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 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.
