سُوْرَةُ اٰلِ عِمْرٰنَ
Surah Aal-i-Imraan (3) — Ayah 159
فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ ۖ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ ﴿159﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And by the Mercy of Allâh, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh’s) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allâh, certainly, Allâh loves those who put their trust (in Him).
Word by Word — Arabic, Transliteration & Meaning
فَبِمَا
fabimā
So because
رَحْمَةٍۢ
raḥmatin
(of) Mercy
مِّنَ
mina
from
ٱللَّهِ
l-lahi
Allah
لِنتَ
linta
you dealt gently
لَهُمْ ۖ
lahum
with them
وَلَوْ
walaw
And if
كُنتَ
kunta
you had been
فَظًّا
faẓẓan
rude
غَلِيظَ
ghalīẓa
(and) harsh
ٱلْقَلْبِ
l-qalbi
(at) [the] heart
لَٱنفَضُّوا۟
la-infaḍḍū
surely they (would have) dispersed
مِنْ
min
from
حَوْلِكَ ۖ
ḥawlika
around you
فَٱعْفُ
fa-uʿ'fu
Then pardon
عَنْهُمْ
ʿanhum
[from] them
وَٱسْتَغْفِرْ
wa-is'taghfir
and ask forgiveness
لَهُمْ
lahum
for them
وَشَاوِرْهُمْ
washāwir'hum
and consult them
فِى
fī
in
ٱلْأَمْرِ ۖ
l-amri
the matter
فَإِذَا
fa-idhā
Then when
عَزَمْتَ
ʿazamta
you have decided
فَتَوَكَّلْ
fatawakkal
then put trust
عَلَى
ʿalā
on
ٱللَّهِ ۚ
l-lahi
Allah
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
يُحِبُّ
yuḥibbu
loves
ٱلْمُتَوَكِّلِينَ
l-mutawakilīna
the ones who put trust (in Him)
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.
159. 1 The Prophet ﷺ, who was the possessor of great character, Allah Almighty is mentioning a favor upon His Messenger that the gentleness and kindness within you ﷺ is the result of Allah’s special mercy, and this gentleness is extremely necessary for invitation and preaching. If you ﷺ did not have this, but instead you ﷺ were harsh and hard-hearted, then people would run away from you ﷺ instead of coming close to you. Therefore, you should continue to act with forgiveness.
159. 2 That is, for the satisfaction of the Muslims, consult with them. From this verse, the importance, benefit, necessity, and legitimacy of consultation is established. According to some, this command of consultation is for obligation, and according to others, it is for recommendation (Ibn Kathir). Imam Shawkani writes, “It is necessary for rulers to consult with scholars in matters about which they do not have knowledge, or in which they have doubts; with military commanders in military matters; with prominent people regarding public interests; and with subordinate officials and governors regarding the needs and priorities of their regions.” Ibn Atiyyah says that there is no disagreement about the obligation to remove such a ruler who does not consult with people of knowledge and people of religion. This consultation will be limited only to those matters about which the Shariah is silent or which are related to administrative affairs. (Fath al-Qadeer)
159. 3 That is, after consultation, whatever you have firmly decided upon, then put your trust in Allah and carry it out. From this, it is understood firstly that even after consultation, the final decision will be the ruler’s, not that of the consultants or their majority as is the case in democracy. Secondly, all trust and reliance should be upon Allah, not upon the intellect and understanding of those giving advice. In the next verse, there is further emphasis on trust in Allah.
159. 2 That is, for the satisfaction of the Muslims, consult with them. From this verse, the importance, benefit, necessity, and legitimacy of consultation is established. According to some, this command of consultation is for obligation, and according to others, it is for recommendation (Ibn Kathir). Imam Shawkani writes, “It is necessary for rulers to consult with scholars in matters about which they do not have knowledge, or in which they have doubts; with military commanders in military matters; with prominent people regarding public interests; and with subordinate officials and governors regarding the needs and priorities of their regions.” Ibn Atiyyah says that there is no disagreement about the obligation to remove such a ruler who does not consult with people of knowledge and people of religion. This consultation will be limited only to those matters about which the Shariah is silent or which are related to administrative affairs. (Fath al-Qadeer)
159. 3 That is, after consultation, whatever you have firmly decided upon, then put your trust in Allah and carry it out. From this, it is understood firstly that even after consultation, the final decision will be the ruler’s, not that of the consultants or their majority as is the case in democracy. Secondly, all trust and reliance should be upon Allah, not upon the intellect and understanding of those giving advice. In the next verse, there is further emphasis on trust in Allah.
