| Al 'Imran: (12) Say to those who disbelieve...

Issues in the Verse:

There are two main readings for the verb:

1. Hamzah and Al-Kisā'ī read it with a Yā' (سيغلبون), meaning "They will be overcome."
2. The rest read it with a Tā' (ستغلبون), addressing the disbelievers directly ("You will be overcome").

Argument for the Yā' reading: It implies that the news of their defeat has reached them. This is supported by verses like: "Say to those who believe, that they forgive those who do not hope for the days of Allah" (Al-Jāthiyah: 14), where the command is to say (imperative), not to do (command form).

Argument for the Tā' reading: It is a direct address (imperative) to the disbelievers. This is supported by the verse: "And when Allah took the covenant of the Prophets: 'Whatever I give you of the Scripture...'" (Al 'Imran: 81), where the address is direct.

Difference in Meaning: The Tā' reading commands the Prophet (PBUH) to inform them about the impending defeat and their gathering in Hellfire. The Yā' reading commands the Prophet (PBUH) to recount to them what Allah knows will happen to them. (And Allah knows best.)

Several accounts are mentioned regarding the context of this verse's revelation:

1. First Narration: After the Battle of Badr, when the Prophet (PBUH) returned to Medina, he gathered the Jews of Banu Qaynuqā' and warned them: "O assembly of Jews, become Muslims before a fate similar to that which befell Quraysh befalls you." They replied: "O Muhammad, do not let your success against a few Quraysh who did not know fighting deceive you. If you fought us, you would know [our strength]." Then Allah revealed this verse.
2. Second Narration: When the Jews of Medina witnessed the outcome of Badr, some of them said: "By Allah, this is the unlettered Prophet whom Moses prophesied in the Torah, describing him and stating that his banner would never be defeated." Then some said to others: "Do not rush [to believe]." When the Battle of Uhud occurred and his companions suffered a setback, they said: "This is not the one," and their misfortune overcame them, so they did not submit. Then Allah revealed this verse.
3. Third Narration: This verse concerns specific disbelievers whom Allah knew would die upon their disbelief. The verse itself does not specify who they are.

Those who argue for the impossibility of assigning a burden that cannot be fulfilled use this verse as evidence. They argue:

Allah informed that this group of disbelievers will be gathered to Hellfire. If they were to believe and obey, this report would turn out to be a lie, which is impossible. Since implying the impossible is impossible, belief and obedience must be impossible for them. Therefore, they were commanded to do the impossible and what they could not bear. The full elaboration of this argument was previously discussed in the exegesis of the verse: "Whether you warn them or do not warn them, they will not believe" (Al-Baqarah: 6).

The statement "You will be overcome" (ستغلبون) is a report about a future event that subsequently occurred exactly as foretold. This constitutes a miracle of foretelling the unseen (Ghayb).

Similar examples include:

• "The Romans have been defeated. In the nearest land. But they, after their defeat, will be victorious" (Ar-Rūm: 2-3).
• Regarding Jesus (peace be upon him): "And I will inform you of what you eat and what you store in your houses" (Al 'Imran: 49).

This verse indicates the occurrence of Resurrection (Ba'th) on the Day of Judgment, the gathering and resurrection (Hashr and Nashr), and that the destination of the disbelievers is the Fire.

Then He said: "And wretched is the resting place" (وبئس المهاد).

When Allah mentioned their gathering to Hellfire, He described it by saying: "Wretched is the resting place."

• Al-Mahād (المهاد) is the place where one spreads out and sleeps, like a bed. Allah says: "And the earth We have spread out, and excellent are those who spread it" (Adh-Dhāriyāt: 48).
• When Allah mentioned the destination of the disbelievers as Hellfire, He described it as wretched because bi's (بئس) is derived from ba'sā' (البأساء), meaning evil, severity, and hardship. Allah says: "And We seized those who wronged with a severe punishment" (Al-A'rāf: 165), meaning harsh. Hellfire is well-known; may Allah protect us from it by His grace.

| 7 < { Truly there was a sign for you in two groups that met: one group fighting in the cause of Allah, and another disbelieving group, whom they saw with their own eyes as twice their number. And Allah supports with His aid whom He wills. Indeed, in that is a lesson for those with insight. } > 7 !