Surah Aal-i-Imraan (3) — Ayah 200
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
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.
In the hadiths, performing ablution thoroughly during times of hardship and difficulty, walking towards the mosque, and then waiting for the next prayer after one prayer, the Prophet (peace and blessings be upon him) has also called {’’رِبَاطٌ ‘‘}. [ مسلم، الطہارۃ، باب فضل إسباغ الوضوء علی المکارہ : ۲۵۱ ] Ibn Kathir (may Allah have mercy on him) has collected many hadiths at this place regarding standing guard and being stationed in the way of Allah. [ فَجَزَاہُ اللّٰہُ خَیْرًا ]
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.
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.
[201] «صَابِرُوْا» can have two meanings. One is that you outdo each other in patience, and the other is that you keep exhorting one another to patience. That is, those who themselves be stationed on guard when faced with difficulties in the path of Islam, and also keep exhorting others to do the same and encourage them.
[202]
The Virtue of Standing Guard and Military Garrisons:
Similarly, in «رَابِطُوْا», being prepared for jihad, standing guard at a post, staying in a trench, and protecting the borders of one's state are all included. The Messenger of Allah ﷺ said: "Standing guard for one day in the path of Allah is better than the world and whatever is in it. And if any of you gets a place in Paradise equal to the size of a whip, it is better than the world and whatever is in it. And whoever goes out in the path of Allah (for jihad) in the evening or morning, it is better than the world and whatever is in it."
[بخاری، کتاب الجہاد، باب فضل رباط یوم فی سبیل اللہ]
He also said: "Standing guard for one day and night is better than fasting and standing in prayer for a month. If he is martyred while standing guard, his action will continue and he will be given its reward, and he will remain safe from trials."
[مسلم، کتاب الأمارۃ، باب فضل الرباط فی سبیل اللہ عز و جل]
Some jurists give even more importance to ribat than jihad fi sabilillah. The reason is that jihad is done against non-Muslims, while ribat is for the protection of Muslims themselves. In the early years of the Madinan period, the polytheist tribes living around Madinah would conspire together to attack Madinah. The Prophet ﷺ would always stay informed about their activities, and whenever he sensed that someone was eyeing Madinah with ill intent, he would immediately go there himself or send a detachment. Before the Treaty of Hudaybiyyah, such incidents occurred frequently, and often it happened that the enemy would disperse upon hearing of the arrival of the Muslim forces. In 9 AH, when most of the Arabian Peninsula came under the control of Islam, the Arab Christians on the Syrian border, who were under the influence of the Roman Emperor, began to gather their forces on the Muslim border. There were rumors that two hundred thousand Christians were gathering at this border. The Battle of Tabuk occurred for this reason. Even before the arrival of the Islamic army, the enemy's army dispersed and there was no battle. During the era of Umar Farooq ؓ, when the borders of the Islamic state became very vast, military garrisons were established on the borders, where the army was always present so that the enemy's movements could be suppressed in time. And some people have taken "rābiṭū" to mean maintaining mutual relations and social etiquette. That is, maintain ties of kinship, fully observe relationships, and every person should try to create an atmosphere of sympathy, kindness, and brotherhood in society by observing the rights and etiquette of others. Doing good to others and treating them well are all included in this. Since Surah Al-Imran contains a detailed account of the Battle of Uhud, and much of it is about the events of this battle, this last verse is, as it were, the conclusion and essence of the surah, in which Muslims are given comprehensive instructions to always be prepared against the disbelievers.
