سُوْرَةُ اٰلِ عِمْرٰنَ
Surah Aal-i-Imraan (3) — Ayah 152
وَلَقَدْ صَدَقَكُمُ ٱللَّهُ وَعْدَهُۥٓ إِذْ تَحُسُّونَهُم بِإِذْنِهِۦ ۖ حَتَّىٰٓ إِذَا فَشِلْتُمْ وَتَنَـٰزَعْتُمْ فِى ٱلْأَمْرِ وَعَصَيْتُم مِّنۢ بَعْدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَ ۚ مِنكُم مَّن يُرِيدُ ٱلدُّنْيَا وَمِنكُم مَّن يُرِيدُ ٱلْـَٔاخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنكُمْ ۗ وَٱللَّهُ ذُو فَضْلٍ عَلَى ٱلْمُؤْمِنِينَ ﴿152﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And Allâh did indeed fulfil His Promise to you when you were killing them (your enemy) with His Permission; until (the moment) you lost your courage and fell to disputing about the order, and disobeyed after He showed you (of the booty) which you love. Among you are some that desire this world and some that desire the Hereafter. Then He made you flee from them (your enemy), that He might test you. But surely, He forgave you, and Allâh is Most Gracious to the believers.
Word by Word — Arabic, Transliteration & Meaning
وَلَقَدْ
walaqad
And certainly
صَدَقَكُمُ
ṣadaqakumu
fulfilled to you
ٱللَّهُ
l-lahu
Allah
وَعْدَهُۥٓ
waʿdahu
His promise
إِذْ
idh
when
تَحُسُّونَهُم
taḥussūnahum
you were killing them
بِإِذْنِهِۦ ۖ
bi-idh'nihi
by His permission
حَتَّىٰٓ
ḥattā
until
إِذَا
idhā
when
فَشِلْتُمْ
fashil'tum
you lost courage
وَتَنَـٰزَعْتُمْ
watanāzaʿtum
and you fell into dispute
فِى
fī
concerning
ٱلْأَمْرِ
l-amri
the order
وَعَصَيْتُم
waʿaṣaytum
and you disobeyed
مِّنۢ
min
from
بَعْدِ
baʿdi
after
مَآ
mā
[what]
أَرَىٰكُم
arākum
He (had) shown you
مَّا
mā
what
تُحِبُّونَ ۚ
tuḥibbūna
you love
مِنكُم
minkum
Among you
مَّن
man
(are some) who
يُرِيدُ
yurīdu
desire
ٱلدُّنْيَا
l-dun'yā
the world
وَمِنكُم
waminkum
and among you
مَّن
man
(are some) who
يُرِيدُ
yurīdu
desire
ٱلْـَٔاخِرَةَ ۚ
l-ākhirata
the Hereafter
ثُمَّ
thumma
Then
صَرَفَكُمْ
ṣarafakum
He diverted you
عَنْهُمْ
ʿanhum
from them
لِيَبْتَلِيَكُمْ ۖ
liyabtaliyakum
so that He may test you
وَلَقَدْ
walaqad
And surely
عَفَا
ʿafā
He forgave
عَنكُمْ ۗ
ʿankum
you
وَٱللَّهُ
wal-lahu
And Allah
ذُو
dhū
(is the) Possessor
فَضْلٍ
faḍlin
(of) Bounty
عَلَى
ʿalā
for
ٱلْمُؤْمِنِينَ
l-mu'minīna
the believers
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.
152. 1 Some commentators have taken this promise to mean the descent of three thousand and five thousand angels. But this opinion is not at all Sahih; rather, the Sahih view is that the descent of angels was specific only to the Battle of Badr. As for the promise mentioned in this verse, it refers to the general promise of victory and help that had already been made long before for the people of Islam and from its Messenger, to the extent that some verses had already been revealed in Makkah. And according to this, at the beginning of the battle, the Muslims remained dominant and victorious, to which (اِذْ تَحُسُّوْنَھُمْ بِاِذْنِھٖ) 3:152 alludes.
152. 2 By this dispute and disobedience is meant the disagreement among the fifty archers that occurred when they saw victory and dominance, due to which the disbelievers got the opportunity to turn back and attack again.
152. 3 This refers to the victory that the Muslims initially achieved.
152. 4 That is, the spoils of war, for which they left the hill that they had been strictly instructed not to leave.
152. 5 These are the people who refused to leave their post and, according to the command of the Noble Prophet ﷺ, expressed their determination to remain steadfast at that place.
152. 6 That is, after granting you dominance, He then turned you away from those disbelievers by causing you defeat, so that He might test you.
152. 7 In this, the honor and virtue of the noble Companions (may Allah be pleased with them) is expressed, which Allah bestowed upon them despite their shortcomings. That is, by clarifying their mistakes so that they would not repeat them in the future, Allah announced forgiveness for them so that no ill-intentioned person could speak ill of them. When Allah Himself has announced a general pardon for them in the Noble Qur’an, then what room is left for anyone to criticize or reproach? In Sahih Bukhari, an incident is mentioned that on the occasion of Hajj, a person raised some objections against Hazrat Uthman (may Allah be pleased with him) that he did not participate in the Battle of Badr, nor in the Pledge of Ridwan, and that he fled on the Day of Uhud. Hazrat Ibn Umar (may Allah be pleased with him) replied that during the Battle of Badr, his wife (the daughter of the Messenger ﷺ) was ill, during the Pledge of Ridwan he had gone to Makkah as the envoy of the Prophet ﷺ, and the flight on the Day of Uhud has been forgiven by Allah. (Summarized from Sahih Bukhari, Battle of Uhud)
152. 2 By this dispute and disobedience is meant the disagreement among the fifty archers that occurred when they saw victory and dominance, due to which the disbelievers got the opportunity to turn back and attack again.
152. 3 This refers to the victory that the Muslims initially achieved.
152. 4 That is, the spoils of war, for which they left the hill that they had been strictly instructed not to leave.
152. 5 These are the people who refused to leave their post and, according to the command of the Noble Prophet ﷺ, expressed their determination to remain steadfast at that place.
152. 6 That is, after granting you dominance, He then turned you away from those disbelievers by causing you defeat, so that He might test you.
152. 7 In this, the honor and virtue of the noble Companions (may Allah be pleased with them) is expressed, which Allah bestowed upon them despite their shortcomings. That is, by clarifying their mistakes so that they would not repeat them in the future, Allah announced forgiveness for them so that no ill-intentioned person could speak ill of them. When Allah Himself has announced a general pardon for them in the Noble Qur’an, then what room is left for anyone to criticize or reproach? In Sahih Bukhari, an incident is mentioned that on the occasion of Hajj, a person raised some objections against Hazrat Uthman (may Allah be pleased with him) that he did not participate in the Battle of Badr, nor in the Pledge of Ridwan, and that he fled on the Day of Uhud. Hazrat Ibn Umar (may Allah be pleased with him) replied that during the Battle of Badr, his wife (the daughter of the Messenger ﷺ) was ill, during the Pledge of Ridwan he had gone to Makkah as the envoy of the Prophet ﷺ, and the flight on the Day of Uhud has been forgiven by Allah. (Summarized from Sahih Bukhari, Battle of Uhud)
