Do you Know To whom all that is in the heavens and the earth Belongs?

Al Quran Surah Al Imran Ayah 101 t0 130

Translation of Quran text;

(3:101) How can you disbelieve when you are the ones to whom the signs of Allah are recited and amidst you is His Messenger? Whoever holds fast to Allah will certainly be guided to the straightway.

(3:102) Believers! Fear Allah as He should be feared, and see that you do not die to save in the state of submission to Allah.

(3:103) Hold fast together to the cable of Allah: and be not divided. Remember the blessing that Allah bestowed upon you: you were once enemies then He brought your hearts together so that through His blessing you became brothers. You stood on the brink of a pit of fire and He delivered you from it. Thus Allah makes His signs clear to you that you may be guided to the right way.*

(3:104) And from among you, there must be a party who invite people to all that is good and enjoin the doing of all that is right and forbid the doing of all that is wrong. It is they who will “is true success.

(3:105) Do not be like those who fell into factions and differed among (3:106) On a Day when some faces will turn bright and some faces will turn dark.

Those whose faces have turned dark will be told: ‘Did you fall into unbelief after you had been blessed with belief? Taste, – chastisement for your unbelief.

(3:107) And those whose faces have turned bright, they will be in the mercy of Allah, and therein they shall abide.

(3:108) These are the messages of Allah which We recite to you in truth and Allah desires no wrong® to the people of the world.

 (3:109)To Allah belongs all that is in the heavens and the earth, and to Allah are all matters referred for decision.

(3:110) You are now the best people brought forth for (the guidance and reform of) mankind. You enjoin what is right and forbid what is wrong and believe in Allah. Had the People of the Book® believed it was better for them. Some of them are believers but most of them are transgressors.

(3:111) They will not be able to harm you except for a little hurt, and if they fight against you, they will turn their backs (in flight), and then they will not be succored.

 (3:112) Wherever they were, they were covered with ignominy, except when they were protected by either a covenant with Allah or a covenant with men.2They are

laden with the burden of Allah’s wrath, and humiliation is stuck upon them – and all this is because they rejected the Signs of Allah and slayed the Prophets without right, and because they disobeyed and transgressed.

(3:113) Yet all are not alike: among the People of the Book there are upright people who recite the messages of Allah in the watches of the night and prostrate themselves in worship.

(3:114) They believe in Allah and on the Last Day and enjoin what is right and forbid what is wrong, and hasten to excel each other in doing good. These are among the righteous.

(3:115) Whatever good they do shall not go unappreciated, and Allah fully knows those who are pious.

(3:116) As for those who denied the Truth, neither their possessions nor their children will avail them against Allah. They are the people of the Fire, and therein they shall abide.

(3:117) The example of what they spend in the life of this world is like that of a wind accompanied with frost which smites the harvest of a people who wronged themselves and lays it to waste. It is not Allah who wronged them; rather it is they who wrong themselves.

(3:118) Believers! Do not take for intimate friends those who are not of your kind.

They spare no effort to injure you.2Indeed they love all that distresses you. Their hatred is clearly manifest in what they say, and what their breasts conceal is even greater. Now We have made Our messages clear to you if only you can understand (the danger of their intimacy).

(3:119) Lo! It is you who love them but they do not love you even though you believe in the whole of the (heavenly) Book.2 When they meet you they say: ‘We believe’, but for when they are by themselves they bite their fingers in rage at you. Say: ‘Perish in your rage.’ Allah knows even what lies hidden in their breasts.

 (3:120) If anything good happens to you they are grieved; if any misfortune befalls you they rejoice at it. But if you remain steadfast and mindful of Allah their designs will not cause he harm. Allah encompasses all that they do.

(3:121) (O Messenger!* Remind the Muslims of the occasion) when you went forth from your home at early dawn (to the battlefield of Uhad) and placed the believers in battle arrays. Allah is All-Hearing, All-Knowing.

(3:122) And recall when two groups from among you were inclined to flag® although Allah was their protector; it is in Allah that the believers should put their trust.

(3:123) For sure Allah helped you at Badr when you were utterly weak. Beware, then, of Allah; perhaps you will be thankful.

(3:124) And recall when you said to the believers: ‘Will it not suffice you that your Lord will aid you by sending down three thousand angels?

(3:125) If you are steadfast and mindful of God, even though the enemy should suddenly fall upon you, your Lord will help you even with five thousand marked angels.

(3:126) Allah has reminded you of this only as a glad tiding to you and so as to let your hearts be at rest. Help can only come from Allah, the All-Mighty, the All-Wise.

(3:127) And Allah provided this aid to you in order to cut off a part of those who disbelieved and frustrate them so that they retreat in utter disappointment.

(3:128) (O Messenger!) It is not for you to decide whether He will accept their repentance or chastise them, for they surely are wrongdoers.

(3:129) Whatever is in the heavens and the earth belongs to Allah. He forgives whom He wills, and chastises whom He wills: Allah is indeed All-Forgiving, Most- Compassionate.”

(3:130) Believers! Do not swallow interest, doubled and redoubled, and be mindful of Allah so that you may attain true success.

Translation & Commentary;

(3:101) How can you disbelieve when you are the ones to whom the signs of Allah are recited and amidst you is His Messenger? Whoever holds fast to Allah will certainly be guided to the straightway.

(3:102) Believers! Fear Allah as He should be feared, and see that you do not die save in the state of submission to Allah.

(3:103) Hold fast together to the cable of Allah: and be not divided. Remember the blessing that Allah bestowed upon you: you were once enemies then He brought your hearts together so that through His blessing you became brothers. You stood on the brink of a pit of fire and He delivered you from it. Thus Allah makes His signs clear to you that you may be guided to the right way.*

83. The expression ‘cable of Allah’, in this verse, refers to the ‘religion of God’. The reason for use of the word ‘cable’ (habl) is that it both establishes a bond between man and God and joins all believers together. To take a firm hold on this cable means that the believers should attach profound importance to their religion: this should always be the center of their concerns; they should continually strive to establish it; and the common desire to serve it should make them co-operate with each other.

As soon as Muslims turn their attentions away from the fundamental teachings of their religion and lose sight of establishing its hegemony in life they begin to concern themselves with matters of secondary importance. And, just as they rent the communities of the former Prophets, enticing people away from their true objective in life, so schisms and dissensions are bound to plague their lives. If Muslims do this they are bound to suffer indignity and disgrace both in this world and the Next as happened with the followers of the previous Prophets.

84. This refers to the state of the Arabs on the eve of the advent of Islam. There were animosities among the tribes which regularly broke out into fighting; every now and then there was much bloodshed. Things had reached a point that the entire Arabian nation seemed to be on the verge of destroying itself. It was due to the blessings of Islam alone that it was saved from being consumed by the fire to which this verse alludes. The people of Madina had embraced Islam some three or four years before these verses were revealed.

They had witnessed the blessing of Islam as it unified into one brotherhood the Aws and Khazraj, two tribes that had long been sworn, enemies. Moreover, both tribes treated the migrants from Makkah in a spirit of sacrifice and love seldom seen even among members of the same family.

85. If they had eyes to see they could conclude for themselves whether their salvation lay in adhering firmly to this religion or in abandoning it and reverting to their former state; i.e. decide whether their true well-wishers were God and His Messenger or those Jews, polytheists and hypocrites who strove to plunge them back into their former state.

(3:104) And from among you, there must be a party who invite people to all that is good and enjoin the doing of all that is right and forbid the doing of all that is wrong.

It is they who will “is true success. (3:105) Do not be like those who fell into factions and differed among themselves® after clear signs had come to them. A mighty chastisement awaits them.

86. The reference is to those communities which received clear and _ straightforward teachings of the true religion but who had abandoned the fundamentals, forming separate sects around trivial and subsidiary questions; they became so engrossed in quarreling over superfluous and insignificant questions that they lost sight of the mission God had entrusted to them, and even lost interest in those fundamentals of belief and righteous conduct which is essential for man’s salvation and felicity.

(3:106) On a Day when some faces will turn bright and some faces will turn dark. Those whose faces have turned dark will be told: ‘Did you fall into unbelief after you had been blessed with belief? Taste, – chastisement for your unbelief.

(3:107) And those whose faces have turned bright, they will be in the mercy of Allah, and therein they shall abide.

(3:108) These are the messages of Allah which We recite to you in truth and Allah desires no wrong® to the people of the world.

87. Since God does not want to subject people to any wrong He illuminates the straight path of their salvation and forewarns them of the matters for which they will be asked to render an account in the Hereafter. It is clear that if people abandon the path of rectitude they wrong no one but themselves.

(3:109)To Allah belongs all that is in the heavens and the earth, and to Allah are all matters referred for decision.

(3:110) You are now the best people brought forth for (the guidance and reform of) mankind. You enjoin what is right and forbid what is wrong and believe in Allah. Had the People of the Book® believed it was better for them. Some of them are believers but most of them are transgressors.

88. This is the same declaration that was made earlier (see verse 2: 143 above). The Arabian Prophet (peace be on him) and his followers are informed that they are being assigned the guidance and leadership of the world, a position the Israelites had been relieved of because they had shown themselves unsuitable.

The Muslims were charged with this responsibility because of their competence. They were the best people in terms of character and morals and had developed in theory and in practice the qualities essential for truly righteous leadership, namely the spirit and practical commitment to promoting good and suppressing evil and the acknowledgment of the One True God as their Lord and Master. In view of the task entrusted to them, they had to become conscious of their responsibilities and avoid the mistakes committed by their predecessors see (( (Surah 1, nn. 123 and 144 above))).

89. ‘People of the Book’ refers here to the Children of Israel.

(3:111) They will not be able to harm you except for a little hurt, and if they fight against you, they will turn their backs (in flight), and then they will not be succored.

 (3:112) Wherever they were, they were covered with ignominy, except when they were protected by either a covenant with Allah or a covenant with men.2They are laden with the burden of Allah’s wrath, and humiliation is stuck upon them – and all this is because they rejected the Signs of Allah and slayed the Prophets without right, and because they disobeyed and transgressed.

90. If the Jews have ever enjoyed any measure of peace and security anywhere in the world they owe it to the goodwill and benevolence of others rather than to their own power and strength. At times Muslim governments granted them refuge while at others non-Muslim powers extended protection. Similarly, if the Jews ever emerged as power it was due, not to their intrinsic strength but to the strength of others.

(3:113) Yet all are not alike: among the People of the Book there are upright people who recite the messages of Allah in the watches of the night and prostrate themselves in worship.

(3:114) They believe in Allah and on the Last Day and enjoin what is right and forbid what is wrong, and hasten to excel each other in doing good. These are among the righteous.

(3:115) Whatever good they do shall not go unappreciated, and Allah fully knows those who are pious.

(3:116) As for those who denied the Truth, neither their possessions nor their children will avail them against Allah. They are the people of the Fire, and therein they shall abide.

(3:117) The example of what they spend in the life of this world is like that of a wind accompanied with frost which smites the harvest of a people who wronged themselves and lays it to waste. It is not Allah who wronged them; rather it is they who wrong themselves.

91. The term ‘harvest’ in this parable refers to this life which resembles a field of cultivation the harvest of which one will reap in the World to Come. The ‘wind’ refers to the superficial appearance of righteousness, for the sake of which unbelievers spend their wealth on philanthropic and charitable causes. The expression ‘frost’ indicates their lack of true faith and their failure to follow the Divine Laws, as a result of which their entire life has gone astray.

By means of this parable, God seeks to bring home to them that while wind is useful for the growth of cultivation if that wind turns into frost it destroys it. So it is with man’s acts of charity: they can prove helpful to the growth of the harvest one will reap in the Hereafter but are liable to be destructive if mixed with unbelief. God is the Lord and Master of man as well as of all that man owns, and the world in which he lives. If a man either does not recognize the sovereignty of his Lord and unlawfully serves others or disobeys God’s Laws then his actions become crimes for which he deserves to be tried; his acts of ‘charity’ are but the acts of a servant who unlawfully helps himself to his master’s treasure and then spends it as he likes.

(3:118) Believers! Do not take for intimate friends those who are not of your kind. They spare no effort to injure you.2Indeed they love all that distresses you. Their hatred is clearly manifest in what they say, and what their breasts conceal is even greater. Now We have made Our messages clear to you if only you can understand (the danger of their intimacy).

92. The Jews living on the outskirts of Madina had long enjoyed friendly relations with the two tribes of Aws and Khazraj. In the first place, this was the result of relations between individuals. Later, they were bound by ties of neighbor line and allegiance as a result of tribal inter-relationship. Even after the people of Aws and Khazraj embraced Islam, they maintained their old ties with the Jews and continued to treat them with the same warmth and cordiality. However, the hostility of the Jews towards the Arabian Prophet (peace be on him) and towards his mission was far too intense to allow them to maintain a cordial relationship with anyone who had joined the new movement. Outwardly, the Jews maintained the same terms of friendship with the Ansar (Helpers) as before but at heart they had become their sworn enemies. They made the best use of this pretended friendship, and remained constantly on the look-out for opportunities to create schisms and dissensions in the Muslim body-politic, and to draw out the secrets of the Muslims and pass them on to their enemies. Here God warns the Muslims to note this hypocrisy and take the necessary precaution.

(3:119) Lo! It is you who love them but they do not love you even though you believe in the whole of the (heavenly) Book.2 When they meet you they say: ‘We believe’, but for when they are by themselves they bite their fingers in rage at you. Say: ‘Perish in your rage.’ Allah knows even what lies hidden in their breasts.

93. It is strange that although the Muslims had reason to feel aggrieved by the Jews it was the latter who felt aggrieved by the Muslims. Since the Muslims believed in the Torah along with the Qur’an the Jews had no justifiable ground for complaint. If anyone had cause to complain it was the Muslims for the Jews did not believe in the Qur’an.

(3:120) If anything good happens to you they are grieved; if any misfortune befalls you they rejoice at it. But if you remain steadfast and mindful of Allah their designs will not cause he harm. Allah encompasses all that they do.

(3:121) (O Messenger!* Remind the Muslims of the occasion) when you went forth from your home at early dawn (to the battlefield of Uhad) and placed the believers in battle arrays. Allah is All-Hearing, All-Knowing.

94. This marks the beginning of the fourth discourse of this surah. It was revealed after the Battle of Uhad and contains comments on it. The previous section ended with the assurance: ‘But if you remain steadfast and mindful of Allah their designs will not cause you harm.

(See verse 120 above.) The Muslims did suffer a setback in the Battle of Uhad precisely because of this lack of patience, and because of a few mistakes committed by some of them which were indicative of insufficient piety. This discourse, therefore, is quite appropriate and warns the Muslims against such weaknesses.

The discourse contains a precise and instructive commentary on all the main events connected with the Battle of Uhad. In order to appreciate this, it is appropriate to refresh our minds as to the situational context of its revelations. In the beginning of Shawwal 3 A.H., the Quraysh attacked Madina with an army of three thousand men. In addition to their numerical superiority, they were also much better equipped. Moreover, they sought to avenge their losses in the Battle of Badr.

The Prophet (peace be on him) and his closest Companions were of the opinion that they should defend themselves from within the boundaries of Madina, There were, however, several young people who longed for martyrdom and felt aggrieved at, not having had the opportunity to fight in the Battle of Badr. They insisted that the enemy should be resisted outside the confines of Madina. The Prophet gave in to their demands and decided to march out of the city to meet their enemies. A thousand people accompanied him. Of these, ‘Abd Allah b. Ubayy broke away along with his three hundred followers after reaching the place called Shawt. This, happening as it did just before the commencement of the battle, created such perplexity and confusion that the people of Banu Salamah and Banu Harithah wanted to turn back, and it took some effort on the part of the Companions to persuade them not to.

The Prophet advanced with the remaining seven hundred Muslims and lined up his troops at the foot of Mount Uhad (a distance of approximately four miles from Madina) in such a manner that the mountain was behind and the Quraysh army in front of them. There was only one mountain pass from where the Muslims could be subjected to a surprise attack.

The Prophet posted fifty archers there as guards under the- command of ‘Abd Allah b. Jubayr, instructed him neither to let anyone approach nor to move away from that spot. ‘Even if you see birds fly off with our flesh’, the Prophet said, ‘still you must not move away from from this place’. (For such instructions from the Prophet see Ibn Sa’d, Tabagat, vol. 2, pp. 39- 40 and 47, and Wagqidi, Maghazi, vol. 1, pp. 224 and 229 – Ed.) Then the battle commenced.

In the beginning the Muslims proved the better side but instead of maintaining their onslaught until they had assured complete victory, they were overcome by the temptation of booty and turned to collecting the spoils. When the archers whom the Prophet had posted to repel the attack of the enemy from the rear saw that the enemy had taken to its heels and that people were collecting booty, they too joined the melee and began to do the same. ‘Abd Allah b. Jubayr tried to persuade them not to leave their posts by reminding them of the Prophet’s directive. Hardly anyone heeded him. Khalid b. Walld, who was at that time an unbeliever and who commanded the Quraysh cavalry, seized his opportunity. He rode with his men around Mount Uhud and attacked the flank of the Muslim army through the pass. ‘Abd Allah b. Jubayr’s depleted forces tried unsuccessfully to resist the attack.

The fleeing soldiers of the enemy also returned and joined the attack from the front and the scales of the battle turned against the Muslims. The suddenness of these attacks, from both the rear and the front, caused such confusion that many fled. Then the rumor spread that the- Prophet, himself, had been martyred. This news shattered whatever presence of a mind the Companions had left, and led many who had stood firm to lose courage altogether. At this moment there remained around the injured and bleeding Prophet (peace be on him) no more than ten or twelve loyal persons who had staked their lives for his sake. Defeat seemed inevitable. Fortunately, however, the Companions realized that the Prophet was still alive.

They, therefore, advanced towards him from all sides, rallied around him, and led him to the safety of the mountain. (For an account of the Battle of Uhad in early Islamic sources, see Ibn Hisham, Seerah, yol, 1, pp. 61 ff., Waqidi, Maghazi, vol. 1, pp. 199 ff., especially pp. 224, 229 f. and 237 ff., and Ibn Sa’d, Tabaqat, vol. 2, pp. 36-48, etc. – Ed.) It remains a mystery why the unbelievers of Makkah held back when victory was within their grasp. The Muslim ranks were in such disarray that they would have been hard pushed to resist further. (Cf. the account and conclusion of W. M. Watt regarding the Battle of Uhad in Muhammad at Medina, Oxford University Press, 1956, pp. 21 ff., especially pp. 26-9 -Ed.)

(3:122) And recall when two groups from among you were inclined to flag® although Allah was their protector; it is in Allah that the believers should put their trust.

95. This refers to Banu Salamah and Banu Harithah tribes, whose morale had been undermined as a result of the withdrawal of ‘Abd Allah b. Ubayy and his followers.

(3:123) For sure Allah helped you at Badr when you were utterly weak. Beware, then, of Allah; perhaps you will be thankful.

(3:124) And recall when you said to the believers: ‘Will it not suffice you that your Lord will aid you by sending down three thousand angels?

96. When the Muslims saw that their enemies numbered three thousand while three hundred out of their army of one thousand had departed they began to lose heart. It was on this occasion that the Prophet spoke these words to them.

(3:125) If you are steadfast and mindful of God, even though the enemy should suddenly fall upon you, your Lord will help you even with five thousand marked angels.

(3:126) Allah has reminded you of this only as a glad tiding to you and so as to let your hearts be at rest. Help can only come from Allah, the All-Mighty, the All-Wise.

(3:127) And Allah provided this aid to you in order to cut off a part of those who disbelieved and frustrate them so that they retreat in utter disappointment.

(3:128) (O Messenger!) It is not for you to decide whether He will accept their repentance or chastise them, for they surely are wrongdoers.

(3:129) Whatever is in the heavens and the earth belongs to Allah. He forgives whom He wills, and chastises whom He wills: Allah is indeed All-Forgiving, Most- Compassionate.”

97. When the Prophet was injured he uttered words of imprecation against the unbelievers: ‘How can a people that injure its own Prophet attain salvation?’ These verses are in response to that utterance.

(3:130) Believers! Do not swallow interest, doubled and redoubled, and be mindful of Allah so that you may attain true success.

98. The major cause of the setback suffered at Uhad was that precisely at the moment of their victory the Muslims succumbed to the desire for worldly possessions, and turned to collecting booty rather than completing their task of crushing the enemy. Hence God thought fit to raise a barrier against this excessive adoration of money and to urge them to give up usury which keeps man constantly absorbed in considering ways and means of amassing wealth and generally whets his appetite for money.

Published
Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

Leave a comment

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: