Surah Mumtahanah Ayat 3 in Arabic Text
Here you can read various translations of verse 3
Never will your relatives or your children benefit you; the Day of Resurrection He will judge between you. And Allah, of what you do, is Seeing.
Of no profit to you will be your relatives and your children on the Day of Judgment: He will judge between you: for Allah sees well all that ye do.
On the Day of Resurrection neither your blood-kindred nor your own offspring will avail you. (On that Day) He will separate you. Allah sees all that you do.
Neither your relatives nor your children will benefit you on the Day of Resurrection (against Allah). He will judge between you. And Allah is the All-Seer of what you do.
Your ties of kindred and your children will avail you naught upon the Day of Resurrection. He will part you. Allah is Seer of what ye do.
Your bonds of kin or your children will never profit you on the Day of the Resurrection. He will distingnish between you, and Allah is Ever-Beholding of whatever you do.
Neither your kinsfolk nor your children will be any use to you on the Day of Resurrection: He will separate you out. God sees everything you do.
Quran 60 Verse 3 Explanation
For those looking for commentary to help with the understanding of Surah Mumtahanah ayat 3, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(60:3) On the Day of Resurrection neither your blood-kindred nor your own offspring will avail you. (On that Day) He will separate you. Allah sees all that you do.
3. The allusion is to Hatib. As he had acted thus only inorder to ensure that his mother and brother and childrenremained safe in the event of a war, it is being said: Therelations for whose sake you have committed this graveerror, will not save you on the Day of Resurrection. No onewill dare come forward in the court of Allah and say: Ourfather, or our son, or our brother had committed this sinfor our sake; therefore, we may be punished instead of him.At that time everyone will be worried only about himself,and weighed down with the anxiety of somehow savinghimself from the consequences of his own acts, not to speakof being ready to take the burden of another’s sins on him.This thing has been expressed in clearer words at severalother places in the Quran. At one place it has been said: Tosave oneself from the torment of that Day, the culprit willwish to give his children, his wife, his brother, his kinsfolk,who gave him shelter, and all the people of the earth, inransom that this device might rescue him. (Surah Al-Maarij, Ayats 11-14). And at another place it is said: Onthe Day man shall flee from his brother and his mother andhis father and his wife and his children. Each one of them,on that Day, shall have enough to occupy him so as to makehim heedless of others.(Surah Abasa, Ayats 34-37).
4. That is, all worldly relations and bonds of love andfriendship shall be rendered void in the Hereafter. Thepeople will not be judged as groups and parties andfamilies, but every person will have to present himself as anindividual and render his own account only. Therefore, noone in the world should commit a wrong for the sake of arelationship or friendship or fraternity, for he will himselfhave to face all its consequences, and no one else willbecome a partner in a matter of his personal responsibility.
5. The following conclusions are deduced from the detailsof the case of Hatib, as mentioned above, and the verseswhich were revealed in this connection:
(1) Whatever the motive of the person, it was in itself an actof espionage, and a very dangerous kind of espionage on acritical occasion. The enemy, who was absolutely unaware,had been informed of the immanent attack from Al-Madinah. Then it was not a case based on suspicion but aletter written by the concerned person himself had beenintercepted, after which no other proof of the guilt wasrequired. These were not peace but war time conditions;yet the Prophet (peace be upon him) did not place Hatib inconfinement without giving him a chance of self defense.This option was also not given to him in private butpublicly before the people. This makes it manifest thatthere is no room in Islam for such laws and regulationsunder which the ruler may have the right in any case toimprison a person only on the basis of his own knowledgeor suspicion. Islam also does not recognize the method oftrying a person secretly in secret.
(2) Hatib was not only one of the emigrants but also aparticipant in the Battle of Badr, and enjoyed adistinguished place among the companions. But despite thisa serious crime happened to be committed by him andAllah took him to task for this in the Quran as is evidentfrom the above verses. In the Hadith too, his case has beennarrated in detail and also among the commentators theremay be none who has not made a reference to it. These aresome of the evidences which prove that the companionswere not innocent. They also could commit errors becauseof human weaknesses, and errors happened to becommitted by them practically. The teaching of regardingthem with respect and reverence that Allah and HisMessenger (peace be upon him) have given, does not at allrequire that if one of them happened to commit an error, itshould not be mentioned, for evidently, if this were theirdemand, neither would Allah have mentioned them in HisBook, nor the companions and their successors and thetraditionists and the commentators would have relatedtheir details in their traditions and books.
(3) The view that Umar expressed in the case of Hatibconcerned the apparent aspect of the act. His reasoning wasthat the act was clearly in the nature of treachery to Allahand His Messenger (peace be upon him) and the Muslims.Therefore, Hatib was a hypocrite and deserved to be put todeath. But the Prophet (peace be upon him) rejected hisviewpoint and explained the viewpoint of the IslamicShariah, saying: Decision should not be given only on theoutward form of the act but it should also be seen whatevidence is given by the past life and general character ofthe person, who happens to commit the act and thecircumstances under which he commits it. The act, nodoubt, smacked of espionage but did the attitude of theperson concerned towards Islam and the followers of Islamuntil then indicate that he could do such a thing with theintention of treachery to Allah and His Messenger (peacebe upon him) and the Muslims. He was one of those whohad emigrated for the sake of the faith. Could he havemade such a sacrifice without sincerity? He fought in acritical battle like Badr for the sake of his faith when theMuslims were facing an enemy much better equipped andthree times their number. Could the sincerity of such aperson be doubted or could it be believed that he had theslightest inclination towards the Quraish. He was telling theplain truth that his family at Makkah did not enjoy theprotection of any tribe or clan, which the families of theother emigrants enjoyed; therefore, he acted thus duringwar time only in order to safeguard his children from thepersecution of the disbelievers. The facts confirmed that hedid not really belong to any tribe at Makkah and this toowas known that his family members were still back atMakkah. Therefore, there was no reason why his statementshould be taken as false and the opinion formed that hisreal motive was not this but the intention of treachery. Nodoubt, for a sincere Muslim even with a good intention itwas not lawful that he should inform the enemy of themilitary plans of the Muslims only for the sake of hispersonal interests, yet there is a great difference betweenthe error of a sincere Muslim and the treachery of ahypocrite. Both cannot be awarded the same punishmentonly on the basis of the similarity between their acts. Thiswas the Prophet’s (peace be upon him) decision in this case,and Allah confirmed it in the verses of Surah Al-Mumtahinah. A careful study of the above three verses willshow that in these Allah has certainly reprimanded Hatib,but it is a kind of a reprimand administered to a believerand not the one administered to a hypocrite. Moreover, nopenalty, or physical punishment was awarded to him, buthe was administered a severe rebuke publicly and let off,which meant that in a Muslim society even a blot on thehonor of a guilty believer and his falling into disrepute wasalso a very severe punishment.
(4) About the great merit of those companions who foughtat Badr, the Prophet (peace be upon him) said: You maynot know Allah might have looked favorably at the peopleof Badr and said: Do as you please, I have forgiven you.This does not mean that the companions of Badr wereforgiven each and every sin and they were at liberty tocommit whatever sin and crime they pleased, forforgiveness had already been guaranteed to them. This wasneither meant by the Prophet (peace be upon him) nor thecompanions ever understood it in this meaning, nor anycompanion of Badr after hearing this good news everthought that he was free to commit any sin, nor ever anyrule was made on the basis of this in the Islamic Shariahthat if a companion of Badr happened to commit a sin, heshould not be given any punishment for it. As a matter offact, if one considers the circumstances under which thiswas said and the words that the Prophet (peace be uponhim) used on this occasion carefully, one can clearlyunderstand the meaning to be this: It would not beanything impossible if in view of the great and meritoriousservices that the companions rendered at Badr out ofsincerity and devotion and at the very risk of their lives forthe sake of Allah and His religion, Allah might haveforgiven al
The tafsir of Surah As-Saff verse 3 by Ibn Kathir is unavailable here.
Please refer to Surah Saff ayat 1 which provides the complete commentary from verse 1 through 4.
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