سُوْرَةُ اٰلِ عِمْرٰنَ
Surah Aal-i-Imraan (3) — Ayah 167
وَلِيَعْلَمَ ٱلَّذِينَ نَافَقُوا۟ ۚ وَقِيلَ لَهُمْ تَعَالَوْا۟ قَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَوِ ٱدْفَعُوا۟ ۖ قَالُوا۟ لَوْ نَعْلَمُ قِتَالًا لَّٱتَّبَعْنَـٰكُمْ ۗ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَـٰنِ ۚ يَقُولُونَ بِأَفْوَٰهِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ ۗ وَٱللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ ﴿167﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And that He might test the hypocrites, it was said to them: "Come, fight in the Way of Allâh or (at least) defend yourselves." They said: "Had we known that fighting will take place, we would certainly have followed you." They were that day, nearer to disbelief than to Faith, saying with their mouths what was not in their hearts. And Allâh has full knowledge of what they conceal.
Word by Word — Arabic, Transliteration & Meaning
وَلِيَعْلَمَ
waliyaʿlama
And that He (might) make evident
ٱلَّذِينَ
alladhīna
those who
نَافَقُوا۟ ۚ
nāfaqū
(are) hypocrites
وَقِيلَ
waqīla
And it was said
لَهُمْ
lahum
to them
تَعَالَوْا۟
taʿālaw
Come
قَـٰتِلُوا۟
qātilū
fight
فِى
fī
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
أَوِ
awi
or
ٱدْفَعُوا۟ ۖ
id'faʿū
defend
قَالُوا۟
qālū
They said
لَوْ
law
If
نَعْلَمُ
naʿlamu
we knew
قِتَالًۭا
qitālan
fighting
لَّٱتَّبَعْنَـٰكُمْ ۗ
la-ittabaʿnākum
certainly we (would have) followed you
هُمْ
hum
They
لِلْكُفْرِ
lil'kuf'ri
to disbelief
يَوْمَئِذٍ
yawma-idhin
that day
أَقْرَبُ
aqrabu
(were) nearer
مِنْهُمْ
min'hum
than [them]
لِلْإِيمَـٰنِ ۚ
lil'īmāni
to the faith
يَقُولُونَ
yaqūlūna
saying
بِأَفْوَٰهِهِم
bi-afwāhihim
with their mouths
مَّا
mā
what
لَيْسَ
laysa
was not
فِى
fī
in
قُلُوبِهِمْ ۗ
qulūbihim
their hearts
وَٱللَّهُ
wal-lahu
And Allah
أَعْلَمُ
aʿlamu
(is) Most Knowing
بِمَا
bimā
of what
يَكْتُمُونَ
yaktumūna
they conceal
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 167) ➊ {اَوِ ادْفَعُوْا:} The Noble Prophet (peace and blessings be upon him) set out towards Uhud with a force of one thousand. When he reached the place of Shawt, Abdullah bin Ubayy turned back from there along with his three hundred companions. People said to them, if you cannot strive in the way of Allah, then at least stay with the Muslims, so that the large number may have an effect on the enemy and they may not dare to advance. Most commentators have interpreted {”اَوِ ادْفَعُوْا“} in this way, but some have also interpreted it to mean that at least stay in the battle for the sake of your women and children at home. (This meaning seems more correct.) In short! People tried in every way to bring them back, but they were not ready and gave the answer that is coming ahead. (Qurtubi, Ibn Kathir)
➋ {قَالُوْا لَوْ نَعْلَمُ قِتَالًا … :} They began to say, there will be no fighting at all. If we really expected a battle, we would certainly have joined you, or the meaning is that if there were a proper battle and there was some parity between the two sides, we would certainly have participated, but over there is an armed army of three thousand and here are a thousand unprepared men, is this a battle!? This is throwing oneself into destruction, on this basis we cannot support you. Shah Abdul Qadir (may Allah have mercy on him) writes: "They said this statement as a taunt, and the meaning was that the Muslims are completely unfamiliar with the arts of war, otherwise if our opinion had been accepted, we would have defended from within Madinah." (Mawdih)
➌ {هُمْ لِلْكُفْرِ يَوْمَىِٕذٍ اَقْرَبُ مِنْهُمْ لِلْاِيْمَانِ:} That is, before this, they were apparently included among the Muslims, though there was disbelief in their hearts, but they did not openly express it. But on that day, they abandoned faith and openly adopted disbelief, or the meaning is that on that day, the benefit of disbelief was dearer to them than faith, and by turning back, they weakened the Muslims and strengthened disbelief. Shah Abdul Qadir (may Allah have mercy on him) writes: "They said this statement as a taunt, so because of this word, they became closer to disbelief and farther from faith." (Mawdih)
➍ {يَقُوْلُوْنَ بِاَفْوَاهِهِمْ … :} That is, outwardly, by saying this statement, they make lame excuses and pretexts, but they do not clearly express the feelings hidden in their hearts. In reality, they wish for the destruction of the Muslims, but they should not forget that Allah Almighty is well aware of what is in their hearts.
➋ {قَالُوْا لَوْ نَعْلَمُ قِتَالًا … :} They began to say, there will be no fighting at all. If we really expected a battle, we would certainly have joined you, or the meaning is that if there were a proper battle and there was some parity between the two sides, we would certainly have participated, but over there is an armed army of three thousand and here are a thousand unprepared men, is this a battle!? This is throwing oneself into destruction, on this basis we cannot support you. Shah Abdul Qadir (may Allah have mercy on him) writes: "They said this statement as a taunt, and the meaning was that the Muslims are completely unfamiliar with the arts of war, otherwise if our opinion had been accepted, we would have defended from within Madinah." (Mawdih)
➌ {هُمْ لِلْكُفْرِ يَوْمَىِٕذٍ اَقْرَبُ مِنْهُمْ لِلْاِيْمَانِ:} That is, before this, they were apparently included among the Muslims, though there was disbelief in their hearts, but they did not openly express it. But on that day, they abandoned faith and openly adopted disbelief, or the meaning is that on that day, the benefit of disbelief was dearer to them than faith, and by turning back, they weakened the Muslims and strengthened disbelief. Shah Abdul Qadir (may Allah have mercy on him) writes: "They said this statement as a taunt, so because of this word, they became closer to disbelief and farther from faith." (Mawdih)
➍ {يَقُوْلُوْنَ بِاَفْوَاهِهِمْ … :} That is, outwardly, by saying this statement, they make lame excuses and pretexts, but they do not clearly express the feelings hidden in their hearts. In reality, they wish for the destruction of the Muslims, but they should not forget that Allah Almighty is well aware of what is in their hearts.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
167. 1 That is, the harm that befell you at Uhud, it befell you only by Allah's command (so that in the future you may properly observe obedience to the Messenger). Besides, one of its purposes was also to distinguish and separate the believers from the hypocrites.
167. 2 The meaning of "knowing the fight" is that, in reality, if you were going out to fight, we would have accompanied you, but you are throwing yourselves into destruction instead of fighting. Why should we support you in such a wrong act? Abdullah bin Ubayy and his companions said this because their opinion was not accepted, and they said it when they had reached the place of Shawt and were returning, while Abdullah bin Haram Ansari (may Allah be pleased with him) was trying to persuade them to participate in the battle. (Some details have already passed.)
167. 3 Because of their hypocrisy and the things they did.
167. 4 That is, they expressed with their tongues what has been mentioned, but in their hearts was the thought that by our separation, firstly, weakness would arise among the Muslims, and secondly, the disbelievers would benefit. The purpose was to harm Islam, the Muslims, and the Prophet ﷺ.
167. 2 The meaning of "knowing the fight" is that, in reality, if you were going out to fight, we would have accompanied you, but you are throwing yourselves into destruction instead of fighting. Why should we support you in such a wrong act? Abdullah bin Ubayy and his companions said this because their opinion was not accepted, and they said it when they had reached the place of Shawt and were returning, while Abdullah bin Haram Ansari (may Allah be pleased with him) was trying to persuade them to participate in the battle. (Some details have already passed.)
167. 3 Because of their hypocrisy and the things they did.
167. 4 That is, they expressed with their tongues what has been mentioned, but in their hearts was the thought that by our separation, firstly, weakness would arise among the Muslims, and secondly, the disbelievers would benefit. The purpose was to harm Islam, the Muslims, and the Prophet ﷺ.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
167. And (He did this) to expose the hypocrites as well [163]. And when it was said to them, “Fight in the way of Allah or at least defend (the city of Madinah) [164],” they replied, “If we knew how to fight, we would certainly follow you [165].” On that day, they were closer to disbelief than to faith. They say with their mouths [166] what is not in their hearts. But Allah knows well what they conceal [167].
[163] Allah already knew the condition of the believers and the hypocrites. The meaning of such verses is that Allah creates a situation through which others become aware of these matters. Thus, in this defeat, the reality of many people was exposed, and each person’s level of faith became clear before everyone.
[164]
The Flimsy Excuse of the Hypocrites:
When Abdullah bin Ubayy began to return with his three hundred companions, the Muslims tried to persuade him, saying, “You are leaving us at a time of difficulty. If you do not wish to fight, then at least defend.” Here, defense can have two meanings. One is that you remain with the Muslim army and do not return, so that the enemy is somewhat overawed by the overall number. The second is that you go and defend the city of Madinah and protect the homes of the Muslims.
[165] The reply Abdullah bin Ubayy gave to the Muslims also has two meanings. One is that, “We think there will be no battle at all, so what is the benefit of staying with you? We should just return.” This answer was wrong because how could the disbelievers, who had come from such a long distance to fight and whose hearts were burning with the fire of revenge for Badr, possibly return without fighting? They had come with the intention of crushing the Muslims, so why would they not fight? The second meaning is, “We are not even familiar with the arts of war, so how can we support you?” This was actually a sarcastic answer, meaning, “When our advice was not considered worthy of attention, and instead the advice of a few enthusiastic youths was preferred—that the battle should be fought in the open field—then let those people support you. How can we support you? Those who know the arts of war are them, not us.”
[166] That is, in the hearts of these hypocrites was the belief that defeat for this small, ill-equipped group of Muslims was certain. So why should we be humiliated and killed along with them? In fact, their real happiness lay in the destruction and ruin of the Muslims, so that they would have the opportunity to rejoice, and Abdullah bin Ubayy would regain his lost rule.
[167] That is, these were the thoughts in their hearts, and outwardly they gave the answer, “If we knew how to fight, we would certainly support you.” Whereas Allah knows everything they have concealed in their hearts.
[163] Allah already knew the condition of the believers and the hypocrites. The meaning of such verses is that Allah creates a situation through which others become aware of these matters. Thus, in this defeat, the reality of many people was exposed, and each person’s level of faith became clear before everyone.
[164]
The Flimsy Excuse of the Hypocrites:
When Abdullah bin Ubayy began to return with his three hundred companions, the Muslims tried to persuade him, saying, “You are leaving us at a time of difficulty. If you do not wish to fight, then at least defend.” Here, defense can have two meanings. One is that you remain with the Muslim army and do not return, so that the enemy is somewhat overawed by the overall number. The second is that you go and defend the city of Madinah and protect the homes of the Muslims.
[165] The reply Abdullah bin Ubayy gave to the Muslims also has two meanings. One is that, “We think there will be no battle at all, so what is the benefit of staying with you? We should just return.” This answer was wrong because how could the disbelievers, who had come from such a long distance to fight and whose hearts were burning with the fire of revenge for Badr, possibly return without fighting? They had come with the intention of crushing the Muslims, so why would they not fight? The second meaning is, “We are not even familiar with the arts of war, so how can we support you?” This was actually a sarcastic answer, meaning, “When our advice was not considered worthy of attention, and instead the advice of a few enthusiastic youths was preferred—that the battle should be fought in the open field—then let those people support you. How can we support you? Those who know the arts of war are them, not us.”
[166] That is, in the hearts of these hypocrites was the belief that defeat for this small, ill-equipped group of Muslims was certain. So why should we be humiliated and killed along with them? In fact, their real happiness lay in the destruction and ruin of the Muslims, so that they would have the opportunity to rejoice, and Abdullah bin Ubayy would regain his lost rule.
[167] That is, these were the thoughts in their hearts, and outwardly they gave the answer, “If we knew how to fight, we would certainly support you.” Whereas Allah knows everything they have concealed in their hearts.
