Surah 3. Ali 'Imran

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Verses [Section]: 1-9[1], 10-20 [2], 21-30 [3], 31-41 [4], 42-54 [5], 55-63 [6], 64-71 [7], 72-80 [8], 81-91 [9], 92-101 [10], 102-109 [11], 110-120 [12], 121-129 [13], 130-143 [14], 144-148 [15], 149-155 [16], 156-172 [17], 173-180 [18], 181-187 [19], 188-200 [20]

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Quran Text of Verse 130-143یٰۤاَیُّهَاO youالَّذِیْنَwhoاٰمَنُوْاbelieve!لَا(Do) notتَاْكُلُواeatالرِّبٰۤواthe usuryاَضْعَافًاdoubledمُّضٰعَفَةً ۪multipliedوَّ اتَّقُواAnd fearاللّٰهَAllahلَعَلَّكُمْso that you mayتُفْلِحُوْنَۚ(be) successful وَ اتَّقُواAnd fearالنَّارَthe Fireالَّتِیْۤwhichاُعِدَّتْis preparedلِلْكٰفِرِیْنَۚfor the disbelievers وَ اَطِیْعُواAnd obeyاللّٰهَAllahوَ الرَّسُوْلَand the Messengerلَعَلَّكُمْso that you mayتُرْحَمُوْنَۚreceive mercy 3. Ali 'Imran Page 67وَ سَارِعُوْۤاAnd hastenاِلٰیtoمَغْفِرَةٍforgivenessمِّنْfromرَّبِّكُمْyour Lordوَ جَنَّةٍand a Gardenعَرْضُهَاits widthالسَّمٰوٰتُ(is like that of) the heavensوَ الْاَرْضُ ۙand the earthاُعِدَّتْpreparedلِلْمُتَّقِیْنَۙfor the pious الَّذِیْنَThose whoیُنْفِقُوْنَspendفِیinالسَّرَّآءِ[the] easeوَ الضَّرَّآءِand (in) the hardshipوَ الْكٰظِمِیْنَand those who restrainالْغَیْظَthe angerوَ الْعَافِیْنَand those who pardonعَنِ[from]النَّاسِ ؕthe peopleوَ اللّٰهُand Allahیُحِبُّlovesالْمُحْسِنِیْنَۚthe good-doers وَ الَّذِیْنَAnd thoseاِذَاwhenفَعَلُوْاthey didفَاحِشَةًimmoralityاَوْorظَلَمُوْۤاwrongedاَنْفُسَهُمْthemselvesذَكَرُواthey rememberاللّٰهَAllahفَاسْتَغْفَرُواthen ask forgivenessلِذُنُوْبِهِمْ ۪for their sinsوَ مَنْand whoیَّغْفِرُ(can) forgiveالذُّنُوْبَthe sinsاِلَّاexceptاللّٰهُ ۪۫Allahوَ لَمْAnd notیُصِرُّوْاthey persistعَلٰیonمَاwhatفَعَلُوْاthey didوَ هُمْwhile theyیَعْلَمُوْنَ know اُولٰٓىِٕكَThoseجَزَآؤُهُمْtheir rewardمَّغْفِرَةٌ(is) forgivenessمِّنْfromرَّبِّهِمْtheir Lordوَ جَنّٰتٌand Gardensتَجْرِیْflowsمِنْfromتَحْتِهَاunderneath itالْاَنْهٰرُthe riversخٰلِدِیْنَabiding foreverفِیْهَا ؕin itوَ نِعْمَAnd an excellentاَجْرُrewardالْعٰمِلِیْنَؕ(for) the (righteous) workers قَدْVerilyخَلَتْpassedمِنْfromقَبْلِكُمْbefore youسُنَنٌ ۙsituationsفَسِیْرُوْاthen travelفِیinالْاَرْضِthe earthفَانْظُرُوْاand seeكَیْفَhowكَانَwasعَاقِبَةُ(the) endالْمُكَذِّبِیْنَ (of) the deniers هٰذَاThisبَیَانٌ(is) a declarationلِّلنَّاسِfor the peopleوَ هُدًیand guidanceوَّ مَوْعِظَةٌand admonitionلِّلْمُتَّقِیْنَ for the God-fearing وَ لَاAnd (do) notتَهِنُوْاweakenوَ لَاand (do) notتَحْزَنُوْاgrieveوَ اَنْتُمُand you (will be)الْاَعْلَوْنَ[the] superiorاِنْifكُنْتُمْyou areمُّؤْمِنِیْنَ believers اِنْIfیَّمْسَسْكُمْtouched youقَرْحٌa woundفَقَدْso certainlyمَسَّ(has) touchedالْقَوْمَthe peopleقَرْحٌwoundمِّثْلُهٗ ؕlike itوَ تِلْكَAnd thisالْاَیَّامُ[the] daysنُدَاوِلُهَاWe alternate themبَیْنَamongالنَّاسِ ۚthe peopleوَ لِیَعْلَمَ[and] so that makes evidentاللّٰهُAllahالَّذِیْنَthose whoاٰمَنُوْاbelieve[d]وَ یَتَّخِذَand takeمِنْكُمْfrom youشُهَدَآءَ ؕmartyrsوَ اللّٰهُAnd Allahلَا(does) notیُحِبُّloveالظّٰلِمِیْنَۙthe wrongdoers 3. Ali 'Imran Page 68وَ لِیُمَحِّصَAnd so that may purifyاللّٰهُAllahالَّذِیْنَthose whoاٰمَنُوْاbelieveوَ یَمْحَقَand destroyالْكٰفِرِیْنَ the disbelievers اَمْOrحَسِبْتُمْdo you thinkاَنْthatتَدْخُلُواyou will enterالْجَنَّةَParadiseوَ لَمَّاwhile has not yetیَعْلَمِmade evidentاللّٰهُAllahالَّذِیْنَthose whoجٰهَدُوْاstrove hardمِنْكُمْamong youوَ یَعْلَمَand made evidentالصّٰبِرِیْنَ the steadfast وَ لَقَدْAnd certainlyكُنْتُمْyou used toتَمَنَّوْنَwishالْمَوْتَ(for) deathمِنْfromقَبْلِbeforeاَنْ[that]تَلْقَوْهُ ۪you met itفَقَدْthen indeedرَاَیْتُمُوْهُyou have seen itوَ اَنْتُمْwhile you (were)تَنْظُرُوْنَ۠looking on

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Translation of Verse 130-143

130. O you who believe! Devour not usury (interest), doubling and multiplying.¹⁶⁰ Fear Allah so that you may be successful.

131. And fear the fire, which has been prepared for those who reject faith.

132. And obey Allah and the Messenger so that you may be shown mercy.

133. And hurry up towards your Lord’s forgiveness and the paradise whose width is that of the heavens and of the earth,¹⁶¹ prepared for the righteous.

134. Those who spend (in charity), whether in prosperity or in adversity, who control their rage and are forgiving towards men. And Allah likes such people of good character.

135. And those who, having done some shameful act, or having wronged themselves (by committing some sin), remember Allah and ask for forgiveness for their sins, ¹⁶²and who can forgive sins except Allah?and are never obstinate in persisting knowingly in what (wrong) they have done¹⁶³.

136. The reward of such will be forgiveness from their Lord and gardens underneath which rivers flow, where in they will abide forever. What an excellent reward for (righteous) workers !

137. Traditions of Allah have gone forth before you, travel through the earth and see what was the fate of the beliers. ¹⁶⁴

138. This is a statement¹⁶⁵ to men, a guidance and exhortation to those who fear Allah.

139. And do not be discouraged and do not grieve; you will dominate ( and be superior) if you are true believers¹⁶⁶.

140. If you have received a wound, they (the enemies) have also received a similar wound¹⁶⁷. Such days, ¹⁶⁸ We rotate among the people, (and this day has been brought for you) so that Allah may know those who believe and may choose witnesses¹⁶⁹ (martyrs) from among you. And Allah likes not wrongdoers.

141. And (This mishap occurred so) that Allah may purge to purify believers and punish the infidels.

142. Did you think that you would enter paradise while yet Allah has not known those of you who have striven hard (in His way) ¹⁷⁰ and (This trial is also necessary) so that He may see who are the steadfast?

143. And verily you used to wish for death before you met it.¹⁷¹ Now when you have seen it, you keep on seeing (flinching).

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Commentary

160. Forbidding the double and multiple interest does not mean that only compound interest is forbidden, but that every kind of usury is haram, whether it may be simple or compound and whether its rate may be high or low as is clear from the Verse No .275 to Surah Baqarah.

Here the quality of the interest as double and multiple has been mentioned merely to stress its obnoxiousness so that a hatred against it may be created because once a man considers it permissible and starts taking interest, he does not hesitate in adopting its worst form for himself. In connection with forbidding of usury. please see Note Nos. 456 to 464. Surah Baqarah.

161. That is: In your love for world you want to get a rivulet of material benefits, which are for a short life of this world while Allah wants to grant you a vast sea of his bleassings that is a paradise so vast that its width is equal to the width of the heavens and the earth and which is everlasting. It seems that in the Hereafter the space between the earth and the sky would be the space for Paradise and that the people of the Paradise will be able to enjoy its pleasures conveniently. From the example of the width of the sky and the earth given here, the vastness of Paradise can be only imagined. The reality is known to Allah only.

162. It refutes the belief of the Christians that the authority for forgiving sins is possessed by Prophet Eesa and the Priests of the Christian church. In the Bible, this statement is wrongly attributed to Jesus that he told his disciples: “If you forgive the sins of any they are forgiven: if you retain the sins of any they are retained. (John-20:23)

163. If they commit a sin being overcome by some temporary passions, then Allah’s remembrance prompts them to seek His forgiveness and repentance and they do not persist in their sinning.

164. By traditions are meant those regula- tions of Allah, under which He punishes the nations. The manifestations of these traditions were existent in the land of Arabiya in the form of the remains of the ruined and destroyed nations, like the ruins of the nation of Thamud and the Nation of Lot. etc. By travelling through these regions, man can learn a great lesson by looking at the fate which they met. The journey that is undertaken with a view to finding out the reality and learning appropriate lesson would definitely be very fruitful and here the exhortation is to undertake such a journey only. As regards the travel which is under taken merely to see the historical ruins and to add to our geographical and technical knowledge cannot fulfil this great purpose.

165. That is: This is a statement that reveals the reality.

166. That is: If you are faced with defeat temporarily and that too because of your own errors, then it would not be proper to be affected by it to such an extent that you are unable to do anything. Your morale should be high and you must believe that in the fight of the Islam and rejection, your side will be victorious provided you have shown yourselves to be true and steadfast in your faith, because how is it possible that the faithful people may fulfil all the requirements of their faith and may stake their lives and wealth in the companionship of the Prophet in the cause of Allah. yet they may remain deprived of the help from Allah ? History is a witness that this promise of Allah was proved to be correct and was duly fulfilled.

It may be noted that the promise of coming out superior and glorious is for the group of the faithful and not for the individuals and it is on a condition that a war is going on between Islam and Kufr that is when the conflict is going on only for the purpose of raising the word of Allah above every thing and when piety and patience are adhered to.

167. Refers to the Battle of Badr, in which the infidels were defeated.

168. By days are meant those historic days in which the events of the victories and defeats of nations occurred. These events had taken place under the rule of trial, laid down by Allah.

169. Martyrs (shaheed) are those who are killed in the cause of Allah. He is called a shaheed (witness) because he gives the witness about the reality of Islam by laying down his life. Martyrdom is a very high rank. About the cause of the martyrs who were killed in the Battle of Uhud it is stated that Allah wanted to give them a very high rank.

170. It is wrong to suppose that the path of truth is not the path of trials and that man can enter Paradise by merely claiming to have accepted the faith and that he would not have to pass through a stage where his claim to faith would be put to a test and when he would be required to offer sacrifices.

171. Refers to those youths who did not get a chance to fight in the battle of Badr. They were expressing their wish to achieve martyrdom and guided by this wish they had advised to give a fight to the infidels outside the city of Madina.