Why does the Quran repeat itself? - Some of the oft repeated themes, verses, stories and teachings of Al Qur'an

Learning is a very difficult and tedious form of education. There are some who understand a theme earlier than others. While there are some (rather mostly) who need to reminded of mood point of previous lessons so that they can continue to correlate subjects presently being taught with the one's already taught. 

Likewise, there are many themes and verses that are repeated time and again throughout the Qur'an. The Qur'an does not repeat itself because its audience forgets facts alone; rather it repeats because the human heart is prone to forget guidance. Just as daily prayer, remembrance of Allah, and acts of worship are repeated to nurture faith, the Qur'an revisits its central messages so they become part of a person's character. In addition to the themes and verses, stories related to some of the prophets are mentioned in many verses of Al Qur'an.

In this sense, repetition in the Quran is not merely literary—it is formative. It continually returns the reader to the essential questions: Who is your Lord? What is the purpose of your life? How should you live? What awaits after death? By hearing these reminders again and again, believers are invited to deepen their understanding and renew their commitment to living by divine guidance.

The aim of this post is to reflect on Why of the repetitions in Al Qur'an and also share some of the important themes and verses that are oft repeated.

Why does the Quran repeat itself?

The Quran contains several verses and themes that are repeated intentionally. This repetition is not redundancy; it is a teaching method. The Quran describes itself as a book whose message is conveyed through repeated reminders:

"Allah has sent down the best statement: a consistent Book wherein is repetition..." (Surah Az-Zumar 39:23)

The repetition serves to reinforce core truths, reach people in different contexts, and encourage reflection. The repetition has several purposes:

• To reinforce essential truths. The Quran repeatedly emphasizes the beliefs and values most important for faith and conduct.
• To teach through different contexts. A prophet's story may be repeated, but each occurrence highlights a different aspect—patience, leadership, repentance, or trust in Allah.
• To aid memorization. Since the Quran was first transmitted orally, repeated phrases and themes made it easier to remember and recite accurately.
• To touch different hearts. People learn differently. A truth presented in one context may resonate with someone in a way it did not before.
• To encourage continual reflection. Each repetition appears within a new surrounding context, inviting readers to discover fresh meanings rather than simply noticing the recurrence.

Repeated themes throughout the Quran

The Quran repeats certain themes rather than identical wording. These include:

• Allah's oneness (Tawhid): 
• Worship Allah alone and associate no partners with Him.
• Please refer to our exclusive reference page for Understanding Tawḥīd in Islam - The Oneness of God 
• The Day of Judgment: 
• Every soul will be accountable for its deeds.
• Read verses from Al Qur'an exclusive to Day of Judgement given in our reference page: The Day of Judgement.
• Stories of the prophets: 
• The accounts of Prophet Musa, Prophet Ibrahim, Prophet Nuh, and others appear in multiple surahs, each time highlighting different lessons.
• Read stories of the prophets links given in our reference page: The Prophetic stories, Qaṣaṣ al-anbiyāʾ (قِصَص الْأَنـۢبِيَاء),  mentioned in Al-Qurʾān 
• Allah's mercy and forgiveness: 
• Believers are repeatedly encouraged to repent and trust in Allah's compassion.
• Read Selected Verses from Al Qur'an about a Specific Subject: Repentance and forgiveness
• Justice and righteous conduct: 
• Honesty, fairness, charity, patience, and compassion are reinforced throughout the Quran.
• Read our earlier posts on Selected verses from Qur'an on Justice / Rules of Islamic Law

Repeated verses in Al Qur'an 

There are numerous verse which are repeated either r witan a Surah or a number of Surahs, some of which are shared herein under:

1. "Which of the favors of your Lord will you deny?" (فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ)

The 55th Surah of Al Qur'an Surah Ar-Rahman is one of the most liked surahs by the believers because of its subject matter, picture painting of this world and the life of the Hereafter. Many leading قَارِئ (Qārī'), the reciters of AL Qur'an, have recited this surah so eloquently that one tend to listen to it over and over again.

Its first occurrence is in Quran 55:13, after Allah mentions creating humanity, teaching the Quran, and establishing the balance in creation. It then appears repeatedly at these verse numbers: 16, 18, 21, 23, 25, 28, 30, 32, 34, 36, 38, 40, 42, 45, 47, 49, 51, 53, 55, 57, 59, 61, 63, 65, 67, 69, 71, 73, 75, and 77.

The verse "Which of the favors of your Lord will you deny?" (فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ) is repeated 31 times throughout the surah. A question may arise after all why 31 times. As said before this surah picture paints power of Allah in maintaining the universe and the life of the Hereafter. So, after describing Allah's blessings, signs in creation, and scenes from the Hereafter, the same question is repeated as a refrain. It invites humans and jinn to pause repeatedly and acknowledge God's favors rather than taking them for granted.

2. "Woe that Day to the deniers. وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ"

AN other verse in Surah Al-Mursalat is repeated 10 times to stress upon the faulty or misled mindset of the deniers of Al Qur'an and the life of the Hereafter. 

The same question arises why? The answer is that each repetition follows a different proof of Allah's power or a description of the Day of Judgment, emphasizing the consequences of denying the truth despite abundant evidence.

3. "Then which of the favors of your Lord do you both deny?"

This is the same refrain from Surah Ar-Rahman, but its repetition is so central that many scholars regard it as one of the Quran's most memorable rhetorical devices. It continually shifts the reader from passive reading to active self-examination.

4. "Indeed, your Lord is the Exalted in Might, the Most Merciful. وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ"

This verse is repeatedly mentioned in Surah Ash-Shu'ara. It is repeated after the stories of several prophets, including Prophet Nuh, Prophet Hud, Prophet Salih, Prophet Lut, Prophet Shu'ayb, and Prophet Musa.

Why the repetition? It reminds readers that Allah's justice ("the Exalted in Might") and mercy are always present together. Those who reject the truth face His justice, while those who believe receive His mercy.

Repeated stories

The Quran also repeats the stories of many prophets, each time emphasizing different lessons.

1.    Prophet Musa (Moses عَلَيْهِ ٱلسَّلَامُ)

His story appears more than any other prophet's, in over 30 surahs. Different passages highlight:

• His birth,
• His mission,
• The confrontation with Pharaoh,
• The Exodus,
• Receiving the Torah,
• Leadership,
• Patience.

Mention in Qur'an: If you want to study the life of Prophet Musa in sequence, these are the richest passages - perhaps the the longest and most detailed accounts:

• Surah Al-Qasas (28:3–46) – His birth, upbringing in Pharaoh's palace, exile to Midian, and call to prophethood.
• Surah Ta-Ha (20:9–98) – His encounter with Allah at the burning bush, mission to Pharaoh, miracles, and the episode of the golden calf.
• Surah Al-A'raf (7:103–160) – His confrontation with Pharaoh, the Exodus, and events involving the Children of Israel.
• Surah Ash-Shu'ara (26:10–68) – His dialogue with Pharaoh and the parting of the sea.
• Surah Al-Kahf (18:60–82) – His journey with Al-Khidr, focusing on humility and the limits of human knowledge.

Each account emphasizes different lessons, which is why the Quran revisits Prophet Musa's story in multiple surahs rather than telling it only once.

2.    Prophet Ibrahim (Abraham عَلَيْهِ ٱلسَّلَامُ)

His story appears in several surahs, focusing on:

• Pure monotheism,
• Reasoning with idol worshippers,
• Trust in Allah,
• Building the Kaaba,
• Sacrifice and submission.

Prophet Ibrahim (Ibrāhīm عليه السلام) is mentioned by name 69 times in the Quran across 25 surahs. His life is presented through different episodes, each emphasizing a particular lesson such as monotheism, trust in Allah, submission, gratitude, and leadership.

The most important passages about Prophet Ibrahim If you want to study his life in depth, these passages are especially significant:

• Surah Al-An'am (6:74–83) – Ibrahim's reasoning about the stars, moon, and sun, demonstrating the oneness of Allah.
• Surah Al-Anbiya (21:51–73) – His rejection of idol worship, breaking the idols, and being saved from the fire.
• Surah Ash-Shu'ara (26:69–104) – His dialogue with his people and his beautiful prayer describing Allah's attributes, including: "And when I am ill, it is He who cures me" (26:80).
• Surah As-Saffat (37:83–113) – The account of his willingness to sacrifice his son in obedience to Allah and the glad tidings of another son.
• Surah Al-Baqarah (2:124–141) – Allah appoints Ibrahim as a leader (Imam), and he and Prophet Ismail raise the foundations of the Kaaba.
• Surah Ibrahim (14:35–41) – His heartfelt supplications for Mecca, his descendants, and steadfastness in prayer.
• Surah An-Nahl (16:120–123) – Allah praises Ibrahim as "a nation unto himself" (16:120), highlighting his exemplary faith and obedience.

Together, these passages portray Prophet Ibrahim as a model of unwavering monotheism, trust in Allah, gratitude, and submission, making him one of the central figures in the Quran and a role model for believers.

3.    Prophet Nuh (Noah عَلَيْهِ ٱلسَّلَامُ)

His story is repeated to illustrate:

• Perseverance,
• Patient preaching,
• Rejection by his people,
• Ultimate deliverance.

Prophet Nuh (Nūḥ عليه السلام) is mentioned by name 43 times in the Quran across 28 surahs. His story is one of the earliest and most frequently revisited prophetic narratives, emphasizing perseverance, patience, calling people to monotheism, and trust in Allah.

For a comprehensive study of Prophet Nuh's life and message, these passages are especially significant:

• Surah Nuh (71:1–28) – Entirely devoted to his mission, his methods of دعوت (calling people to Allah), and his heartfelt supplication.
• Surah Hud (11:25–49) – The most detailed account of the Ark, the Flood, and the conversation concerning his son.
• Surah Al-A'raf (7:59–64) – His call to worship Allah alone and his people's rejection.
• Surah Ash-Shu'ara (26:105–122) – His dialogue with his people and the consequences of their denial.
• Surah Al-Qamar (54:9–17) – A concise and powerful account emphasizing the lessons of the Flood.
• Surah Al-Mu'minun (23:23–30) – His mission, the construction of the Ark, and the salvation of the believers.

Across these passages, the Quran consistently presents Prophet Nuh as a model of extraordinary patience, steadfast faith, and perseverance. According to the Quran, he preached to his people for 950 years (Quran 29:14), making him a lasting example of unwavering commitment to conveying Allah's message despite prolonged opposition.

4. Prophet Yusuf (Joseph عليه السلام) 

The story of Prophet Yusuf is unique in the Quran because it is the only prophetic story told almost entirely in one continuous surah—Surah Yusuf. Unlike the stories of Prophet Musa, Prophet Ibrahim, or Prophet Nuh, which are spread across many chapters to emphasize different lessons, the story of Yusuf unfolds from beginning to end in a single narrative.

• Why is it given an exclusive surah?
• The Quran itself provides the first clue. At the beginning of the surah, Allah says:
• "We relate to you the best of stories through what We have revealed to you of this Quran..." (Surah Yusuf 12:3)
• Why tell it as one complete story?
• Many scholars observe that the lessons of Yusuf's life emerge most clearly when the entire sequence is seen together. Each event prepares for the next:
• a dream in childhood,
• jealousy from his brothers,
• being thrown into a well,
• life in Egypt,
• temptation and steadfastness,
• imprisonment,
• interpreting dreams,
• becoming a trusted leader,
• forgiving his brothers,
• the fulfillment of the dream.
• If these episodes were separated throughout the Quran, the literary and spiritual impact of seeing Allah's plan unfold step by step would be diminished.
• What makes Yusuf's story distinctive?
• Unlike several other prophetic narratives, this surah focuses less on public confrontation with a disbelieving nation and more on personal and moral trials. The central conflicts involve:
• sibling jealousy,
• family separation,
• temptation,
• injustice,
• loneliness,
• political responsibility,
• forgiveness.

These are experiences that people across cultures and generations can readily relate to.

How should we reflect on it today? Surah Yusuf invites readers to see their lives with a longer perspective. Yusuf's greatest setbacks eventually became the means by which Allah fulfilled His promise. Being thrown into the well led to Egypt. Imprisonment led to leadership. Separation from his family led to reunion.

This encourages believers not to judge Allah's plan by present circumstances alone. A painful event may later be understood as a necessary step toward a greater good.

The surah also models an extraordinary ethic of forgiveness. When Yusuf had the power to punish the brothers who had wronged him, he instead said: "No blame will there be upon you today. Allah will forgive you, and He is the Most Merciful of the merciful." (Surah Yusuf 12:92)

In this way, Surah Yusuf is not only a historical narrative but also a sustained meditation on patience, trust, moral integrity, and reconciliation. Its uninterrupted structure allows readers to witness how Allah's wisdom can transform suffering into mercy over time, making it one of the Quran's most cohesive and deeply reflective chapters.

Read more about Prophet Yusuf in our exclusive post: Surah Yusuf  - One of the most psychologically rich narratives in religious literature 

5.    Prophet Isa (ʿĪsā عليه السلام) is mentioned by name 25 times in the Quran across 11 surahs. He is also referred to by other titles such as:

• Al-Masīḥ (The Messiah)
• ʿĪsā ibn Maryam (Jesus, son of Mary)
• Kalimatullāh (Word from Allah) (3:45)
• Rūḥun minhu (A Spirit from Him) (4:171)

The most important passages about Prophet Isa If you wish to study Prophet Isa's life and mission in the Quran, these passages are the most comprehensive:

• Surah Aal Imran (3:42–63) This passage includes:
• The announcement of his birth.
• His miraculous birth to Maryam.
• His miracles by Allah's permission.
• His call to worship Allah.
• The clarification of his status.
• Surah Maryam (19:16–40) This is one of the most beautiful narratives in the Quran and includes:
• Mary's seclusion.
• The angel's announcement.
• The virgin birth.
• Jesus speaking in the cradle.
• His declaration: "Indeed, I am the servant of Allah."
• Surah Al-Ma'idah (5:110–120) This passage recounts:
• The miracles given to Jesus by Allah's permission.
• The table spread from heaven.
• The dialogue between Allah and Jesus on the Day of Judgment.
• Jesus' denial that he instructed people to worship him.
• Surah An-Nisa (4:157–171) These verses discuss:
• The Quranic perspective that Jesus was not crucified in the way his opponents claimed.
• Allah raising him.
• His status as a messenger.
• A rejection of attributing divinity to him.
• Surah As-Saff (61:6–14) This passage describes:
• Jesus confirming the Torah.
• His announcement of a messenger to come after him, named Ahmad.
• The support given by his disciples.

Main themes of Prophet Isa in the Quran Across these passages, the Quran emphasizes that Prophet Isa:

• Was born miraculously to the Virgin Mary by Allah's command.
• Was one of Allah's greatest messengers.
• Palled people to worship Allah alone.
• Received the Gospel (Injīl).
• Wwas the Messiah (Al-Masīḥ).
• Was not divine but a servant and messenger of Allah.
• Will ultimately be among those honored by Allah.

The Quran consistently presents Prophet Isa with profound respect and honor while emphasizing his role as a prophet who called people to monotheism and obedience to Allah.

Repeated teachings

Rather than repeating the exact wording, the Quran frequently revisits foundational teachings:

• Worship Allah alone.
• Remember Allah often.
• Establish prayer.
• Give charity.
• Be just.
• Be patient.
• Forgive others.
• Reflect on creation.
• Prepare for the Hereafter.
• Repent sincerely.

A deeper perspective

The Quran repeats what human beings most need to remember. We do not forget facts as easily as we forget values. We may know that Allah is Merciful, that life is temporary, or that gratitude is important, yet daily distractions can cause these truths to fade from our consciousness.

By returning repeatedly to its central messages—Allah's oneness, His mercy, accountability, gratitude, justice, and the Hereafter—the Quran acts as a continual reminder. Each repetition appears in a new context, allowing the same truth to illuminate a different aspect of life. In this way, repetition in the Quran is intended not merely to inform the mind but to shape the heart and character over time.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

Photo | For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our refference page: Scholars' Viewpoint on important issue related to Islam to know more about Islam.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

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Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Al Qur'an quotes an excellent example of Prophet Abraham (Ibrāhīm) rejecting Idolatry

Idolatry is one of the oldest form of worship in the history of mankind - that is worshiping anyone or anything besides Allah, whether in belief, prayer, obedience, or devotion. All Divine religions were therefore introduced to guide man to the right path and worship none but Allah, the One True God - the sole Lord of the universe. Yet man continue to worship idols even till date. This act is the most detested by the Lord of the universe. The Qur’an calls it shirk (associating partners with Allah).

Prophet Abraham  ( Ibrāhīm عليه السلام), who is considered to be the father of all prophets, was in the forefront to stand against idolatry and even confronted his father who was an ardent idol worshipper. Al Qur'an quotes an excellent account of the Abrahamic response to idolatry in the 4th verse quoted in Surah Al-Mumtaḥanah - الممتحنة (meaning She That is to be Examined), the 6oth Surah /chapter of the Al Qur'an. 

 The Verse (60:4)

“Indeed, there is for you an excellent example in Abraham and those with him, when they said to their people: ‘Indeed, we are free from you and from whatever you worship besides Allah; we have rejected you, and there has appeared between us and you hostility and hatred forever until you believe in Allah alone’ — except for the saying of Abraham to his father: ‘I will surely ask forgiveness for you, though I do not have power to do for you anything against Allah.’ Our Lord, upon You we have relied, and to You we have returned, and to You is the destination.”

Let us understand the verse in some detail. However those interested to the detailed exegesis / explanation of the verse may refer to our earlier post: Sūrah Al-Mumtaḥanah - The Woman to be Questioned: Exegesis / Tafsir 60th Chapter of Qur'an

Context (Asbāb al-Nuzūl)

This verse is in Surah al-Mumtaḥanah (60), revealed in Madinah. At that time, Muslims were in a delicate situation: some had family ties with Quraysh idolaters who were at war with the Muslims. The verse uses the story of Ibrahim (Abraham) and his people as a model: he rejected idolatry firmly, even though his own father and community were idolaters.

The verse teaches Muslims that loyalty to faith must be stronger than tribal or family loyalty if those ties oppose Islam.

Key Lessons

• Loyalty to Allah Comes First: Just as Ibrahim rejected shirk (idolatry) despite it being his people’s tradition, Muslims must prioritize their loyalty to Allah over cultural, social, or political ties.
• Separation from Shirk, Not Necessarily from People: 
• The verse condemns idolatry (shirk), not every interaction with idolaters.
• The Qur’an elsewhere commands kindness and justice to non-Muslims who are peaceful: “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes — from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” (60:8)
• So, the balance is: reject shirk, but deal justly and kindly with non-hostile people.
• Limits of Intercession
• Ibrahim asked forgiveness for his father (who died upon shirk), but Allah later clarified it was not permissible (9:113).
• This shows love for family does not override loyalty to faith.

Supporting Verses

This is not the only verse about shirk in Qur'an for Allah has warned man time and again to desist from idolatry and worship none but He, foe He is the only sustainer of all living beings. Some verses are mentioned in our exclusive reference page on collection of posts on Shirk. Please refer to for more verses to know what shirk is and why should man reject idolater.

Today’s Application

• Should idolaters be treated the same way as in Ibrahim’s time? 
• No — because context matters.
• In Ibrahim’s and the Prophet ﷺ’s time, idolaters were actively opposing and persecuting believers.
• Today, if idolaters or non-Muslims live peacefully, the Qur’an instructs Muslims to show kindness, fairness, and good character.
• What remains timeless is hatred of shirk, not hatred of people.

In summary: Verse 60:4 teaches unwavering rejection of shirk and prioritizing loyalty to Allah, as exemplified by Ibrahim. But it does not justify mistreating non-Muslims today. Instead, it demands a balance: firmness in faith + justice and kindness in human relations.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

For more posts on the subject of shirk, please refer to our reference page: Understanding Shirk - Grave sin of Associating Partners with Allah

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. .

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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My Lord! Enable me and my offspring to establish Prayer

Prayers and supplications are central to a true believer's faith for he knows unless he invokes the mercy of Allah, his prayers will not be answered. Throughout the history of mankind, even prophets have been invoking Allah's mercy by supplicating and praying so that they should be blessed. We too must never knock at any other door except that of Allah for answer to our woes lies solely there and nowhere else.

Today we share a supplication (the 40th verse of Surah 14. Ibrahim) which is attributed to the Prophet Ibraheem (Abraham, may peace be upon him) which he offered to thank Allah for having blessed him with two sons at very later stage of life and he thanked him for surely Allah hears all prayers:

رَبِّ اجۡعَلۡنِىۡ مُقِيۡمَ الصَّلٰوةِ وَمِنۡ ذُرِّيَّتِىۡ​​ ۖ  رَبَّنَا وَتَقَبَّلۡ دُعَآءِ‏ 

(14:40) My Lord! Enable me and my offspring to establish Prayer, and do accept, our Lord, this prayer of mine.

This verse is connected with the previous verse in which the revered prophet showed his gratitude to Allah for having blessed him with two sons:

اَلۡحَمۡدُ لِلّٰهِ الَّذِىۡ وَهَبَ لِىۡ عَلَى الۡـكِبَرِ اِسۡمٰعِيۡلَ وَاِسۡحٰقَ​ؕ اِنَّ رَبِّىۡ لَسَمِيۡعُ الدُّعَآءِ‏ 

(14:39) All praise be to Allah Who, despite my old age, has given me Ishmael and Isaac. Surely my Lord hears all prayers.

Thus it is seen that after after been blessing with two sons, he not  only acknowledges that there is no one but Allah Who listens to all prayers, but goes on to further supplicates that may Allah enable him and sons establishers of regular prayers and is hopeful that his supplication will also be accepted.

Here is a lesson for many believers in some parts of Middle East and Asia who instead of invoking mercy of Allah, seek 'help' from worldly deities, in most cases dead saints by visiting their graves and when some of their 'prayers' are accepted, they attribute it to the saints and not to Allah, Who in fact is THE bestower of every blessing and answerer of all prayers.

Tafsir Ibn-Kathir: 

(O my Lord! Make me one who performs Salah,), preserving its obligations and limits, (and (also) from my offspring,), make them among those who establish the prayer, as well, (our Lord! And accept my invocation.), all of my invocation which I invoked You with herein.

Muhammad Asad Explanation: 

I.e., metonymically, "to remain utterly devoted to Thee". The particle min ("[some] of") preceding the word dhurriyati ("my offspring") is obviously an allusion to 2:124 , where God says in answer to Abraham's question about his descendants: "My covenant does not embrace the evildoers." Thus, Abraham has been given to understand that not all of his posterity would be righteous and that none can claim to belong to a "chosen people" by virtue of his or her descent from an apostle of God: a statement which relates not only to the Israelites, who descended from Abraham through Isaac, but also to the Arabian (Ishmaelite) branch of the Abrahamic peoples, from whom the Quraysh were to spring: hence, by implication, even to the unrighteous among the descendants of the Last Prophet, Muhammad, who belonged to the tribe of Quraysh.

Yusuf Ali  Explanation: 

Abraham was 100 years old when Isaac was born (Gen. xxi. 5); and as Isma'il was 13 years old when Abraham was 99. (Gen. xvii. 24-25), Isma'il was also a son of his father's old age, having been born when Abraham was 86 years old. The younger son's progeny developed the Faith of Israel and that of Christ; the elder son's progeny perfected the more universal Faith of Islam, the Faith of Abraham the True.

Abraham prays for both branches of his family, having a wider vision than some of the later Children of Israel.

Qur'an Wiki:

Prophet Abraham follows his thanksgiving with a supplication to God to make him always thankful. His thanks take the form of prayer, worship and obedience to God. Thus he declares his determination to always be a devout worshipper, but fears that something may divert him from it. Hence, he prays that God may help him to carry out his intention: “My Lord, cause me and [some of] my offspring to establish regular prayers. My Lord, accept my prayer.” (Verse 40)

 

Prophet Abraham’s supplication shows the irony in the Quraysh’s attitude, the Arab tribe which had custody of the Ka`bah. Abraham is appealing to God for help to attend to his prayers, and to enable him to perform these at all times. They, however, turn away from it, denying the truth of what God’s Messenger tells them of how Abraham prayed for himself and his offspring. Now, Abraham concludes his humble supplication by appealing to God to forgive him and forgive his parents and all believers (verse 41). He prays for that forgiveness to be forthcoming on the Day of Judgement when nothing is of benefit to anyone except the good works he or she may have done in life and God’s forgiveness for what they might have committed or omitted to do: 

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Invocations / Dua " دُعا " from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

References: | 1 | 2 | 3 | 4 |

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs / verses (ayat) of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Al-Quran, Yusuf Ali Translation
• Verse by Verse Qur'an Study Circle

In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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Surah Al i Imran - The Family of Imran: 3rd Chapter of the Quran (Part IV)

Sürah Al i Imran ( ʾĀl ʿImrān  "آل عِمْرَان " The Family of Imran) is the 3rd sürah with 200 ayahs with twenty rukus, part of the 3rd and 4th Juzʼ  of the Holy Qur'an. The Sürah takes its name from 33rd verse.

This Sürah is cognate to Sürah II Al Baqarah. but the matter is here treated from a different point of view, The references to Badr (Ramadân. H. 2) and Uhud Shawwal. H. 3.) give a clue to the dates of those passages.

Like Sürah II. it takes a general view of the religious history of mankind, special reference to the People of the Book, proceeds to explain the birth 4 he new People of Islam and their ordinances, insists on the need of struggle and fighting in the cause of Truth, and exhorts those who have been blessed with Islam to remain constant in Faith, pray for guidance, and maintain their with hope for the Future.

The new points of view developed are: (1) The emphasis is here laid on the duty of the Christians to accept the new light: the Christians are here specially appealed to, as the Jews were specially appealed to in the last Sürah: (2) the lessons of the battles of Badr and Uhud are set out for the Muslim community; and (3) the responsibilities of that community are insisted on both internally and in their relations to those outside.

As already explained in the Overview, the exegesis of the Sürah has been divided into parts owing to the length of the Sürah, which is 200 verses long. The exegesis will be presented in following parts according to the subject matter:

• Part I: Verses 1 - 32.  
• Part II: Verses 33 - 63. 
• Part III: Verses 64 - 101.  
• Part IV: Verses 102 - 120. 
• Part V: Verses 121 - 175. 
• Part VI: Verses 175 - 189. This part also includes the concluding verses of the Sürah  (190-200), which are not directly connected with the verses immediately preceding it but with the theme of the Surah as a whole. 

Let us now read the translation and exegesis / tafseer of Part IV of the Sürah. This part covers Verses 102 - 120. The Muslims have been instructed to learn lessons from the history of the people of the Book and also to guard themselves against their machinations, and to prepare and train themselves to establish virtue and eradicate evil.  

For Arabic Text and recitation in Arabic with English subtitles, please scroll down for the video at the end of the exegesis of this part:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

Ruku / Section 11 [Verses 102-109]

Verses 102-103 Live Islam, die as a Muslim, and be not divided among yourselves:

يٰۤـاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا اتَّقُوا اللّٰهَ حَقَّ تُقٰتِهٖ وَلَا تَمُوۡتُنَّ اِلَّا وَاَنۡـتُمۡ مُّسۡلِمُوۡنَ‏

( 102 )   O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].

They should remain steadfast in their obedience and loyalty to God.

Yusuf Ali Explanation:
Fear is of many kinds: (1) the abject fear of the coward; (2) the fear of a child or an inexperienced person in the face of an unknown danger; (3) the fear of a reasonable man who wishes to avoid harm to himself or to people whom he wishes to protect; (4) the reverence which is akin to love, for it fears to do anything which is not pleasing to the object of love. The first is unworthy of man; the second is necessary for one immature; the third is a manly precaution against evil as long as it is unconquered; and the fourth is the seed-bed of righteousness. Those mature in faith cultivate the fourth: at earlier stages, the third or the second may be necessary; they are fear, but not the fear of Allah. The first is a feeling of which anyone should be ashamed.

Our whole being should be permeated with Islam: it is not a mere veneer or outward show. ‏

Professor Ghamidi's Explanation:
This is an explanation of what holding fast to God actually means: it means to fear God the way a person rightly should. Imam Amin Ahsan Islahi writes:

… Fearing God is required to the extent that a person is capable of. The Qur’an itself has explained this in verse 16 of Surah al-Taghabun. However, there is a great difference between fearing God and fearing others. For this reason it was said that one should fear God as one rightly should. Firstly, the obligations a person owes to God are ones which he owes to no other person. Secondly, the limits and bounds set by God and the punishments for violating them have been prescribed for the worldly and next-worldly benefit of people; God does not stand to gain from obeying these limits; it is they who stand to gain. Thirdly, God is watching over everything; so much so, He even knows what is in the hearts of people. Fourthly, no one can save a person from God’s punishment and the Almighty can punish a person both in this world and in the Hereafter and this punishment can be eternal. Unless a person keeps an eye on all these aspects of fearing God, he cannot grasp the real meaning of fearing God let alone fearing Him in a befitting manner. The basic fault of people who out of fear of human beings forsake God and His shari‘ah is that they do not realize the difference between the hostility of people and the wrath of God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 2, 152)

Fearing God and being diligent in His obedience is a lifelong attitude. One cannot afford a break in it. This struggle begins when a person reaches mental maturity and continues till one’s last breath. So people should be aware that if before the completion of this period a person breaks this process, he may end up losing the labours of his hard work. Imam Amin Ahsan Islahi, while highlighting another aspect of this, writes:

… Hidden in the style of the verse is the fact that this terrain is not very smooth; in fact there are many ups and downs on the way; one will have to encounter many trials and tribulations and face many incursions from the devils and come across many hitches and obstacles from enemies. At times, greed will try to lure people and, at others, fear will try to intimidate them. Those who passed through all these phases while protecting their faith and reached their destination and died in this state are the ones who in reality feared God the way He should have been feared and these are the people who were actually able to hold fast to God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 2, 154)

وَاعۡتَصِمُوۡا بِحَبۡلِ اللّٰهِ جَمِيۡعًا وَّلَا تَفَرَّقُوۡا​ وَاذۡكُرُوۡا نِعۡمَتَ اللّٰهِ عَلَيۡكُمۡ اِذۡ كُنۡتُمۡ اَعۡدَآءً فَاَ لَّفَ بَيۡنَ قُلُوۡبِكُمۡ فَاَصۡبَحۡتُمۡ بِنِعۡمَتِهٖۤ اِخۡوَانًا ۚ وَكُنۡتُمۡ عَلٰى شَفَا حُفۡرَةٍ مِّنَ النَّارِ فَاَنۡقَذَكُمۡ مِّنۡهَا ​ؕ كَذٰلِكَ يُبَيِّنُ اللّٰهُ لَـكُمۡ اٰيٰتِهٖ لَعَلَّكُمۡ تَهۡتَدُوۡنَ‏ 

( 103 )   And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.

The expression 'cable of Allah', in this verse, refers to the 'religion of God'. The reason for use of the word 'cable' (habl) is that it both establishes a bond between man and God and joins all believers together. To take a firm hold on this cable means that the believers should attach profound importance to their religion: this should always be the centre of their concerns; they should continually strive to establish it; and the common desire to serve it should make them co-operate with each other.

As soon as Muslims turn their attentions away from the fundamental teachings of their religion and lose sight of establishing its hegemony in life they begin to concern themselves with matters of secondary importance. And, just as they rent the communities of the former Prophets, enticing people away from their true objective in life, so schisms and dissensions are bound to plague their lives. If Muslims do this they are bound to suffer indignity and disgrace both in this world and the Next as happened with the followers of the previous Prophets.

This refers to the state of the Arabs on the eve of the advent of Islam. There were animosities among the tribes which regularly broke out into fighting; every now and then there was much bloodshed. Things had reached a point that the entire Arabian nation seemed to be on the verge of destroying itself. It was due to the blessings of Islam alone that it was saved from being consumed by the fire to which this verse alludes. The people of Madina had embraced Islam some three or four years before these verses were revealed. They had witnessed the blessing of Islam as it unified into one brotherhood the Aws and Khazraj, two tribes which had long been sworn enemies. Moreover, both tribes treated the migrants from Makkah in a spirit of sacrifice and love seldom seen even among members of the same family.

If they had eyes to see they could conclude for themselves whether their salvation lay in adhering firmly to this religion or in abandoning it and reverting to their former state; i.e. decide whether their true well-wishers were God and His Messenger or those Jews, polytheists and hypocrites who strove to plunge them back into their former state.

Professor Ghamidi's Explanation:
This refers to the Qur’an because this is the rope which is stretched from the heavens to the earth between God and His servants. It is this rope which is the means to reach God and it is also our covenant with Him. Consequently, holding firmly the rope of God means nothing but to firmly grasp the Book of God and in no situation leave it. Holding steadfast is qualified by the word جَمِیۡعًا and the prohibition وَلَا تَفَرَّقُوۡا. This means that this requirement is from Muslims in their collective capacity. The Almighty wants that all these people should firmly grasp this rope and not become divided by forsaking it. While being united they should adhere to the Qur’an, read it and reflect on its verses. They should gather counsel from it, turn to it in all their affairs considering it to be a barometer of justice and before its verdicts give no importance to any other thing whatsoever.

This is a reminder of the great favour reaped by the Arabs only because of the Qur’an. Before the revelation of this Book, every tribe was an enemy of the other and they would be engaged in fighting and warfare. There was no unifying thread between them on the basis of religion also. Each tribe had its own deities. Their interests clashed with one another in the fields of politics and economics as well. However, when in the form of the Qur’an, this rope was handed to them, then in the words of Imam Amin Ahsan Islahi it knitted them together and weaved them into a locket of pearls and foes became friends and well-wishers.

The implication is that with this explanation this reminder has been sounded because a slight mistake in this matter can result in grave trials. Thus people should be well aware that if they want to sustain love and unity among them they must hold fast to this Book otherwise they will revert to the age of jahiliyyah they used to be in. It was undeniable that they were standing at the brink of an abyss of fire when the Almighty caught them by their hands and saved them from it. So, now if they forsake this Book, there is a strong chance that they will fall in this abyss and then will not be able to save themselves from its flames.

Verses 104-109 Punishment for those who divide Muslims into sects:

وَلۡتَكُنۡ مِّنۡكُمۡ اُمَّةٌ يَّدۡعُوۡنَ اِلَى الۡخَيۡرِ وَيَاۡمُرُوۡنَ بِالۡمَعۡرُوۡفِ وَيَنۡهَوۡنَ عَنِ الۡمُنۡكَرِ​ؕ وَاُولٰٓـئِكَ هُمُ الۡمُفۡلِحُوۡنَ‏ 

( 104 )   And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful. 

Professor Ghamidi's Explanation:
This directive is given to the Muslims in their collective capacity: in order to hold steadfast to this directive of the Qur’an, they must depute some people from among themselves to enjoin good and forbid evil. It is in this capacity that glad tidings of success are given. It is evident from this that this directive relates to those in authority. Consequently, in an Islamic state, the pulpit of the Friday prayer and the department of police serve this very purpose. Through the Friday sermon, those in authority call them towards righteousness and urge them to refrain from wrongdoings while the police holds people accountable who perpetrate acts which are considered as crimes as per law.

وَلَا تَكُوۡنُوۡا كَالَّذِيۡنَ تَفَرَّقُوۡا وَاخۡتَلَفُوۡا مِنۡۢ بَعۡدِ مَا جَآءَهُمُ الۡبَيِّنٰتُ​ؕ وَاُولٰٓـئِكَ لَهُمۡ عَذَابٌ عَظِيۡمٌۙ‏ 

( 105 )   And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment.

The reference is to those communities which received clear and straightforward teachings of the true religion but who had abandoned the fundamentals, forming separate sects around trivial and subsidiary questions; they became so engrossed in quarreling over superfluous and insignificant questions that they lost sight of the mission God had entrusted to them, and even lost interest in those fundamentals of belief and righteous conduct which are essential for man's salvation and felicity. 

يَّوۡمَ تَبۡيَضُّ وُجُوۡهٌ وَّتَسۡوَدُّ وُجُوۡهٌ  ؕ فَاَمَّا الَّذِيۡنَ اسۡوَدَّتۡ وُجُوۡهُهُمۡ اَكَفَرۡتُمۡ بَعۡدَ اِيۡمَانِكُمۡ فَذُوۡقُوا الۡعَذَابَ بِمَا كُنۡتُمۡ تَكۡفُرُوۡنَ‏ 

( 106 )   On the Day [some] faces will turn white and [some] faces will turn black. As for those whose faces turn black, [to them it will be said], "Did you disbelieve after your belief? Then taste the punishment for what you used to reject."

Yusuf Ali Explanation:
The "face" (wajh) expresses our Personality, our inmost being. White is the colour of Light; to become white is to be illumined with Light, which stands for felicity, the rays of the glorious light of Allah. Black is the colour of darkness, sin, rebellion, misery; removal from the grace and light of Allah. These are the Signs of heaven and hell. The standard of decision in all questions is the justice of Allah.

 وَاَمَّا الَّذِيۡنَ ابۡيَـضَّتۡ وُجُوۡهُهُمۡ فَفِىۡ رَحۡمَةِ اللّٰهِ ؕ هُمۡ فِيۡهَا خٰلِدُوۡنَ‏ 

( 107 )   But as for those whose faces will turn white, [they will be] within the mercy of Allah. They will abide therein eternally.

تِلۡكَ اٰيٰتُ اللّٰهِ نَـتۡلُوۡهَا عَلَيۡكَ بِالۡحَـقِّ​ؕ وَمَا اللّٰهُ يُرِيۡدُ ظُلۡمًا لِّلۡعٰلَمِيۡنَ‏  

( 108 )   These are the verses of Allah. We recite them to you, [O Muhammad], in truth; and Allah wants no injustice to the worlds.

Since God does not want to subject people to any wrong He illuminates the straight path of their salvation, and forewarns them of the matters for which they will be asked to render an account in the Hereafter. It is clear that if people abandon the path of rectitude they wrong no one but themselves.

وَلِلّٰهِ مَا فِى السَّمٰوٰتِ وَمَا فِى الۡاَرۡضِ​ؕ وَاِلَى اللّٰهِ تُرۡجَعُ الۡاُمُوۡرُ‏ 

( 109 )   To Allah belongs whatever is in the heavens and whatever is on the earth. And to Allah will [all] matters be returned.

Ruku / Section 12 [Verses 110-120]
Verses 110-115 Muslims are the best nation ever evolved to enjoin good and forbid evil and Some righteous People of the Book:

كُنۡتُمۡ خَيۡرَ اُمَّةٍ اُخۡرِجَتۡ لِلنَّاسِ تَاۡمُرُوۡنَ بِالۡمَعۡرُوۡفِ وَتَنۡهَوۡنَ عَنِ الۡمُنۡكَرِ وَتُؤۡمِنُوۡنَ بِاللّٰهِ​ؕ وَلَوۡ اٰمَنَ اَهۡلُ الۡكِتٰبِ لَڪَانَ خَيۡرًا لَّهُمۡ​ؕ مِنۡهُمُ الۡمُؤۡمِنُوۡنَ وَاَكۡثَرُهُمُ الۡفٰسِقُوۡنَ‏  

( 110 )   You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.

This is the same declaration that was made earlier (see Surah 2 Al Baqarah: 143). The Arabian Prophet (peace be on him) and his followers are informed that they are being assigned the guidance and leadership of the world, a position the Israelites had been relieved of because they had shown themselves unsuitable. The Muslims were charged with this responsibility because of their competence. They were the best people in terms of character and morals and had developed in theory and in practice the qualities essential for truly righteous leadership, namely the spirit and practical commitment to promoting good and suppressing evil and the acknowledgement of the One True God as their Lord and Master. In view of the task entrusted to them, they had to become conscious of their responsibilities and avoid the mistakes committed by their predecessors.

'People of the Book' refers here to the Children of Israel.

Yusuf Ali Explanation:
The logical conclusion to a Universal Religion is a non-sectarian, non-racial, non-doctrinal, religion, which Islam claims to be. For Islam is just submission to the Will of Allah. This implies (1) Faith, (2) doing right, being an example to others to do right, and having the power to see that the right prevails, (3) eschewing wrong, being an example to others to eschew wrong, and having the power to see that wrong and injustice are defeated. Islam therefore lives, not for itself, but for mankind. The People of the Book, if only they had faith, would be Muslims, for they have been prepared for Islam. Unfortunately there is Unfaith, but it can never harm those who carry the banner of Faith and Right, which must always be victorious.

لَنۡ يَّضُرُّوۡكُمۡ اِلَّاۤ اَذًى​ؕ وَاِنۡ يُّقَاتِلُوۡكُمۡ يُوَلُّوۡكُمُ الۡاَدۡبَارَ ثُمَّ لَا يُنۡصَرُوۡنَ‏ 

( 111 )   They will not harm you except for [some] annoyance. And if they fight you, they will show you their backs; then they will not be aided.

ضُرِبَتۡ عَلَيۡهِمُ الذِّلَّةُ اَيۡنَ مَا ثُقِفُوۡۤا اِلَّا بِحَبۡلٍ مِّنَ اللّٰهِ وَحَبۡلٍ مِّنَ النَّاسِ وَبَآءُوۡ بِغَضَبٍ مِّنَ اللّٰهِ وَضُرِبَتۡ عَلَيۡهِمُ الۡمَسۡكَنَةُ  ؕ ذٰ لِكَ بِاَنَّهُمۡ كَانُوۡا يَكۡفُرُوۡنَ بِاٰيٰتِ اللّٰهِ وَيَقۡتُلُوۡنَ الۡاَنۡۢبِيَآءَ بِغَيۡرِ حَقٍّ​ؕ ذٰ لِكَ بِمَا عَصَوۡا وَّكَانُوۡا يَعۡتَدُوۡنَ 

( 112 )   They have been put under humiliation [by Allah] wherever they are overtaken, except for a covenant from Allah and a rope from the Muslims. And they have drawn upon themselves anger from Allah and have been put under destitution. That is because they disbelieved in the verses of Allah and killed the prophets without right. That is because they disobeyed and [habitually] transgressed.

 If the Jews have ever enjoyed any measure of peace and security anywhere in the world they owe it to the goodwill and benevolence of others rather than to their own power and strength. At times Muslim governments granted them refuge while at others non-Muslim powers extended protection. Similarly, if the Jews ever emerged as a power it was due not to their intrinsic strength but to the strength of others.

Yusuf Ali Explanation:
Dhuribat. I think there is a simile from the pitching of a tent. Ordinarily a man's tent is a place of tranquility and honour for him. The tent of the wicked wherever they are found is ignominy, shame, and humiliation. It is pity from Allah or from men that gives them protection when their pride has a fall. Using the same simile of tent in another way, their home will be destitution and misery.

لَـيۡسُوۡا سَوَآءً ​ؕ مِنۡ اَهۡلِ الۡكِتٰبِ اُمَّةٌ قَآئِمَةٌ يَّتۡلُوۡنَ اٰيٰتِ اللّٰهِ اٰنَآءَ الَّيۡلِ وَ هُمۡ يَسۡجُدُوۡنَ‏ 

( 113 )   They are not [all] the same; among the People of the Scripture is a community standing [in obedience], reciting the verses of Allah during periods of the night and prostrating [in prayer].

Yusuf Ali Explanation:
In Islam we respect sincere faith and true righteousness in accordance with the Qur'An and Sunnah. This verse, according to Commentators, refers to those People of the Book who eventually embraced Islam.

يُؤۡمِنُوۡنَ بِاللّٰهِ وَالۡيَوۡمِ الۡاٰخِرِ وَ يَاۡمُرُوۡنَ بِالۡمَعۡرُوۡفِ وَيَنۡهَوۡنَ عَنِ الۡمُنۡكَرِ وَيُسَارِعُوۡنَ فِىۡ الۡخَيۡرٰتِ ؕ وَاُولٰٓـئِكَ مِنَ الصّٰلِحِيۡنَ 

( 114 )   They believe in Allah and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous.

وَمَا يَفۡعَلُوۡا مِنۡ خَيۡرٍ فَلَنۡ يُّكۡفَرُوۡهُ ​ؕ وَاللّٰهُ عَلِيۡمٌۢ بِالۡمُتَّقِيۡنَ‏ 

( 115 )   And whatever good they do - never will it be removed from them. And Allah is Knowing of the righteous.

Verses 116-120 Hypocritical charity and Intimate friendship should be only with the believers:

اِنَّ الَّذِيۡنَ كَفَرُوۡا لَنۡ تُغۡنِىَ عَنۡهُمۡ اَمۡوَالُهُمۡ وَلَاۤ اَوۡلَادُهُمۡ مِّنَ اللّٰهِ شَيۡـئًا  ؕ وَاُولٰٓـئِكَ اَصۡحٰبُ النَّارِ​ۚ هُمۡ فِيۡهَا خٰلِدُوۡنَ‏ 

( 116 )   Indeed, those who disbelieve - never will their wealth or their children avail them against Allah at all, and those are the companions of the Fire; they will abide therein eternally.

مَثَلُ مَا يُنۡفِقُوۡنَ فِىۡ هٰذِهِ الۡحَيٰوةِ الدُّنۡيَا كَمَثَلِ رِيۡحٍ فِيۡهَا صِرٌّ اَصَابَتۡ حَرۡثَ قَوۡمٍ ظَلَمُوۡۤا اَنۡفُسَهُمۡ فَاَهۡلَكَتۡهُ ​ؕ وَمَا ظَلَمَهُمُ اللّٰهُ وَلٰـكِنۡ اَنۡفُسَهُمۡ يَظۡلِمُوۡنَ 

( 117 )   The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have wronged themselves and destroys it. And Allah has not wronged them, but they wrong themselves.

The term 'harvest' in this parable refers to this life which resembles a field of cultivation the harvest of which one will reap in the World to Come. The 'wind' refers to the superficial appearance of righteousness, for the sake of which unbelievers spend their wealth on philanthropic and charitable causes. The expression 'frost' indicates their lack of true faith and their failure to follow the Divine Laws, as a result of which their entire life has gone astray.

By means of this parable God seeks to bring home to them that while wind is useful for the growth of cultivation if that wind turns into frost it destroys it. So it is with man's acts of charity: they can prove helpful to the growth of the harvest one will reap in the Hereafter but are liable to be destructive if mixed with unbelief. God is the Lord and Master of man as well as of all that man owns, and the world in which he lives. If a man either does not recognize the sovereignty of his Lord and unlawfully serves others or disobeys God's Laws then his actions become crimes for which he deserves to be tried; his acts of 'charity' are but the acts of a servant who unlawfully helps himself to his master's treasure and then spends it as he likes.

Yusuf Ali Explanation:
False "spending" may be either in false "charity" or in having a "good time". For the man who resists Allah's purpose, neither of them is any good. The essence of charity is faith and love. Where these are wanting, charity is no charity. Some baser motive is there: ostentation, or even worse, getting a person into the giver's power by a pretence of charity, something that is connected with the life of this grasping, material world. What happens? You expect a good harvest. But "while you think, good easy man, full surely your greatness is a-ripening," there comes a nipping frost, and destroys all your hopes. The frost is some calamity, or the fact that you are found out! Or perhaps it is "High blown pride," as in Shakespeare's Henry VIII. ii. 3. In your despair you may blame blind Fate or you may blame Allah! Blind Fate does not exist, for there is Allah's Providence, which is just and good. The harm or injustice has come, not from Allah, but from your own soul. You wronged your soul, and it suffered the frost. Your base motive brought you no good: it may have reduced you to poverty, shame, and disgrace. All the brave show of the wicked in this life is but a wind charged with evil to themselves.

يٰۤـاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا لَا تَتَّخِذُوۡا بِطَانَةً مِّنۡ دُوۡنِكُمۡ لَا يَاۡلُوۡنَكُمۡ خَبَالًا ؕ وَدُّوۡا مَا عَنِتُّمۡ​ۚ قَدۡ بَدَتِ الۡبَغۡضَآءُ مِنۡ اَفۡوَاهِهِمۡ  ۖۚ وَمَا تُخۡفِىۡ صُدُوۡرُهُمۡ اَكۡبَرُ​ؕ قَدۡ بَيَّنَّا لَـكُمُ الۡاٰيٰتِ​ اِنۡ كُنۡتُمۡ تَعۡقِلُوۡنَ

( 118 )   O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.

The Jews living on the outskirts of Madina had long enjoyed friendly relations with the two tribes of Aws and Khazraj. In the first place this was the result of relations between individuals. Later, they were bound by ties of neighbourliness and allegiance as a result of tribal inter-relationship. Even after the people of Aws and Khazraj embraced Islam, they maintained their old ties with the Jews and continued to treat them with the same warmth and cordiality. However, the hostility of the Jews towards the Arabian Prophet (peace be on him) and towards his mission was far too intense to allow them to maintain a cordial relationship with anyone who had joined the new movement. Outwardly, the Jews maintained the same terms of friendship with the Ansar (Helpers) as before but at heart they had become their sworn enemies. They made the best use of this pretended friendship, and remained constantly on the look-out for opportunities to create schisms and dissensions in the Muslim body-politic, and to draw out the secrets of the Muslims and pass them on to their enemies. Here God warns the Muslims to note this hypocrisy and take the necessary precaution.

هٰۤاَنۡتُمۡ اُولَاۤءِ تُحِبُّوۡنَهُمۡ وَلَا يُحِبُّوۡنَكُمۡ وَتُؤۡمِنُوۡنَ بِالۡكِتٰبِ كُلِّهٖ ​ۚ وَاِذَا لَقُوۡكُمۡ قَالُوۡۤا اٰمَنَّا  ۖۚ وَاِذَا خَلَوۡا عَضُّوۡا عَلَيۡكُمُ الۡاَنَامِلَ مِنَ الۡغَيۡظِ​ؕ قُلۡ مُوۡتُوۡا يۡظِكُمۡؕ​اِنَّ اللّٰهَ عَلِيۡمٌ ۢ بِذَاتِ الصُّدُوۡرِ‏ 

( 119 )   Here you are loving them but they are not loving you, while you believe in the Scripture - all of it. And when they meet you, they say, "We believe." But when they are alone, they bite their fingertips at you in rage. Say, "Die in your rage. Indeed, Allah is Knowing of that within the breasts."

It is strange that although the Muslims had reason to feel aggrieved by the Jews it was the latter who felt aggrieved by the Muslims. Since the Muslims believed in the Torah along with the Qur'an the Jews had no justifiable ground for complaint. If anyone had cause to complain it was the Muslims for the Jews did not believe in the Qur'an.

Yusuf Ali Explanation:
Islam gives you the complete revelation, "the whole of the Book," though partial revelations have come in all ages. (Cf. iii. 23).

اِنۡ تَمۡسَسۡكُمۡ حَسَنَةٌ تَسُؤۡهُمۡ وَاِنۡ تُصِبۡكُمۡ سَيِّئَةٌ يَّفۡرَحُوۡا بِهَا ​ۚ وَاِنۡ تَصۡبِرُوۡا وَتَتَّقُوۡا لَا يَضُرُّكُمۡ كَيۡدُهُمۡ شَيۡـئًا ؕ اِنَّ اللّٰهَ بِمَا يَعۡمَلُوۡنَ مُحِيۡطٌ

( 120 )   If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah, their plot will not harm you at all. Indeed, Allah is encompassing of what they do.

This is the end of Part IV. In the next Part V (Verses 121 - 175), a review of the Battle of Uhd has been made to teach and reassure the Muslims that the machinations of their enemies could do them no harm, if they would practice restraint and fortitude and have fear of Allah. It has been pointed out that the set-back they had suffered was due to the lack of some moral qualities and the existence of some evils. Since the main cause of the defeat was the greed of the archers, guarding the pass, the taking of interest has been prohibited to eradicate this evil.

You may now like to listen to Arabic recitation of Sürah Al i Imran with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand). 

You may also refer to our Reference Pages for knowing more about Islam and Quran.

Photo | References:  | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 |
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
• The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

• Exegesis by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi  Usmani
• Verse by Verse Qur'an Study Circle
• Tafsir Ibn Khatir
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid

In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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