Surah 3. Aal-Imran

[but] these can never inflict more than a passing hurt on you; and if they fight against you, they will turn their backs upon you [in flight], and will not be succoured.⁸²

  - Mohammad Asad

As is obvious from the opening sentence of verse {110}, this promise to the followers of the Qur'an is conditional upon their being, or remaining, a community of people who "enjoin the doing of what is right and forbid the doing of what is wrong, and [truly] believe in God"; and - as history has shown - this promise is bound to lapse whenever the Muslims fail to live up to their faith.

Anyhow, they can do no harm to you except a trifling annoyance; if they do fight against you, they will turn their backs and run, getting no help from anywhere.

  - Muhammad Farooq-i-Azam Malik

They can never inflict harm on you, except a little annoyance.¹ But if they meet you in battle, they will flee and they will have no helpers.

  - Mustafa Khattab

 i.e., they can only annoy you with their words.

They will not harm you save a trifling hurt, and if they fight against you they will turn and flee. And afterward they will not be helped.

  - Marmaduke Pickthall

They will do you no harm barring a trifling annoyance; if they come out to fight you they will show you their backs and no help shall they get.

  - Abdullah Yusuf Ali

Overshadowed by ignominy are they wherever they may be, save [when they bind themselves again] in a bond with God and a bond with men;⁸³ for they have earned the burden of God's condemnation, and are overshadowed by humiliation: all this [has befallen them] because they persisted in denying the truth of God's messages and in slaying the prophets against all right: all this, because they rebelled [against God], and persisted in transgressing the bounds of what is right.⁸⁴

  - Mohammad Asad

I.e., if they return to the concept of God as the Lord and Sustainer of all mankind, and give up the idea of being "God's chosen people" which creates a barrier between them and all other believers in the One God.

The above passage - as the very similar one in 2:61 - relates specifically to the children of Israel, although this section as a whole (verses {110-115}) obviously refers to the followers of the Bible in general, that is, to both the Jews and the Christians.

Disgrace will be branded on them wherever they are found except when they get refuge under the favor of Allah or the patronage of other people; they have incurred the wrath of Allah and have been branded with misery because they disbelieved Allah's revelations and slew His prophets unjustly and because they disobeyed and transgressed the limits.

  - Muhammad Farooq-i-Azam Malik

They will be stricken with disgrace wherever they go, unless they are protected by a covenant with Allah or a treaty with the people. They have invited the displeasure of Allah and have been branded with misery for rejecting Allah's revelations and murdering 'His' prophets unjustly. This is 'a fair reward' for their disobedience and violations.

  - Mustafa Khattab

Ignominy shall be their portion wheresoever they are found save (where they grasp) a rope from Allah and a rope from men. They have incurred anger from their Lord, and wretchedness is laid upon them. That is because they used to disbelieve the revelations of Allah, and slew the Prophets wrongfully. That is because they were rebellious and used to transgress.

  - Marmaduke Pickthall

Shame is pitched over them (like a tent) wherever they are found except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah and pitched over them is (the tent of) destitution. This because they rejected the signs of Allah and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds. ^{435 436}

  - Abdullah Yusuf Ali

Dhuribat. I think there is a simile from the pitching of a tent. Ordinarily a man's tent is a place of tranquillity 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.

Cf. iii. 21, n. 363.

[But] they are not all alike: among the followers of earlier revelation there are upright people,⁸⁵ who recite God's messages throughout the night, and prostrate themselves [before Him].

  - Mohammad Asad

Lit., "an upright community": a reference to those among the followers of the Bible who are truly believers (cf. the last sentence of verse {110} above) and observe the "bond with God and with men" (verse {112}).

Yet they are not all alike: there are some among the People of the Book who are upright, who recite the revelations of Allah all night long and then prostrate before Him;

  - Muhammad Farooq-i-Azam Malik

Yet they are not all alike: there are some among the People of the Book who are upright, who recite Allah's revelations throughout the night, prostrating 'in prayer'.

  - Mustafa Khattab

They are not all alike. Of the People of the Scripture there is a staunch community who recite the revelations of Allah in the night season, falling prostrate (before Him).

  - Marmaduke Pickthall

Not all of them are alike: of the People of the book are a portion that stand (for the right); they rehearse the signs of Allah all night long and then prostrate themselves in adoration. ⁴³⁷

  - Abdullah Yusuf Ali

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.

They believe in God and the Last Day, and enjoin the doing of what is right and forbid the doing of what is wrong, and vie with one another in doing good works: and these are among the righteous.

  - Mohammad Asad

they believe in Allah and the Last Day they enjoin good and forbid evil and rush in emulating each other in good deeds. These are the righteous people.

  - Muhammad Farooq-i-Azam Malik

They believe in Allah and the Last Day, encourage good and forbid evil, and race with one another in doing good. They are 'truly' among the righteous.

  - Mustafa Khattab

They believe in Allah and the Last Day, and enjoin right conduct and forbid indecency, and vie one with another in good works. They are of the righteous.

  - Marmaduke Pickthall

They believe in Allah and the Last Day; they enjoin what is right and forbid what is wrong; and they (hasten in emulation) in (all) good works; they are in the ranks of the righteous.

  - Abdullah Yusuf Ali

And whatever good they do, they shall never be denied the reward thereof: for, God has full knowledge of those who are conscious of Him.

  - Mohammad Asad

Whatever good they do, its reward will not be denied to them; Allah knows the righteous.

  - Muhammad Farooq-i-Azam Malik

They will never be denied the reward for any good they have done. And Allah has 'perfect' knowledge of those mindful 'of Him'.

  - Mustafa Khattab

And whatever good they do, they will not be denied the meed thereof. Allah is Aware of those who ward off (evil).

  - Marmaduke Pickthall

Of the good that they do nothing will be rejected of them; for Allah knoweth well those that do right.

  - Abdullah Yusuf Ali

[But,] behold, as for those who are bent on denying the truth - neither their worldly possessions nor their children will in the least avail them against God: and it is they who are destined for the fire, therein to abide.

  - Mohammad Asad

Surely for those who are unbelievers, neither their wealth nor their children shall in the least protect them from the wrath of Allah; they will be the inmates of hellfire and live therein forever.

  - Muhammad Farooq-i-Azam Malik

Indeed, neither the wealth nor children of the disbelievers will be of any benefit to them against Allah. It is they who will be the residents of the Fire. They will be there forever.

  - Mustafa Khattab

Lo! the riches and the progeny of those who disbelieve will not avail them aught against Allah; and such are rightful owners of the Fire. They will abide therein.

  - Marmaduke Pickthall

Those who reject faith neither their possessions nor their (numerous) progeny will avail them aught against Allah; they will be companions of the fire dwelling therein (for ever). ⁴³⁸

  - Abdullah Yusuf Ali

Cf. iii. 10.

The parable of what they spend on the life of this world is that of an icy wind which smites the tilth of people who have sinned against themselves, and destroys it: for, it is not God who does them wrong, but it is they who are wronging themselves.⁸⁶

  - Mohammad Asad

In a marginal note connected with his commentary on this verse, Zamakhshari explains this parable thus: "If the 'tilth' [i.e., the gainful achievement] of those who deny the truth is lost, it is lost in its entirety, with nothing remaining to them in this world and in the life to come; while, on the other hand, the 'tilth' of a believer is never lost in its entirety: for even if it is seemingly lost, there remains to him the expectation of a reward, in the life to come, for his patience in adversity." In other words, the above Qur'anic phrase is meant to stress the completeness of loss of all efforts in the case of those who are bent on denying the truth.

What they spend in this life (hypocritical charity) may be compared to a freezing wind which strikes and destroys the tillage of people who have wronged themselves (it is the lack of faith which makes their reward null and void); Allah is not unjust to them; it is they who have done injustice to their own souls.

  - Muhammad Farooq-i-Azam Malik

The good they do in this worldly life is like the harvest of an evil people struck by a bitter wind, destroying it 'completely'. Allah never wronged them, but they wronged themselves.

  - Mustafa Khattab

The likeness of that which they spend in this life of the world is as the likeness of a biting, icy wind which smiteth the harvest of a people who have wronged themselves, and devastateth it. Allah wronged them not, but they did wrong themselves.

  - Marmaduke Pickthall

What they spend in the life of this (material) world may be likened to a wind which brings a nipping frost: it strikes and destroys the harvest of men who have wronged their own souls; it is not Allah that hath wronged them but they wrong themselves. ⁴³⁹

  - Abdullah Yusuf Ali

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.

O YOU who have attained to faith! Do not take for your bosom-friends people who are not of your kind.⁸⁷ They spare no effort to corrupt you; they would love to see you in distress.⁸⁸ Vehement hatred has already come into the open from out of their mouths, but what their hearts conceal is yet worse. We have indeed made the signs [thereof] clear unto you, if you would but use your reason.

  - Mohammad Asad

Lit., "from among others than yourselves". Some of the commentators incline to the view that this expression comprises all non-Muslims: but this view obviously conflicts with {60:8-9}, where the believers are expressly allowed to form friendships with such of the non-believers as are not hostile to them and to their faith. Moreover, the sequence makes it clear that by "those who are not of your kind" are meant only people whose enmity to Islam and its followers has become apparent from their behaviour and their utterances (Tabari). The rendering adopted by me, "people who are not of your kind", implies that their outlook on life is so fundamentally opposed to that of the Muslims that genuine friendship is entirely out of the question.

Lit., "they love that which causes you distress".

O believers! Do not make intimate friendships with any but with your own people. The unbelievers will not miss any opportunity to corrupt you. They desire nothing but your destruction: their malice has become evident from what they say; and what they conceal in their hearts is far worse. We have made Our revelations plain to you, if you do want to comprehend.

  - Muhammad Farooq-i-Azam Malik

O believers! Do not associate closely with those who would not miss a chance to harm you. Their only desire is to see you suffer. Their prejudice has become evident from what they say- and what their hearts hide is far worse. We have made Our revelations clear to you, if only you understood.

  - Mustafa Khattab

O ye who believe! Take not for intimates others than your own folk, who would spare no pains to ruin you; they love to hamper you. Hatred is revealed by (the utterance of) their mouths, but that which their breasts hide is greater. We have made plain for you the revelations if ye will understand.

  - Marmaduke Pickthall

O ye who believe! take not into your intimacy those outside your ranks; they will not fail to corrupt you. They only desire your ruin: rank hatred has already appeared from their mouths; what their hearts conceal is far worse. We have made plain to you the Signs if ye have wisdom.

  - Abdullah Yusuf Ali

Lo! It is you who [are prepared to] love them, but they will not love you, although you believe in all of the revelation.⁸⁹ And when they meet you, they assert, "We believe [as you believe]"; but when they find themselves alone, they gnaw their fingers in rage against you. Say: "Perish in your rage! Behold, God has full knowledge of what is in the hearts [of men]!"

  - Mohammad Asad

I.e., including the revelation of the Bible.

Whereas you love them, they do not love you even though you believe in their Holy Books (the Psalms, the Torah, and the Gospels). When they meet you they say "We also believe in your prophet and your Qur'an;" but when they are alone they bite their fingertips in rage against you. Say to them: "May you perish in your rage;" surely Allah knows all the secrets of the heart.

  - Muhammad Farooq-i-Azam Malik

Here you are! You love them but they do not love you, and you believe in all Scriptures. When they meet you they say, 'We believe.' But when alone, they bite their fingertips in rage. Say, 'O Prophet,' ''May you' die of your rage!' Surely Allah knows best what is 'hidden' in the heart.

  - Mustafa Khattab

O ye are those who love them though they love you not, and ye believe in all the Scripture. When they fall in with you they say: We believe; but when they go apart they bite their finger tips at you, for rage. Say: Perish in your rage! Lo! Allah is Aware of what is hidden in (your) breasts.

  - Marmaduke Pickthall

Ah! ye are those who love them but they love you not though ye believe in the whole of the Book. When they meet you they say "We believe"; but when they are alone they bite off the very tips of their fingers at you in their rage. Say: "Perish in your rage; Allah knoweth well all the secrets of the heart." ^{440 441}

  - Abdullah Yusuf Ali

Islam gives you the complete revelation, "the whole of the Book," though partial revelations have come in all ages. (Cf. iii. 23, and n. 366).

Cf. ii. 14.

If good fortune comes to you, it grieves them; and if evil befalls you, they rejoice in it. But if you are patient in adversity and conscious of God, their guile cannot harm you at all: for, verily, God encompasses [with His might] all that they do.

  - Mohammad Asad

When you are blessed with good fortune they grieve; but if some misfortune overtakes you they rejoice. If you are patient and guard yourself against evil, their schemes will not harm you in any way. Surely Allah encompasses all their actions.

  - Muhammad Farooq-i-Azam Malik

When you 'believers' are touched with good, they grieve; but when you are afflicted with evil, they rejoice. 'Yet,' if you are patient and mindful 'of Allah', their schemes will not harm you in the least. Surely Allah is Fully Aware of what they do.

  - Mustafa Khattab

If a lucky chance befall you, it is evil unto them, and if disaster strike you they rejoice thereat. But if ye persevere and keep from evil their guile will never harm you. Lo! Allah is Surrounding what they do.

  - Marmaduke Pickthall

If aught that is good befalls you it grieves them; but if some misfortune overtakes you they rejoice at it. But if ye are constant and do right not the least harm will their cunning do to you for Allah compasseth round about all that they do.

  - Abdullah Yusuf Ali

AND [remember, O Prophet, the day] when thou didst set out from thy home at early morn to place the believers in battle array.⁹⁰ And God was all-hearing, all-knowing

  - Mohammad Asad

This reference to the battle of Uhud, to which many verses of this surah are devoted, connects with the exhortation implied in the preceding verse, "if you are patient in adversity and conscious of God, their guile cannot harm you at all". Since this and the subsequent references cannot be fully understood without a knowledge of the historical background, a brief account of the battle would seem to be indicated. In order to avenge their catastrophic defeat at Badr in the second year after the hijrah, the pagan Meccans - supported by several tribes hostile to the Muslims - mustered in the following year an army comprising ten thousand men under the command of Abu Sufyan and marched against Medina. On hearing of their approach, in the month of Shawwal 3 H., the Prophet held a council of war at which the tactics to be adopted were discussed. In view of the overwhelming cavalry forces at the disposal of the enemy, the Prophet himself was of the opinion that the Muslims should give battle from behind the fortifications of Medina and, if need be, fight in its narrow streets and lanes; and his plan was supported by some of the most outstanding among his Companions. However, the majority of the Muslim leaders who participated in the council strongly insisted on going forth and meeting the enemy in the open field. In obedience to the Qur'anic principle that all communal affairs must be transacted on the basis of mutually-agreed decisions (see verse 159 of this surah, as well as 42 : 38), the Prophet sorrowfully gave way to the will of the majority and set out with his followers towards the plain below the mountain of Uhud, a little over three miles from Medina. His army consisted of less than one thousand men; but on the way to Mount Uhud this number was still further reduced by the defection of some three hundred men led by the hypocritical 'Abd Allah ibn Ubayy, who pretended to be convinced that the Muslims did not really intend to fight. Shortly before the battle, two other groups from among the Prophet's forces - namely, the clans of Banu Salamah (of the tribe of Al-Aws) and Banu Harithah (of the tribe of Khazraj) almost lost heart and were about to join the defectors (3 : 122) on the plea that because of their numerical weakness the Muslims must now avoid giving battle; but at the last moment they decided to follow the Prophet. Having less than seven hundred men with him, the Prophet arrayed the bulk of his forces with their backs to the mountain and posted all his archers - numbering fifty - on a nearby hill in order to provide cover against an outflanking manoeuvre by the enemy cavalry; these archers were ordered not to leave their post under any circumstances. In their subsequent, death-defying assault upon the greatly superior forces of the pagan Quraysh, the Muslims gained a decisive advantage over the former and almost routed them. At that moment, however, most of the archers, believing that the battle had been won and fearing lest they lose their share of the spoils, abandoned their covering position and joined the melee around the encampment of the Quraysh. Seizing this opportunity, the bulk of the Meccan cavalry under the command of Khalid ibn al-Walid (who shortly after this battle embraced Islam and later became one of the greatest Muslim generals of all times) veered round in a wide arc and attacked the Muslim forces from the rear. Deprived of the cover of the archers, and caught between two fires, the Muslims retreated in disorder, with the loss of many lives. The Prophet himself and a handful of his most stalwart Companions defended themselves desperately; and the Prophet was seriously injured and fell to the ground. The cry immediately arose, "The Apostle of God has been killed!" Many of the Muslims began to flee; some among them were even prepared to throw themselves upon the mercy of the enemy. But a few of the Companions - among them 'Umar ibn al-Khattab and Talhah - called out, "What good are your lives without him, O believers? Let us die as he has died!" - and threw themselves with the strength of despair against the Meccans. Their example at once found an echo among the rest of the Muslims, who in the meantime had learnt that the Prophet was alive: they rallied and counter-attacked the enemy, and thus saved the day. But the Muslims were now too exhausted to exploit their chances of victory, and the battle ended in a draw, with the enemy retreating in the direction of Mecca. On the next day the Prophet started in pursuit of them at the head of seventy of his Companions. But when the Muslims reached the place called Hamra' al-Asad, about eight miles south of Medina, it became obvious that the Meccans were in no mood to risk another encounter and were rapidly marching home; and thereupon the tiny Muslim army returned to Medina.

O Muhammad, remember that morning when you left your household at an early hour to assign the believers to their battle-posts (in the battle of Uhud): Allah hears and knows everything.

  - Muhammad Farooq-i-Azam Malik

'Remember, O Prophet,' when you left your home in the early morning to position the believers in the battlefield. And Allah is All-Hearing, All-Knowing.

  - Mustafa Khattab

And remember when thou settedst forth at daybreak from thy housefolk to assign to the believers their positions for the battle, Allah was Hearer, Knower.

  - Marmaduke Pickthall

Remember that morning thou didst leave the household (early) to post the faithful at their stations for battle: and Allah heareth and knoweth all things. ⁴⁴²

  - Abdullah Yusuf Ali

The battle of Uhud was a great testing time for the young Muslim community. Their mettle and the wisdom and strength of their Leader were shown in the battle of Badr (iii. 13 and note), in which the Makkan Pagans suffered a crushing defeat. The Makkans were determined to wipe off their disgrace and to annihilate the Muslims in Madinah. To this end they collected a large force and marched to Madinah. They numbered some 3,000 fighting men under Abu Sufyan, and they were so confident of victory that their women-folk came with them, and showed the most shameful savagery after the battle. To meet the threatened danger the Messenger of Allah, Muhammad Al-Mustafa, with his usual foresight, courage, and initiative, resolved to take his station at the foot of Mount Uhud, which dominates the city of Madinah some three miles to the north. Early in the morning, on the 7th of Shawwal, A.H. 3 (January, 625), he made his dispositions for battle. Madinah winters are notoriously rigorous, but the warriors of Islam (700 to 1000 in number) were up early. A torrent bed was to their south, and the passes in the hills at their back were filled with 50 archers to prevent the enemy attack from the rear. The enemy were set the task of attacking the walls of Madinah, with the Muslims at their rear. In the beginning the battle went well for the Muslims. The enemy wavered, but the Muslim archers, in disobedience of their orders, left their posts to join in the pursuit and share in the booty. There was also treachery on the part of the 300 "Hypocrites" led by Abdullah ibn Ubai, who deserted. The enemy took advantage of the opening left by the archers, and there was severe hand-to-hand fighting, in which numbers told in favour of the enemy. Many of the Companions and Helpers were killed. But there was no rout. Among the Muslim martyrs was the gallant Hamza, a brother of the Prophet's father. The graves of the martyrs are still shown at Uhud. The Messenger himself was wounded in his head and face, and one of his front teeth was broken. Had it not been for his firmness, courage, and coolness, all would have been lost. As it was, the prophet, in spite of his wound, and many of the wounded Muslims, inspired by his example, returned to the field next day, and Abu Sufyan and his Makkan army thought it most prudent to withdraw. Madinah was saved, but a lesson in faith, constancy, firmness, and steadfastness was learnt by the Muslims.

when two groups from among you were about to lose heart,⁹¹ although God was near unto them and it is in God that the believers must place their trust:

  - Mohammad Asad

I.e., the clans of Banu Salamah and Banu Harithah, who had almost joined the deserters led by 'Abd Allah ibn Ubayy (see preceding note).

Remember when two of your companies became fainthearted and Allah protected them through strengthening their hearts. In Allah should the believers put their trust.

  - Muhammad Farooq-i-Azam Malik

'Remember' when two groups among you 'believers' were about to cower, then Allah reassured them. So in Allah let the believers put their trust.

  - Mustafa Khattab

When two parties of you almost fell away, and Allah was their Protecting Friend. In Allah do believers put their trust.

  - Marmaduke Pickthall

Remember two of your parties meditated cowardice; but Allah was their Protector and in Allah should the faithful (ever) put their trust. ⁴⁴³

  - Abdullah Yusuf Ali

The two parties wavering in their minds were probably the Banu Salma Khazraji and the Banu Haritha, but they rallied under the Prophet's inspiration. That incident shows that man may be weak, but if he allows his weak will to be governed by the example of men of God, he may yet retrieve his weakness.

for, indeed, God did succour you at Badr, when you were utterly weak.⁹² Remain, then, conscious of God, so that you might have cause to be grateful.

  - Mohammad Asad

A reference to the battle of Badr, in 2 H., which is dealt with extensively in surah {8}.

Allah helped you at the battle of Badr when you were helpless. Therefore, have fear of Allah; perhaps you may become thankful.

  - Muhammad Farooq-i-Azam Malik

Indeed, Allah made you victorious at Badr when you were 'vastly' outnumbered. So be mindful of Allah, perhaps you will be grateful.

  - Mustafa Khattab

Allah had already given you the victory at Badr, when ye were contemptible. So observe your duty to Allah in order that ye may be thankful.

  - Marmaduke Pickthall

Allah had helped you at Badr when ye were a contemptible little force; then fear Allah; thus may ye show your gratitude. ⁴⁴⁴

  - Abdullah Yusuf Ali

Gratitude to Allah is not to be measured by words. It should show itself in conduct and life. If all the Muslims had learnt the true lesson from the victory at Badr, their archers would not have left the posts appointed for them, nor the two tribes mentioned in the last note ever wavered in their faith.

[And remember] when thou didst say unto the believers: "Is it not enough for you [to know] that your Sustainer will aid you with three thousand angels sent down [from on high]?

  - Mohammad Asad

Remember when you said to the believers, "Is it not enough that Allah should send down three thousand angels to help you?"

  - Muhammad Farooq-i-Azam Malik

'Remember, O Prophet,' when you said to the believers, 'Is it not enough that your Lord will send down a reinforcement of three thousand angels for your aid?'

  - Mustafa Khattab

And when thou didst say unto the believers: Is it not sufficient for you that your Lord should support you with three thousand angels sent down (to your help)?

  - Marmaduke Pickthall

Remember thou saidst to the faithful: is it not enough for you that Allah should help you with three thousand angels (specially) sent down? ⁴⁴⁵

  - Abdullah Yusuf Ali

Read verse 124 with the following five verses, to get its full signification.

Nay, but if you are patient in adversity and conscious of Him, and the enemy should fall upon you of a sudden, your Sustainer will aid you with five thousand angels swooping down!"⁹³

  - Mohammad Asad

As is evident from the next verse, the Prophet's allusion to God's aiding the believers with thousands of angels signifies, metaphorically, a strengthening of the believers' hearts through spiritual forces coming from God (Manar IV, 112 ff., and IX, 612 ff.). A very similar announcement - relating to the battle of Badr - occurs in {8:9-10}, where "one thousand" angels are mentioned. As regards these varying numbers (one, three and five thousand), they would seem to indicate the unlimited nature of God's aid to those who are "patient in adversity and conscious of Him". It is reasonable to assume that the Prophet thus exhorted his followers immediately before the battle of Uhud, that is, after three hundred men under the leadership of 'Abd Allah ibn Ubayy had deserted him and some of the others "almost lost heart" in the face of the greatly superior enemy forces.

Of course! If you remain patient and on your guard, Allah will send to your aid not three thousand but, five thousand specially marked angels in case of a sudden attack from the enemy.

  - Muhammad Farooq-i-Azam Malik

Most certainly, if you 'believers' are firm and mindful 'of Allah' and the enemy launches a sudden attack on you, Allah will reinforce you with five thousand angels designated 'for battle'.

  - Mustafa Khattab

Nay, but if ye persevere, and keep from evil, and (the enemy) attack you suddenly, your Lord will help you with five thousand angels sweeping on.

  - Marmaduke Pickthall

"Yea" if ye remain firm and act aright even if the enemy should rush here on you in hot haste your Lord would help you with five thousand angels making a terrific onslaught. ⁴⁴⁶

  - Abdullah Yusuf Ali

Musawwim: this is the active voice of the verb, not to be confused with the passive voice in iii. 14, which has a different signification.