their slaying (read accusative qatlahum or nominative qatluhum) the prophets without right, and We shall say (naqūlu, also read yaqūlu, meaning God ˹shall say˺) to them by the tongue of the angels in the Hereafter, ‘Taste the chastisement of the Burning, the Fire.
القرآن:٣:١٨١

لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ ۘ سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ  

{لقد سمع الله قول الذين قالوا إن الله فقير ونحن أغنياء} وهم اليهود قالوه لما نزل (من ذا الذي يقرض الله قرضا حسنا) وقالوا لو كان غنيا ما استقرضناه {سنكتب} نأمر بكتب {ما قالوا} في صحائف أعمالهم ليُجازَوا عليه وفي قراءة بالياء مبينا للمفعول {و} نكتب {قتلَهم} بالنصب والرفع {الأنبياء بغير حق ونقول} بالنون والياء أي الله لهم في الآخرة على لسان الملائكة {ذوقوا عذاب الحريق} النار ويقال لهم إذا القوا فيها.
quran:3:182

That is for what your hands have put forth and because Allah is not ever unjust to ˹His˺ servants."  

When they are thrown into ˹the Fire˺, it will be said to them: That, punishment, is for what your hands have sent before: ‘hands’ are used to designate a human being because most actions are performed with them; for God is never unjust towards His servants’, punishing them without them having sinned.
القرآن:٣:١٨٢

ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ  

{ذلك} العذاب {بما قدَّمت أيديكم} عبَّر بها عن الإنسان لأن أكثر الأفعال تزاول بها {وأن الله ليس بظلام} أي بذي ظلم {للعبيد} فيعذبهم بغير ذنب.
quran:3:183

˹They are˺ those who said, "Indeed, Allah has taken our promise not to believe any messenger until he brings us an offering which fire ˹from heaven˺ will consume." Say, "There have already come to you messengers before me with clear proofs and ˹even˺ that of which you speak. So why did you kill them, if you should be truthful?"  

Those (alladhīna, an adjectival qualification of the previous alladhīna, ‘those who’ ˹Q. 3:181˺) same who said, to Muhammad (s), ‘God has already made covenant with us, in the Torah, that we should not believe in any messenger, accepting his truthfulness, until he bring us an offering to be devoured by fire’, and so we will not believe in you until you bring us this ˹offering˺, namely, of grazing livestock or other ˹kind of animal˺ one offers ˹in sacrifice˺ to God. If it is accepted, a white fire will come down from the heaven and consume it, otherwise it will remain as it is. Such a covenant was made with the Children of Israel, but not in the case of Jesus and Muhammad. God, exalted be He, says, Say, to them in rebuke: ‘messengers have come to you before me with clear proofs, with miracles, and with that which you said, ˹messengers˺ such as Zachariah and John, but you slew them: the address here is for those living at the time of our Prophet Muhammad (s), even though the deed was their forefathers’, for they ˹their descendants˺ are content with it. Why did you slay them, then, if you are truthful?’, about ˹the fact˺ that you would believe if it ˹the offering˺ were brought ˹to you˺.
القرآن:٣:١٨٣

الَّذِينَ قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ ۗ قُلْ قَدْ جَاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صَادِقِينَ  

{الَّذين} نعت للذين قبله {قالوا} لمحمد {إن الله} قد {عهد إلينا} في التوراة {ألا نؤمن لرسول} نصدقه {حتى يأتينا بقربانٍ تأكله النار} فلا نؤمن لك حتى تأتينا به وهو ما يتقرب به إلى الله من نعم وغيرها فإن قُبل جاءت نار بيضاء من السماء فأحرقته وإلا بقي مكانه وعُهد إلى بني إسرائيل ذلك إلا في المسيح ومحمد قال تعالى {قل} لهم توبيخا {قد جاءكم رسلٌ من قبلي بالبينات} بالمعجزات {وبالذي قلتم} كزكريا ويحيى فقتلتموهم والخطابُ لمن في زمن نبينا محمد ﷺ وإن كان الفعل لأجدادهم لرضاهم به {فلم قتلتموهم إن كنتم صادقين} في أنكم تؤمنون عند الإتيان به.
quran:3:184

Then if they deny you, ˹O Muhammad˺ - so were messengers denied before you, who brought clear proofs and written ordinances and the enlightening Scripture.  

But if they deny you, so were denied messengers before you who came bearing clear proofs, miracles, and the Scriptures, such as the scrolls of Abraham, and the Illuminating, the lucid, Book, that is, the Torah and the Gospel (a variant reading establishes the ˹prefixed preposition˺ bā’ in both ˹words, sc. bi’l-zubur wa-bi’lkitāb l-munīr, ‘with the Scriptures and with the Illuminating Book’˺), so be patient as they were.
القرآن:٣:١٨٤

فَإِنْ كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِنْ قَبْلِكَ جَاءُوا بِالْبَيِّنَاتِ وَالزُّبُرِ وَالْكِتَابِ الْمُنِيرِ  

{فإن كذَّبوك فقد كُذب رسل من قبلك جاءُوا بالبينات} المعجزات {والزبُر} كصحف إبراهيم {والكتاب} وفي قراءة بإثبات الباء فيهما {المنير} الواضح هو التوراة والإنجيل فاصبر كما صبروا.
quran:3:185

Every soul will taste death, and you will only be given your ˹full˺ compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained ˹his desire˺. And what is the life of this world except the enjoyment of delusion.  

Every soul shall taste of death; you shall surely be paid in full your wages, the requital of your deeds, on the Day of Resurrection. Whoever is moved away, distanced, from the Fire and admitted to Paradise, will have triumphed, he will have attained his ultimate wish. Living in, the life of this world is but the comfort of delusion; of inanity, enjoyed for a little while, then perishing.
القرآن:٣:١٨٥

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ ۖ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ  

{كل نفس ذائقة الموت وإنما توفَّون أجوركم} جزاء أعمالكم {يوم القيامة فمن زُحزح} بعد {عن النار وأدخل الجنة فقد فاز} نال غاية مطلوبه {وما الحياة الدنيا} أي العيش فيها {إلا متاع الغرور} الباطل يتمتع به قليلا ثم يفنى.
quran:3:186

You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters ˹worthy˺ of determination.  

You shall surely be tried (la-tublawunna, the ˹final˺ nūn nominative indicator has been omitted because two nūn letters ˹would otherwise˺ succeed one another, as has been the plural person indicator wāw where two unvocalised consonants have come together), in other words, you shall surely be tested, in your property, through the duties ˹imposed˺ thereupon and through the damages that affect them; and in your selves, through ˹the obligations of˺ worship and through calamities, and you shall hear from those who were given the Scripture before you, the Jews and the Christians, and from those who are idolaters, from among the Arabs, much hurt, in the way of insult, slander and ˹their˺ flirting with your women; but if you are patient, through this, and fear, God — surely that is true resolve, that is, it is one of those things regarding which one must necessarily have firm resolve.
القرآن:٣:١٨٦

لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنْفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا ۚ وَإِنْ تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ  

{لَتُبْلَوُنَّ} حذف منه نون الرفع لتوالي النونات والواو ضمير الجمع لالتقاء الساكنين، لتختبرن {في أموالكم} بالفرائض فيها والحوائج {وأنفسكم} بالعبادات والبلاء {وَلَتَسْمَعُنَّ من الذين أوتوا الكتاب من قبلكم} اليهود والنصارى {ومن الذين أشركوا} من العرب {أذى كثيرا} من السب والطعن والتشبيب بنسائكم {وإن تصبروا} على ذلك {وتتقوا} الله بالفرائض {فإن ذلك من عزم الأمور} أي: من معزوماتها التي يعزم عليها لوجوبها.
quran:3:187

And ˹mention, O Muhammad˺, when Allah took a covenant from those who were given the Scripture, ˹saying˺, "You must make it clear to the people and not conceal it." But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased.  

And, mention, when God made covenant with those who had been given the Scripture, that is, the pledge ˹taken˺ from them in the Torah, ‘You shall expound it (read tubayyinunnahu, or yubayyinunnahu, ‘they shall expound it’) the Book, to people, and not conceal it’ (read taktumūnahu, ‘you shall not conceal it’, or yaktumūnahu, ‘they shall not conceal it’). But they rejected it, they discarded the covenant, behind their backs, and so they did not act in accordance with it, and bought with it, they took in its place, a small price, of this world from the debased among them, enjoying supremacy over them in knowledge, and they concealed it, lest it ˹the supremacy˺ escape them; how evil is what they have bought, ˹how evil is˺ this purchase of theirs!
القرآن:٣:١٨٧

وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ  

{و} اذكر {إذ أخذ الله ميثاق الذين أوتوا الكتاب} أي العهد عليهم في التوراة {لَيُبَيِّنَنَّهُ} أي الكتاب {للناس ولا يكتمونه} أي الكتاب بالياء والتاء في الفعلين {فنبذوه} طرحوا الميثاق {وراء ظهورهم} فلم يعملوا به {واشتروا به} أخذوا بدله {ثمنا قليلا} من الدنيا من سفلتهم برياستهم في العلم فكتموه خوف فوته عليهم {فبئس ما يشترون} شراؤهم هذا.
quran:3:188

And never think that those who rejoice in what they have perpetrated and like to be praised for what they did not do - never think them ˹to be˺ in safety from the punishment, and for them is a painful punishment.  

Do not reckon that (lā tahsabanna, or read lā yahsabanna, ‘let them not reckon’) those who rejoice in what they have brought, that is, ˹in what˺ they have done by leading people astray, and who love to be praised for what they have not done, in the way of adherence to the truth, being ˹themselves˺ misguided — do not reckon them (fa-lā tahsabannahum, is for emphasis ˹in the case of both readings above˺) secure, in a place where they can escape, from the chastisement, in the Hereafter; but instead they shall be in a place of wherein they shall be tortured, and that is Hell; there shall be a painful chastisement for them, in it (alīm means mu’lim, ‘painful’). (If one reads yahsabanna, ‘let them ˹not˺ reckon’, the two direct objects of the first h-s-b verb would be indicated by the two direct objects of the second h-s-b verb; but if one reads tahsabanna, ‘do ˹not˺ reckon’, then only second direct object would be omitted).
القرآن:٣:١٨٨

لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا فَلَا تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِنَ الْعَذَابِ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ  

{لا تحسبن} بالتاء والياء {الذين يفرحون بما أتوا} فعلوا من إضلال الناس {ويحبون أن يُحمدوا بما لم يفعلوا} من التمسك بالحق وهم على ضلال {فلا تحسبنهم} في الوجهين تأكيد {بمفازة} بمكان ينجون فيه {من العذاب} في الآخرة بل هم في مكان يعذَّبون فيه وهو جهنم {ولهم عذاب أليم} مؤلم فيها، ومفعولا يحسب الاولى دل عليهما مفعولا الثانية على قراءة التحتانية وعلى الفوقانية حذف الثاني فقط.
quran:3:189

And to Allah belongs the dominion of the heavens and the earth, and Allah is over all things competent.  

To God belongs the kingdom of the heavens and of the earth, the storehouses of rain, sustenance, vegetation and so forth, and God has power over all things, including the punishing of disbelievers and the saving of believers.
القرآن:٣:١٨٩

وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ  

{ولله ملك السماوات والأرض} خزائن المطر والرزق والنبات وغيرها {والله على كل شيء قدير} ومنه تعذيب الكافرين وإنجاء المؤمنين.
quran:3:190

Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.  

Surely in the creation of the heavens and the earth, and the marvels contained in them, and in the alternation of night and day, coming and going, increasing and diminishing, there are signs, indications of God’s power, for people of pith, for people possessing intellects.
القرآن:٣:١٩٠

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ  

{إن في خلق السماوات والأرض} وما فيهما من العجائب {واختلاف الليل والنهار} بالمجيء والذهاب والزيادة والنقصان {لآيات} دلالات على قدرته تعالى {لأولي الألباب} لذوي العقول.
quran:3:191

Who remember Allah while standing or sitting or ˹lying˺ on their sides and give thought to the creation of the heavens and the earth, ˹saying˺, "Our Lord, You did not create this aimlessly; exalted are You ˹above such a thing˺; then protect us from the punishment of the Fire.  

Those who (alladhīna, an adjectival qualification of the preceding ˹li-ūlī l-albāb, ‘for people of pith’˺, or a substitution for it) remember God, standing and sitting and on their sides, reclining, that is to say, in all states: ˹it is reported˺ from Ibn ‘Abbās that they perform prayer in these ways, ˹each˺ according to ˹his own˺ capacity; and reflect upon the creation of the heavens and the earth, to deduce therefrom the power of their Creator, saying: ‘Our Lord, You have not created this, creation that we see, in vain (bātilan, a circumstantial qualifier), frivolously, but as a proof of the totality of Your power. Glory be to You!, exalted above any frivolity. So guard us against the chastisement of the Fire.
القرآن:٣:١٩١

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ  

{الذين} نعت لما قبله أو بدل {يذكرون الله قياما وقعودا وعلى جنوبهم} مضطجعين أي في كل حال، وعن ابن عباس يصلون كذلك حسب الطاقة {ويتفكرون في خلق السماوات والأرض} ليستدلوا به على قدرة صانعهما يقولون {ربنا ما خلقت هذا} الخلق الذي نراه {باطلا} حال، عبثا بل دليلا على كمال قدرتك {سبحانك} تنزيها لك عن العبث {فقِنا عذاب النار}.
quran:3:192

Our Lord, indeed whoever You admit to the Fire - You have disgraced him, and for the wrongdoers there are no helpers.  

Our Lord, whomever You admit into the Fire, to abide therein, You will have abased, You will have humiliated, and the evildoers, the disbelievers therein, shall have no helpers, to protect them from God’s chastisement, exalted be He (the overt noun ˹‘the evildoers’˺ has replaced the pronominalisation ˹‘whomever’˺ in order to inform that the ˹punishment of˺ abasement is specifically theirs; the min of ˹min ansār, ‘helpers’˺ is extra).
القرآن:٣:١٩٢

رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ  

{ربَّنا إنك من تدخل النار} للخلود فيها {فقد أخزيته} أهنته {وما للظالمين} الكافرين، فيه وضع الظاهر موضع المضمر إشعارا بتخصيص الخزي بهم {من} زائدة {أنصار} يمنعونهم من عذاب الله تعالى.
quran:3:193

Our Lord, indeed we have heard a caller calling to faith, ˹saying˺, 'Believe in your Lord,' and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous.  

Our Lord, we have heard a caller calling, summoning people, to belief (li’l-īmān means ilā l-īmān) and this is Muhammad (s), or ˹summoning them˺ to the Qur’ān, saying, that, “Believe in your Lord!” And we believed, in Him. So, our Lord, forgive us our sins and absolve us of, conceal, our evil deeds, and so do not make them manifest by punishing us for them, and take us ˹in death˺, receive our spirits together, with the pious, the prophets and the righteous.
القرآن:٣:١٩٣

رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ۚ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ  

{ربَّنا إننا سمعنا مناديا ينادي} يدعو الناس {للإيمان} أي إليه وهو محمد أو القرآن {أن} أي بأن {آمنوا بربكم فآمنا} به {ربنا فاغفر لنا ذنوبنا وكفِّر} حط {عنا سيئاتنا} فلا تظهرها بالعقاب عليها {وتوفَّنا} اقبض أرواحنا {مع} في جملة {الأبرار} الأنبياء الصالحين.
quran:3:194

Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in ˹Your˺ promise."  

Our Lord, grant us what You have promised us through, the tongues of, Your messengers, in the way of mercy and favour: they are asking Him that they be made among those that deserve such a promise, for, God’s promise is fufilled regardless, but they are not certain that they are among those who deserve it. The repetition of the phrase, our Lord, is out of extreme humility; and abase us not on the Day of Resurrection. You will not fail the tryst’, the promise of Resurrection and Requital.
القرآن:٣:١٩٤

رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ  

{ربَّنا وآتنا} أعطنا {ما وعدتنا} به {على} ألسنه {رسلك} من الرحمة والفضل وسؤالهم ذلك وإن كان وعده تعالى لا يخلف سؤال أن يجعلهم من مستحقيه لأنهم لم يتيقنوا استحقاقهم له وتكرير ربَّنا مبالغة في التضرع {ولا تُخزنا يوم القيامة إنك لا تُخلف الميعاد} الوعد بالبعث والجزاء.
quran:3:195

And their Lord responded to them, "Never will I allow to be lost the work of ˹any˺ worker among you, whether male or female; you are of one another. So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed - I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from Allah, and Allah has with Him the best reward."  

And their Lord answers them, their supplication, by saying that, ‘I do not let the labour of any labourer among you go to waste, be you male or female — the one of you is as the other (this statement is a reaffirmation of the previous one): that is, they are both equal when it comes to recompensing them for their deeds and for not neglecting them. When Umm Salama asked, ‘O Messenger of God, why is there no mention of women when it comes to the Emigration (hijra)?’, the following was revealed: and those who emigrated, from Mecca to Medina, and were expelled from their habitations, those who suffered hurt in My way, for My religion, and fought, the disbelievers, and were slain (read qutilū or quttilū) — them I shall surely absolve of their evil deeds, concealing these with forgiveness, and I shall admit them to Gardens underneath which river flow’. A reward (thawāban is a verbal noun reaffirming the import of la-ukaffiranna) from God! (there is a shift of person here). And God — with Him is the fairest reward, ˹the fairest˺ requital.
القرآن:٣:١٩٥

فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِنْكُمْ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ ۖ بَعْضُكُمْ مِنْ بَعْضٍ ۖ فَالَّذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا وَقُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ثَوَابًا مِنْ عِنْدِ اللَّهِ ۗ وَاللَّهُ عِنْدَهُ حُسْنُ الثَّوَابِ  

{فاستجاب لهم ربهم} دعاءهم {أنِّي} أي بأني {لا أضيع عمل عامل منكم من ذكر أو أنثى بعضكم} كائن {من بعض} أي الذكور من الإناث وبالعكس والجملة مؤكدة لما قبلها أي هم سواء في المجازاة بالأعمال وترك تضييعها، نزلت لما قالت أم سلمة يا رسول الله إني لا أسمع ذكر النساء في الهجرة بشيء {فالذين هاجروا} من مكة إلى المدينة {وأخرجوا من ديارهم وأوذوا في سبيلي} ديني {وقاتلوا} الكفار {وَقُتِلُوا} بالتخفيف والتشديد وفي قراءة بتقديمه {لأكفِّرنَّ عنهم سيئاتهم} أسترها بالمغفرة {ولأدخلنهم جنات تجري من تحتها الأنهار ثوابا} مصدر من معنى لأكفرن مؤكد له {من عند الله} فيه التفات عن التكلم {والله عنده حسن الثواب} الجزاء.
quran:3:196

Be not deceived by the ˹uninhibited˺ movement of the disbelievers throughout the land.  

When the Muslims began to say, ‘Look at the enemies of God, how comfortable they are, while we are struggling!’, the following was revealed: Let it not delude you, that the disbelievers go to and fro in the land, engaging in commerce and acquiring profit:
القرآن:٣:١٩٦

لَا يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلَادِ  

ونزل لما قال المسلمون: أعداء الله فيما نري من الخير ونحن في الجهد: {لا يغرنك تقلُّب الذين كفروا} تصرُّفهم {في البلاد} بالتجارة والكسب.
quran:3:197

˹It is but˺ a small enjoyment; then their ˹final˺ refuge is Hell, and wretched is the resting place.  

That is ˹but˺, a little enjoyment, which they enjoy for a short while in this world and then perishes; then their abode is Hell — an evil cradling, ˹an evil˺ resting place it is!
القرآن:٣:١٩٧

مَتَاعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ ۚ وَبِئْسَ الْمِهَادُ  

هو {متاع قليل} يتمتعون به يسيرا في الدنيا ويفنى {ثم مأواهم جهنم وبئس المهاد} الفراش هي.
quran:3:198

But those who feared their Lord will have gardens beneath which rivers flow, abiding eternally therein, as accommodation from Allah. And that which is with Allah is best for the righteous.  

But those who fear their Lord — for them shall be Gardens underneath which rivers flow, abiding, that is, it is decreed for them to abide, therein; a hospitality (nuzul is what is prepared for a guest; it is in the accusative ˹nuzulan˺ because it is a circumstantial qualifier referring to jannāt, ‘gardens’, and its operator is the import of the adverbial phrase) from God Himself. That which is with God, in the way of reward, is better for the pious, than the enjoyment of this world.
القرآن:٣:١٩٨

لَٰكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا نُزُلًا مِنْ عِنْدِ اللَّهِ ۗ وَمَا عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرَارِ  

{لكن الذين اتقوا ربَّهم لهم جنات تجري من تحتها الأنهار خالدين} أي مقدرين بالخلود {فيها نُزُلا} وهو ما يعد للضيف ونصبه على الحال من جَنَّاتٍ والعامل فيها معنى الظرف {من عند الله وما عند الله} من الثواب {خير للأبرار} من متاع الدنيا.
quran:3:199

And indeed, among the People of the Scripture are those who believe in Allah and what was revealed to you and what was revealed to them, ˹being˺ humbly submissive to Allah. They do not exchange the verses of Allah for a small price. Those will have their reward with their Lord. Indeed, Allah is swift in account.  

Verily, there are some among the People of the Scripture who believe in God, like ‘Abd Allāh b. Salām and his companions and the Negus, and what has been revealed to you, that is, the Qur’ān, and what has been revealed to them, that is, the Torah and the Gospel, humble before God (khāshi‘īn is a circumstantial qualification of the person of ˹the verb˺ yu’min, ‘who believe’, and takes into account the ˹potentially plural˺ sense of man, ‘who’), not purchasing with the verses of God, which they have before them in the Torah and the Gospel pertaining to the descriptions of the Prophet (s), a small price, of this world, by concealing them for fear of losing their supremacy, as others, like the Jews, have done. Those — their wage, the reward for their deeds, is with their Lord, ˹a reward˺ which they will be given twice over, as ˹stated˺ in the sūrat alQasas ˹Q. 28:54˺. God is swift at reckoning, reckoning with the whole of creation in about half a day of the days of this world.
القرآن:٣:١٩٩

وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَنْ يُؤْمِنُ بِاللَّهِ وَمَا أُنْزِلَ إِلَيْكُمْ وَمَا أُنْزِلَ إِلَيْهِمْ خَاشِعِينَ لِلَّهِ لَا يَشْتَرُونَ بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا ۗ أُولَٰئِكَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ ۗ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ  

{وإن من أهل الكتاب لمن يؤمن بالله} كعبد الله بن سلام وأصحابه والنجاشي {وما أنزل إليكم} أي القرآن {وما أنزل إليهم} أي التوراة والإنجيل {خاشعين} حال من ضمير يؤمن مراعى فيه معنى من أي: متواضعين {لله لا يشترون بآيات الله} التي عندهم في التوراة والإنجيل من بعث النبي ﷺ {ثمنا قليلا} من الدنيا بأن يكتموها خوفا على الرياسة كفعل غيرهم من اليهود {أولئك لهم أجرهم} ثواب أعمالهم {عند ربهم} يُؤْتَوْنَهُ مرتين كما في القصص {إن الله سريع الحساب} يحاسب الخلق في قدر نصف نهار من أيام الدنيا.
quran:3:200

O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.  

O you who believe, be patient, in ˹performing˺ acts of obedience, in the face of afflictions and in refraining from acts of disobedience, and vie in patience, with the disbelievers, lest they be more patient than you; be steadfast, persist in the struggle; fear God, in all of your circumstances, so that you will prosper, ˹so that˺ you will win ˹admittance to˺ Paradise and be delivered from the Fire. Medinese: ˹consisting of˺ 176 or 177 verses, revealed after ˹sūrat˺ al-Mumtahana.
القرآن:٣:٢٠٠

يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ  

{يا أيها الذين آمنوا اصبروا} على الطاعات والمصائب وعن المعاصي {وصابروا} الكُفَّار فلا يكونوا أشد صبرا منكم {ورابطوا} أقيموا على الجهاد {واتقوا الله} في جميع أحوالكم {لعلَّكم تفلحون} تفوزون بالجنة وتنجون من النار.