بسم الله الرحمان الرحيم
Bismi Allahi alrrahmani alrraheemi
In the name of God, the Gracious, the Compassionate.
In the name of God, the Almighty, the Merciful.
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of GOD, Most Gracious, Most Merciful. ,
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Bismillâhir rahmânir rahîm.
Rahman, Rahim Allah'ın ismiyle
Rahman ve Rahim Allah'ın adıyla...
RAHMÂN, RAHÎM ALLAH ADINA
Rahman ve Rahim olan Allah'ın adıyla
3:1 Alif. Lam. Mim.1
See Appendix II.
3:1 A.L.M.1 ,
See Footnote 2:1 and Appendix One.
3:1 A.L.M. Alif-Laam-Meem. (Allah, Lateef the Unfathomable, Majeed the Magnificent, states that),1
The honored Messengers of God, Moses, Jesus and Muhammad were descendants of the Patriarch, Abraham. Prophet Jacob, the grandson of Abraham was also called Israel. Jews are known as Israelites in reference to Jacob. ‘Imran (Amram) is the name of the father of Moses and Aaron, and also of a branch among Israelites. Mary, the mother of Jesus, belonged to the progeny of ‘Imran. She was a descendant of Prophet Aaron. The Qur'an confirms only the Divine origination of the Bible, but it strongly points to the extensive human touch in the Old & New Testaments. Check the following verses: (2:75, 2:78, 2:101, 3:70, 3:78, 3:186, 5:13, 5:41, 6:91, 9:31).
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
3:2 الله لا الاه الا هو الحى القيوم
3:2 Allahu la ilaha illahuwa alhayyu alqayyoomu
3:2 God; there is no god, except He; the Living, the Sustainer.
3:2 God, there is no god except He, the Living, the Sustainer.
3:2 GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being!
3:2 GOD: there is no god except He; the Living, the Eternal.,
3:2 God, there is no god but He, the Living, the Self-Subsistent Lord of the Universe proclaims that:
3:3 نزل عليك الكتاب بالحق مصدقا لما بين يديه وانزل التورىاة والانجيل
3:3 Nazzala AAalayka alkitaba bialhaqqimusaddiqan lima bayna yadayhi waanzala alttawratawaal-injeela
3:3 He sent down to you the book with truth, authenticating what is present with it; and He sent down the Torah and the Injeel...
3:3 He sent down to you the Book with the truth, authenticating what is between his hands; and He sent down the Torah and the Gospel.
3:3 Step by step has He bestowed upon thee from on high this divine writ,2 setting forth the truth which confirms whatever there still remains [of earlier revelations]:3 for it is He who has bestowed from on high the Torah and the Gospel
The gradualness of the Qur'anic revelation is stressed here by means of the grammatical form nazzala.
Most of the commentators are of the opinion that ma bayna yadayhi - lit., "that which is between its hands" - denotes here "the revelations which came before it", i.e., before the Qur'an. This interpretation is not, however, entirely convincing. Although there is not the least doubt that in this context the pronominal ma refers to earlier revelations, and particularly the Bible (as is evident from the parallel use of the above expression in other Qur'anic passages), the idiomatic phrase ma bayna yadayhi does not, in itself, mean "that which came before it" - i.e., in time - but, rather (as pointed out by me in surah 2, note 247), "that which lies open before it". Since, however, the pronoun "it" relates here to the Qur'an, the metaphorical expression "between its hands" or "before it" cannot possibly refer to "knowledge" (as it does in 2:255), but must obviously refer to an objective reality with which the Qur'an is "confronted": that is, something that was coexistent in time with the revelation of the Qur'an. Now this, taken together (a) with the fact - frequently stressed in the Qur'an and since established by objective scholarship - that in the course of the millennia the Bible has been subjected to considerable and often arbitrary alteration, and (b) with the fact that many of the laws enunciated in the Qur'an differ from the laws of the Bible, brings us forcibly to the conclusion that the "confirmation" of the latter by the Qur'an can refer only to the basic truths still discernible in the Bible, and not to its time-bound legislation or to its present text - in other words, a confirmation of whatever was extant of its basic teachings at the time of the revelation of the Qur'an: and it is this that the phrase ma bayna yadayhi expresses in this context as well as in 5:46 and 48 or in 61:6 (where it refers to Jesus' confirming the truth of "whatever there still remained [i.e., in his lifetime] of the Torah").
3:3 He sent down to you this scripture, truthfully, confirming all previous scriptures, and He sent down the Torah and the Gospel,
3:3 He is the One Who has sent down this Book to you (O Messenger) in absolute truth, confirming the authentic in what He has revealed before. He is the One Who revealed the Torah and the Gospel.2
3:4 من قبل هدى للناس وانزل الفرقان ان الذين كفروا بايات الله لهم عذاب شديد والله عزيز ذو انتقام
3:4 Min qablu hudan lilnnasiwaanzala alfurqana inna allatheena kafaroo bi-ayatiAllahi lahum AAathabun shadeedun waAllahuAAazeezun thoo intiqamin
3:4 Before; He sent down the Criterion as guidance for the people. For those who become unappreciative of God's signs, they will have a tough retribution, and God is Noble, exacting in Revenge.
3:4 From before as a guidance for the people, and He sent down the Criterion. Those who rejected the revelations of God, they will have a severe retribution, and God is Noble, exacting in Revenge.
3:4 aforetime, as a guidance unto mankind, and it is He who has bestowed [upon man] the standard by which to discern the true from the false.4 Behold, as for those who are bent on denying God's messages - grievous suffering awaits them: for God is almighty, an avenger of evil.
It is to be borne in mind that the Gospel frequently mentioned in the Qur'aiun is not identical with what is known today as the Four Gospels, but refers to an original, since lost, revelation bestowed upon Jesus and known to his contemporaries under its Greek name of Evangelion ("Good Tiding"), on which the Arabicized form Injil is based. It was probably the source from which the Synoptic Gospels derived much of their material and some of the teachings attributed to Jesus. The fact of its having been lost and forgotten is alluded to in the Qur'an in 5:14. - Regarding my rendering of al-furqan as "the standard by which to discern the true from the false", see also note 38 on the identical phrase occurring in 2:53.
3:4 before that, to guide the people, and He sent down the statute book. Those who disbelieve in GOD's revelations incur severe retribution. GOD is Almighty, Avenger.,
3:4 He has bestowed guidance upon mankind before, and now He has sent the Final Criterion between right and wrong. Those who reject the revelations of God, theirs will be a strict retribution. God Almighty’s Law of Cause and Effect carries all things and actions to their logical outcome.
3:5 ان الله لا يخفىا عليه شىء فى الارض ولا فى السماء
3:5 Inna Allaha la yakhfaAAalayhi shay-on fee al-ardi wala fee alssama/-i
3:5 For God nothing is hidden in the earth or in the heaven.
3:5 For God nothing is hidden on the earth or in the heavens.
3:5 Verily, nothing on earth or in the heavens is hidden from God.
3:5 Nothing is hidden from GOD, on earth, or in the heaven.,
3:5 Nothing on earth and nothing in the Sky is hidden from God.
3:6 هو الذى يصوركم فى الارحام كيف يشاء لا الاه الا هو العزيز الحكيم
3:6 Huwa allathee yusawwirukum feeal-arhami kayfa yashao la ilaha illahuwa alAAazeezu alhakeemu
3:6 He is the One who designs you in the wombs as He pleases. There is no god but He, the Noble, the Wise.
3:6 He is the One who pictures you in the wombs as He pleases. There is no god except He, the Noble, the Wise.
3:6 He it is who shapes you in the wombs as He wills. There is no deity save Him, the Almighty, the Truly Wise.
3:6 He is the One who shapes you in the wombs as He wills. There is no other god besides Him; the Almighty, Most Wise.,
3:6 He is the One Who shapes you in the wombs according to His laws. There is no god but He. He is the Almighty, the Wise.3
He uses His Might with wisdom, and His Rule is the Rule of law
3:7 هو الذى انزل عليك الكتاب منه ءايات محكمات هن ام الكتاب واخر متشابهات فاما الذين فى قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تاويله وما يعلم تاويله الا الله والراسخون فى العلم يقولون ءامنا به كل من عند ربنا وما يذكر الا اولوا الالباب
3:7 Huwa allathee anzala AAalayka alkitabaminhu ayatun muhkamatun hunna ommualkitabi waokharu mutashabihatun faammaallatheena fee quloobihim zayghun fayattabiAAoona matashabaha minhu ibtighaa alfitnati waibtighaata/weelihi wama yaAAlamu ta/weelahu illa Allahuwaalrrasikhoona fee alAAilmi yaqooloona amannabihi kullun min AAindi rabbina wama yaththakkaruilla oloo al-albabi
Multiple-Meaning Verses: Requiring Knowledge and Good Intention3:7 He is the One who sent down to you the book, from which there are definite signs; they are the essence of the book; and others, which are multiple-meaning. As for those who have disease in their hearts, eager to cause confusion and eager to derive their interpretation, they will follow what is multiple-meaning from it. But none knows their meaning except God and those who are well founded in knowledge; they say, "We acknowledge it, all is from our Lord." None will remember except the people of intellect.2
The Arabic word we have translated as "multiple meanings" is mutashabihat. The word comes from shabaha (to became similar), and its singular form is mutashabih, which means "similar," "multiple-meaning," or "allegorical" (see 2:118; 2:70; 4:157; 6:99; 6:141; 2:25). The verse about the mutashabih (allegorical or multi-meaning) verses itself is mutashabih. This is one of the most commonly mistranslated verses, and it has crucial implications for understanding the Quran. See 2:106; 16:44; 17:46; 23:14; 41:44; 56:79 for examples of multiple-meaning statements. Also, See 39:23.
The word can be confusing for a novice. Verse 39:23, for instance, uses mutashabihat for the entire Quran, referring to its overall similarity -- in other words, its consistency. In a narrower sense, however, mutashabihat refers to all verses which can be understood in more than one way. The various meanings or implications require some special qualities from the person listening to or reading the Quran: an attentive mind, a positive attitude, contextual perspective, the patience necessary for research, and so forth.
It is one of the intriguing features of the Quran that the verse about mutashabih verses of the Quran is itself mutashabih -- that is, it has multiple meanings. The word in question, for instance, can mean "similar", as we have seen; it can mean, "possessing multiple meanings"; it can also mean "allegorical" (where one single, clearly identifiable element represents another single, clearly identifiable element).
As you may have noticed, interpretation of the last part of 3:7 depends on how one punctuates the verse. (There is no punctuation in the original Arabic text.)
If one stops after the word "God", then one will assume, as centuries of Sunni and Shiite scholars have, that even those who possess deep levels of knowledge will never be able to understand the "mutashabih" verses. However, if the sentence does not stop there, the meaning will change to the opposite: Those who possess knowledge will be able to understand the meaning of allegorical or multiple-meaning verses. For a detailed discussion on this verse, see the Sample Comparisons section in the Introduction.
3:7 He is the One who sent down to you the Book, from which there are lawgiving revelations; they are the essence of the Book; and others which are of a similatude. As for those who have a disease in their hearts, they will follow that which is of a similatude, seeking to confuse, and seeking to derive an interpretation. But none know its interpretation except God, and those who are well founded in knowledge; they say: "We believe in it, all is from our Lord." And none will remember except those who possess intelligence.
3:7 He it is who has bestowed upon thee from on high this divine writ, containing messages that are clear in and by themselves - and these are the essence of the divine writ - as well as others that are allegorical.5 Now those whose hearts are given to swerving from the truth go after that part of the divine writ6 which has been expressed in allegory, seeking out [what is bound to create] confusion,7 and seeking [to arrive at] its final meaning [in an arbitrary manner]; but none save God knows its final meaning.8 Hence, those who are deeply rooted in knowledge say: "We believe in it; the whole [of the divine writ] is from our Sustainer - albeit none takes this to heart save those who are endowed with insight.
The above passage may be regarded as a key to the understanding of the Qur'an. Tabari identifies the ayat muhkamat ("messages that are clear in and by themselves") with what the philologists and jurists describe as nass - namely, ordinances or statements which are self-evident (zahir) by virtue of their wording (cf. Lisan at-'Arab, art. nass). Consequently, Tabari regards as ayat muhkamat only those statements or ordinances of the Qur'an which do not admit of more than one interpretation (which does not, of course, preclude differences of opinion regarding the implications of a particular ayah muhkamah). In my opinion, however, it would be too dogmatic to regard any passage of the Qur'an which does not conform to the above definition as mutashabih ("allegorical"): for there are many statements in the Qur'an which are liable to more than one interpretation but are, nevertheless, not allegorical - just as there are many expressions and passages which, despite their allegorical formulation, reveal to the searching intellect only one possible meaning. For this reason, the ayat mutashabihat may be defined as those passages of the Qur'an which are expressed in a figurative manner, with a meaning that is metaphorically implied but not directly, in so many words, stated. The ayat muhkamat are described as the "essence of the divine writ" (umm al-kitab) because they comprise the fundamental principles underlying its message and, in particular, its ethical and social teachings: and it is only on the basis of these clearly enunciated principles that the allegorical passages can be correctly interpreted. (For a more detailed discussion of symbolism and allegory in the Qur'an. see Appendix 1.)
Lit., "that of it".
The "confusion" referred to here is a consequence of interpreting allegorical passages in an "arbitrary manner" (Zamakhshari).
According to most of the early commentators, this refers to the interpretation of allegorical passages which deal with metaphysical subjects - for instance, God's attributes, the ultimate meaning of time and eternity, the resurrection of the dead, the Day of Judgment, paradise and hell, the nature of the beings or forces described as angels, and so forth - all of which fall within the category of al-ghayb, i.e., that sector of reality which is beyond the reach of human perception and imagination and cannot, therefore, be conveyed to man in other than allegorical terms. This view of the classical commentators, however, does not seem to take into account the many Qur'anic passages which do not deal with metaphysical subjects and yet are, undoubtedly, allegorical in intent and expression. To my mind, one cannot arrive at a correct understanding of the above passage without paying due attention to the nature and function of allegory as such. A true allegory - in contrast with a mere pictorial paraphrase of something that could equally well be stated in direct terms - is always meant to express in a figurative manner something which, because of its complexity, cannot be adequately expressed in direct terms or propositions and, because of this very complexity, can be grasped only intuitively, as a general mental image, and not as a series of detailed "statements": and this seems to be the meaning of the phrase, "none save God knows its final meaning".
3:7 He sent down to you this scripture, containing straightforward verses - which constitute the essence of the scripture - as well as multiple-meaning or allegorical verses. Those who harbor doubts in their hearts will pursue the multiple-meaning verses to create confusion, and to extricate a certain meaning. None knows the true meaning thereof except GOD and those well founded in knowledge. They say, "We believe in this - all of it comes from our Lord." Only those who possess intelligence will take heed.,
3:7 (The Book He has sent down, bears an important Principle.) He is the One Who has revealed to you (O Prophet) the scripture. In it some verses are literal, while some verses are allegorical. The verses that pertain to Permanent Values have been presented literally. These verses, Muhkamat, are the essence of the Divine law. But abstract phenomena, some historical events, and the World of the Unseen are described in similes, metaphors and allegories (Mutashaabihaat) for your understanding. But those who are given to crookedness in their hearts pursue the allegories and try to give them literal meanings, thus creating dissension of thought. None encompasses their final meaning (of such as the Essence of God, His Throne, His Hand, His Book of Decrees, the exact mode of revelation on the heart of the Messengers, the Eternity) but God. Those who are well founded in knowledge understand why the allegories have been used and they keep learning from them. They proclaim the belief that the entire Book is from their Lord. As the human knowledge evolves, more and more allegories will unfold their literal meaning. But only the men and women of understanding will bear this fact in mind.4
Every verse of the Qur’an is absolute truth. The context enables us to understand which ones are to be taken literally and which ones are to be taken allegorically. Each verse in the Book complements another. Many of today’s allegorical verses will become literal as the human knowledge evolves. 11:1, 39:23, 41:53, 47:20, 74:31
3:8 ربنا لا تزغ قلوبنا بعد اذ هديتنا وهب لنا من لدنك رحمة انك انت الوهاب
3:8 Rabbana la tuzigh quloobanabaAAda ith hadaytana wahab lana min ladunkarahmatan innaka anta alwahhabu
3:8 "Our Lord, do not make our hearts deviate after You have guided us, and grant us from You a mercy; You are the Grantor."
3:8 "Our Lord, do not make our hearts deviate after You have guided us, and grant us from You a mercy. Indeed, You are the Grantor."
3:8 "O our Sustainer! Let not our hearts swerve from the truth after Thou hast guided us; and bestow upon us the gift of Thy grace: verily, Thou art the [true] Giver of Gifts.
3:8 "Our Lord, let not our hearts waver, now that You have guided us. Shower us with Your mercy; You are the Grantor.,
3:8 They say, “Our Lord! Let not our hearts waver, now that You have guided us, and bestow upon us grace from Your Presence. You are the Grantor of decent things.”
3:9 ربنا انك جامع الناس ليوم لا ريب فيه ان الله لا يخلف الميعاد
3:9 Rabbana innaka jamiAAu alnnasiliyawmin la rayba feehi inna Allaha layukhlifu almeeAAada
3:9 "Our Lord, You are the Gatherer of the people for a day in which there is no doubt; God does not break His appointment."
3:9 "Our Lord, You will gather the people for a Day in which there is no doubt; God does not break His appointment."
3:9 "O our Sustainer! Verily, Thou wilt gather mankind together to witness the Day about [the coming of] which there is no doubt: verily, God never fails to fulfil His promise."
3:9 "Our Lord, You will surely gather the people on a day that is inevitable. GOD never breaks a promise.",
3:9 “Our Lord! You will gather all mankind together on a Day about the advent of which there is no doubt. God never fails in His promise.”
3:10 ان الذين كفروا لن تغنى عنهم اموالهم ولا اولادهم من الله شيا واولائك هم وقود النار
3:10 Inna allatheena kafaroo lan tughniyaAAanhum amwaluhum wala awladuhum mina Allahishay-an waola-ika hum waqoodu alnnari
Winners versus Losers3:10 As for those who did not appreciate, neither their money nor their children will avail them anything from God. They are the fuel for the fire.
3:10 As for those who rejected, neither their money nor their children will avail them anything from God. They are the fuel of the Fire.
3:10 BEHOLD, as for those who are bent on denying the truth - neither their worldly possessions nor their offspring will in the least avail them against God; and it is they, they who shall be the fuel of the fire!
3:10 Those who disbelieve will never be helped by their money, nor by their children, against GOD. They will be fuel for Hell.,
3:10 Those who reject the truth, neither their wealth nor their children will avail them against God (and His laws). They will be fuel for the fire.
3:11 كداب ءال فرعون والذين من قبلهم كذبوا باياتنا فاخذهم الله بذنوبهم والله شديد العقاب
3:11 Kada/bi ali firAAawna waallatheenamin qablihim kaththaboo bi-ayatinafaakhathahumu Allahu bithunoobihim waAllahushadeedu alAAiqabi
3:11 Like the behavior of the people of Pharaoh and those before them. They rejected Our signs, so God took them for their sins. God is severe in retribution.3
The word aya in its singular form occurs 84 times in the Quran and, in all of the occurrences, means miracle, evidence, or lesson. However, its plural form ayat is used both for miracle/evidence/lesson AND for the language of revelation that entails or leads to those miracles/evidences/lessons. See 2:106.
3:11 Like the behavior of the people of Pharaoh and those before them. They rejected Our signs so God took them for their sins. God is awesome in retribution.
3:11 [To them shall - happen] the like of what happened to Pharaoh's people and those who lived before them: they gave the lie to Our messages - and so God took them to task for their sins: for God is severe in retribution.
3:11 Like Pharaoh's people and those before them, they rejected our revelations and, consequently, GOD punished them for their sins. GOD is strict in enforcing retribution.,
3:11 Like Pharaoh’s people and the ones before them, these people reject Our revelations, and so God will seize them for their trailing behind in humanity. God’s Law of Requital is strong in pursuing and grasping.
3:12 قل للذين كفروا ستغلبون وتحشرون الىا جهنم وبئس المهاد
3:12 Qul lillatheena kafaroo satughlaboonawatuhsharoona ila jahannama wabi/sa almihadu
3:12 Say to those who did not appreciate, "You will be defeated and gathered towards hell. What a miserable abode!"
3:12 Say to those who have rejected: "You will be defeated and gathered towards Hell, what a miserable abode!"
3:12 Say unto those who are bent on denying the truth: "You shall be overcome and gathered unto hell - and how evil a resting-place!"
3:12 Say to those who disbelieve, "You will be defeated, then gathered in Hell; what a miserable abode!",
3:12 (O Messenger) say to the deniers, “Soon you will be overwhelmed and then you will be gathered together to Hell, a miserable bed to lie on.”
3:13 قد كان لكم ءاية فى فئتين التقتا فئة تقاتل فى سبيل الله واخرىا كافرة يرونهم مثليهم راى العين والله يؤيد بنصره من يشاء ان فى ذالك لعبرة لاولى الابصار
3:13 Qad kana lakum ayatun feefi-atayni iltaqata fi-atun tuqatilu fee sabeeli Allahiwaokhra kafiratun yarawnahum mithlayhim ra/yaalAAayni waAllahu yu-ayyidu binasrihi manyashao inna fee thalika laAAibratan li-olee al-absari
3:13 There was a sign for you in the two groups that met. One was fighting in the cause of God, and the other was ingrate. They thus saw them as twice their number with their eyes. God supports with His victory whomever He wills. In this is a lesson for those with vision.
3:13 There was a sign for you in the two groups that met. One was fighting in the cause of God, and the other was rejecting. They thus saw them as twice their number with their eyes. And God supports with His victory whom He wills. In this is a lesson for those with vision.
3:13 You have already had a sign in the two hosts that met in battle, one host fighting in God's cause and the other denying Him; with their own eyes [the former] saw the others as twice their own number: but God strengthens with His succour whom He wills. In this, behold, there is indeed a lesson for all who have eyes to see.9
It is generally assumed that this is an allusion to the battle of Badr, in the third week of Ramadan, 2H., in which three hundred and odd poorly-equipped Muslims, led by the Prophet, utterly routed a well-armed Meccan force numbering nearly one thousand men, seven hundred camels and one hundred horses; it was the first open battle between the pagan Quraysh and the young Muslim community of Medina. According to some commentators, however (e.g., Manar III, 234), the above Qur'anic passage has a general import and alludes to an occurrence often witnessed in history - namely, the victory of a numerically weak and ill-equipped group of people, filled with a burning belief in the righteousness of their cause, over a materially and numerically superior enemy lacking a similar conviction. The fact that in this Qur'an-verse the believers are spoken of as being faced by an enemy "twice their number" (while at the battle of Badr the pagan Quraysh were more than three times the number of the Muslims) lends great plausibility to this explanation - and particularly so in view of the allusion, in the next verse, to material riches and worldly power.
Believers: The Ultimate Victors3:13 An example has been set for you by the two armies who clashed - one army was fighting in the cause of GOD, while the other was disbelieving. They saw with their own eyes that they were twice as many. GOD supports with His victory whomever He wills. This should provide an assurance for those who possess vision.,
3:13 (Only recently at Badr) there was a sign for you in the two armies that met in combat. One was fighting in the cause of God, the other denying Him. With their own eyes the two armies saw each other as twice their number. But God strengthens people with His support according to His laws. This must be a lesson for people of vision for all times.5
The believers in their motivation saw the manifold enemy just twice their own numbers, while the deniers saw the smaller opponents twice the size they actually were. God helps those who help themselves
3:14 زين للناس حب الشهوات من النساء والبنين والقناطير المقنطرة من الذهب والفضة والخيل المسومة والانعام والحرث ذالك متاع الحيواة الدنيا والله عنده حسن الماب
3:14 Zuyyina lilnnasi hubbualshshahawati mina alnnisa-i waalbaneenawaalqanateeri almuqantarati mina alththahabiwaalfiddati waalkhayli almusawwamati waal-anAAamiwaalharthi thalika mataAAu alhayatialddunya waAllahu AAindahu husnualmaabi
3:14 It has been adorned for people to love the desire of women, buildings, ornaments made from gold and silver, trained horses, the livestock, and fields. These are the enjoyment of the world, and with God is the best place of return.4
The topic of the previous verse is the fighting armies, which were almost all male. "The people" in verse 3:14 refers to adult males who are expected to draft for military service. Verse 3:14 gives a list of weaknesses in the minds of the drafted male population to join the military for defending their community. A short-term preoccupation with those blessings, ironically, could be the cause of long-term destruction and deprivation from all.
3:14 It has been adorned for people to love the desire of women, and sons, and ornaments made from gold and silver, and trained horses, and livestock, and fields. These are the enjoyment of the world, and with God is the best abode.
3:14 ALLURING unto man is the enjoyment of worldly desires through women, and children, and heaped-up treasures of gold and silver, and horses of high mark, and cattle, and lands. All this may be enjoyed in the life of this world - but the most beauteous of all goals is with God.
Different Priorities3:14 Adorned for the people are the worldly pleasures, such as the women, having children, piles upon piles of gold and silver, trained horses, livestock, and crops. These are the materials of this world. A far better abode is reserved at GOD.,
3:14 Beautiful seem to people the joys that come from women and children, heaps of gold and silver, branded horses, cattle and well-tilled land. These are comforts of the life of the world. But with God is a more excellent abode.6
Believers in the Divine laws see this comfort as the means to a higher Goal --- Service --- Self-actualization --- Paradise
3:15 قل اؤنبئكم بخير من ذالكم للذين اتقوا عند ربهم جنات تجرى من تحتها الانهار خالدين فيها وازواج مطهرة ورضوان من الله والله بصير بالعباد
3:15 Qul aonabbi-okum bikhayrin min thalikumlillatheena ittaqaw AAinda rabbihim jannatun tajreemin tahtiha al-anharu khalideena feehawaazwajun mutahharatun waridwanunmina Allahi waAllahu baseerun bialAAibadi
3:15 Say, "Shall I inform you of what is greater than all this? For those who are aware, at their Lord there will be gardens with rivers flowing beneath, abiding there eternally, and purified mates, and an acceptance from God. God is Seer of the servants."
3:15 Say: "Shall I inform you of what is greater than all this? For those who believe in their Lord will be estates with rivers flowing beneath them; abiding therein, and with pure mates, and an acceptance from God. And God is Seer over the servants."
3:15 Say: "Shall I tell you of better things than those [earthly joys]? For the God-conscious there are, with their Sustainer, gardens through which running waters flow, therein to abide, and spouses pure, and God's goodly acceptance." And God sees all that is in [the hearts of] His servants -
3:15 Say, "Let me inform you of a much better deal: for those who lead a righteous life, reserved at their Lord, are gardens with flowing streams, and pure spouses, and joy in GOD's blessings." GOD is Seer of His worshipers.,
3:15 Say (O Messenger), “Shall I inform you of something better than these, with which the upright will be rewarded by their Lord? - Gardens with flowing streams beneath, where they will live forever with spouses of spotless character and the blissful approval of God. God is Seer of His servants.”
3:16 الذين يقولون ربنا اننا ءامنا فاغفر لنا ذنوبنا وقنا عذاب النار
3:16 Allatheena yaqooloona rabbanainnana amanna faighfir lana thunoobanawaqina AAathaba alnnari
3:16 The ones who say, "Our Lord, we acknowledge, so forgive us our sins, and spare us the retribution of the fire."
3:16 The ones who say: "Our Lord, we believe, so forgive us our sins, and spare us the retribution of the Fire."
3:16 those who say, "O our Sustainer! Behold, we believe [in Thee]; forgive us, then, our sins, and keep us safe from suffering through the fire" - :
3:16 They say, "Our Lord, we have believed, so forgive us our sins, and spare us the agony of the hellfire.",
3:16 Those who say, “Our Lord! We have chosen to be graced with belief. So, protect us from trailing behind in doing good and save us from the agony of the fire of regret.”
3:17 الصابرين والصادقين والقانتين والمنفقين والمستغفرين بالاسحار
3:17 Alssabireena waalssadiqeenawaalqaniteena waalmunfiqeena waalmustaghfireenabial-ashari
3:17 The patient, the truthful, the devout, the givers, and the seekers of forgiveness in the late periods of the night.
3:17 The patient, and the truthful, and the dutiful, and the givers, and the seekers of forgiveness in the late hours of the night.
3:17 those who are patient in adversity, and true to their word, and truly devout, and who spend [in God's way], and pray for forgiveness from their innermost hearts.10
The expression bi'l-ashar is usually taken to mean "at the times before daybreak", or simply "before daybreak". This is in agreement with the Prophet's recommendation to his followers (forthcoming from several authentic Traditions) to devote the latter part of the night, and particularly the time shortly before dawn, to intensive prayer. But while the word sahar (also spelled sahr and suhr), of which ashar is the plural, undoubtedly denotes "the time before daybreak", it also signifies - in the spellings sahar and suhr - "the core of the heart", "t;the inner part of the heart", or simply "heart" (cf. Lisan al -:Arab; also Lane IV, 1316). It seems to me that in the context of the above Qur'an-verse - as well as of 51:18 - this latter rendering is preferable to the conventional one: for, although the value of praying before daybreak has undoubtedly been stressed by the Prophet, it is not very plausible that the Qur'an should have tied the prayer for forgiveness to a particular time of day.
3:17 They are steadfast, truthful, submitting, charitable, and meditators at dawn.,
3:17 They are proactively steadfast, truthful in word and action, ever submitting to the commandments, keeping their wealth open for the society, and guarding themselves early against any forthcoming challenge.
3:18 شهد الله انه لا الاه الا هو والملائكة واولوا العلم قائما بالقسط لا الاه الا هو العزيز الحكيم
3:18 Shahida Allahu annahu la ilahailla huwa waalmala-ikatu waoloo alAAilmi qa-imanbialqisti la ilaha illa huwaalAAazeezu alhakeemu
The Divine System: Peacemaking and Submission to God3:18 God bears witness that there is no god but He; as do the controllers, and those with knowledge; He is standing with justice. There is no god but He, the Noble, the Wise.5
The act of testifying to the oneness of God (shahada) is considered to be the essential requirement of being a Muslim. The expressions la ilaha illa Allah (there is no god, but the god) and la ilaha illa Hu (there is no god, but He) occur 30 times in the Quran and never in conjunction with another name. Trying a deficiency in the shahada taught by God is a sign of not valuing God as He should be valued. Requiring the addition of another name to God's name implies that God forgot to include Muhammed's name, thirty times (19:64; 6:115). Trying to teach God is the zenith of ignorance and audacity (49:16). Considering God alone insufficient is the symptom of idolatry (39:45).
The only shahada (testimony) about the messengership of Muhammed is mentioned in verse 63:1, and those who feel the need for such a testimony are described as hypocrites. There are different reasons for why a person might be considered a hypocrite while he or she is uttering the expression ashadu anna Muhammedan rasululullah (I testify that Muhammed is a messenger of God). Today, the most common hypocrisy is that those who utter this phrase in fact have considered Muhammed to be much more than a messenger, since they reject his message and messengership by not following the verses of the Quran and associating volumes of fabricated narration and sectarian jurisprudence with it. Their testimony regarding Muhammed's messengership is lip service, since they consider him a god by giving him the power of intercession, the power of collaborating with God in decreeing rules for eternal salvation, the power of amending and abrogating God's law, the power of fabricating prohibitions in the name of God, and the authority of explaining the "ambiguous" words in God's book. Despite the words of Muhammed's Lord, they do not consider Muhammed a human being like them (18:110; 41:6). They do not believe what they say when they say "Muhammed is God's servant" since they consider the title "messenger/mailman" (rasul) of God to be an insult. They can utter God's name without phrases of praise, but they cannot utter Muhammed's name without words of praise. Ironically, they establish their custom of praising Muhammed more than God through distorted and abused meanings of certain verses. Besides, they violate the clear Quranic instruction for not discriminating among His messengers; they put Muhammed in competition with other messengers and consider him high above other prophets and messengers. In today's Sunni mosques, unlike the masjid of Muhammed's and his monotheist companions’ (72:18; 20:14), you will find the names of many idols smirking beside the name of God. In addition to Muhammed's name, one may find the names of Abu Bakr, Omar, Osman, Ali, Hasan, and Husayn. The Shiites have their own set of idols and they too adorn their mosques with their names.
The list of ways Sunnis and Shiites idolize Muhammed can fill an entire book. Nevertheless, they think that they are monotheists, as today's Trinitarian Christians do. Religious leaders dupe their followers by restricting the meaning of ‘idols’ to pictures and statues; in fact, the idols during Muhammed's time were abstract names and those mushriks considered themselves to be monotheists (53:19; 6:22; 6:148; 16:35). One might ask, "what about adorning the walls of masjids with any of the four verses where Muhammed's name is mentioned?" Well, what about hanging the verses about paradise or hell? What about picking any of the 136 verses where Moses' name is mentioned? What about Jesus? Or, how about adorning the walls of the masjids with verses about the hypocrites and idolatry? Of course, there is no problem in hanging the Quran upon the walls of masjids, but if a particular verse is picked, then the intention or context becomes important. If any verse from the Quran should be picked, I suggest 39:44/45 or 39:11, or any other verse that reminds us to be righteous and helpful to other people. Also, See 2:285; 3:64; 39:45; 53:23; 72:18.
Numerous archeological evidences explain how decades after the revelation of the Quran people added Muhammed's name to the original shahada. For instance, see, the gold coin from Umayyad 90 AH, or 80 years after the prophet's departure. Though eighty years after Muhammed, those who worked hard to transform islam to Muhammedanism were not yet able to change the shahada (testimony), by adding side notes etc, they gradually replaced the correct Shahada with today's most common one, the one that mentions Muhammed's name after Allah.
In the middle of one side of the coin, the expression, "There is no God; He Alone; He has no partner" is prominent. However, the falsifiers by now were able to insert Muhammed's name in the margin by a patchy quotation from the end of verse 48:28 and the beginning of 48:29, skipping the expression "And God is sufficient as a witness." The expression "Muhammedun Rasulullah…" (God's messenger Muhammed…) is a fragment, not a statement, taken out of the context of verse 48:29. They have performed an interesting surgery (deletion) in order to be able to fit that fragment in the circle. The other side of the coin contains some words from chapter 112, emphasizing God's oneness and rejecting partners. The Umayyad and Abbasid coins later moved Muhammed's name to the center, next to God. This crucial distortion gradually took place in a period of time spanning several generations.
See, for instance, the Old Testament, Deuteronomy 5:1-11 ; 6:4; 1 Samuel 12:20-21 ; Psalms 115:4.
3:18 God bears witness that there is no god except He, as do the angels, and those with knowledge, He is standing with justice. There is no god except He, the Noble, the Wise.
3:18 GOD [Himself] proffers evidence11 - and [so do] the angels and all who are endowed with knowledge - that there is no deity save Him, the Upholder of Equity: there is no deity save Him, the Almighty, the Truly Wise.
Lit., "bears witness" - i.e., through the nature of His creation, which shows plainly that it has been brought into being by a consciously planning Power.
The Most Important Commandment3:18 GOD bears witness that there is no god except He, and so do the angels and those who possess knowledge. Truthfully and equitably, He is the absolute god; there is no god but He, the Almighty, Most Wise.2 ,
The proclamation of faith (Shahaadah) that is decreed by God is: "There is no god except God," in Arabic "La ElaahaElla Allah" (see also 37:35, 47:19). The corrupted Muslims insist upon addinga second "Shahaadah" proclaiming that Muhammad is God's messenger. This isby definition "Shirk" (idolatry) and a flagrant defiance of God and Hismessenger. Additionally, it violates the major commandments in 2:136, 2:285, 3:84, & 4:150 prohibiting any distinction among God's messengers. By proclaiming that"Muhammad is a messenger of God," and failing to make the same proclamation forother messengers such as Abraham, Moses, Jesus, Saleh, and Jonah, a distinction is committed and a major commandment is violated.
3:18 God Himself witnesses that there is no god but He and so do the angels, men and women of science, and those who uphold equity. There is no god but He, the Almighty, the Wise.7
21:22. ‘Ilm = Knowledge = Science. Qaaim-am-bil-qist = Those who take the right stand = Those who uphold justice and equity
3:19 ان الدين عند الله الاسلام وما اختلف الذين اوتوا الكتاب الا من بعد ما جاءهم العلم بغيا بينهم ومن يكفر بايات الله فان الله سريع الحساب
3:19 Inna alddeena AAinda Allahial-islamu wama ikhtalafa allatheena ootooalkitaba illa min baAAdi ma jaahumualAAilmu baghyan baynahum waman yakfur bi-ayati Allahifa-inna Allaha sareeAAu alhisabi
3:19 The system with God is peacemaking and peaceful surrendering (islam). Those who received the book did not dispute except after the knowledge came to them out of jealousy between them. Whoever does not appreciate God's signs, then God is swift in computation.6
Islam is not a proper name; it is a description of the mindset and actions of those who submit themselves to God alone. Islam is the description of the message delivered by all messengers and it reached another level with Abraham (4:125). Islam: is universal (3:83), is the only valid system (3:85), accepts and utilizes diversity (49:13), promotes peace among nations (2:62; 2:135), promises justice to everyone (5:8), has the epistemology of requiring objective evidence besides personal experience (3:86; 2:111; 21:24; 74:30), has as its final book a scripture that is numerically coded and protected (15:9; 2:23; 83:9), promotes peace and reality (8:19; 60:8), rejects holy intermediaries and the clergy class (2:48, 9:31), encourages distribution of wealth against monopoly (59:7), does not tolerate an unproductive economy (5:90; 3:130), requires consultation and elections in public affairs (42:38), gives utmost value to the individual (5:32), values women and promotes their rights (3:195; 4:124; 16:97), promotes freedom of expression and tolerance (2:256; 4:140), asks us to be in harmony with nature and respect the ecosystem (30:41), and requires a scientific method utilizing rational and empirical evidences for acquiring knowledge (17:36)… In short, islam is a way of life in accordance with the natural laws and respects the social imperatives and principles dictated to us; the rational, self-interested utility-maximizers. It is also dedicating one's heart, mind and life to the Lord of the worlds.
3:19 The system with God is submission, and those who received the Book did not dispute except after the knowledge came to them out of jealousy between them. And whoever rejects the revelations of God, then God is swift in judgment.
3:19 Behold, the only [true] religion in the sight of God is [man's] self-surrender unto Him; and those who were vouchsafed revelation aforetime12 took, out of mutual jealousy, to divergent views [on this point] only after knowledge [thereof] had come unto them.13 But as for him who denies the truth of God's messages - behold, God is swift in reckoning!
Most of the classical commentators are of the opinion that the people referred to are the followers of the Bible, or of parts of it - i.e., the Jews and the Christians. It is, however, highly probable that this passage bears a wider import and relates to all communities which base their views on a revealed scripture, extant in a partially corrupted form, with parts of it entirely lost.
I.e., all these communities at first subscribed to the doctrine of God's oneness and held that man's self-surrender to Him (islam in its original connotation) is the essence of all true religion. Their subsequent divergencies were an outcome of sectarian pride and mutual exclusiveness.
Submission: The Only Religion3:19 The only religion approved by GOD is "Submission." Ironically, those who have received the scripture are the ones who dispute this fact, despite the knowledge they have received, due to jealousy. For such rejectors of GOD's revelations, GOD is most strict in reckoning.,
3:19 Remember that the System of Life approved by God is only Islam (Submission). Those who were given the scripture dissented from it through mutual rivalry and envy, after knowledge had come to them. If anyone rejects God's revelations, then God is Swift in reckoning.8
‘Ind-Allah = In the Sight of God = Approved by God = Before God. Deen = The System of Life = The Divinely Prescribed Way of Life = In a loose sense, ‘religion’, a ritualistic Way of Life = ‘Religion’ even with a capital R may scarcely come close in meaning to the term Deen. Al-Islam = Submission to God = Submission to Divine will = Universal Peace achieved by submission to the One True God. 6:87
3:20 فان حاجوك فقل اسلمت وجهى لله ومن اتبعن وقل للذين اوتوا الكتاب والامين ءاسلمتم فان اسلموا فقد اهتدوا وان تولوا فانما عليك البلاغ والله بصير بالعباد
3:20 Fa-in hajjooka faqul aslamtu wajhiyalillahi wamani ittabaAAani waqul lillatheena ootooalkitaba waal-ommiyyeena aaslamtum fa-inaslamoo faqadi ihtadaw wa-in tawallaw fa-innama AAalaykaalbalaghu waAllahu baseerun bialAAibadi
3:20 If they debate with you, then say, "I have peacefully surrendered myself to God, as well as those who follow me." In addition, say to those who were given the book and the Gentiles: "Have you peacefully surrendered?" If they have peacefully surrendered then they are guided; but if they turn away, then you are only to deliver. God is watcher over the servants.7
To claim that Muhammed was an illiterate person, the meaning of the word UMmY has been distorted by ignorant people as "illiterate." Muhammed was a literate and progressive leader who delivered a book that promotes reading, comprehension, learning, and studying. For a detailed discussion on this verse, see the Sample Comparisons section in the Introduction. See 7:157; 2:78; 25:5.
3:20 If they debate with you, then say: "I have submitted myself to God, as well as those who follow me." And say to those who have received the Book and the Gentiles: "Have you submitted?" If they have submitted then they are guided, and if they turn away, then you are only to deliver, and God is Seer over the servants.
3:20 Thus, [O Prophet,] if they argue with thee, say, "I have surrendered my whole being unto God, and [so have] all who follow me!" - and ask those who have been vouchsafed revelation aforetime, as well as all unlettered people,14 "Have you [too] surrendered yourselves unto Him?" And if they surrender themselves unto Him, they are on the right path; but if they turn away - behold, thy duty is no more than to deliver the message: for God sees all that is in [the hearts of] His creatures.
According to Razi, this refers to people who have no revealed scripture of their own.
3:20 If they argue with you, then say, "I have simply submitted myself to GOD; I and those who follow me." You shall proclaim to those who received the scripture, as well as those who did not, "Would you submit?" If they submit, then they have been guided, but if they turn away, your sole mission is to deliver this message. GOD is Seer of all people.,
3:20 If they argue with you (O Messenger), tell them, “I have submitted to God; I and those who follow me.” Say to the People of the Scripture, and to those who have no Scripture, “Would you submit (to God)?” If they submit, then they have been guided but if they turn away, then your duty is only to convey the message. God is Seer of His servants.
3:21 ان الذين يكفرون بايات الله ويقتلون النبين بغير حق ويقتلون الذين يامرون بالقسط من الناس فبشرهم بعذاب اليم
3:21 Inna allatheena yakfuroona bi-ayatiAllahi wayaqtuloona alnnabiyyeena bighayri haqqinwayaqtuloona allatheena ya/muroona bialqistimina alnnasi fabashshirhum biAAathabin aleemin
3:21 Those who do not appreciate God's signs and fight/kill the prophets unjustly, and fight/kill those who order justice from amongst the people; give them the good news of a painful retribution.
3:21 Those who reject the revelations of God and kill the prophets without right, and kill those who order justice from among the people; inform them of a painful retribution.
3:21 Verily, as for those who deny the truth of God's messages, and slay the prophets against all right, and slay people who enjoin equity15 - announce unto them a grievous chastisement.
See surah 2, note 48.
3:21 Those who have rejected GOD's revelations, and killed the prophets unjustly, and killed those who advocated justice among the people, promise them a painful retribution.,
3:21 Those who reject the messages of God, and wrongfully kill (degrade) the Prophets or their Mission by mixing truth with falsehood, and kill or harm the advocates of justice in the society; promise them grievous retribution.
3:22 اولائك الذين حبطت اعمالهم فى الدنيا والءاخرة وما لهم من ناصرين
3:22 Ola-ika allatheena habitataAAmaluhum fee alddunya waal-akhiratiwama lahum min nasireena
3:22 These are the ones whose works will be lost in this world, and in the Hereafter, they will have no supporters.
3:22 These are the ones whose works will be lost in this world, and in the Hereafter they will have no supporters.
3:22 It is they whose works shall come to nought both in this world and in the life to come; and they shall have none to succour them.
3:22 Their works have been nullified, both in this life and in the Hereafter, and they will have no helpers.,
3:22 They are the people whose (good) deeds shall be nullified in this world and in the Hereafter, and they will have no helpers at all.
3:23 الم تر الى الذين اوتوا نصيبا من الكتاب يدعون الىا كتاب الله ليحكم بينهم ثم يتولىا فريق منهم وهم معرضون
3:23 Alam tara ila allatheena ootoonaseeban mina alkitabi yudAAawna ila kitabiAllahi liyahkuma baynahum thumma yatawallafareequn minhum wahum muAAridoona
3:23 Did you not see those who were given a portion of the book being invited to God's book to judge between them, then a group of them turn away while they are adverse?
3:23 Did you not see those who were given a portion of the Book being invited to the Book of God to judge between them, then a group of them turns away while they are adverse?
3:23 Art thou not aware of those who have been granted their share of revelation [aforetime]? They have been called upon to let God's writ be their law16 - and yet some of them turn away [from it] in their obstinacy,
Lit., "decide [all disputes] between them" - the reference being to the Torah.
3:23 Have you noted those who were given part of the scripture, and how they are invited to uphold this scripture of GOD, and apply it to their own lives, then some of them turn away in aversion?,
3:23 Have you noted those who were given a share of the scripture? When they are invited to the Book of God to judge among them, a party of them turns away in displeasure.
3:24 ذالك بانهم قالوا لن تمسنا النار الا اياما معدودات وغرهم فى دينهم ما كانوا يفترون
3:24 Thalika bi-annahum qaloo lantamassana alnnaru illa ayyamanmaAAdoodatin wagharrahum fee deenihim ma kanooyaftaroona
3:24 That is because they said, "The fire will not touch us except a few number of days," and they were arrogant by what they invented in their system.8
Those who upheld fabricated hadith as partners with the Quran have repeated the same Jewish claim. See 2:80. Also, see the Appendix titled: Merciful God and Eternal Hell?
3:24 That is because they said: "The Fire will not touch us except for a few number of days," and they were arrogant by what they invented in their system.
3:24 simply because they claim, "The fire will most certainly not touch us for more than a limited number of days":17 and thus the false beliefs which they invented have [in time] caused them to betray their faith.18
Cf. 2:80, and the corresponding note.
Lit., "that which they were wont to invent has deluded them in their faith".
3:24 This is because they said, "The hellfire will not touch us, except for a few days." They were thus deceived in their religion by their own fabrications.,
3:24 This is because they say that the fire will not touch them but only for a few days. What they used to invent has deceived them in their own religion.
3:25 فكيف اذا جمعناهم ليوم لا ريب فيه ووفيت كل نفس ما كسبت وهم لا يظلمون
3:25 Fakayfa itha jamaAAnahumliyawmin la rayba feehi wawuffiyat kullu nafsin makasabat wahum la yuthlamoona
3:25 How shall it be when We gather them on the day in which there is no doubt; every person shall receive what it has earned, and they will not be wronged.
3:25 How shall it be when We gather them on the Day in which there is no doubt; and every soul shall receive what it has earned, and they will not be wronged.
3:25 How, then, [will they fare] when We shall gather them all together to witness the Day about [the coming of] which there is no doubt, and every human being shall be repaid in full for what he has done, and none shall be wronged?
3:25 How will it be for them, when we summon them on that inevitable day? Each soul will be paid for whatever it earned, without the least injustice.,
3:25 How will they feel on the Day when We will gather them, the Day about the advent of which there is no doubt? Then, every person will be paid in full for what he or she has earned. No injustice will be done to anyone.
3:26 قل اللهم مالك الملك تؤتى الملك من تشاء وتنزع الملك ممن تشاء وتعز من تشاء وتذل من تشاء بيدك الخير انك علىا كل شىء قدير
3:26 Quli allahumma malika almulkitu/tee almulka man tashao watanziAAu almulka mimman tashaowatuAAizzu man tashao watuthillu man tashaobiyadika alkhayru innaka AAala kulli shay-in qadeerun
The Absolute Sovereign3:26 Say, "Our god, Ruler of sovereignty; you grant sovereignty to whom You please, revoke sovereignty from whom You please, dignify whom You please, and humiliate whom You please; in Your hand is goodness. You are capable of all things."9
See 57:22. Compare this verse to the Old Testament, Judges 1:19 , where God is claimed to not be able to drive out the Canaanites in the valleys of Palestine because they had chariots of iron. See 7:180.
3:26 Say: "Our god, Possessor of kingship; you grant kingship to whom You please, and revoke kingship from whom You please, and honor whom You please, and humiliate whom You please; in Your hand is goodness. You are capable of all things."
3:26 SAY: "O God, Lord of all dominion! Thou grantest dominion unto whom Thou willest, and takest away dominion from whom Thou willest; and Thou exaltest whom Thou willest, and abasest whom Thou willest. In Thy hand is all good. Verily, Thou hast the power to will anything.
Attributes of God3:26 Say, "Our god: possessor of all sovereignty. You grant sovereignty to whomever You choose, You remove sovereignty from whomever You choose. You grant dignity to whomever You choose, and commit to humiliation whomever You choose. In Your hand are all provisions. You are Omnipotent.,
3:26 Say, “O God! Owner of all Dominion! You give power to nations according to Your laws and You strip off power from nations according to Your laws. You have established laws for attaining honor and facing humiliation. All good emanates from Your Hand. Certainly, You have Power over all things.”9
God has appointed due measure for all things in the Universe, and therefore, His Rule is the Rule of law
3:27 تولج اليل فى النهار وتولج النهار فى اليل وتخرج الحى من الميت وتخرج الميت من الحى وترزق من تشاء بغير حساب
3:27 Tooliju allayla fee alnnahariwatooliju alnnahara fee allayli watukhriju alhayyamina almayyiti watukhriju almayyita mina alhayyi watarzuquman tashao bighayri hisabin
3:27 "You blend the night into the day, and blend the day into the night; and you bring the living out of the dead, and bring the dead out of the living; and You provide for whom You please with no computation."
3:27 "You blend the night into the day, and blend the day into the night; and you bring the living out of the dead, and bring the dead out of the living; and You provide for whom You wish without reckoning."
3:27 "Thou makest the night grow longer by shortening the day, and Thou makest the day grow longer by shortening the night. And Thou bringest forth the living out of that which is dead, and Thou bringest forth the dead out of that which is alive. And Thou grantest sustenance unto whom `Thou willest, beyond all reckoning."
3:27 "You merge the night into the day, and merge the day into the night. You produce the living from the dead, and produce the dead from the living, and You provide for whomever You choose, without limits.",
3:27 (We witness Your laws in action throughout the Universe) “You merge the night into the day and merge the day into the night. You bring forth the living from the dead and bring forth the dead from the living, and through Your laws, You provide all according to Your laws and beyond measure.”
3:28 لا يتخذ المؤمنون الكافرين اولياء من دون المؤمنين ومن يفعل ذالك فليس من الله فى شىء الا ان تتقوا منهم تقىاة ويحذركم الله نفسه والى الله المصير
3:28 La yattakhithi almu/minoonaalkafireena awliyaa min dooni almu/mineena wamanyafAAal thalika falaysa mina Allahi fee shay-in illaan tattaqoo minhum tuqatan wayuhaththirukumuAllahu nafsahu wa-ila Allahi almaseeru
Pick Your Allies Carefully3:28 Let not those who acknowledge take the ingrates as allies instead of those who acknowledge. Whoever does so will have nothing with God, for you are to be cautious of them for a particular reason. Moreover, God warns you of Himself, and to God is the destiny.
3:28 Let not the believers take the rejecters as allies instead of the believers. And whoever does so will have nothing with God; for you are to be cautious of them as they deserve. And God warns you of Himself, and to God is the destiny.
3:28 LET NOT the believers take those who deny the truth for their allies in preference to the believers19 - since he who does this cuts himself off from God in everything - unless it be to protect yourselves against them in this way.20 But God warns you to beware of Him: for with God is all journeys' end.
I.e., in cases where the interests of those "deniers of the truth" clash with the interests of believers (Manar 111, 278). Regarding the deeper implications of the term "allies" (awliya'), see 4:139 and the corresponding note.
Lit., "unless you fear from them something that is to be feared". Zamakhshari explains this phrase as meaning, "unless you have reason to fear that they might do something which ought to be guarded against" - obviously referring to situations in which "those who deny the truth" are more powerful than the Muslims, and are therefore in a position to damage the latter unless they become their "allies" in a political or moral sense.
Choose Your Friends Carefully3:28 The believers never ally themselves with the disbelievers, instead of the believers. Whoever does this is exiled from GOD. Exempted are those who are forced to do this to avoid persecution. GOD alerts you that you shall reverence Him alone. To GOD is the ultimate destiny.,
3:28 The believers do not take non-believers for their allies in preference to fellow believers. If anyone does that, he will have nothing to do with God - except that one of you is forced to do so to avoid persecution. But God cautions you to fear Himself alone. To God is the ultimate destination.10
Al-Maseer = Ultimate destination = Journey’s end
3:29 قل ان تخفوا ما فى صدوركم او تبدوه يعلمه الله ويعلم ما فى السماوات وما فى الارض والله علىا كل شىء قدير
3:29 Qul in tukhfoo ma fee sudoorikumaw tubdoohu yaAAlamhu Allahu wayaAAlamu ma fee alssamawatiwama fee al-ardi waAllahu AAalakulli shay-in qadeerun
3:29 Say, "Whether you hide what is in your chests or reveal it, God knows." He knows what is in the heavens and what is in the earth; and God is capable of all things.
3:29 Say: "Whether you hide what is in your chests or you reveal it, God will know." And He knows what is in the heavens and the earth; and God is capable of all things.
3:29 Say: "Whether you conceal what is in your hearts21 or bring it into the open, God knows it: for He knows all that is in the heavens and all that is on earth; and God has the power to will anything."
Lit., "breasts", This is a reference to the real motives underlying the decision of a Muslim group or power to form an alliance with "those who deny the truth" in preference to, or against the legitimate interests of, other believers.
3:29 Say, "Whether you conceal your innermost thought, or declare it, GOD is fully aware thereof." He is fully aware of everything in the heavens and the earth. GOD is Omnipotent.,
3:29 Say, “Whether you hide your strategy or reveal it, God is fully Aware thereof.” And He knows all things and events in the heavens and all things and events on earth. God is all-Powerful and He has endowed everything with the potential to become what it is meant to be.
3:30 يوم تجد كل نفس ما عملت من خير محضرا وما عملت من سوء تود لو ان بينها وبينه امدا بعيدا ويحذركم الله نفسه والله رءوف بالعباد
3:30 Yawma tajidu kullu nafsin ma AAamilatmin khayrin muhdaran wama AAamilat min soo-intawaddu law anna baynaha wabaynahu amadan baAAeedan wayuhaththirukumuAllahu nafsahu waAllahu raoofun bialAAibadi
3:30 The day every person will find what good it had done present, and what bad it had done; it wishes that between them was a great distance. God warns you of Himself, and God is Kind towards the servants.
3:30 The Day every soul will find what good it had done present; and what bad it had done, it will wish that between them was a great distance. And God warns you of Himself, and God is Compassionate towards the servants.
3:30 On the Day when every human being will find himself faced with all the good that he has done, and with all the evil that he has done, [many a one] will wish that there were a long span of time between himself and that [Day]. Hence, God warns you to beware of Him; but God is most compassionate towards His creatures.
3:30 The day will come when each soul will find all the good works it had done brought forth. As for the evil works, it will wish that they were far, far removed. GOD alerts you that you shall reverence Him alone. GOD is Compassionate towards the people.,
3:30 On the Day of Reckoning every ‘self’ will confront all its doings, good and evil. Every ‘self’ would wish there may be a gulf of distance between it and that evil. God cautions you in advance, for He is Compassionate to His servants.
3:31 قل ان كنتم تحبون الله فاتبعونى يحببكم الله ويغفر لكم ذنوبكم والله غفور رحيم
3:31 Qul in kuntum tuhibboona AllahafaittabiAAoonee yuhbibkumu Allahu wayaghfirlakum thunoobakum waAllahu ghafoorun raheemun
3:31 Say, "If you love God then follow me so God will love you and forgive your sins." God is Forgiver, Compassionate.
3:31 Say: "If you love God then follow me so God will love you and forgive your sins." God is Forgiver, Merciful.
3:31 Say [O Prophet]: "If you love God, follow me, [and] God will love you and forgive you your sins; for God is much-forgiving, a dispenser of grace."
3:31 Proclaim: "If you love GOD, you should follow me." GOD will then love you, and forgive your sins. GOD is Forgiver, Most Merciful.,
3:31 Say, (O Messenger) “If you love God, follow me. Then God will love you and protect you from trailing behind in humanity. God is Forgiving, Merciful."11
Hubb = Love = Full support = Having a common objective. Loving God = Following His commands = Serving His creation = Benefiting others. God’s love = His blessings in both lives. Zanb = Tail = Trailing behind. Ghafarah = Helmet = Protection against deterioration = Forgiveness
3:32 قل اطيعوا الله والرسول فان تولوا فان الله لا يحب الكافرين
3:32 Qul ateeAAoo Allaha waalrrasoolafa-in tawallaw fa-inna Allaha la yuhibbu alkafireena
3:32 Say, "Obey God and the messenger." But if they turn away, then God does not like the ingrates.10
3:32 Say: "Obey God and the messenger." But if they turn away, then God does not love the rejecters.
3:32 Say: Pay heed unto God and the Apostle." And if they turn away - verely, God does not love those who deny the truth.
3:32 Proclaim: "You shall obey GOD and the messenger." If they turn away, GOD does not love the disbelievers.,
3:32 Say, (O Messenger) “Obey God and the Messenger. But if they turn away, then, God does not love the deniers.”12
Obeying the Messenger = Obeying God’s revelations to him = Obeying the Islamic Central Authority. 4:59
3:33 ان الله اصطفىا ءادم ونوحا وءال ابراهيم وءال عمران على العالمين
3:33 Inna Allaha istafa adamawanoohan waala ibraheema waala AAimranaAAala alAAalameena
Family of Imran and Maryam's (Mary) Birth3:33 God has chosen Adam, Noah, the family of Abraham, and the family of Imran over the worlds.
3:33 God has selected Adam, and Noah, and the family of Abraham, and the family of Imran over the worlds.
3:33 BEHOLD, God raised Adam, and Noah, and the House of Abraham, and the House of `Imran above all mankind,
The Birth of Mary3:33 GOD has chosen Adam, Noah, the family of Abraham, and the family of Amram (as messengers) to the people.,
3:33 (The Qur’an is the Final Perfected guidance for all humanity. But God has elected Messengers before to convey His messages.) Indeed, God did choose Adam and Noah (Nooh), and the family of Abraham and the family of Imran above all people of their times.13
3:34 ذرية بعضها من بعض والله سميع عليم
3:34 Thurriyyatan baAAduhamin baAAdin waAllahu sameeAAun AAaleemun
3:34 A progeny each from the other, and God is Hearer, Knower.
3:34 A progeny each from the other, and God is Hearer, Knower.
3:34 in one line of descent.22 And God was all-hearing, all-knowing23
Lit., "offspring of one another" - an allusion not merely to the physical descent of those prophets but also to the fact that all of them were spiritually linked with one another and believed in one and the same fundamental truth (Tabari). Thus, the above passage is a logical sequence to verses 31-32, which make God's approval contingent upon obedience to His chosen message-bearers. The names which appear in this sentence circumscribe, by implication, all the prophets mentioned in the Qur'an inasmuch as most of them were descendants of two or more of these patriarchs. The House of `Imran comprises Moses and Aaron, whose father was `Imran (the Amram of the Bible), and Aaron's descendants, the priestly caste among the Israelites - thus including John the Baptist, both of whose parents were of the same descent (cf. the reference, in Luke i, 5, to John's mother Elisabeth as one "of the daughters of Aaron"), as well as Jesus, whose mother Mary - a close relation of John - is spoken of elsewhere in the Qur'an (19:28) as a "sister of Aaron": in both cases embodying the ancient Semitic custom of linking a person's or a people's name with that of an illustrious forebear. The reference to the House of `Imran serves as an introduction to the stories of Zachariah, John, Mary, and Jesus.
My joining of this phrase with the following passage is in agreement with the interpretation advanced by Muhammad `Abduh and Rashid Rida' (Manar III, 289).
3:34 They belong in the same progeny. GOD is Hearer, Omniscient.,
3:34 In one lineage. God is the Hearer, Knower of all things and events.14
Muhammad belongs to the same progeny of Abraham through Ishmael, and Jesus belongs to it through the family of ‘Imran. Now is related the truth about Jesus son of Mary. History has made fiction of these two great servants of God
3:35 اذ قالت امرات عمران رب انى نذرت لك ما فى بطنى محررا فتقبل منى انك انت السميع العليم
3:35 Ith qalati imraatu AAimranarabbi innee nathartu laka ma fee batnee muharraranfataqabbal minnee innaka anta alssameeAAu alAAaleemu
3:35 When the wife of Imran said, "My Lord, I have vowed to You what is in my womb, dedicated, so accept it from me. You are the Hearer, the Knower."
3:35 When the wife of Imran said: "My Lord, I have vowed to You what is in my womb, devoted, so accept from me, You are the Hearer, the Knower."
3:35 when a woman of [the House of] `Imran prayed: "O my Sustainer! Behold, unto Thee do I vow [the child] that is in, my womb, to be devoted to Thy service. Accept it, then, from me: verily, Thou alone art all-hearing, all-knowing!"
3:35 The wife of Amram said, "My Lord, I have dedicated (the baby) in my belly to You, totally, so accept from me. You are Hearer, Omniscient.",
3:35 The wife of ‘Imran prayed, “My Lord! I have dedicated the baby in my belly to You entirely (for the service of the temple). So accept from me. You are the Hearer, Knower.”
3:36 فلما وضعتها قالت رب انى وضعتها انثىا والله اعلم بما وضعت وليس الذكر كالانثىا وانى سميتها مريم وانى اعيذها بك وذريتها من الشيطان الرجيم
3:36 Falamma wadaAAat-ha qalatrabbi innee wadaAAtuha ontha waAllahuaAAlamu bima wadaAAat walaysa alththakarukaalontha wa-innee sammaytuha maryamawa-innee oAAeethuha bika wathurriyyatahamina alshshaytani alrrajeemi
3:36 So when she delivered she said, "My Lord, I have delivered a female," and God is fully aware of what she delivered, "The male is not like the female, and I have named her Mary, and I seek refuge for her and her progeny with You from the outcast devil."11
The Arabic root of the word we translated as "the rejected" is RaJaMa and it means excommunication or expulsion. We are not sure when the secondary meaning of "stoning" was attached to it, but the Quranic usage of the word is different from its usage in the books of hadith and sectarian jurisprudence. Decades after the revelation of the Quran when muslims reverted back to the days of ignorance, they started using this word literally to "stone" adulterers to death, or literally to "stone" Satan during Hajj. The Quran describes Satan (Perverse) with the word RaJyM (3:36; 15:17; 15:34; 16:98; 38:77; 81:25). Nevertheless, Satan is not stoned but rejected from heaven. Muslims, with the collection of hadith and creation of sects, about two centuries after Muhammed, fully revived the pagan Arab traditions, borrowed superstitions, and backward practices from the distorted teachings of Christianity and Judaism. For instance, while they turned Muhammed's grave into a shrine of idolatry and promoted its visitation among the rituals of annual pilgrimage (Hajj), they also made a mockery of the phrase "rejection of Satan" by innovating the practice of stoning the Satan, as if Satan was a material being. Every year, hundreds of people are injured or killed during the mayhem caused by this absurd ritual. Some pilgrims throw away their shoes or anything they have in their possession to inflict injury to Satan, unfortunately causing injury to their comrades. If Perverse has fun watching humans do stupid things in the name of God, this ritual is most likely to be one of the most fun. With this reversion, they imported the practice of stoning to death and named it RaJM, in direct contradiction to the teachings of the Quran (See 24:1). For other usages of the word, RaJaMa, see 11:91; 18:20, 18:22; 19:46; 26:116; 36:18; 44:40; 67:5.
3:36 So when she had delivered she said: "My Lord, I have delivered a female," and God is fully aware of what she delivered, "And the male is not like the female, and I have named her Mary, and I seek refuge for her and her progeny with You from the outcast devil."
3:36 But when she had given birth to the child,24 she said: "O my Sustainer! Behold, I have given birth to a female" - the while God had been fully aware of what she would give birth to, and [fully aware] that no male child [she might have hoped for] could ever have been like this female25 - "and I have named her Mary. And, verily, I seek Thy protection for her and her offspring against Satan, the accursed."
Lit., "to her" - implying that it was a girl.
Lit., "and the male is not [or "could not be"] like the female". Zamakhshari reads these words as forming part of the parenthetic sentence relating to God's knowledge, and explains them thus: "The male [child] which she had prayed for could not have been like the female which she was granted" - which implies that Mary's excellence would go far beyond any hopes which her mother had ever entertained.
3:36 When she gave birth to her, she said, "My Lord, I have given birth to a girl" - GOD was fully aware of what she bore - "The male is not the same as the female. I have named her Mary, and I invoke Your protection for her and her descendants from the rejected devil.",
3:36 When she delivered she said, “My Lord! I have delivered a female.” God knew best what she delivered; the male is not the same as the female. “I have named her Mary. I request Your protection for her and for her descendants from the rejected Satan.”15
The male she had prayed for could have not been like the outstanding daughter she was granted. This female would have a role that no male could have, in breaking the shackles of asceticism. As a ‘holy’ custom, a nun would either remain single, or rarely, would be allowed to marry one of the monks
3:37 فتقبلها ربها بقبول حسن وانبتها نباتا حسنا وكفلها زكريا كلما دخل عليها زكريا المحراب وجد عندها رزقا قال يامريم انىا لك هاذا قالت هو من عند الله ان الله يرزق من يشاء بغير حساب
3:37 Fataqabbalaha rabbuhabiqaboolin hasanin waanbataha nabatan hasananwakaffalaha zakariyya kullama dakhalaAAalayha zakariyya almihraba wajadaAAindaha rizqan qala ya maryamu annalaki hatha qalat huwa min AAindi Allahi innaAllaha yarzuqu man yashao bighayri hisabin
3:37 So her Lord accepted her with a good acceptance, and made her grow like a flower, and charged Zechariah with her. Every time Zechariah entered upon her in the temple enclosure, he found provisions with her. He said, "O Mary, from where did you get this?" She said, "It is from God, God provides for whom He wishes beyond reckoning."
3:37 So her Lord accepted her a good acceptance, and made her grow into a good growth, and charged Zachariah with her. Every time Zachariah entered upon her in the temple enclosure, he found provisions with her. He said: "O Mary, from where did you get this?" She said: "It is from God, for God provides for whom He wishes without reckoning."
3:37 And thereupon her Sustainer accepted the girl-child with goodly acceptance, and caused her to grow up in goodly growth, and placed her in the care of Zachariah.26 Whenever Zachariah visited her in the sanctuary, he found her provided with food. He would ask: "O Mary, whence came this unto thee?" She would answer: "It is from God; behold, God grants sustenance unto whom He wills, beyond all reckoning."27
As is evident from verse 44 of this surah, the guardianship of Mary was entrusted to Zachariah - who was not only her relative but also a priest attached to the Temple - after lots had been drawn to decide which of the priests should have the responsibility for this girl who, in consequence of her mother's vow, was to be dedicated to Temple service (Tabari).
In spite of all the legends quoted in this connection by most of the commentators, there is no indication whatsoever either in the Qur'an or in any authentic Tradition that these provisions were of a miraculous origin. On the other hand, Tabari quotes a story to the effect that when, in his old age, Zachariah became unable to support Mary by his own means, the community decided to assume this responsibility through another of its members, who thereupon provided her daily with food. Whether this story is authentic or not, Mary's answer to Zachariah reflects no more and no less than her deep consciousness of God as the ultimate Provider.
3:37 Her Lord accepted her a gracious acceptance, and brought her up a gracious upbringing, under the guardianship of Zachariah. Whenever Zachariah entered her sanctuary he found provisions with her. He would ask, "Mary, where did you get this from?" She would say, "It is from GOD. GOD provides for whomever He chooses, without limits.",
3:37 Her Lord accepted her graciously. (Mary was dedicated to the temple) and He made her grow in purity and elegance, a gracious upbringing, under the guardianship of Zakariya (Zacharias). Whenever he entered the chamber of Mary, he found that she had food. (Knowingly) he asked, “O Mary! Where does this food come from?” She said, “It is from God.” God provides according to His laws, beyond reckoning.16
Zakariya was a Prophet of God and a distant uncle of Mary. ‘It is from God’… Visitors to the sanctuary serve the saints. Many of them bring gifts to get their vows fulfilled. Yasha in reference to God = Through His laws = Common mistranslation, ‘as He pleases’. Bighayiri hisaab = Beyond reckoning = Without account = Humans cannot reckon God’s Power of sustaining and providing the entire Universe. The last sentence of the verse cannot be a quote from Mary, as generally suggested, since she would not lecture a Prophet of God
3:38 هنالك دعا زكريا ربه قال رب هب لى من لدنك ذرية طيبة انك سميع الدعاء
3:38 Hunalika daAAa zakariyyarabbahu qala rabbi hab lee min ladunka thurriyyatantayyibatan innaka sameeAAu aldduAAa/-i
The Birth of Yahya (John)3:38 It was then that Zechariah called on his Lord, he said, "My Lord, grant me from You a good progeny; You are hearer of the prayers."
3:38 It was then that Zachariah implored his Lord; he said: "My Lord, grant me from You a good progeny. You are the hearer of prayer."
3:38 In that self-same place, Zachariah prayed unto his Sustainer, saying: "O my Sustainer! Bestow upon me [too], out of Thy grace, the gift of goodly offspring; for Thou, indeed, hearest all prayer."
The Birth of John3:38 That is when Zachariah implored his Lord: "My Lord, grant me such a good child; You are the Hearer of the prayers.",
3:38 This was when Zakariya prayed to his Lord, “My Lord! Bestow upon me from Your Presence the gift of goodly offspring. You are the Hearer of prayer.”
3:39 فنادته الملائكة وهو قائم يصلى فى المحراب ان الله يبشرك بيحيىا مصدقا بكلمة من الله وسيدا وحصورا ونبيا من الصالحين
3:39 Fanadat-hu almala-ikatu wahuwaqa-imun yusallee fee almihrabi annaAllaha yubashshiruka biyahya musaddiqanbikalimatin mina Allahi wasayyidan wahasooranwanabiyyan mina alssaliheena
3:39 The controllers called him while he was standing and praying in the temple enclosure: "God gives you good tidings of John, authenticating a word from God, respectable, protected, and a prophet from the reformers."
3:39 So the angels called to him while he was standing, making contact, in the temple enclosure: "God gives you glad tidings of John, authenticating the word from God, and a master, and steadfast, and a prophet from the upright."
3:39 Thereupon, as he stood praying in the sanctuary, the angels called out unto him: "God sends thee the glad tiding of [the birth of] John, who shall confirm the truth of a word from God,28 and [shall be] outstanding among men, and utterly chaste, and a prophet from among the righteous."
In view of the fact that the expression kalimah is often used in the Qur'an to denote an announcement from God, or a statement of His will, or His promise (e.g., 4:171, 6:34 and 115, 10:64, 18:27, and so forth), we must conclude that in the above passage, too, the "word from God" which would be confirmed by the birth of John (described in the Gospels as "John the Baptist") refers to a divine promise given through revelation: and this, indeed, is the interpretation adopted by the famous philologist Abu `Ubaydah Ma`mar ibn al-Muthanna, who lived in the second century H. and devoted most of his labours to the study of rare expressions in the Arabic language; his identification, in the context under discussion, of kalimah with kitab ("revelation" or "divine writ") has been quoted by Razi in his commentary on this verse and is, moreover, agreeable with a similar announcement conveyed to Mary regarding the birth of Jesus (see verse 45 of this surah).
3:39 The angels called him when he was praying in the sanctuary: "GOD gives you good news of John; a believer in the word of GOD, honorable, moral, and a righteous prophet.",
3:39 While he was still praying in the chamber, angels announced to him, “God gives you the good news of a son, Yahya (John the Baptist) who would reiterate the Word of God, be a disciplined leader and a Prophet among those who set things right.”
3:40 قال رب انىا يكون لى غلام وقد بلغنى الكبر وامراتى عاقر قال كذالك الله يفعل ما يشاء
3:40 Qala rabbi anna yakoonu leeghulamun waqad balaghaniya alkibaru waimraatee AAaqirunqala kathalika Allahu yafAAalu mayasha/o
3:40 He said, "My Lord, how can I have a son when old age has reached me and my wife is sterile?" He said, "It is as such that God does what He pleases."
3:40 He said: "My Lord, how can I have a son when old age has reached me and my wife is infertile?" He said: "It is as such that God does what He pleases."
3:40 [Zachariah] exclaimed: "O my Sustainer! How can I have a son when old age has already overtaken me, and my wife is barren?" Answered [the angel]: "Thus it is: God does what He wills."
3:40 He said, "How can I have a boy, when I am so old, and my wife is sterile?" He said, "GOD does whatever He wills.",
3:40 Zakariya prayed to God, but then wondered, “My Lord! How could I have a son when old age has overtaken me already and my wife is barren?” He said, “So it will be, God does everything according to His laws.”17
The infertility in his wife was cured. 21:90
3:41 قال رب اجعل لى ءاية قال ءايتك الا تكلم الناس ثلاثة ايام الا رمزا واذكر ربك كثيرا وسبح بالعشى والابكار
3:41 Qala rabbi ijAAal lee ayatan qalaayatuka alla tukallima alnnasa thalathataayyamin illa ramzan waothkur rabbakakatheeran wasabbih bialAAashiyyi waal-ibkari
3:41 He said, "My Lord, make for me a sign" He said, "Your sign is not to speak to the people for three days except by symbol, and remember your Lord greatly, and glorify at dusk and dawn."12
The verse reminds us not to give in to peer pressure and cultural norms when God and truth is the issue. God provides signs to those who sincerely seek them. The author of these annotations, after accepting Quran alone in 1 July 1986, experienced an important theological and intellectual conflict and for days asked for a sign from God. Exactly 114 days after his acceptance of the Quran, he experienced a profound divine sign in 23 November 1986, which saved him from a tormenting intellectual problem regarding an implication of code 19. The extraordinary personal experience was followed by a chain of prophetic and objective signs that were witnessed by others, and finally was fulfilled in 1 July 1990. See Chapter 74 and the Appendix On it is Nineteen.
3:41 He said: "My Lord, make for me a sign." He said: "Your sign is not to speak to the people for three days except by symbol, and remember your Lord greatly, and glorify at dusk and dawn."
3:41 [Zachariah] prayed: "O my Sustainer! Appoint a sign for me!" Said [the angel]: "Thy sign shall be that for three days thou wilt not speak unto men other than by gestures.29 And remember thy Sustainer unceasingly, and extol His limitless glory by night and by day."
According to Abu Muslim (quoted with approval by Razi), Zachariah was merely enjoined not to speak to anyone during the period of three days, and not struck dumb as in the New Testament narrative (Luke i, 20-22): thus the "sign" was purely spiritual, and was to consist in Zachariah's utter self-abandonment to prayer and contemplation.
3:41 He said, "My Lord, give me a sign." He said, "Your sign is that you will not speak to the people for three days, except through signals. Commemorate your Lord frequently; and meditate night and day.",
3:41 Thankful, Zakariya asked, “My Lord! Give a message to me.” He said, “The message to you is that you shall not speak to people for three days (and nights), except by signs. Remember your Lord much and keep striving in His cause night and day.”18
19:10. Abstaining from speech would save the elderly couple from the embarrassing curiosity of people
3:42 واذ قالت الملائكة يامريم ان الله اصطفىاك وطهرك واصطفىاك علىا نساء العالمين
3:42 Wa-ith qalati almala-ikatuya maryamu inna Allaha istafaki watahharakiwaistafaki AAala nisa-i alAAalameena
The Birth of Esau (Jesus)3:42 The controllers said, "O Mary, God has selected you and cleansed you, and He has chosen you over the women of the worlds."
3:42 And the angels said: "O Mary, God has selected you and cleansed you, and He has selected you over all the women of the worlds."
3:42 AND LO! The angels said: "O Mary! Behold, God has elected thee and made thee pure, and raised thee above all the women of the world.
Mary and Jesus3:42 The angels said, "O Mary, GOD has chosen you and purified you. He has chosen you from all the women.,
3:42 (Mary kept a spotless character as she grew up.) Angels told her, “God has chosen you, given you a spotless character and given you distinction among the women of your times.”19
She guarded her chastity and built a strong moral character in very adverse circumstances. Many monks and devotees of temples used to harbor evil intentions against nuns. She was the first revolutionary feminine voice against the manmade institution of monasticism. 57:27
3:43 يامريم اقنتى لربك واسجدى واركعى مع الراكعين
3:43 Ya maryamu oqnutee lirabbiki waosjudeewairkaAAee maAAa alrrakiAAeena
3:43 "O Mary, be devoted to your Lord and prostrate and kneel with those who kneel."
3:43 "O Mary, be dutiful to your Lord and prostrate and kneel with those who kneel."
3:43 O Mary! Remain thou truly devout unto thy Sustainer, and prostrate thyself in worship, and bow down with those who bow down [before Him]."
3:43 "O Mary, you shall submit to your Lord, and prostrate and bow down with those who bow down.",
3:43 (Angels said to her), “Gather courage (quit monasticism), submit to the commands of your Lord and bow with those who bow to commands (Join your family for leading a normal life bowing to the design that God has ordained for mankind.)
3:44 ذالك من انباء الغيب نوحيه اليك وما كنت لديهم اذ يلقون اقلامهم ايهم يكفل مريم وما كنت لديهم اذ يختصمون
3:44 Thalika min anba-i alghaybinooheehi ilayka wama kunta ladayhim ithyulqoona aqlamahum ayyuhum yakfulu maryama wamakunta ladayhim ith yakhtasimoona
3:44 This is from the news of the unseen that We inspire to you. You were not with them when they drew straws as to which one of them will be charged with Mary; you were not with them when they disputed.
3:44 This is from the news of the unseen that We inspire to you. You were not with them when they drew straws as to which one of them will be charged with Mary; you were not with them when they disputed.
3:44 This account of something that was beyond the reach of thy perception We [now] reveal unto thee:30 for thou wert not with them when they drew lots as to which of them should be Mary's guardian,31 and thou wert not with them when they contended [about it] with one another.
This parenthetic passage, addressed to the Prophet, is meant to stress the fact that the story of Mary, as narrated in the Qur'an, is a direct outcome of revelation and, therefore, inherently true in spite of all the differences between this account and that given in the scriptures regarded by the Christians as authentic (Muhammad `Abduh in Manar III, 301 f.).
See note 26 above. The phrase rendered above as "they drew lots" reads literally, "they cast their reeds" - obviously a reference to an ancient Semitic custom, perhaps similar to the divination by means of blunt arrows practiced by the pre-Islamic Arabs and comprehensively described in Lane III, 1247. The pronoun "they" relates to the priests, of whom Zachariah was one.
3:44 This is news from the past that we reveal to you. You were not there when they drew their raffles to select Mary's guardian. You were not present when they argued with one another.,
3:44 (O Messenger) We are revealing to you these events of the unseen history (so that you may dispel conjecture). You were not present with them when they threw their pens (casting lots) which of them should take charge of Mary (after Zakariya). And you were not present with them when they quarreled about it.
3:45 اذ قالت الملائكة يامريم ان الله يبشرك بكلمة منه اسمه المسيح عيسى ابن مريم وجيها فى الدنيا والءاخرة ومن المقربين
3:45 Ith qalati almala-ikatuya maryamu inna Allaha yubashshiruki bikalimatinminhu ismuhu almaseehu AAeesa ibnu maryama wajeehanfee alddunya waal-akhirati waminaalmuqarrabeena
3:45 The controllers said, "O Mary, God gives good news of a word from Him. His name is the Messiah, Jesus the son of Mary. Honorable in this world and in the Hereafter, and from among those who are made close."13
Since Esau (Jesus) Maseh (Messiah; Christ) was born through God's word "Be" and not by a father; he is called God's Word. Jesus is mentioned 25 times while his mother Mary's name is mentioned 34 times in the Quran. The Quran uses the name in various combinations of title: Jesus; Jesus, son of Mary; Messiah; Messiah, Jesus, Son of Mary; and Messiah son of Mary. To emphasize his human nature, the Quran frequently refers to Jesus as "Jesus, Son of Mary" in 16 out of 25 occurrences of which 3 are "the Messiah, Jesus, and Son of Mary." The Quran refers to Jesus as "the Messiah, Son of Mary" 5 times, and "Messiah" 3 times.
The Quran uses "Son of Mary" to refer to (J)esu(s) in 21 out of 32 total references. The Gospel authors, however, influenced by the misogynistic teachings of Rabbis and the Pharisee-son-of-Pharisee St. Paul, never call their idols with the name of the woman who gave birth to him. Actually, there might be an exception, Mark 6:3 , which proves our point. There the "son of Mary" title is used by people who did not expect from wonders from him. Obviously, the authors of the Gospels and their guru St. Paul considered the title "son of Mary" to be demeaning. They transformed the original nickname "son of Mary" or "the son of woman" into "the son of man," one of the oft-used Biblical attributes for Jesus. Gospel authors, however, did not stop there. They managed to promote "the son of man" to "the son of God," and from there one step higher, infinitely higher, to "the only son of God," proving the ingenuity of Perverse to carve idols in many forms and shapes. If St. Paul had a miracle, his miracle would be his contribution to the evolution of "son of Mary" to "the only begotten son of God." In the case of Christianity, Perverse came up with a new formula, "three gods in one," as well as many other saint-gods, and false teachings bonus, and plenty of guilt and drama as incentive. Since then, the package containing the formula has been a great success in the religious market, where people act according to their primitive feelings rather than thoughts!
Since the Pauline god is a character of fiction whose major deed is his suffering on crucifiction, it is the embodiment of contradiction. It not only continuously oscillates between humanity and divinity, but occasionally becomes a devil (Revelations 22:16 & Isaiah 14:12 ), accursed of God (Deuteronomy 21:23 & Galatians 3:13 & Matthew 27:38 & Mark 15:27 & Luke 23:33 & John 19:38 ), infinitely patient and curser of a fig tree (1 Timothy 1:16 v Matthew 21:19 ), liar (John 7:8-10 ), a very old sheep (John 1:29 & Exodus 12:5 ), follower of the laws and abolisher of the laws (Matthew 5:17-19 & Luke 16:17 v Hebrews 7:18-19 & Romans 10:4 ), teller of everything and not teller of everything (John 15:15 v John 16:12 ); the peacemaker and the warmonger (John 14:27 & Acts 10:36 & Colossians 1:19-20 v Matthew 10:34 ), a mighty authority and a powerless man (Colossians 2:10 v John 5:30 ), part of a trinity and part of a quadrinity (Matthew 28:19 v Hebrews 7:1-3 ), the last and not the last (Revelation 22:13 v John 16:12-13 ), invisible and visible (John 1:18 v John 18:20 ), and even one who ends up in hell (1 Peter 3:18-20 & Matthew 25:41 ).
See the Quran: 25:3; 3:18. Also, see 2:59; 3:51, 55; 4:11; 5:72; 7:162; 19:36.
Jesus is not the original name of the prophet who brought the New Testament two millennia ago. Its original version in Hebrew is Esau, a common Jewish name at the time. In classical times it was spelled Yashua, and then it past through a series of mutations ending up with what we have now, Jesus, a Western Latin hybrid. If it were not awkward, we would prefer writing the name as (J)esu(s). The same name can be found as Hosea, Hoshea, Jehoshuah, Jeshua, Jeshuah, Osea and Oshea (See Strong's Exhaustive Concordance of the Bible). These names are mentioned hundreds of times in the Old Testament. They are all different spellings of the same original expression, meaning, "Yahweh is salvation."
However, Trinitarian Christians use and abuse Matthew 1:1 to create a human-god out of transliterative inconsistencies: "She will give birth to a son, and you are to give him the name Jesus, for he will save his people from their sins." Besides, there is more than one Christ (Anointed) in the Bible. Isaiah 45:1 ; 1 Samuel 24:6 , 10; 1Samuel 26:9; Numbers 3:3 are but a few examples. The New Testament refers to the Son of Mary as "Jesus of Nazareth" (John 18:7 ), and "Jesus the son of Joseph" (John 6:42 ).
Encyclopedia Americana, in its 1959 print, under the entry of Jesus provides the following information: "Although Matthew 1:21 interprets the name (originally Joshua that is Yahweh is salvation) and finds it especially appropriate for Jesus of Nazareth, it was a common one at the time. Josephus, the Jewish historian, refers to 19 different persons by that name." It is evident from St. Paul's letters, that the use of the name continued among Christians for a while (Colossians 4:11 ). When St. Paul's polytheistic doctrine became the official creed, Christians mostly abandoned giving this name to their children. With the reputation of Jesus and the rise of Christianity, Jews too gave up using that name, since they considered him a heretic, and the name of a new idol.
Easton provides the following information about the word Jesus: "This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Numbers 13:8 , 16), but changed by Moses into Jehoshua (Numbers 13:16 ; 1 Corinthians 7:27 ), or Joshua. After the Exile it assumed the form Jeshua, whence the Greek form Jesus."
3:45 And the angels said: "O Mary, God gives you glad tidings of a word from Him. His name is the Messiah, Jesus, son of Mary. Honorable in this world and in the Hereafter, and from among those who are made close."
3:45 Lo! The angels said: "O Mary! Behold, God sends thee the glad tiding, through a word from Him, [of a son] who shall become known as the Christ32 Jesus, son of Mary, of great honour in this world and in the life to come, and [shall be] of those who are drawn near unto God.
Lit., "whose name shall be `the Anointed' (al-masih)". The designation al-masih is the Arabicized form of the Aramaic meshiha which, in turn, is derived from the Hebrew mahsiah, "the anointed" - a term frequently applied in the Bible to the Hebrew kings, whose accession to power used to be consecrated by a touch with holy oil taken from the Temple . This anointment appears to have been so important a rite among the Hebrews that the term "the anointed" became in the course of time more or less synonymous with "king". Its application to Jesus may have been due to the widespread conviction among his contemporaries (references to which are found in several places in the Synoptic Gospels) that he was descended in direct - and obviously legitimate - line from the royal House of David. (It is to be noted that this could not have related to his mother's side, because Mary belonged to the priestly class descending from Aaron, and thus to the tribe of Levi, while David descended from the tribe of Judah .) Whatever may have been the historical circumstances, it is evident that the honorific "the Anointed" was applied to Jesus in his own lifetime. In the Greek version of the Gospels - which is undoubtedly based on a now-lost Aramaic original - this designation is correctly translated as Christos (a noun derived from the Greek verb chriein, "to anoint"): and since it is in this form - "the Christ" - that the designation al-masih has achieved currency in all Western languages, I am using it throughout in my translation.
3:45 The angels said, "O Mary, GOD gives you good news: a Word from Him whose name is `The Messiah, Jesus the son of Mary. He will be prominent in this life and in the Hereafter, and one of those closest to Me.',
3:45 Angels said, “O Mary! God gives you the good news through a word from Him. His name would be Messiah Jesus, son of Mary, held in honor in this world and among the ones close (to Me) in the Hereafter.
3:46 ويكلم الناس فى المهد وكهلا ومن الصالحين
3:46 Wayukallimu alnnasa feealmahdi wakahlan wamina alssaliheena
3:46 "He speaks to the people from the cradle, and as an adult; and he is among the reformers."
3:46 "And he will speak to the people from the cradle and to middle-age, and is from among the upright."
3:46 And he shall speak unto men in his cradle,33 and as a grown man, and shall be of the righteous."
A metaphorical allusion to the prophetic wisdom which was to inspire Jesus from a very early age. As regards the expression min al-muqarrabin ("of those who are drawn near", i.e., unto God), see 56:11, where the most excellent among the inmates of paradise are thus described.
3:46 "He will speak to the people from the crib, as well as an adult; he will be one of the righteous.",
3:46 He will speak to people while very young and after attaining full maturity with his faculties well intact.”20
‘Kahlan’ = After attaining full maturity = After age 40. See 46:15. Saalih= Doer of good, healthy
3:47 قالت رب انىا يكون لى ولد ولم يمسسنى بشر قال كذالك الله يخلق ما يشاء اذا قضىا امرا فانما يقول له كن فيكون
3:47 Qalat rabbi anna yakoonu leewaladun walam yamsasnee basharun qala kathaliki Allahuyakhluqu ma yashao itha qada amranfa-innama yaqoolu lahu kun fayakoonu
3:47 She said, "My Lord, how can I have a son when no human has touched me?" He said, "It is thus that God creates what He wills, when He decrees a command, He merely says to it 'Be,' and it becomes."
3:47 She said: "My Lord, how can I have a son when no human being has been with me?" He said: "It is thus that God creates what He wills, when He decrees a command, He merely says to it 'Be,' and it is."
3:47 Said she: "O my Sustainer! How can I have a son when no man has ever touched me?" [The angel] answered: "Thus it is: God creates what He wills34 when He wills a thing to be, He but says unto it, 'Be' - and it is.
See 19:16 and the corresponding notes. In the context of the story of Mary in al `Imran, the announcement made to her, as well as the parallel one to Zachariah (verses 39-40 above), is meant to stress God's unlimited power of creation - specifically, in both cases, His power to create the circumstances in which His will is to manifest itself - and thus to bring about any event, however unexpected or even improbable it might seem at the time of the announcement.
3:47 She said, "My Lord, how can I have a son, when no man has touched me?" He said, "GOD thus creates whatever He wills. To have anything done, He simply says to it, `Be,' and it is.,
3:47 Mary exclaimed! “O My Lord, How shall I have a son when no man has (intimately) touched me?” He said, “Just as God creates everyone according to His laws (3:40). When God decrees a matter, it starts happening.”21
In the repressive society Mary had to keep her wedding confidential in the family
3:48 ويعلمه الكتاب والحكمة والتورىاة والانجيل
3:48 WayuAAallimuhu alkitaba waalhikmatawaalttawrata waal-injeela
3:48 He teaches him the book and the Wisdom, the Torah and the Injeel.
3:48 And He teaches him the Book and the Wisdom and the Torah and the Gospel.
3:48 And he will impart unto thy son35 revelation, and wisdom, and the Torah, and the Gospel,
Lit., "to him".
3:48 "He will teach him the scripture, wisdom, the Torah, and the Gospel.",
3:48 “And God will teach him the scripture and the wisdom, the Torah and the Gospel.”
3:49 ورسولا الىا بنى اسراءيل انى قد جئتكم باية من ربكم انى اخلق لكم من الطين كهية الطير فانفخ فيه فيكون طيرا باذن الله وابرئ الاكمه والابرص واحى الموتىا باذن الله وانبئكم بما تاكلون وما تدخرون فى بيوتكم ان فى ذالك لءاية لكم ان كنتم مؤمنين
3:49 Warasoolan ila banee isra-eelaannee qad ji/tukum bi-ayatin min rabbikum annee akhluqulakum mina altteeni kahay-ati alttayrifaanfukhu feehi fayakoonu tayran bi-ithni Allahiwaobri-o al-akmaha waal-abrasa waohyeealmawta bi-ithni Allahi waonabbi-okum bimata/kuloona wama taddakhiroona fee buyootikum inna fee thalikalaayatan lakum in kuntum mu/mineena
3:49 As a messenger to the Children of Israel: "I have come to you with a sign from your Lord; that I create for you from clay the form of a bird, then I blow into it and it becomes a bird by God's leave, and I heal the blind and the lepers, and give life to the dead by God's leave, and I can tell you what you have eaten, and what you have stored in your homes. In that is a sign for you if you have acknowledged."
3:49 And as a messenger to the Children of Israel: "I have come to you with a sign from your Lord; that I create for you from clay the form of a bird, then I blow into it and it becomes a bird with the permission of God, and I heal the blind and the lepers, and give life to the dead with the permission of God, and I prophesize for you what you shall eat and what to store in your homes. In that is a sign for you if you are believers."
3:49 and [will make him] an apostle unto the children of Israel ."36 "I HAVE COME unto you with a message from your Sustainer. I shall create for you out of clay, as it were, the shape of [your] destiny, and then breathe into it, so that it might become [your] destiny by God's leave;37 and I shall heal the blind and the leper, and bring the dead back to life by God's leave;38 and I shall let you know what you may eat and what you should store up in your houses.39 Behold, in all this there is indeed a message for you, if you are [truly] believers.
The passage which follows here - up to the end of verse 51 - may be understood in either of two ways: as part of the announcement made to Mary (implying that he would thus speak in the future) or, alternatively, as a statement of what, at a later time, he actually did say to the children of Israel . In view of the narrative form adopted in verses 52 ff., the second of these two alternatives seems preferable.
Lit., "[something] like the shape of a bird (tayr); and then I shall breathe into it, so that it might [or "whereupon it will"] become a bird...". The noun tayr is a plural of ta'ir ("flying creature" or "bird"), or an infinitive noun ("flying") derived from the verb tara ("he flew"). In pre-Islamic usage, as well as in the Qur'an, the words ta'ir and tayr often denote "fortune" or "destiny", whether good. or evil (as, for instance, in 7:131, 27:47 or 36:19, and still more clearly in 17:13). Many instances of this idiomatic use of tayr and ta'ir are given in all the authoritative Arabic dictionaries; see also Lane V, 1904 f. Thus, in the parabolic manner so beloved by him, Jesus intimated to the children of Israel that out of the humble clay of their lives he would fashion for them the vision of a soaring destiny, and that this vision, brought to life by his God-given inspiration, would become their real destiny by God's leave and by the strength of their faith (as pointed out at the end of this verse).
It is probable that the "raising of the dead" by Jesus is a metaphorical description of his giving new life to people who were spiritually dead; cf. 6:122 - "Is then he who was dead [in spirit], and whom We thereupon gave life, and for whom We set up a light whereby he can see his way among men - [is then he] like unto one [who is lost] in darkness deep, out of which he cannot emerge?" If this interpretation is - as I believe - correct, then the "healing of the blind and the leper" has a similar significance: namely, an inner regeneration of people who were spiritually diseased and blind to the truth.
I.e., "what good things you may partake of in the life of this world, and what good deeds you should lay up as a treasure for the life to come".
3:49 As a messenger to the Children of Israel: "I come to you with a sign from your Lord - I create for you from clay the shape of a bird, then I blow into it, and it becomes a live bird by GOD's leave. I restore vision to the blind, heal the leprous, and I revive the dead by GOD's leave. I can tell you what you eat, and what you store in your homes. This should be a proof for you, if you are believers.,
3:49 And He will be a Messenger to the Children of Israel. He will say to them, “I come to you with revelation from your Lord. If you follow me, I will raise you from dust to the heights of glory by the command of God (7:176). The blind among you will begin to see the truth. Those of you who are spotted with sin, I will heal them, and I shall grant real life to those who are just dragging on without purpose; all by God’s leave, according to His laws. I am here to establish justice and equity. I shall see to it how much you hoard in your houses and how much you spend on the community. My teachings are sufficient signs for you to believe.”
3:50 ومصدقا لما بين يدى من التورىاة ولاحل لكم بعض الذى حرم عليكم وجئتكم باية من ربكم فاتقوا الله واطيعون
3:50 Wamusaddiqan lima baynayadayya mina alttawrati wali-ohilla lakumbaAAda allathee hurrima AAalaykum waji/tukumbi-ayatin min rabbikum faittaqoo Allaha waateeAAooni
3:50 "Authenticating what is present with me of the Torah, and to make lawful some of what was forbidden to you; and I have come to you with a sign from your Lord, so be aware of God and obey me."
3:50 "And authenticating what is between my hands of the Torah, and to make lawful some of that which was made unlawful to you; and I have come to you with a sign from your Lord, so be aware of God and obey me."
3:50 "And [I have come] to confirm the truth of whatever there still remains40 of the Torah, and to make lawful unto you some of the things which [aforetime] were forbidden to you. And I have come unto you with a message from your Sustainer; remain, then, conscious of God, and pay heed unto me.
Lit., "whatever there is between my hands": for an explanation, see note 3 on verse 3 of this surah.
3:50 "I confirm previous scripture - the Torah - and I revoke certain prohibitions imposed upon you. I come to you with sufficient proof from your Lord. Therefore, you shall observe GOD, and obey me.,
3:50 “I confirm the truth in the Torah before me, and make permissible to you some of what was forbidden. I have come with your Lord’s revelation. Be mindful of His commands and heed me.”22
The Qur’an describes denial as a ‘disease’, calls the deniers ‘deaf, dumb and blind’ in 2:18, ‘diseased of the heart’ in 2:10 and ‘dead’ in 27:80. That is why the revelation, which is the truth, is called a ‘healing’ in 41:44. Tayir = Omen = Destiny = Registration of deeds = Fleet-footed horse = Bird. 2:260, 5:110, 6:38, 7:131, 17:13, 27:16, 24:41, 27:47
3:51 ان الله ربى وربكم فاعبدوه هاذا صراط مستقيم
3:51 Inna Allaha rabbee warabbukum faoAAbudoohuhatha siratun mustaqeemun
3:51 "God is my Lord and your Lord, so serve Him, this is a Straight Path."14
In contradiction with the Trinitarian doctrine whose seeds was planted by St. Paul and was harvested by the Church at the Nicene conference of 325 AC, the New Testament contains many verses emphasizing the oneness of God and Jesus being at His service.
"Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." (John 20:17 )
The translation of Matthew 7:21 in The New American Bible (1970) of Catholic Biblical Association of America, reveals an important distortion by other translations:
"None of those who cry out, 'Lord, Lord,' will enter the kingdom of God; but only the one who does the will of my Father in heaven." (Matthew 7:21 ).
The following verses also support the information given by the Quran regarding the true message of Jesus; not polytheism but un-compromised Monotheism.
"And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these. And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices." (Mark 12:29-33 ).
3:51 "God is my Lord and your Lord, so serve Him, this is a straight path."
3:51 "Verily, God is my Sustainer as well as your Sustainer; so worship Him [alone]: this is a straight way."
3:51 "GOD is my Lord and your Lord; you shall worship Him alone. This is the right path.",3
This is precisely what Jesus is quoted to say throughout the New Testament. See for example the Gospel of John 20:17 , and the book "Jesus: Myths and Message" by Lisa Spray, Ch. 4 (Universal Unity, Fremont, CA 1992).
3:51 “God is my Lord and your Lord, so obey Him. That is the straight path.”
3:52 فلما احس عيسىا منهم الكفر قال من انصارى الى الله قال الحواريون نحن انصار الله ءامنا بالله واشهد بانا مسلمون
3:52 Falamma ahassa AAeesaminhumu alkufra qala man ansaree ila Allahiqala alhawariyyoona nahnu ansaruAllahi amanna biAllahi waishhadbi-anna muslimoona
The Muslim Disciples3:52 So when Jesus felt their rejection, he said, "Who are my supporters towards God?" The disciples said, "We are God's supporters, we acknowledge God and we bear witness that we have peacefully surrendered."15
Compare it to Matthew 26:56 ; Mark 14:50 . Why would the authors of the Gospels, who were all influenced by the teachings of Paul, depict the disciples of Jesus as cowards? See 5:78 for the answer. Also, see 2:59; 3:45, 51, 55; 4:11; 5:72; 7:162; 19:36.
3:52 So when Jesus felt their rejection, he said: "Who are my supporters to God?" The disciples said: "We are the supporters of God, we believe in God and we bear witness that we have submitted."
3:52 And when Jesus became aware of their refusal to acknowledge the truth,41 he asked: "Who will be my helpers in God's cause?" The white-garbed ones42 replied: "We shall be [thy] helpers [in the cause] of God! We believe in God: and bear thou witness that we have surrendered ourselves unto Him!
This relates to a later time, when Jesus was being opposed by the majority of his people, and particularly the Pharisees.
Al-hawariyyun (sing. hawari) is the designation applied in the Qur'an to the disciples of Jesus. Many interpretations of this term (derived from hawar, "whiteness") are given by the commentators, ranging from "one who whitens clothes by washing them" (because this was allegedly the occupation of some of Jesus' disciples) to "one who wears white garments", or "one whose heart is white", i.e., pure (cf. Tabari, Razi, Ibn Kathir). It is, however, most probable - and the evidence provided by the recently discovered Dead Sea Scrolls strongly supports this view - that the term hawari was popularly used to denote a member of the Essene Brotherhood, a Jewish religious group which existed in Palestine at the time of Jesus, and to which, possibly, he himself belonged. The Essenes were distinguished by their strong insistence on moral purity and unselfish conduct, and always wore white garments as the outward mark of their convictions; and this would satisfactorily explain the name given to them. The fact that the Prophet once said, "Every prophet has his hawari " (Bukhari and Muslim) does not conflict with the above view, since he obviously used this term figuratively, recalling thereby Jesus' "helpers in God's cause".
3:52 When Jesus sensed their disbelief, he said, "Who are my supporters towards GOD?" The disciples said, "We are GOD's supporters; we believe in GOD, and bear witness that we are submitters.",
3:52 (This is what the angels had told Mary. Then Jesus was commissioned as a Prophet.) As he sensed their rejection, he called out, “Who are my supporters towards God?” The disciples said, “We are God’s supporters, we believe in God, so bear witness that we are submitters (Muslimoon).”
3:53 ربنا ءامنا بما انزلت واتبعنا الرسول فاكتبنا مع الشاهدين
3:53 Rabbana amanna bimaanzalta waittabaAAna alrrasoola faoktubnamaAAa alshshahideena
3:53 "Our Lord, we acknowledged what You have sent down; we followed the messenger, so record us with those who bear witness."
3:53 "Our Lord, we believe in what You have sent down, and followed the messenger, so record us with those who bear witness."
3:53 O our Sustainer! We believe in what Thou hast bestowed from on high, and we follow this Apostle; make us one,43 then, with all who bear witness [to the truth]!"
Lit., "write us down" or "inscribe us". It must, however, be borne in mind that the verb kataba means also "he drew together" or "brought together": hence the noun katibah, "a body of men".
3:53 "Our Lord, we have believed in what You have sent down, and we have followed the messenger; count us among the witnesses.",
3:53 They said, “Our Lord! We believe in what You have revealed and we follow the Messenger. So make us live as the living witnesses to the truth.”
3:54 ومكروا ومكر الله والله خير الماكرين
3:54 Wamakaroo wamakara Allahu waAllahukhayru almakireena
The Death of Jesus3:54 They schemed and God schemed, but God is the best schemer.
3:54 And they schemed and God schemed, but God is the best schemer.
3:54 And the unbelievers schemed [against Jesus];44 but God brought their scheming to nought: for God is above all schemers.
Lit., "they schemed" - here referring to those among the Jews who refused to acknowledge Jesus as a prophet and tried to destroy him.
The Death of Jesus3:54 They plotted and schemed, but so did GOD, and GOD is the best schemer.4 ,
We learn that Jesus' soul, the real person, was raised, i.e., Jesus' life on earth was terminated, prior to the arrest,torture, and crucifixion of his empty, soulless, but physiologically living body(See the details in Appendix 22)
3:54 They (the opponents) made some plans, but so did God. God is the most Virtuous of planners.23
They schemed to arrest and crucify Jesus but God assured him
3:55 اذ قال الله ياعيسىا انى متوفيك ورافعك الى ومطهرك من الذين كفروا وجاعل الذين اتبعوك فوق الذين كفروا الىا يوم القيامة ثم الى مرجعكم فاحكم بينكم فيما كنتم فيه تختلفون
3:55 Ith qala Allahu yaAAeesa innee mutawaffeeka warafiAAuka ilayya wamutahhirukamina allatheena kafaroo wajaAAilu allatheenaittabaAAooka fawqa allatheena kafaroo ila yawmialqiyamati thumma ilayya marjiAAukum faahkumubaynakum feema kuntum feehi takhtalifoona
3:55 God said, "O Jesus, I will terminate you, and raise you to Me, and cleanse you of those who have rejected, and make those who have followed you above those who rejected, until the day of Resurrection; then to Me is your return so I will judge between all of you in what you were disputing."16
During the fertile era of hadith fabrication, Christian converts (like their contemporary Jews, Arab nationalists, proponents of various Sunni and Shiite sects, and propagandists of Umayyad or Abbasid caliphs), used hadith as a tool to import their religious, cultural or political ideas. The later muslims not only imported them, but by attributing them to the idolized name of prophet Muhammed, baptized them and provided a powerful protective shield against time, reason, facts, and utility.
The Christian converts were successful in introducing their own fabrications regarding the "second coming of Jesus" into islam via hadith. Though the verse expressly uses the verb mutaWaFeKa (I will terminate you), many commentaries of the Quran ignore the word. The word WaFaYa means Complete (11:85; 12:59; 24:39), Fulfill (2:40; 2:177; 3:76; 5:1; 13:20; 22:29; 47:10; 53:37; 76:7), Recompense or Pay (3:57; 4:173; 8:60; 11:15; 11:111; 16:111; 35:30; 46:19). In 25 occurrences, however, it is used in the form TaWaFa, and in all of them, it means "terminate" or "put to death" or "take the conscious away." (2:234; 2:240; 3:193; 4:15; 4:97; 6:60; 7:37; 7:126; 8:50; 10:46; 10:104; 12:101; 13:40; 16:28; 16:32; 16:70; 22:5; 32:11; 39:42; 40:67; 40:77; 47:27).
Christ's consciousness was uploaded to heaven without possibility of return. His enemies did not crucify him but his unconscious but biologically living body. St. Paul created a pagan religion based on the absurd concept of "God sacrificing his innocent son, or His third personality, to be able to forgive our sins!" See 4:157. Also, see 2:59; 3:45, 51-52, 55; 4:11; 5:72; 7:162; 19:36.
3:55 For God said: "O Jesus, I will terminate your life, and raise you to Me, and cleanse you of those who have rejected, and make those who have followed you above those who have rejected until the Day of Resurrection. Then to Me is your return, all of you,so I will judge between you in what it was that you disputed."
3:55 Lo! God said: "O Jesus! Verily, I shall cause thee to die, and shall exalt thee unto Me, and cleanse thee of [the presence of] those who are bent on denying the truth; and I shall place those who follow thee [far] above those who are bent on denying the truth, unto the Day of Resurrection. In the end, unto Me you all must return, and I shall judge between you with regard to all on which you were wont to differ.45
This refers to all who revere Jesus (i.e., the Christians, who believe him to be "the son of God", and the Muslims, who regard him as a prophet) as well as to those who deny him altogether. Regarding God's promise to Jesus, "I shall exalt thee unto Me", see surah 4, note 172.
3:55 Thus, GOD said, "O Jesus, I am terminating your life, raising you to Me, and ridding you of the disbelievers. I will exalt those who follow you above those who disbelieve, till the Day of Resurrection. Then to Me is the ultimate destiny of all of you, then I will judge among you regarding your disputes.,
3:55 God said, “O Jesus! I will cause you to die of natural causes, will exalt you in My Sight and will clear you of the slander of the disbelievers. And I will cause those who truly follow you to dominate those who are rejecting you, until the Day of Resurrection. Eventually, all of you will return to Me. Then I will judge among you about that wherein you used to differ.”24
Wafaat = Dying of natural causes. Rafa’ = Exalt = Raising in honor. Ilayya = To Me = Allegorically, in My Sight. God being Omnipresent is not confined to the heavens
3:56 فاما الذين كفروا فاعذبهم عذابا شديدا فى الدنيا والءاخرة وما لهم من ناصرين
3:56 Faamma allatheena kafaroofaoAAaththibuhum AAathaban shadeedan fee alddunyawaal-akhirati wama lahum min nasireena
3:56 "As for those who did not appreciate, I will punish them with a severe punishment in this world and in the Hereafter; they will have no supporters."
3:56 "As for those who have rejected, I will punish them severely in this world and in the Hereafter, they will have no supporters."
3:56 "And as for those who are bent on denying the truth, I shall cause them to suffer a suffering severe in this world and in the life to come, and they shall have none to succour them;
3:56 "As for those who disbelieve, I will commit them to painful retribution in this world, and in the Hereafter. They will have no helpers.",
3:56 Those who disregard faith (in God’s laws of nature), I shall cause them to suffer in this world and in the Hereafter. Nor will they have any helpers.
3:57 واما الذين ءامنوا وعملوا الصالحات فيوفيهم اجورهم والله لا يحب الظالمين
3:57 Waamma allatheena amanoowaAAamiloo alssalihati fayuwaffeehimojoorahum waAllahu la yuhibbu alththalimeena
3:57 "As for those who acknowledged and promoted reforms, We will pay them their reward; God does not like the wicked."
3:57 "And as for those who have believed and have done good works, We will pay them their recompense; God does not love the wicked."
3:57 whereas unto those who attain to faith and do good works He will grant their reward in full: for God does not love evildoers."
3:57 As for those who believe and lead a righteous life, He will fully recompense them. GOD does not love the unjust.,
3:57 And those who choose to believe and work for the betterment of the society, He will pay their wages in full. But God does not love the violators of human rights.25
Zaalim = Oppressor = Violator of human rights = Wrongdoer = One who relegates the truth = One who displaces something from its rightful place = Unjust = One who chooses to do wrong
3:58 ذالك نتلوه عليك من الءايات والذكر الحكيم
3:58 Thalika natloohu AAalayka mina al-ayatiwaalththikri alhakeemi
3:58 This We recite to you is from the revelation and the wise reminder.
3:58 This We recite to you from the revelations and the wise reminder.
3:58 THIS MESSAGE do We convey unto thee, and this tiding full of wisdom:46
Lit., "This We convey unto thee of the messages and of the wise tiding." The expression "this of the messages" bears, to my mind, the connotation of one particular message - namely, the one which follows immediately after this sentence.
3:58 These are the revelations that we recite to you, providing a message full of wisdom.,
3:58 (O Messenger) these are the messages We convey to you, as the Reminder full of wisdom.26
Az-Zikr = The Reminder = The Book that can give you eminence = The Message worth taking to hearts
3:59 ان مثل عيسىا عند الله كمثل ءادم خلقه من تراب ثم قال له كن فيكون
3:59 Inna mathala AAeesa AAinda Allahikamathali adama khalaqahu min turabin thumma qalalahu kun fayakoonu
3:59 The example of Jesus with God is similar to that of Adam; He created him from dust, then He said to him, "Be," and he became.17
The similarity between Jesus and Adam is supported by numbers too. Both names occur in the Quran an equal amount of times, each exactly 25.
3:59 The example of Jesus with God is similar to that of Adam; He created him from dust, then He said to him "Be" and he was.
3:59 Verily, in the sight of God, the nature of Jesus is as the nature of Adam, whom He created out of dust and then said unto him, "Be" - and he is.47
Lit., "The parable of Jesus is as the parable of Adam...", etc. The expression mathal (rendered above as "nature") is often metaphorically employed to denote the state or condition (of a person or a thing), and is in this sense - as the commentators have pointed out - synonymous with sifah (the "quality" or "nature" of a thing). As is evident from the sequence, the above passage is part of an argument against the Christian doctrine of the divinity of Jesus. The Qur'an stresses here, as in many other places, the fact that Jesus, like Adam - by which name, in this context, the whole human race is meant - was only a mortal "created out of dust", i.e., out of substances, both organic and inorganic, which are found in their elementary forms on and in the earth. Cf. also 18:37, 22:5, 30:20, 35:11, 40:67, where the Qur'an speaks of all human beings as "created out of dust". That "Adam" stands here for the human race is clearly implied in the use of the present tense in the last word of this sentence.
Mathematical Confirmation3:59 The example of Jesus, as far as GOD is concerned, is the same as that of Adam; He created him from dust, then said to him, "Be," and he was.5 ,
The "equality" of the creation of Jesus and Adam is confirmed mathematically; Jesus and Adam are mentioned in the Quran the same numberof times; 25 times each.
3:59 With God, the example of Jesus is that of Adam (other humans) who were initially created from dust and then evolved through different stages of life (22:5, 30:20). He created him (the human) beginning from inorganic matter, then He said to him, “Be! And he is.”27
The process of procreation goes on - “IS”. Kun fayakoon = The moment God decrees a thing, it starts happening
3:60 الحق من ربك فلا تكن من الممترين
3:60 Alhaqqu min rabbika fala takunmina almumtareena
3:60 The truth is from your Lord; so do not be of those who are doubtful.
3:60 The truth is from your Lord, so do not be of those who doubt.
3:60 [This is] the truth from thy Sustainer; be not, then, among the doubters!
3:60 This is the truth from your Lord; do not harbor any doubts.,
3:60 (O Messenger) this is the truth from your Lord, so do not be of those who argue in this matter.
3:61 فمن حاجك فيه من بعد ما جاءك من العلم فقل تعالوا ندع ابناءنا وابناءكم ونساءنا ونساءكم وانفسنا وانفسكم ثم نبتهل فنجعل لعنت الله على الكاذبين
3:61 Faman hajjaka feehi min baAAdi majaaka mina alAAilmi faqul taAAalaw nadAAu abnaanawaabnaakum wanisaana wanisaakumwaanfusana waanfusakum thumma nabtahil fanajAAal laAAnataAllahi AAala alkathibeena
3:61 Whoever debates with you in this after the knowledge has come to you, then say, "Let us call our children and your children, our women and your women, ourselves and yourselves, then, let us call out, and we shall make God's curse upon the liars."
3:61 Whoever debates with you in this after the knowledge has come to you, then say: "Let us call our children and your children, our women and your women, ourselves and yourselves, then, let us invoke and make the curse of God upon the liars."
3:61 And if anyone should argue with thee about this [truth] after all the knowledge that has come unto thee, say: "Come! Let us summon our sons and your sons, and our women and your women, and ourselves and yourselves; and then let us pray [together] humbly and ardently, and let us invoke God's curse upon those [of us] who are telling a lie."48
I.e., regarding the true nature of Jesus. According to all the reliable authorities, verses 59-63 of this surah were revealed in the year 10 H., on the occasion of a dispute between the Prophet and a deputation of the Christians of Najran who, like all other Christians, maintained that Jesus was "the son of God" and, therefore, God incarnate. Although they refused the "trial through prayer" (mubahalah) proposed to them by the Prophet, the latter accorded to them a treaty guaranteeing all their civic rights and the free exercise of their religion.
Challenging the Disbelievers3:61 If anyone argues with you, despite the knowledge you have received, then say, "Let us summon our children and your children, our women and your women, ourselves and yourselves, then let us invoke GOD's curse upon the liars.",
3:61 If anyone argues with you concerning him, after the knowledge has come to you, then say, “Come! Let us call upon our children, and your children, and our women and your women, and our people and your people to leave one another alone, knowing that God's condemnation is upon the liars.”28
Bahl = To leave alone = Let someone hold on to his views = Let others do as they will. Erroneously, but commonly, Mubahila = A contest of mutual cursing! This verse has been subjected to much conjecture through ‘Shan-e-Nuzool’the circumstances of a revelation.Some exponents assert that the exalted Prophet is being told here to run a cursing contest with some Christians from Najran in Southern Arabia!
3:62 ان هاذا لهو القصص الحق وما من الاه الا الله وان الله لهو العزيز الحكيم
3:62 Inna hatha lahuwa alqasasualhaqqu wama min ilahin illa Allahuwa-inna Allaha lahuwa alAAazeezu alhakeemu
3:62 This is the narration of truth, there is no god but God; and God is the Noble, the Wise.
3:62 This is the narration of truth, there is no god except God; and God is the Noble, the Wise.
3:62 Behold, this is indeed the truth of the matter, and there is no deity whatever save God; and, verily, God - He alone - is almighty, truly wise.
3:62 Absolutely, this is the narration of the truth. Absolutely, there is no god except GOD. Absolutely, GOD is the Almighty, Most Wise.,
3:62 This is the true account (of Jesus). There is no god but God. And God is Almighty, the Wise.
3:63 فان تولوا فان الله عليم بالمفسدين
3:63 Fa-in tawallaw fa-inna AllahaAAaleemun bialmufsideena
3:63 If they turn away, then God is aware of the corruptors.
3:63 And if they turn away, then God is aware of the corrupters.
3:63 And if they turn away [from this truth] - behold, God has full knowledge of the spreaders of corruption.
3:63 If they turn away, then GOD is fully aware of the evildoers.,
3:63 But if they turn away (from the truth), then God is Aware of the corrupters.
3:64 قل يااهل الكتاب تعالوا الىا كلمة سواء بيننا وبينكم الا نعبد الا الله ولا نشرك به شيا ولا يتخذ بعضنا بعضا اربابا من دون الله فان تولوا فقولوا اشهدوا بانا مسلمون
3:64 Qul ya ahla alkitabi taAAalawila kalimatin sawa-in baynana wabaynakum allanaAAbuda illa Allaha wala nushrika bihishay-an wala yattakhitha baAAdunabaAAdan arbaban min dooni Allahi fa-intawallaw faqooloo ishhadoo bi-anna muslimoona
Invitation to Unite Around a Common Principle3:64 Say, "O people of the book, let us come to a common statement between us and you; that we do not serve except God, and do not set up anything at all with Him, and that none of us takes each other as lords beside God." If they turn away, then say, "Bear witness that we have peacefully surrendered."18
Anyone who accepts the principles mentioned in this verse is a Muslim, that is, submitter to God alone. Clergymen and religious leaders have transformed the same divine message into separate and competing religions and sects. A paradigm shift similar to the "Copernican Revolution" is needed in the realm of religion. Instead of Buddha, Jesus, Muhammed centered religions, we should unify in a God-centered system. See 4:171; 9:31. The Quran mentions major distortion in Christianity, such as claiming the exclusive right to enter Paradise (2:111, 120, 135), engaging in deceptive evangelical propaganda tactics (3:72), committing thievery and embezzlement (3:75), claiming to be the chosen ones (5:18), not following the laws of their own book (5:47), taking their scholars and priests to be lords besides God (9:31), and hoarding wealth instead of spending in the cause of God, such as for helping the poor.
3:64 Say: "O people of the Book, let us come to a common understanding between us and between you; that we serve none except God, and that we do not set up anything with Him, and that none of us takes each other as patrons besides God." If they turn away, then say: "Bear witness that we have submitted."
3:64 Say: "O followers of earlier revelation! Come unto that tenet which we and you hold in common:49 that we shall worship none but God, and that we shall not ascribe divinity to aught beside Him, and that we shall not take human beings for our lords beside God."50 And if they turn away, then say: "Bear witness that it is we who have surrendered ourselves unto Him."
Lit., "a word [that is] equitable between you and us". The term kalimah, primarily meaning "word" or "utterance", is often used in the philosophical sense of "proposition" or "tenet".
Lit., "that we shall not take one another for lords beside God". Since the personal pronoun "we" obviously applies to human beings, the expression "one another" necessarily bears the same connotation. In its wider implication, the above call is addressed not merely to the Christians, who attribute divinity to Jesus and certain aspects of divinity to their saints, but also to the Jews, who assign a quasi-divine authority to Ezra and even to some of their great Talmudic scholars (cf. 9:30).
Invitation to All Believers3:64 Say, "O followers of the scripture, let us come to a logical agreement between us and you: that we shall not worship except GOD; that we never set up any idols besides Him, nor set up any human beings as lords beside GOD." If they turn away, say, "Bear witness that we are submitters.",
3:64 Say, “O People of the Book! Let us come to common terms as between us and you that we shall serve none but God. That neither shall we ascribe divinity to anyone beside Him, nor shall we take others for our lords besides God.” And if they turn away, then say, “Bear witness that it is we who have surrendered ourselves to Him.”
3:65 يااهل الكتاب لم تحاجون فى ابراهيم وما انزلت التورىاة والانجيل الا من بعده افلا تعقلون
3:65 Ya ahla alkitabi lima tuhajjoonafee ibraheema wama onzilati alttawratuwaal-injeelu illa min baAAdihi afalataAAqiloona
Abraham3:65 "O people of the book, why do you debate us about Abraham when the Torah and the Injeel were not sent down except after him? Do you not reason?"
3:65 "O people of the Book, why do you debate with us regarding Abraham when the Torah and the Gospel were not sent down except after him? Do you not comprehend?"
3:65 O FOLLOWERS of earlier revelation! Why do you argue about Abraham,51 seeing that the Torah and the Gospel were not revealed till [long] after him? Will you not, then, use your reason?
I.e., as to whether the principles he followed were those of the Jewish faith, according to which the Torah is considered to be the final Law of God, or of the Christian faith, which conflicts with the former in many respects.
3:65 O followers of the scripture, why do you argue about Abraham, when the Torah and the Gospel were not revealed until after him? Do you not understand?,
3:65 O People of the Book! Why do you argue about Abraham, when the Torah and the Gospel were not revealed until after him? Do you not use your intelligence?
3:66 هاانتم هاؤلاء حاججتم فيما لكم به علم فلم تحاجون فيما ليس لكم به علم والله يعلم وانتم لا تعلمون
3:66 Ha antum haola-i hajajtumfeema lakum bihi AAilmun falima tuhajjoona feemalaysa lakum bihi AAilmun waAllahu yaAAlamu waantumla taAAlamoona
3:66 Here you have debated in what you knew; so why then do you debate in what you do not know? God knows while you may not know.
3:66 Here you have debated in what you knew; so why then do you debate in what you do not know? And God knows while you do not know.
3:66 Lo! You are the ones who would argue about that which is known to you; but why do you argue about something which is unknown to you?52 Yet God knows [it], whereas you do not know:
I.e., as to what was the true creed of Abraham. "That which is known to you" is an allusion to their knowledge of the obvious fact that many of the teachings based on the extant versions of the Torah and the Gospels conflict with the teachings of the Qur'an (Razi).
3:66 You have argued about things you knew; why do you argue about things you do not know? GOD knows, while you do not know.,
3:66 You argued (with Moses and Jesus) in matters of which you had knowledge. Why do you dispute in matters that you know nothing about? Indeed, God knows and you know not.
3:67 ما كان ابراهيم يهوديا ولا نصرانيا ولاكن كان حنيفا مسلما وما كان من المشركين
3:67 Ma kana ibraheemuyahoodiyyan wala nasraniyyan walakinkana haneefan musliman wama kana minaalmushrikeena
3:67 Abraham was neither a Jew nor a Nazarene, but he was a monotheist who peacefully surrendered; he was not of those who set up partners.
3:67 Abraham was neither a Jew nor a Nazarene, but he was a monotheist who submitted; he was not of the polytheists.
3:67 Abraham was neither a "Jew" nor a "Christian", but was one who turned away from all that is false, having surrendered himself unto God; and he was not of those who ascribe divinity to aught beside Him.
3:67 Abraham was neither Jewish, nor Christian; he was a monotheist submitter. He never was an idol worshiper.,
3:67 Abraham was neither a Jew nor a Christian, but he was an upright man who had surrendered to God. He never ascribed divinity to anyone beside the One True God.
3:68 ان اولى الناس بابراهيم للذين اتبعوه وهاذا النبى والذين ءامنوا والله ولى المؤمنين
3:68 Inna awla alnnasibi-ibraheema lallatheena ittabaAAoohu wahathaalnnabiyyu waallatheena amanoo waAllahuwaliyyu almu/mineena
3:68 The closest people to Abraham are those who followed him, this prophet, and those who acknowledged; and God is the ally of those who acknowledge.
3:68 The most legitimate people to Abraham are those who followed him; and this prophet, and those who believed; and God is the supporter of the believers.
3:68 Behold, the people who have the best claim to Abraham are surely those who follow him - as does this Prophet and all who believe [in him] - and God is near unto the believers.
3:68 The people most worthy of Abraham are those who followed him, and this prophet, and those who believe. GOD is the Lord and Master of the believers.,
3:68 People most worthy of Abraham are those who followed him, and this Prophet and those who believe with him. God is the Protecting Friend of the true believers.
3:69 ودت طائفة من اهل الكتاب لو يضلونكم وما يضلون الا انفسهم وما يشعرون
3:69 Waddat ta-ifatun min ahli alkitabilaw yudilloonakum wama yudilloona illaanfusahum wama yashAAuroona
3:69 A group from the people of the book wished that they could misguide you, but they only misguide themselves and they do not notice.
3:69 A group from the people of the Book wished that they could misguide you, but they only misguide themselves and they do not notice.
3:69 Some of the followers of earlier revelation would love to lead you astray: yet none do they lead astray but themselves, and perceive it not.
3:69 Some followers of the scripture wish to lead you astray, but they only lead themselves astray, without perceiving.,
3:69 A party among the People of the Book wish to lead you astray. But, by doing so, they shall only lead themselves astray without knowing it.
3:70 يااهل الكتاب لم تكفرون بايات الله وانتم تشهدون
3:70 Ya ahla alkitabi limatakfuroona bi-ayati Allahi waantumtashhadoona
3:70 O people of the book, why do you reject God's signs while you are bearing witness?
3:70 "O people of the Book, why do you reject the revelations of God while you are bearing witness?"
3:70 O followers of earlier revelation! Why do you deny the truth of God's messages to which you yourselves bear witness?53
Lit., "when you [yourselves] bear witness": an allusion to the Biblical prophecies relating to the coming of the Prophet Muhammad.
3:70 O followers of the scripture, why do you reject these revelations of GOD though you bear witness (that this is the truth)?,
3:70 O People of the Book! Why do you deny the truth of God’s messages to which you yourselves bear witness?29
Was not the scripture revealed to you foretelling the advent of this Prophet?
3:71 يااهل الكتاب لم تلبسون الحق بالباطل وتكتمون الحق وانتم تعلمون
3:71 Ya ahla alkitabi limatalbisoona alhaqqa bialbatili wataktumoonaalhaqqa waantum taAAlamoona
3:71 O people of the book, why do you dress the truth with falsehood and conceal the truth while you know?19
Similar accusations and arguments were made by Jews against Jews. See Jeremiah 8:8 , Deut 31:29.
3:71 "O people of the Book, why do you confound the truth with falsehood and conceal the truth while you know?"
3:71 O followers of earlier revelation! Why do you cloak the truth with falsehood and conceal the truth of which you are [so well] aware?
3:71 O followers of the scripture, why do you confound the truth with falsehood, and conceal the truth, knowingly?,
3:71 O People of the Book! Why do you cloak the truth with falsehood, and conceal the truth that you are so well aware of?
3:72 وقالت طائفة من اهل الكتاب ءامنوا بالذى انزل على الذين ءامنوا وجه النهار واكفروا ءاخره لعلهم يرجعون
3:72 Waqalat ta-ifatun min ahlialkitabi aminoo biallathee onzilaAAala allatheena amanoo wajha alnnahariwaokfuroo akhirahu laAAallahum yarjiAAoona
3:72 A group among the people of the book said, "Acknowledge what was revealed to those who acknowledged during the beginning of the day, and reject it by the end of it; perhaps they will return."
3:72 And a group from among the people of the Book said: "Believe in what was sent down to those who believe during the beginning of the day, and reject it by the end of it, perhaps they will return."
3:72 And some of the followers of earlier revelation say [to one another]: "Declare your belief in what has been revealed unto those who believe [in Muhammad] at the beginning of the day, and deny the truth of what came later,54 so that they might go back [on their faith];
Most of the commentators, relying on views current among some of the tabi'un (i.e., the generation that came after the Companions of the Prophet), understand this passage thus: "Declare at the beginning of the day your belief in what has been revealed unto those who believe in Muhammad, and deny the truth [thereof] in its latter part." This rendering would imply that the Judaeo-Christian attempts at confusing the Muslims, to which the above verse refers, consisted in alternatingly declaring belief and disbelief in the Qur'anic message. On the other hand, the rendering adopted by me (and supported by Al-Asam, whose interpretation has been quoted by Razi in his commentary on this verse) implies that some Jews and Christians have been and are hoping to achieve this end by admitting, however reluctantly, that there may be "some truth" in the early Qur'anic revelations ("that which has been revealed at the beginning of the day"), while they categorically reject its later parts inasmuch as they clearly contradict certain Biblical teachings.
3:72 Some followers of the scripture say, "Believe in what was sent down to the believers in the morning, and reject it in the evening; maybe someday they will revert.,
3:72 A party among the People of the Book say to one another, “Declare belief in what has been revealed to the believers in the early hours of the day, and go back to your word of disbelief in the later hours so that they (the believers) might waver to return (to their old ways).”
3:73 ولا تؤمنوا الا لمن تبع دينكم قل ان الهدىا هدى الله ان يؤتىا احد مثل ما اوتيتم او يحاجوكم عند ربكم قل ان الفضل بيد الله يؤتيه من يشاء والله واسع عليم
3:73 Wala tu/minoo illa limantabiAAa deenakum qul inna alhuda huda Allahian yu/ta ahadun mithla ma ooteetum aw yuhajjookumAAinda rabbikum qul inna alfadla biyadi Allahiyu/teehi man yashao waAllahu wasiAAunAAaleemun
3:73 "Do not acknowledge except for those who follow your system."-- say, "The guidance is God's guidance."-- "That anyone should be given similar to what you have been given, or that they debate with you at your Lord." Say, "The bounty is in God's hand, He gives it to whom He chooses, and God is Encompassing, Knowledgeable."
3:73 "And do not believe except in he who follows your system." Say: "The guidance is the guidance of God." That anyone should be given similar to what you have been given, or that they debate with you at your Lord. Say: "The bounty is in the hand of God, He gives it to whom He chooses, and God is Encompassing, Knowledgeable."
3:73 but do not [really] believe anyone who does not follow your own faith." Say: "Behold, all [true] guidance is God's guidance, consisting in one's being granted [revelation] such as you have been granted."55 Or would they contend against you before your Sustainer? Say: "Behold, all bounty is in the hand of God; He grants it unto whom He wills:56 for God is infinite, all-knowing,
This refers to the Jews and the Christians, who are not prepared to accept the Qur'anic message on the ground that it conflicts with parts of their own scriptures.
In this context, the term fadl ("bounty") is synonymous with the bestowal of divine revelation.
3:73 "And do not believe except as those who follow your religion." Say, "The true guidance is GOD's guidance." If they claim that they have the same guidance, or argue with you about your Lord, say, "All grace is in GOD's hand; He bestows it upon whomever He wills." GOD is Bounteous, Omniscient.,
3:73 “And do not trust anyone except he who follows your own religion.” Say, (O Messenger) “The true guidance is God’s guidance. They (People of the Book) tell each other not to accept that revelation could be sent to anyone else, like what had been sent to you. Or, do they wish to argue with you (believers) in the presence of your Lord? Say, “All grace is in God’s Hand. He bestows it to anyone according to His laws. God is Infinite, all Knowing.”30
3:74 يختص برحمته من يشاء والله ذو الفضل العظيم
3:74 Yakhtassu birahmatihi man yashaowaAllahu thoo alfadli alAAatheemi
3:74 He specifies His mercy for whomever He chooses, and God is with Great Bounty.
3:74 He singles out with His mercy whom He chooses, and God is with Great Bounty.
3:74 singling out for His grace whom He wills. And God is limitless in His great bounty."
3:74 He specifies His mercy for whomever He wills; GOD possesses unlimited grace.,
3:74 He elects for His grace whom He wills according to His laws. God is the Lord of Infinite bounty (and He knows the proper time, place and person for His revelation.)
3:75 ومن اهل الكتاب من ان تامنه بقنطار يؤده اليك ومنهم من ان تامنه بدينار لا يؤده اليك الا ما دمت عليه قائما ذالك بانهم قالوا ليس علينا فى الامين سبيل ويقولون على الله الكذب وهم يعلمون
3:75 Wamin ahli alkitabi man in ta/manhubiqintarin yu-addihi ilayka waminhum man in ta/manhubideenarin la yu-addihi ilayka illa madumta AAalayhi qa-iman thalika bi-annahum qaloolaysa AAalayna fee al-ommiyyeena sabeelun wayaqooloonaAAala Allahi alkathiba wahum yaAAlamoona
Honesty3:75 Among the people of the book are those whom if you entrust him with a large amount he gives it back to you, and there are those whom if you entrust with one gold coin he will not return it to you unless you are standing over him. That is because they said, "We have no obligation towards the Gentiles." They say about God lies while knowing.20
Religious scholars and clergymen have transformed the meaning of the Arabic word UMmY from ‘gentile’ into ‘illiterate.’ The main reason for this distortion is their attempt to give more credibility to the so-called "literary miracle" of the Quran. As it can be seen in this verse, Jews and Christians were classifying the population of the region into two groups: people with divine books and people without divine books. It is unreasonable to think that in their religious struggle, Jews and Christians divided people into literate and illiterate groups. See 7:157; 2:78; 3:20; 25:5.
3:75 And from among the people of the Book are those whom if you entrust him with a large amount he gives it back to you, and there are those whom if you entrust with one gold coin he will not return it to you unless you are standing over him. That is because they said: "We have no obligation towards the Gentiles." They say about God lies while they know.
3:75 AND AMONG the followers of earlier revelation there is many a one who, if thou entrust him with a treasure, will [faithfully] restore it to thee; and there is among them many a one who, if thou entrust him with a tiny gold coin, will not restore it to thee unless thou keep standing over him - which is an outcome of their assertion,57 "No blame can attach to us [for anything that we may do] with regard to these unlettered folk": and [so] they tell a lie about God, being well aware [that it is a lie]."58
Lit., "this, because they say". In Arabic usage, the verb qala (lit., "he said") often signifies "he asserted" or "expressed an opinion". As is evident from many Traditions, the people referred to are the Jews.
I.e., they falsely claim that God Himself has exempted them from all moral responsibility towards non-Jews (contemptuously described as "unlettered folk"), knowing well that their own scriptures provide no basis whatever for such a claim.
Be Honest With All People3:75 Some followers of the scripture can be trusted with a whole lot, and they will give it back to you. Others among them cannot be trusted with a single dinar; they will not repay you unless you keep after them. That is because they say, "We do not have to be honest when dealing with the gentiles!" Thus, they attribute lies to GOD, knowingly.,6
Prior to the discovery of the Quran's mathematical code, some scholars falsely claimed that Muhammad was an illiterate man whocould not write such a great book. They distorted the meaning of the word"Ummy," claiming that it meant "illiterate." This verse proves that"Ummiyyeen" means "gentiles" (See also 62:2 & Appendix 28).
3:75 Among the People of the Scripture, there is one you can trust with a heap of gold, and he will readily return it to you. And among them there is one who, if you trust him with a single gold coin, he will not repay you unless you keep after him. This is because they (believe and) say, “We owe no way (of honesty) to the Gentiles.” Thus they speak lies about God, and they very well know it.
3:76 بلىا من اوفىا بعهده واتقىا فان الله يحب المتقين
3:76 Bala man awfa biAAahdihi waittaqafa-inna Allaha yuhibbu almuttaqeena
3:76 Indeed, anyone who fulfils his pledge and is conscientious, then God loves the conscientious.
3:76 Indeed, anyone who fulfils his pledge and is righteous, then God loves the righteous.
3:76 Nay, but [God is aware of] those who keep their bond with Him,59 and are conscious of Him: and, verily, God loves those who are conscious of Him.
Some of the commentators relate the personal pronoun in `ahdihi to the person or persons concerned, and therefore take `ahd as meaning "promise" - thus: "[as for] him who fulfils his promise . . .", etc. It is, however, obvious from the next verse that the pronoun in `ahdihi refers to God; consequently, the phrase must be rendered either as "those who fulfil their duty towards Him", or "those who keep their bond with Him" - the latter being, in my opinion, preferable. (For the meaning of man's "bond with God", see surah 2, note 19.)
3:76 Indeed, those who fulfill their obligations and lead a righteous life, GOD loves the righteous.,
3:76 Indeed, those who fulfill their obligations, and seek to live upright, God loves such righteous.
3:77 ان الذين يشترون بعهد الله وايمانهم ثمنا قليلا اولائك لا خلاق لهم فى الءاخرة ولا يكلمهم الله ولا ينظر اليهم يوم القيامة ولا يزكيهم ولهم عذاب اليم
3:77 Inna allatheena yashtaroona biAAahdiAllahi waaymanihim thamanan qaleelan ola-ikala khalaqa lahum fee al-akhirati walayukallimuhumu Allahu wala yanthuruilayhim yawma alqiyamati wala yuzakkeehim walahumAAathabun aleemun
3:77 Those who trade God's pledge and their oaths for a small price will have no portion in the Hereafter. God will not speak to them nor look at them on the day of Resurrection, nor purify them, and they will have a painful retribution.
3:77 The ones who purchase with the pledge of God and their oaths a cheap price, those will have no portion in the Hereafter, and God will not speak to them, nor will He look at them on the Day of Resurrection, nor will He purify them, and they will have a painful retribution.
3:77 Behold, those who barter away their bond with God and their own pledges for a trifling gain - they shall not partake in the blessings of the life to come; and God will neither speak unto them nor look upon them on the Day of Resurrection, nor will He cleanse them of their sins; and grievous suffering awaits them.
3:77 As for those who trade away GOD's covenant, and their obligations, for a cheap price, they receive no share in the Hereafter. GOD will not speak to them, nor look at them, on the Day of Resurrection, nor will He purify them. They have incurred a painful retribution.,
3:77 Those who trade away the Divine value of keeping pledge and their oaths for petty gains, will have no portion in the Hereafter. God shall neither speak to them nor look at them on the Day of Resurrection, nor will He make their own ‘self’ grow. So, for them is a torment of suffering. (Mere survival without progress is a torment in itself.)
3:78 وان منهم لفريقا يلون السنتهم بالكتاب لتحسبوه من الكتاب وما هو من الكتاب ويقولون هو من عند الله وما هو من عند الله ويقولون على الله الكذب وهم يعلمون
3:78 Wa-inna minhum lafareeqan yalwoonaalsinatahum bialkitabi litahsaboohu minaalkitabi wama huwa mina alkitabiwayaqooloona huwa min AAindi Allahi wama huwa minAAindi Allahi wayaqooloona AAala Allahi alkathibawahum yaAAlamoona
Those Who Try to Add to the Book3:78 From amongst them is a group that twists their tongues with the book so that you may count it from the book, while it is not from the book, and they say it is from God while it is not from God, and they knowingly say lies about God.
3:78 And from among them is a group who twist their tongues with the Book so that you may think it is from the Book, while it is not from the Book, and they say it is from God while it is not from God, and they say about God lies while they know.
3:78 And, behold, there are indeed some among them who distort the Bible with their tongues, so as to make you think that [what they say] is from the Bible, the while it is not from the Bible; and who say, "This is from God," the while it is not from God: and thus do they tell a lie about God, being well aware [that it is a lie].60
Most of the commentators assume that this refers specifically to the Jews, whom the Qur'an frequently accuses of having deliberately corrupted the Old Testament. However, since the next two verses clearly relate to Jesus and to the false beliefs of the Christians regarding his nature and mission, we must conclude that both Jews and Christians are referred to in this passage. For this reason, the term al-kitab, which occurs three times in this sentence, has been rendered here as "the Bible". - According to Muhammad `Abduh (Manar III, 345), the above-mentioned distortion of the Bible does not necessarily presuppose a corruption of the text as such: it can also be brought about "by attributing to an expression a meaning other than the one which was originally intended". As an example, `Abduh quotes the metaphorical use, in the Gospels, of the term "my Father" with reference to God - by which term, as is evident from the Lord's Prayer, was obviously meant the "Father" - i.e., the Originator and Sustainer - of all mankind. Subsequently, however, some of those who claimed to be followers of Jesus lifted this expression from the realm of metaphor and "transferred it to the realm of positive reality with reference to Jesus alone": and thus they gave currency to the idea that he was literally "the son of God", that is, God incarnate.
3:78 Among them are those who twist their tongues to imitate the scripture, that you may think it is from the scripture, when it is not from the scripture, and they claim that it is from GOD, when it is not from GOD. Thus, they utter lies and attribute them to GOD, knowingly.,
3:78 Among them is a group who distort the scripture, to make you think that what they relate is a part of the scripture, when it is not from the scripture. And they assert that it is from God, when it is not from God. Thus, they tell lies concerning God, and they are well aware of it. [2:101]
3:79 ما كان لبشر ان يؤتيه الله الكتاب والحكم والنبوة ثم يقول للناس كونوا عبادا لى من دون الله ولاكن كونوا ربانين بما كنتم تعلمون الكتاب وبما كنتم تدرسون
3:79 Ma kana libasharin anyu/tiyahu Allahu alkitaba waalhukmawaalnnubuwwata thumma yaqoola lilnnasikoonoo AAibadan lee min dooni Allahi walakinkoonoo rabbaniyyeena bima kuntum tuAAallimoonaalkitaba wabima kuntum tadrusoona
3:79 It is not for a human that God would give him the book, the authority, and the prophethood, then he would say to the people: "Be servants to me rather than to God!", rather: "Be devotees to what you have been taught of the book, and to what you studied."21
3:79 It is not for any human being that God would give him the Book and the authority and the prophethood, then he would say to the people: "Be servants to me rather than God!" Rather: "Be Devotees for what you have been taught of the Book, and of what you have studied."
3:79 It is not conceivable that a human being unto whom God had granted revelation, and sound judgment, and prophethood, should thereafter have said unto people,61 "Worship me beside God"; but rather [did he exhort them], "Become men of God62 by spreading the knowledge of the divine writ, and by your own deep study [thereof]."
This obvious reference to Jesus reads, literally, "It is not [possible] for a human being that God should grant him and that thereafter he should say ". Zamakhshari regards the term hukm ("judgment" or "sound judgment") occurring in the above sentence as synonymous, in this context, with hikmah ("wisdom").
According to Sibawayh (as quoted by Razi), a rabbani is "one who devotes himself exclusively to the endeavour to know the Sustainer (ar-rabb) and to obey Him": a connotation fairly close to the English expression "a man of God".
3:79 Never would a human being whom GOD blessed with the scripture and prophethood say to the people, "Idolize me beside GOD." Instead, (he would say), "Devote yourselves absolutely to your Lord alone," according to the scripture you preach and the teachings you learn.,
3:79 Never would a human being whom God has blessed with the scripture, wisdom and even prophetic office, thereafter say to people, “Be servants of me instead of God.” Rather, he would say, “Become true devotees of the Lord according to the scripture you teach and explain.”
3:80 ولا يامركم ان تتخذوا الملائكة والنبين اربابا ايامركم بالكفر بعد اذ انتم مسلمون
3:80 Wala ya/murakum an tattakhithooalmala-ikata waalnnabiyyeena arbabanaya/murukum bialkufri baAAda ith antum muslimoona
3:80 Nor does he order you that you take the controllers and the prophets as lords. Would he order you to reject after you have peacefully surrendered?22
Those who could not call Muhammed "God's Son" came up with alternative ways of idolizing him and making him a partner with God. They added his name next to God in the statement of testimony (shahada); they commemorated his name in sala prayers; accepted him as a savior through stories of intercession; considered him infallible and free of sins; considered the fabrications attributed to him as the second source of their religion; claimed that the universe was created because of him; and gave him many exclusive divine attributes. According to the Quran, mushriks are ignorant and delusional; even though they have sunk deep into shirk, they think they are monotheists (6:23).
3:80 Nor does He order you that you take the angels and the prophets as patrons. Would He order you to rejection after you have submitted?
3:80 And neither did he bid you to take the angels and the prophets for your lords:63 [for] would he bid you to deny the truth after you have surrendered yourselves unto God?
I.e., to attribute divine or semi-divine powers to them: a categorical rejection of the adoration of saints and angelic beings.
3:80 Nor would he command you to idolize the angels and the prophets as lords. Would he exhort you to disbelieve after becoming submitters?,
3:80 Nor would he instruct you to take angels and the Prophets for lords and patrons. What! Would he ever enjoin upon you unbelief after you have surrendered to God?
3:81 واذ اخذ الله ميثاق النبين لما ءاتيتكم من كتاب وحكمة ثم جاءكم رسول مصدق لما معكم لتؤمنن به ولتنصرنه قال ءاقررتم واخذتم علىا ذالكم اصرى قالوا اقررنا قال فاشهدوا وانا معكم من الشاهدين
3:81 Wa-ith akhatha Allahumeethaqa alnnabiyyeena lama ataytukummin kitabin wahikmatin thumma jaakumrasoolun musaddiqun lima maAAakum latu/minunna bihiwalatansurunnahu qala aaqrartum waakhathtumAAala thalikum isree qaloo aqrarnaqala faishhadoo waana maAAakum mina alshshahideena
The Messenger after All Prophets3:81 God took a covenant from the prophets: "For what I have given you of the book and wisdom, then a messenger will come to you authenticating what is with you. You will acknowledge him and support him." He said, "Do you testify, and agree to this burden?" they said, "We testify." He said, "Then bear witness, and I am with you bearing witness."23
The word RaSaLa, with all its derivatives, occurs 513 times in the Quran and the word RaSuL (messenger) in this verse is its 19th occurrence. In other words, this verse is the 19th verse where the derivatives of the root RaSaLa (send message, messenger) occurs. See 33:7 and 33:40; see 72:24; 21:2; 4:164; 7:35; 40:28; 54:1; 74:1.
3:81 And God took a covenant from the prophets: "For what I have given you of the Book and wisdom, then a messenger will come to you authenticating what is with you. You will believe in him and support him." He said: "Do you testify, and agree to this burden?" They said: "We testify." He said: "Then bear witness, and I am with you bearing witness."
3:81 AND, LO, God accepted, through the prophets, this solemn pledge [from the followers of earlier revelation]:64 "If, after all the revelation and the wisdom which I have vouchsafed unto you, there comes to you an apostle confirming the truth already in your possession, you must believe in him and succour him. Do you" - said He - "acknowledge and accept My bond on this condition?" They answered: "We do acknowledge it." Said He: "Then bear witness [thereto], and I shall be your witness.65
Lit., "the solemn pledge of the prophets". Zamakhshari holds that what is meant here is a pledge taken from the community as a whole: a pledge consisting in their acceptance of the messages conveyed through the prophets.
Lit., "and I am with you among the witnesses".
Major Prophecy Fulfilled God's Messenger of the Covenant3:81 GOD took a covenant from the prophets, saying, "I will give you the scripture and wisdom. Afterwards, a messenger will come to confirm all existing scriptures. You shall believe in him and support him." He said, "Do you agree with this, and pledge to fulfill this covenant?" They said, "We agree." He said, "You have thus borne witness, and I bear witness along with you."7 ,
This major prophecy has now been fulfilled. God's Messenger of the Covenant, as prophesied in this verse and in the Bible's Malachi 3:1-21 ,Luke 17:22-36 , & Matthew 24:27 is to purify and unify God's messageswhich were delivered by God's prophets. Judaism, Christianity, Islam, Hinduism,Buddhism, etc. have been severely corrupted. It is the will of Almighty Godto purify them and unify them under the banner of worshiping Him alone.Overwhelming evidence has been provided by God in support of His Messengerof the Covenant, whose name is incontrovertibly specified into the Quran'smathematical code as "Rashad Khalifa." For example, adding the gematricalvalue of "Rashad" (505), plus the value of "Khalifa" (725), plus the versenumber (81) gives 1311, or 19x69 (seeAppendix 2for the detailedevidence).
3:81 Remember! God took a solemn promise from all Prophets (and through them with their respective nations that they would welcome each of the next Messengers in the process of Divine revelations and support him.) God said to the Prophets, “Now! I give you the Book and wisdom. Afterward there shall come a Messenger confirming (the truth in) what you have. You must, then, acknowledge him and help him. Do you accept and agree to hold on to this pledge of Mine?” They said, “We do agree.” He said, “Then bear witness, and I am with you among the witnesses.”31
3:82 فمن تولىا بعد ذالك فاولائك هم الفاسقون
3:82 Faman tawalla baAAda thalikafaola-ika humu alfasiqoona
3:82 Whoever turns away after that, they are the wicked ones.
3:82 Whoever turns away after that, then they are the wicked.
3:82 And, henceforth, all who turn away [from this pledge] - it is they, they who are truly iniquitous!"
Rejectors of God's Messenger of the Covenant are Disbelievers3:82 Those who reject this (Quranic prophecy) are the evil ones.,
3:82 (People of the Book must uphold this pledge while the Prophet is in their midst.) Whoever, after this, turns away, it is those who have drifted away from the right path.
3:83 افغير دين الله يبغون وله اسلم من فى السماوات والارض طوعا وكرها واليه يرجعون
3:83 Afaghayra deeni Allahi yabghoonawalahu aslama man fee alssamawati waal-arditawAAan wakarhan wa-ilayhi yurjaAAoona
3:83 Is it other than God's system that they desire, when those in the heavens and the earth have peacefully surrendered to Him voluntarily or by force? To Him they will be returned.
3:83 Is it other than the system of God that they desire, when those in the heavens and the earth have submitted to Him voluntarily or by force? And to Him they will be returned.
3:83 Do they seek, perchance, a faith other than in God,66 although it is unto Him that whatever is in the heavens and on earth surrenders itself, willingly or unwillingly, since unto Him all must return?67
Lit., "[any] other than God's religion".
Lit., "will be returned". For an explanation of this sentence, see 13:15 and the corresponding notes.
3:83 Are they seeking other than GOD's religion, when everything in the heavens and the earth has submitted to Him, willingly and unwillingly, and to Him they will be returned?,
3:83 What! Do they seek other than the Prescribed way (Deen) of God, when to Him submit all beings in the heavens and earth, either by free will or by their innate nature and programming, and to Him they will be returned - and to Him they go back as their Originating Source.32
All things in the Universe surrender to God, either by free will as the believers do, or through their innate nature such as animals, trees, stars, seasons etc. Even the deniers of the truth live by Divine laws in their physical lives
3:84 قل ءامنا بالله وما انزل علينا وما انزل علىا ابراهيم واسماعيل واسحاق ويعقوب والاسباط وما اوتى موسىا وعيسىا والنبيون من ربهم لا نفرق بين احد منهم ونحن له مسلمون
3:84 Qul amanna biAllahiwama onzila AAalayna wama onzila AAalaibraheema wa-ismaAAeela wa-ishaqawayaAAqooba waal-asbati wama ootiya moosawaAAeesa waalnnabiyyoona min rabbihim lanufarriqu bayna ahadin minhum wanahnu lahumuslimoona
Do not Discriminate Among Prophets3:84 Say, "We acknowledge God and what was sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, the Patriarchs, and what was given to Moses, Jesus and the prophets from their Lord. We do not discriminate between them, and to Him we peacefully surrender."
3:84 Say: "We believe in God and what was sent down to us and what was sent down to Abraham and Ishmael and Isaac and Jacob and the Patriarchs, and what was given to Moses and Jesus and the prophets from their Lord. We do not make a distinction between any of them, and to Him we submit."
3:84 Say: "We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and their descendants, and that which has been vouchsafed by their Sustainer unto Moses and Jesus and all the [other] prophets: we make no distinction between any of them.68 And unto Him do we surrender ourselves."
See 2:136 and the corresponding note 112.
Make No Distinction Among God's Messengers3:84 Say, "We believe in GOD, and in what was sent down to us, and in what was sent down to Abraham, Ismail, Isaac, Jacob, and the Patriarchs, and in what was given to Moses, Jesus, and the prophets from their Lord. We make no distinction among any of them. To Him alone we are submitters.",
3:84 Declare, “We believe in God and what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob and their descendant Prophets, and what was given from their Lord to Moses, Jesus and the other Prophets. We make no distinction among any of them. And we submit to Him alone.”33
3:85 ومن يبتغ غير الاسلام دينا فلن يقبل منه وهو فى الءاخرة من الخاسرين
3:85 Waman yabtaghi ghayra al-islamideenan falan yuqbala minhu wahuwa fee al-akhirati minaalkhasireena
Only One System: Peace and Submission to God3:85 Whoever follows other than peacemaking and peaceful surrendering as a system, it will not be accepted from him, and in the Hereafter he is of the losers.24
Some critics claim there is a contradiction between 3:85, or 5:72 and 2:62, or 5:69. The critic assumes that peacefully surrendering to God is only possible by uttering a magic Arabic word. Islam is not a proper name. It did not start with Muhammed, nor did it end with Muhammed. Any person, regardless of the name of their religion, who dedicates himself to God alone, believes in the day of judgment and lives a righteous life, is considered Muslim (those who peacefully surrender themselves to God alone and promote peace). Many among the Christians and Jews fit this description.
3:85 And whoever follows other than submission as a system, it will not be accepted from him, and in the Hereafter he is of the losers.
3:85 For, if one goes in search of a religion other than self-surrender unto God, it will never be accepted from him, and in the life to come he shall be among the lost.
Only One Religion Approved by God3:85 Anyone who accepts other than Submission as his religion, it will not be accepted from him, and in the Hereafter, he will be with the losers.,
3:85 Whoever seeks as a Way of Life other than Islam (Submission) to God, it will never be accepted from him, and in the life Hereafter, he will be among those who have completely lost their investments.34
This is because the Deen Religion of the entire Universe is Submission
3:86 كيف يهدى الله قوما كفروا بعد ايمانهم وشهدوا ان الرسول حق وجاءهم البينات والله لا يهدى القوم الظالمين
3:86 Kayfa yahdee Allahu qawman kafaroobaAAda eemanihim washahidoo anna alrrasoola haqqunwajaahumu albayyinatu waAllahu layahdee alqawma alththalimeena
3:86 How would God guide a people who have rejected after acknowledging and they witnessed that the messenger was true, and the clear evidences had come to them? God does not guide the wicked people.
3:86 How can God guide a people who have rejected after believing, and they had witnessed that the messenger was true, and the clarity had come to them? God does not guide the wicked people.
3:86 How would God bestow His guidance upon people who have resolved to deny the truth after having attained to faith, and having borne witness that this Apostle is true, and [after] all evidence of the truth has come unto them?69 For, God does not guide such evildoing folk.
The people referred to are the Jews and the Christians. Their acceptance of the Bible, which predicts the coming of the Prophet Muhammad, has made them "witnesses" to the truth of his prophethood. See also verses 70 and 81 above.
3:86 Why should GOD guide people who disbelieved after believing, and after witnessing that the messenger is truth, and after solid proofs have been given to them? GOD does not guide the wicked.,8
Verses 3:82-90 inform usthat those who reject God's Messenger of the Covenant are no longer submitters(Muslims), since they no longer believe the Quran. The proofsmentioned in3:86 refer to the Quran's mathematicalcode, which was revealed through God's Messenger of the Covenant. Both3:86 and3:90 talkabout "disbelieving afterbelieving."
3:86 How else would God guide a people who go back to their old ways of disbelief after experiencing the blessings of faith, and after witnessing that the Messenger was indeed truthful as he has produced the clear evidence of reality (in the form of the State of Madinah). God does not show the lighted road to those who choose to do wrong, and thus, hurt their own ‘self’.35
Zaalimeen = Oppressors = Those who hurt themselves or others = Who displace something from its rightful place = Who relegate the truth = Those who choose to do wrong = Violators of human rights = Misdirected = Those who prefer to live in the darkness of ignorance = Commonly translated as wrongdoers. This verse 3:86 very much applies to today’s Muslims. The Prophet S did establish the Divine System in the State of Madinah as a living witness to the Qur’anic truth
3:87 اولائك جزاؤهم ان عليهم لعنة الله والملائكة والناس اجمعين
3:87 Ola-ika jazaohum annaAAalayhim laAAnata Allahi waalmala-ikati waalnnasiajmaAAeena
3:87 For these, the consequence will be that God's curse will be upon them as well as that of the controllers and the people all together!
3:87 To these the punishment will be that the curse of God will be upon them and that of the angels and the people all together!
3:87 Their requital shall be rejection by God, and by the angels, and by all [righteous] men.
3:87 These have incurred condemnation by GOD, and the angels, and all the people.,
3:87 They are the ones whose logical recompense is God's rejection, and that of the angels, and of humanity at large.36
Rejecters of the Divine laws trail behind in the community of nations. Angels = Laws or forces in Nature
3:88 خالدين فيها لا يخفف عنهم العذاب ولا هم ينظرون
3:88 Khalideena feeha layukhaffafu AAanhumu alAAathabu wala hum yuntharoona
3:88 Eternally they will abide in it, the retribution will not be lightened for them, nor will they be reprieved;
3:88 Abiding therein, the retribution will not be lightened for them, nor will they be reprieved.
3:88 In this state shall they abide; [and] neither will their suffering be lightened, nor will they be granted respite.
3:88 Eternally they abide therein; the retribution is never commuted for them, nor will they be reprieved.,
3:88 They will abide in this state. Their torment will neither be diminished, nor will they be given further respite.
3:89 الا الذين تابوا من بعد ذالك واصلحوا فان الله غفور رحيم
3:89 Illa allatheena taboomin baAAdi thalika waaslahoo fa-inna Allahaghafoorun raheemun
3:89 Except those who repent after this and reform, then God is Forgiver, Compassionate.
3:89 Except those who repent after this and make amends, then God is Forgiver, Merciful.
3:89 But excepted shall be they that afterwards repent and put themselves to rights: for, behold, God is much-forgiving, a dispenser of grace.
3:89 Exempted are those who repent thereafter, and reform. GOD is Forgiver, Most Merciful.,
3:89 Except those who practically repent by ceasing their transgressions, start journeying in the right direction and, thus, take corrective action. God is Absolver of faults, Nourisher of the Universe.37
The terms Taubah, Ghafoor and Raheem have been translated according to the Quraish lexicon
3:90 ان الذين كفروا بعد ايمانهم ثم ازدادوا كفرا لن تقبل توبتهم واولائك هم الضالون
3:90 Inna allatheena kafaroo baAAda eemanihimthumma izdadoo kufran lan tuqbala tawbatuhum waola-ikahumu alddalloona
Repentance and Criterion for Charity3:90 Those who have rejected after their acknowledgement, then increased in rejection, their repentance will not be accepted; they are the strayers.
3:90 Those who have rejected after their belief, then increased in rejection, their repentance will not be accepted, they are the strayers.
3:90 Verily, as for those who are bent on denying the truth after having attained to faith, and then grow [ever more stubborn] in their refusal to acknowledge the truth, their repentance [of other sins] shall not be accepted:70 for it is they who have truly gone astray.
My interpolation, between brackets, of the words "of other sins" is based on Tabari's convincing explanation of this passage.
When Repentance is Unacceptable3:90 Those who disbelieve after believing, then plunge deeper into disbelief, their repentance will not be accepted from them; they are the real strayers.,
3:90 As for those who reject faith after choosing to believe, and then, go on adding to their defiance of faith, their repentance will not be accepted. For, it is those who have chosen the wrong direction. [4:18]
3:91 ان الذين كفروا وماتوا وهم كفار فلن يقبل من احدهم ملء الارض ذهبا ولو افتدىا به اولائك لهم عذاب اليم وما لهم من ناصرين
3:91 Inna allatheena kafaroo wamatoowahum kuffarun falan yuqbala min ahadihim miloal-ardi thahaban walawi iftada bihi ola-ikalahum AAathabun aleemun wama lahum min nasireena
3:91 Those who have rejected and died while they were ingrates, if the earth full of gold were to be ransomed with it, it would not be accepted from any of them. For these there will be a painful retribution and they will have no supporters.
3:91 Those who have rejected and died while they were rejecters, if the earth full of gold were to be ransomed with it would not be accepted from any of them. For these there will be a painful retribution and they will have no supporters.
3:91 Verily, as for those who are bent on denying the truth and die as deniers of the truth - not all the gold on earth could ever be their ransom.71 It is they for whom grievous suffering is in store; and they shall have none to succour them.
Lit., "there shall not be accepted from any of them the earth full of gold, were he to proffer it in ransom". The meaning of this sentence is obviously metaphorical; but in view of the mention of "ransom", some of the commentators are of the opinion that what is meant here are otherwise good actions in this world (and, in particular, efforts and possessions spent for the sake of helping one's fellow-men), on the strength of which such stubborn "deniers of the truth" might plead for God's clemency on the Day of Judgment - a plea that would be rejected on the ground of their deliberate denial of fundamental truths.
3:91 Those who disbelieve and die as disbelievers, an earthful of gold will not be accepted from any of them, even if such a ransom were possible. They have incurred painful retribution; they will have no helpers.,
3:91 Those who reject the truth and prefer to journey through life in the darkness of ignorance, and die as deniers, thereafter, not even the entire gold of the earth could ever be their ransom. It is they for whom is reserved a grievous torment and for them will be no helpers.38
We have already seen that 'Azaab = Torment = Chastisement = Punishment = Suffering, is a natural consequence of transgressions according to the Law of Cause and Effect. God does not punish people out of rage like human tyrants and kings. Reward and punishment are built-in results of one's own deeds. So, no helpers either
3:92 لن تنالوا البر حتىا تنفقوا مما تحبون وما تنفقوا من شىء فان الله به عليم
3:92 Lan tanaloo albirra hattatunfiqoo mimma tuhibboona wama tunfiqoo minshay-in fa-inna Allaha bihi AAaleemun
3:92 You will not reach piety until you spend from what you love. Whatever you spend, God is aware of it.
3:92 You will not reach piety until you spend from what you love; and whatever you spend, God is aware of it.
3:92 [But as for you, O believers,] never shall you attain to true piety unless you spend on others out of what you cherish yourselves; and whatever you spend - verily, God has full knowledge thereof.72
After telling those who deliberately deny the truth that even their benevolent spending of efforts and possessions during their lifetime will be of no avail to them on the Day of Judgment, the Qur'an reminds the believers that, on the other hand, their faith in God cannot be considered complete unless it makes them conscious of the material needs of their fellow-beings (cf . 2:177).
3:92 You cannot attain righteousness until you give to charity from the possessions you love. Whatever you give to charity, GOD is fully aware thereof.,
3:92 You will never attain exponential growth of the ‘self’ unless you open up for others the possessions you cherish. And whatever you spend, God is well Aware of it.39
God, the Knower of your own ‘self’, reminds that Paradise is for those who attain self-actualization by giving. 92:18
3:93 كل الطعام كان حلا لبنى اسراءيل الا ما حرم اسراءيل علىا نفسه من قبل ان تنزل التورىاة قل فاتوا بالتورىاة فاتلوها ان كنتم صادقين
3:93 Kullu alttaAAami kanahillan libanee isra-eela illa ma harramaisra-eelu AAala nafsihi min qabli an tunazzala alttawratuqul fa/too bialttawrati faotlooha inkuntum sadiqeena
Prohibitions Falsely Attributed to God3:93 All the food used to be lawful to the Children of Israel except what Israel forbade for himself before the Torah was sent down. Say, "Bring the Torah and recite it if you are truthful."
3:93 All the food was made lawful to the Children of Israel except what Israel forbade for himself before the Torah was sent down. Say: "Bring the Torah and recite it if you are truthful."
3:93 ALL FOOD was lawful unto the children of Israel, save what Israel had made unlawful unto itself [by its sinning] before the Torah was bestowed from on high.73 Say: "Come forward, then, with the Torah and recite it, if what you say is true!"
Up to this point, most of this surah dealt with the divine origin of the Qur'an and was meant to establish the true nature of the mission entrusted to the Prophet - namely, his call to an acknowledgement of God's oneness and uniqueness. Now, verses 93-97 are devoted to a refutation of two objections on the part of the Jews to what they consider to be an infringement, by the Qur'an, of Biblical laws, in spite of the oft-repeated Qur'anic claim that this revelation confirms the truth inherent in the teachings of the earlier prophets. These two objections relate to (a) the Qur'anic annulment of certain dietary injunctions and prohibitions laid down in the Torah, and (b) the alleged "substitution" of Mecca for Jerusalem as the direction of prayer (qiblah)- see surah 2, note 116. In order to answer the objection relating to Jewish food laws, the Qur'an calls to mind that originally all wholesome foods were lawful to the children of Israel, and that the severe restrictions subsequently imposed upon them in the Torah were but a punishment for their sins (cf. 6:146), and were, therefore, never intended for a community that truly surrenders itself to God. For an answer to the second objection, see verse 96.
3:93 All food used to be lawful for the Children of Israel, until Israel imposed certain prohibitions on themselves before the Torah was sent down. Say, "Bring the Torah and read it, if you are truthful.",
3:93 All means of physical sustenance were abundantly available to the Children of Israel, except what Israel as a community had deprived themselves (due to their transgressions) – before the Torah was revealed. Say, "Bring the Torah and study it if you are truthful.”40
Hillan = Halaal = Permissible = Abundantly available. Israel = A title of Jacob = Figuratively here, the Israelites
3:94 فمن افترىا على الله الكذب من بعد ذالك فاولائك هم الظالمون
3:94 Famani iftara AAala Allahialkathiba min baAAdi thalika faola-ika humualthalimoona
3:94 Whoever invents lies about God after this, these are the wicked.
3:94 Whoever invents lies about God after this, these are the wicked.
3:94 And all who henceforth invent lies about God - it is they, they who are evildoers!74
This is a reference to the unwarranted Jewish belief that the Mosaic food restrictions were an eternal law decreed by God. As against this claim, the Qur'an stresses that no food restrictions had been imposed before the time of Moses and, secondly, that the restrictions arising from the Mosaic Law were imposed on the children of Israel alone. To claim that they represent an eternal divine law is described here as "inventing lies about God".
Do Not Prohibit What Is Lawful3:94 Those who fabricate false prohibitions after this, and attribute them to GOD, are truly wicked.,
3:94 Then, whoever invents a lie concerning God, after this (clear evidence), it is those who will be unjust.
3:95 قل صدق الله فاتبعوا ملة ابراهيم حنيفا وما كان من المشركين
3:95 Qul sadaqa Allahu faittabiAAoomillata ibraheema haneefan wama kanamina almushrikeena
3:95 Say, "God bears truth. Follow the creed of Abraham, monotheism, and he was not of those who set up partners."
3:95 Say: "God bears truth. Follow the creed of Abraham, monotheism, and he was not of the polytheists."
3:95 Say: "God has spoken the truth: follow, then, the creed of Abraham, who turned away from all that is false, and was not of those who ascribe divinity to aught beside God."
3:95 Say, "GOD has proclaimed the truth: You shall follow Abraham's religion - monotheism. He never was an idolater.",
3:95 Say, “God has declared the truth. Follow, then, the Creed of Abraham, the upright who shunned all falsehood. He was not of those who choose authorities besides God.”
3:96 ان اول بيت وضع للناس للذى ببكة مباركا وهدى للعالمين
3:96 Inna awwala baytin wudiAAa lilnnasilallathee bibakkata mubarakan wahudan lilAAalameena
The First Public House3:96 The first house established for the public is the one in Bakka, blessed, and guidance for the worlds.25
It is interesting to see that the name of the city mentioned in 48:24 as Mecca is spelled differently here, as Bakka. Considering the role of the alphabet letters initializing this chapter, one understands the relationship of preferring a different spelling of the same name, a spelling without the letter M in a chapter that starts with A.L.M., where the number of M participates in the numerical structure based on code 19. Does the "Valley of Baca" mentioned in Psalms 84:6 refer to the same city?
3:96 The first Sanctuary established for the people is the one in Bakk'a, blessed, and a guidance for the worlds.
3:96 Behold, the first Temple ever set up for mankind was indeed the one at Bakkah:75 rich in blessing, and a [source of] guidance unto all the worlds,
All authorities agree that this name is synonymous with Mecca (which, correctly transliterated, is spelt Makkah). Various etymologies have been suggested for this very ancient designation; but the most plausible explanation is given by Zamakhshari (and supported by Razi): in some old Arabic dialects the labial consonants b and m, being phonetically close to one another, are occasionally interchangeable. The mention, in this context, of the Temple in Mecca - that is, the Ka'bah - arises from the fact that it is the direction of prayer (qiblah) stipulated in the Qur'an. Since the prototype of the Ka`bah was built by Abraham and Ishmael (see 2:125 ff.) - and is, therefore, much older than the Temple of Solomon in Jerusalem - its establishment as the qiblah of the followers of the Qur'an does not only not imply any break with the Abrahamic tradition (on which, ultimately, the whole Bible rests), but, on the contrary, re-establishes the direct contact with that Patriarch: and herein lies the answer to the second of the two Jewish objections mentioned in note 73 above.
3:96 The most important shrine established for the people is the one in Becca; a blessed beacon for all the people.,9
This is an M-initialed sura, and this peculiar spelling of "Mecca" as "Becca" causes the occurrence of "M" to conform tothe Quran's mathematical code. The normal spelling "Mecca" would have increasedthe frequency of occurrence of "M" (Appendix 1).
3:96 He erected the First House (Sanctuary) appointed for all mankind, at the blessed Bakkah. It is to serve as a beacon of light for all humanity (in order to regain their lost unity).41
2:125. Bakkahcame to be known as Makkah later. In the ancient Arabic dialect b was interchangeable with m
3:97 فيه ءايات بينات مقام ابراهيم ومن دخله كان ءامنا ولله على الناس حج البيت من استطاع اليه سبيلا ومن كفر فان الله غنى عن العالمين
3:97 Feehi ayatun bayyinatunmaqamu ibraheema waman dakhalahu kana aminanwalillahi AAala alnnasi hijjualbayti mani istataAAa ilayhi sabeelan waman kafarafa-inna Allaha ghaniyyun AAani alAAalameena
3:97 In it are clear signs: the place of Abraham. Whoever enters it will be secure. Pilgrimage to the sanctuary is a duty from God for the people who can afford a means to it. Whoever rejects, and then God has no need of the worlds.
3:97 In it are clear signs: the station of Abraham. And whoever enters it will be secure. And God is owed from the people to make Pilgrimage to the Sanctuary, whoever can make a path to it. And whoever rejects, then God has no need of the worlds.
3:97 full of clear messages.76 [It is] the place whereon Abraham once stood; and whoever enters it finds inner peace.77 Hence, pilgrimage unto the Temple is a duty owed to God by all people who are able to undertake it. And as for those who deny the truth - verily, God does not stand in need of anything in all the worlds.
Lit., "in it [are] clear messages" - such as the messages relating to God's oneness and uniqueness (symbolized by the Ka'bah), to the continuity of mankind's religious experience ("the first Temple set up for mankind") and, finally, to the brotherhood of all believers (who, wherever they may be, turn their faces in prayer towards this one focal point).
Or: "is secure" - i.e., in the original sense of amn, which implies "ease of mind and freedom from fear" (cf. Lane I, 100 f.).
3:97 In it are clear signs: the station of Abraham. Anyone who enters it shall be granted safe passage. The people owe it to GOD that they shall observe Hajj to this shrine, when they can afford it. As for those who disbelieve, GOD does not need anyone.,
3:97 Therein are clear messages (to achieve that coveted goal and recall) how Abraham once took his stand (against all divisions of humanity and was granted the leadership of all mankind 2:124-125). Those who enter the System symbolized thereby shall find inner peace and external security. Pilgrimage to this House is a duty all mankind owe to God, those who have the circumstantial means to undertake the visit. One who denies this command should know that God is Absolutely Independent of all His creation.42
3:98 قل يااهل الكتاب لم تكفرون بايات الله والله شهيد علىا ما تعملون
3:98 Qul ya ahla alkitabi limatakfuroona bi-ayati Allahi waAllahushaheedun AAala ma taAAmaloona
3:98 Say, "O people of the book, why do you reject God's signs, while God is witness over what you do?"
3:98 Say: "O people of the Book, why do you reject the revelations of God, while God is witness over what you do?"
3:98 SAY: "O followers of earlier revelation! Why do you refuse to acknowledge the truth of God's messages, when God is witness to all that you do?"
3:98 Say, "O followers of the scripture, why do you reject these revelations of GOD, when GOD is witnessing everything you do?",
3:98 Say, “O People of the Book! Why do you reject God's messages when God Himself is Witness to all that you do?”
3:99 قل يااهل الكتاب لم تصدون عن سبيل الله من ءامن تبغونها عوجا وانتم شهداء وما الله بغافل عما تعملون
3:99 Qul ya ahla alkitabi lima tasuddoonaAAan sabeeli Allahi man amana tabghoonahaAAiwajan waantum shuhadao wama Allahu bighafilinAAamma taAAmaloona
3:99 Say, "O people of the book, why do you repel from the path of God those who acknowledge? You wish to twist it while you were witness. God is not oblivious to what you do."
3:99 Say: "O people of the Book, why do you repel from the path of God those who believe? You wish to twist it while you are witnesses. And God is not unaware of what you do."
3:99 Say: "O followers of earlier revelation! Why do you [endeavour to] bar those who have come to believe [in this divine writ] from the path of God by trying to make it appear crooked, when you yourselves bear witness78 [to its being straight]? For, God is not unaware of what you do."
I.e., "through your own scriptures" (see note 69 above, as well as note 33 on 2:42). This is an allusion to the attempts of Jews and Christians to "prove" that Muhammad had "borrowed" the main ideas of the Qur'an from the Bible and twisted them out of context so as to suit his own alleged "ambitions".
3:99 Say, "O followers of the scripture, why do you repel from the path of GOD those who wish to believe, and seek to distort it, even though you are witnesses?" GOD is never unaware of anything you do.,
3:99 Say, “O People of the Book! Why do you bar from the path of God, him who chooses to believe? – Seeking to make it crooked, even though you are witnesses (to the truth).” But God is not unaware of whatever you do.
3:100 ياايها الذين ءامنوا ان تطيعوا فريقا من الذين اوتوا الكتاب يردوكم بعد ايمانكم كافرين
3:100 Ya ayyuha allatheena amanooin tuteeAAoo fareeqan mina allatheena ootoo alkitabayaruddookum baAAda eemanikum kafireena
3:100 O you who acknowledge, if you obey a group of those who received the book they will turn you after your acknowledgement into ingrates!
3:100 O you who believe, if you obey a group of those who received the Book they will turn you after your belief into rejecters!
3:100 O you who have attained to faith! If you pay heed to some of those to whom revelation was vouchsafed aforetime, they might cause you to renounce the truth after you have come to believe [in it].
3:100 O you who believe, if you obey some of those who received the scripture, they will revert you, after having believed, into disbelievers.,
3:100 O You who have chosen to be graced with belief! If you were to heed a group of those who have been given the scripture before, they might turn you back to the darkness of ignorance after you have chosen to acknowledge the truth.43
The very act of heeding or obeying others against the messages of God is an indication that such people have not understood the beauty in these messages
3:101 وكيف تكفرون وانتم تتلىا عليكم ءايات الله وفيكم رسوله ومن يعتصم بالله فقد هدى الىا صراط مستقيم
3:101 Wakayfa takfuroona waantum tutlaAAalaykum ayatu Allahi wafeekum rasooluhuwaman yaAAtasim biAllahi faqad hudiya ilasiratin mustaqeemin
Reverting Back from the Message3:101 How can you reject when God's signs are being recited to you and His messenger is among you? Whoever holds firmly to God, has been guided to the straight path.
3:101 And how can you reject when the revelations of God are being recited to you and with you is His messenger? And whoever holds firmly to God has been guided to the straight path.
3:101 And how could you deny the truth when it is unto you that God's messages are being conveyed, and it is in your midst that His Apostle lives? But he who holds fast unto God has already been guided onto a straight way.
3:101 How can you disbelieve, when these revelations of GOD have been recited to you, and His messenger has come to you? Whoever holds fast to GOD will be guided in the right path.,
3:101 How could you choose the darkness of ignorance when God's messages are being conveyed to you and His Messenger is in your midst (implementing these messages in the society)? Whoever holds fast to God (dismissing all other 'authorities'), is already guided onto a straight path. [3:144]
3:102 ياايها الذين ءامنوا اتقوا الله حق تقاته ولا تموتن الا وانتم مسلمون
3:102 Ya ayyuha allatheena amanooittaqoo Allaha haqqa tuqatihi walatamootunna illa waantum muslimoona
3:102 O you who acknowledge, be aware of God as He deserves awareness, and do not die except as ones who have peacefully surrendered.
3:102 O you who believe, reverence God as He deserves to be reverenced, and do not die except as ones who have submitted.
3:102 O you who have attained to faith! Be conscious of God with all the consciousness that is due to Him, and do not allow death to overtake you ere you have surrendered yourselves unto Him.
3:102 O you who believe, you shall observe GOD as He should be observed, and do not die except as Submitters.,
3:102 O You who have chosen to be graced with belief! Live a life upright being mindful of God in a manner befitting to Him. Let not death overtake you but that you are Muslims.
3:103 واعتصموا بحبل الله جميعا ولا تفرقوا واذكروا نعمت الله عليكم اذ كنتم اعداء فالف بين قلوبكم فاصبحتم بنعمته اخوانا وكنتم علىا شفا حفرة من النار فانقذكم منها كذالك يبين الله لكم ءاياته لعلكم تهتدون
3:103 WaiAAtasimoo bihabliAllahi jameeAAan wala tafarraqoo waothkurooniAAmata Allahi AAalaykum ith kuntum aAAdaanfaallafa bayna quloobikum faasbahtum biniAAmatihiikhwanan wakuntum AAala shafa hufratinmina alnnari faanqathakum minha kathalikayubayyinu Allahu lakum ayatihi laAAallakumtahtadoona
3:103 Hold firmly to the rope/covenant of God, all of you, and do not be disunited. Remember God's blessing upon you when you were enemies and He united your hearts, then you became, with His blessing, brothers; and you were on the verge of a pit of fire and He saved you from it. Thus, God clarifies for you His signs, so that you may be guided.
3:103 And hold firmly to the rope of God, all of you, and do not be separated. And remember the blessing of God upon you when you were enemies and He united your hearts. Then you became, with His blessing, brothers; and you were on the edge of a pit of fire and He saved you from it; it is thus that God clarifies for you His signs that you may be guided.
3:103 And hold fast, all together, unto the bond with God, and do not draw apart from one another. And remember the blessings which God has bestowed upon you: how, when you were enemies, He brought your hearts together, so that through His blessing you became brethren; and [how, when] you were on the brink of a fiery abyss.79 He saved you from it. In this way God makes clear His messages unto you, so that you might find guidance,
Believers are United3:103 You shall hold fast to the rope of GOD, all of you, and do not be divided. Recall GOD's blessings upon you - you used to be enemies and He reconciled your hearts. By His grace, you became brethren. You were at the brink of a pit of fire, and He saved you therefrom. GOD thus explains His revelations for you, that you may be guided.,
3:103 You must hold fast, all of you together, to the Rope of God (stretched out for you) and be not divided among yourselves. Remember God’s favor upon you when you were enemies and He brought mutual affection in your hearts. Thus, you became brothers and sisters by His grace. You were on the brink of the pit of fire, and He saved you from it. This is how God makes His messages clear for you that you may be guided.44
3:104 ولتكن منكم امة يدعون الى الخير ويامرون بالمعروف وينهون عن المنكر واولائك هم المفلحون
3:104 Waltakun minkum ommatun yadAAoona ilaalkhayri waya/muroona bialmaAAroofi wayanhawna AAanialmunkari waola-ika humu almuflihoona
3:104 Let there be a nation from amongst you that calls towards goodness, and orders recognized norms, and deters from evil. These are the successful ones.
3:104 And let there be a nation from among you who calls towards goodness, and orders kindness, and prohibits vice. And these are the successful ones.
3:104 and that there might grow out of you a community [of people] who invite unto all that is good, and enjoin the doing of what is right and forbid the doing of what is wrong: and it is they, they who shall attain to a happy state!
3:104 Let there be a community of you who invite to what is good, advocate righteousness, and forbid evil. These are the winners.,
3:104 Let there be a community among you that invites to all that is good, advocating virtue and deterring vice. They are the truly successful.45
3:105 ولا تكونوا كالذين تفرقوا واختلفوا من بعد ما جاءهم البينات واولائك لهم عذاب عظيم
3:105 Wala takoonoo kaallatheenatafarraqoo waikhtalafoo min baAAdi ma jaahumualbayyinatu waola-ika lahum AAathabun AAatheemun
Do not get divided into Sects and Factions3:105 Do not be like those who separated and differed after the proof had come to them. For them is a painful retribution.26
3:105 And do not be like those who separated and differed after the clarity had come to them. And for them is a painful retribution.
3:105 And be not like those who have drawn apart from one another and have taken to conflicting views after all evidence of the truth has come unto them:80 for these it is for whom tremendous suffering is in store
I.e., like the followers of the Bible, who became "Jews" and "Christians" in spite of the fact that their beliefs have a common source and are based on the same spiritual truths (see also 6:159 and the corresponding note).
3:105 Do not be like those who became divided and disputed, despite the clear proofs that were given to them. For these have incurred a terrible retribution.,
3:105 Do not be like those who became divided and disputed after all evidence of the truth had come to them. For, they have incurred a tremendous suffering.46
3:106 يوم تبيض وجوه وتسود وجوه فاما الذين اسودت وجوههم اكفرتم بعد ايمانكم فذوقوا العذاب بما كنتم تكفرون
3:106 Yawma tabyaddu wujoohun wataswadduwujoohun faamma allatheena iswaddat wujoohuhumakafartum baAAda eemanikum fathooqoo alAAathababima kuntum takfuroona
3:106 The day on which faces will be brightened and faces will be darkened; as for those whose faces will be darkened: "Did you reject after acknowledging? Taste the retribution for what you rejected."
3:106 The Day on which faces will be lightened and faces will be darkened; as for those whose faces will be darkened: "Did you reject after believing? Taste the retribution for what you rejected."
3:106 on the Day [of Judgment] when some faces will shine [with happiness] and some faces will be dark [with grief]. And as for those with faces darkened, [they shall be told:] "Did you deny the truth after having attained to faith? Taste, then, this suffering for having denied the truth!"
3:106 The day will come when some faces will be brightened (with joy), while other faces will be darkened (with misery). As for those whose faces are darkened, they will be asked, "Did you not disbelieve after believing? Therefore, suffer the retribution for your disbelief.",
3:106 The Day (will come) when some faces will shine with joy and some faces will be portraits of gloom. (The former are those who hold on to the Bond of God, and the latter are those who get lost in sectarianism.) Those who will be portraits of gloom, will be told, "Ah, did you, (by falling to sectarianism) elect disbelief after attaining faith? Taste then, the punishment for your disbelief.
3:107 واما الذين ابيضت وجوههم ففى رحمة الله هم فيها خالدون
3:107 Waamma allatheena ibyaddatwujoohuhum fafee rahmati Allahi hum feeha khalidoona
3:107 As for those whose faces are brightened, they are in God's mercy, in it they abide eternally.
3:107 As for those whose faces will be lightened, they are in the mercy of God, in it they abide.
3:107 But as for those with faces shining, they shall be within God's grace, therein to abide.
3:107 As for those whose faces are brightened, they will rejoice in GOD's mercy; they abide therein forever.,
3:107 And those whose faces shine, in the grace of God, they shall abide forever. [11:118-119]
3:108 تلك ءايات الله نتلوها عليك بالحق وما الله يريد ظلما للعالمين
3:108 Tilka ayatu Allahinatlooha AAalayka bialhaqqi wama Allahuyureedu thulman lilAAalameena
3:108 These are God's signs; We recite them to you with truth. God does not want wickedness for the worlds.
3:108 These are the revelations of God, We recite them to you with the truth. God does not want wickedness for the worlds.
3:108 These are God's messages: We convey them unto thee, setting forth the truth, since God wills no wrong to His creation.81
Lit., "to the worlds". For an explanation of this sentence, see 6:131 and note 117.
3:108 These are GOD's revelations; we recite them to you, truthfully. GOD does not wish any hardship for the people.,
3:108 (The Rules given in these revelations determine the Rise and Fall of nations.) These are God's messages. We convey them to you in absolute truth, for, God wills no injustice to any of the creation.
3:109 ولله ما فى السماوات وما فى الارض والى الله ترجع الامور
3:109 Walillahi ma fee alssamawatiwama fee al-ardi wa-ila AllahiturjaAAu al-omooru
3:109 To God is all that is in the heavens and in the earth; and to God the events will be returned.
3:109 And to God is all that is in the heavens and the earth; and to God all matters are returned.
3:109 And unto God belongs all that is in the heavens and all that is on earth; and all things go back to God [as their source].
3:109 To GOD belongs everything in the heavens and everything on earth, and all matters are controlled by GOD.,
3:109 (His Rules are operative in the entire Universe.) Unto God belongs all that is in the Highs and all that is in the Lows, and all things are constantly working to fulfill the Divine Plan, moving and evolving toward what they are meant to be. All affairs turn to God (in order that the incredible discipline in the Universe be maintained.)47
Lillah= For God = For the sake of God = In the cause of God = Belonging to God = Being subservient to Him = Working to fulfill the Divine Plan
3:110 كنتم خير امة اخرجت للناس تامرون بالمعروف وتنهون عن المنكر وتؤمنون بالله ولو ءامن اهل الكتاب لكان خيرا لهم منهم المؤمنون واكثرهم الفاسقون
3:110 Kuntum khayra ommatin okhrijat lilnnasita/muroona bialmaAAroofi watanhawna AAani almunkariwatu/minoona biAllahi walaw amana ahlu alkitabilakana khayran lahum minhumu almu/minoona waaktharuhumualfasiqoona
3:110 You became the best nation that emerged for the people; you order recognized norms, deter from evil, and trust/acknowledge God. If the people of the book acknowledged, it would have been better for them; from amongst them are acknowledgers, but most remain wicked.27
The verse does not limit the addressee to the era of prophet Muhammed; all monotheists, all submitters to God alone fit the description.
3:110 You were the best nation that emerged for the people, you ordered kindness and prohibited vice, and believed in God. If the people of the Book believed it would have been better for them; from among them are the believers, but the majority are the wicked.
3:110 YOU ARE indeed the best community that has ever been brought forth for [the good of] mankind: you enjoin the doing of what is right and forbid the doing of what is wrong, and you believe in God. Now if the followers of earlier revelation had attained to [this kind of] faith, it would have been for their own good; [but only few] among them are believers, while most of them are iniquitous:
The Best Community3:110 You are the best community ever raised among the people: you advocate righteousness and forbid evil, and you believe in GOD. If the followers of the scripture believed, it would be better for them. Some of them do believe, but the majority of them are wicked.,
3:110 (Since you have been empowered by the Qur’an), you are the best suited Community that has been raised up for the good of mankind. You shall enjoin the Right and discourage the Wrong, since you have conviction in God. Now if the People of the Scripture had attained this kind of belief, it would have been for their own good. Some of them do embrace belief while most of them continue to drift away.48
The believers accept the Qur’an as the Criterion of right and wrong 3:4. It educates people on the Permanent Moral Value System and distinguishes clearly what the otherwise vague terms of ‘right’ and ‘wrong’, and ‘good’ and ‘evil’ would mean
3:111 لن يضروكم الا اذى وان يقاتلوكم يولوكم الادبار ثم لا ينصرون
3:111 Lan yadurrookum illa athanwa-in yuqatilookum yuwallookumu al-adbara thumma layunsaroona
3:111 They will not harm you except in being an annoyance, and if they fight you they will turn and flee; then they will not be supported.
3:111 They will not harm you except in being an annoyance, and if they fight you they will turn and flee, then they will not be supported.
3:111 [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
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.
3:111 They can never harm you, beyond insulting you. If they fight you, they will turn around and flee. They can never win.,
3:111 But they will do you no harm except for a trifling inconvenience. And if they fight against you, they will turn their backs to you and then, they will find no helpers.
3:112 ضربت عليهم الذلة اين ما ثقفوا الا بحبل من الله وحبل من الناس وباءو بغضب من الله وضربت عليهم المسكنة ذالك بانهم كانوا يكفرون بايات الله ويقتلون الانبياء بغير حق ذالك بما عصوا وكانوا يعتدون
3:112 Duribat AAalayhimu alththillatuayna ma thuqifoo illa bihablin mina Allahiwahablin mina alnnasi wabaoo bighadabinmina Allahi waduribat AAalayhimu almaskanatu thalikabi-annahum kanoo yakfuroona bi-ayati Allahiwayaqtuloona al-anbiyaa bighayri haqqin thalikabima AAasaw wakanoo yaAAtadoona
3:112 They are stricken with humiliation wherever they are found, except through a covenant from God and a covenant from the people. They earned God's wrath and were stricken with humiliation; that is because they were being unappreciative of God's signs and fighting/killing the prophets without just cause. This is the consequence of their disobedience and transgression.
3:112 They are struck with humiliation wherever they are encountered, except for a rope from God and a rope from the people. And they stayed in the wrath of God and were struck with humiliation; that is because they were disbelieving in the revelations of God and killing the prophets without right; that is for what they disobeyed and were transgressing.
3:112 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
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.
3:112 They shall be humiliated whenever you encounter them, unless they uphold GOD's covenant, as well as their peace covenants with you. They have incurred wrath from GOD, and, consequently, they are committed to disgrace. This is because they rejected GOD's revelations, and killed the prophets unjustly. This is because they disobeyed and transgressed.,
3:112 Humiliation will be branded on them wherever they might be, unless they grasp a bond with God and a bond with humanity. They have earned God's condemnation, and are committed to an abject state of misery. This is because they have been rejecting God's messages and have been opposing the Prophets, even slaying some of them against all right. All this, because they disobeyed, rebelled, and exceeded the bounds of what is right.
3:113 ليسوا سواء من اهل الكتاب امة قائمة يتلون ءايات الله ءاناء اليل وهم يسجدون
3:113 Laysoo sawaan min ahli alkitabiommatun qa-imatun yatloona ayati Allahianaa allayli wahum yasjudoona
Righteous Jews and Nazarenes3:113 They are not all the same, from the people of the book are an upright nation; they recite God's signs during parts of the night and they prostrate.
3:113 They are not all the same, from the people of the Book are a nation that is upright; they recite the revelations of God during the night hours and they prostrate.
3:113 [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].
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).
Righteous Jews & Christians3:113 They are not all the same; among the followers of the scripture, there are those who are righteous. They recite GOD's revelations through the night, and they fall prostrate.,
3:113 They are not all alike. Among the People of the Scripture there are those who take a firm stand for the right cause, reflect on the revelations of God all night long and submit in adoration.
3:114 يؤمنون بالله واليوم الءاخر ويامرون بالمعروف وينهون عن المنكر ويسارعون فى الخيرات واولائك من الصالحين
3:114 Yu/minoona biAllahi waalyawmial-akhiri waya/muroona bialmaAAroofi wayanhawnaAAani almunkari wayusariAAoona fee alkhayrati waola-ikamina alssaliheena
3:114 They acknowledge God and the Last day, promote recognized norms and deter from evil, and they hasten in goodness; these are of the reformed ones.
3:114 They believe in God and the Last Day and order kindness and prohibit vice, and they hasten in goodness; these are of the good doers.
3:114 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.
3:114 They believe in GOD and the Last Day, they advocate righteousness and forbid evil, and they hasten to do righteous works. These are the righteous.,
3:114 They have conviction in God and the Last Day. They advocate virtue by example, and forbid all vice by example. They race with one another in acts of collective good. It is they who enrich the society, increase human potential and these are among the righteous.49
Saaliheenembraces all three meanings given in the last sentence
3:115 وما يفعلوا من خير فلن يكفروه والله عليم بالمتقين
3:115 Wama yafAAaloo min khayrin falanyukfaroohu waAllahu AAaleemun bialmuttaqeena
3:115 What they do of good will not be turned back, and God is aware of the conscientious.
3:115 And what they do of good will not be turned back, and God is aware of the righteous.
3:115 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.
3:115 Any good they do will not go unrewarded. GOD is fully aware of the righteous.,
3:115 Of the good they do, nothing will be rejected from them. God is Aware of those who live a life upright.50
Muttaqeen = Those who walk on a secure path = Those who seek to journey through life in security = The observant = Those who live upright. See Taqwa2:41
3:116 ان الذين كفروا لن تغنى عنهم اموالهم ولا اولادهم من الله شيا واولائك اصحاب النار هم فيها خالدون
3:116 Inna allatheena kafaroo lan tughniyaAAanhum amwaluhum wala awladuhum mina Allahishay-an waola-ika as-habu alnnarihum feeha khalidoona
3:116 As for those who were unappreciative, neither their money nor their children will avail them anything from God. These are the people of the fire, where they abide eternally.
3:116 As for those who rejected, neither their money nor their children will avail them anything from God. These are the people of the Fire, in it they abide.
3:116 [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.
3:116 Those who disbelieved can never be helped by their money or their children against GOD. They have incurred Hell, wherein they abide forever.,
3:116 Indeed, those who reject the truth and thus choose to live in the darkness of ignorance, neither their wealth nor their children will avail them in the least against (the inevitable consequences of violating the laws of) God. They are the dwellers of the fire, abiding therein.51
3:117 مثل ما ينفقون فى هاذه الحيواة الدنيا كمثل ريح فيها صر اصابت حرث قوم ظلموا انفسهم فاهلكته وما ظلمهم الله ولاكن انفسهم يظلمون
3:117 Mathalu ma yunfiqoona fee hathihialhayati alddunya kamathali reehinfeeha sirrun asabat hartha qawmin thalamooanfusahum faahlakat-hu wama thalamahumu Allahuwalakin anfusahum yathlimoona
3:117 The example of what they spend in this world is like a wind in which there is a frost; it afflicts the field of the people who wronged themselves, and thus destroys it. God did not wrong them, but it was themselves that they wronged.
3:117 The example of what they spend in this world is like a wind in which there is a frost; it afflicts the field of the people who wronged themselves, and thus destroys it. God did not wrong them, but it was their souls that they wronged.
3:117 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
In a marginal note connected with hit 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.
3:117 The example of their accomplishments in this life is like a violent wind that hits the harvest of people who have wronged their souls, and wipes it out. GOD never wronged them; it is they who wronged themselves.,
3:117 The example of what they spend on the life of this world is that of an icy wind which destroys the harvest of people who have wronged themselves. God is not unjust to them, but it is they who wrong their own ‘self’.
3:118 ياايها الذين ءامنوا لا تتخذوا بطانة من دونكم لا يالونكم خبالا ودوا ما عنتم قد بدت البغضاء من افواههم وما تخفى صدورهم اكبر قد بينا لكم الءايات ان كنتم تعقلون
3:118 Ya ayyuha allatheena amanoola tattakhithoo bitanatan min doonikum laya/loonakum khabalan waddoo ma AAanittum qad badatialbaghdao min afwahihim wama tukhfee sudooruhumakbaru qad bayyanna lakumu al-ayati inkuntum taAAqiloona
Beware of the Hypocrites3:118 O you who acknowledge do not take protection from any besides yourselves; they will only disrupt you greatly. They wish that you suffer; the hatred appears from their mouths and what their chests hide is greater! We have made clear for you the signs if you reason.
3:118 O you who believe do not take as an inner-circle any from besides yourselves; they will only disrupt you greatly. They wish that you deviate; the hatred is apparent out of their mouths and what their chests conceal is even greater! We have made clear for you the signs if you comprehend.
3:118 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.
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, 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".
Do Not Befriend Hypocrites3:118 O you who believe, do not befriend outsiders who never cease to wish you harm; they even wish to see you suffer. Hatred flows out of their mouths and what they hide in their chests is far worse. We thus clarify the revelations for you, if you understand.,
3:118 (Qur’anic Ideology will always be the basis of an Islamic state.) O You who have chosen to be graced with belief! Do not take as confidant intimates any but your own people. They will leave no stone unturned in order to disrupt the harmony in your social fabric, and love to see you in distress. Their malice has already become manifest by their utterances, and what their hearts conceal is far greater. We have made plain the revelations for you so that you may use your intellect.
3:119 هاانتم اولاء تحبونهم ولا يحبونكم وتؤمنون بالكتاب كله واذا لقوكم قالوا ءامنا واذا خلوا عضوا عليكم الانامل من الغيظ قل موتوا بغيظكم ان الله عليم بذات الصدور
3:119 Ha antum ola-i tuhibboonahumwala yuhibboonakum watu/minoona bialkitabikullihi wa-itha laqookum qaloo amannawa-itha khalaw AAaddoo AAalaykumu al-anamilamina alghaythi qul mootoo bighaythikuminna Allaha AAaleemun bithati alssudoori
3:119 Here you love them while they do not love you, and you acknowledge the whole book. When they meet you they say, "We acknowledge," and when they are alone they bite their fingers out of frustration at you. Say, "Die in your frustration, God is aware of what is in the chests."28
The word KiTaB is singular, but it is used for all divine books. Furthermore, since the original Quran did not contain vowels, this word might be read in its plural form KuTuB. All meanings are acceptable as long as they do not create contradictions within the general and specific contexts of the Quran and facts in the natural world.
3:119 Here you love them while they do not love you, and you believe in the entire Book. And if they meet you they say: "We believe," and if they are alone they bite their fingers out of frustration at you. Say: "Die in your frustration, God is aware of what is in the chests."
3:119 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]!"
I.e., including the revelation of the Bible.
3:119 Here you are loving them, while they do not love you, and you believe in all the scripture. When they meet you they say, "We believe," but as soon as they leave, they bite their fingers out of rage towards you. Say, "Die in your rage." GOD is fully aware of the innermost thoughts.,
3:119 Ah! You are those who love them, but they do not love you, although you acknowledge all the revelation (including the Bible). When they meet you they say, “We believe (as you believe)." But in their privacy, they bite their fingers in rage against you. Say, “Perish in your rage. God is fully Aware of what is hidden in the hearts."
3:120 ان تمسسكم حسنة تسؤهم وان تصبكم سيئة يفرحوا بها وان تصبروا وتتقوا لا يضركم كيدهم شيا ان الله بما يعملون محيط
3:120 In tamsaskum hasanatun tasu/humwa-in tusibkum sayyi-atun yafrahoo bihawa-in tasbiroo watattaqoo la yadurrukumkayduhum shay-an inna Allaha bima yaAAmaloona muheetun
3:120 If any good befalls you it disturbs them, and if any bad befalls you they rejoice with it. If you are patient and aware, their planning will not harm you at all. Over all they do God is Encompassing.
3:120 If any good befalls you it disturbs them, and if any bad befalls you they rejoice with it. And if you are patient and righteous their planning will not harm you at all. God is Encompassing all they do.
3:120 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.
3:120 When anything good comes your way they hurt, and when something bad happens to you they rejoice. If you steadfastly persevere, and maintain righteousness, their schemes will never hurt you. GOD is fully aware of everything they do.,
3:120 If you are blessed with good fortune, it grieves them, and if a calamity befalls you, they rejoice in it. But if you persevere and be on guard, their plotting cannot harm you at all. For, God encompasses whatever they may contrive.52
Taqwa = Living upright = Being observant = Seeking to journey through life in security = Be on guard. 2:41
3:121 واذ غدوت من اهلك تبوئ المؤمنين مقاعد للقتال والله سميع عليم
3:121 Wa-ith ghadawta min ahlika tubawwi-oalmu/mineena maqaAAida lilqitali waAllahusameeAAun AAaleemun
The Battle of Badr3:121 Recall when you departed from your family to prepare for those who acknowledged, their stations for battle, and God is Hearer, Knowledgeable.
3:121 And as you departed from your family to prepare for the believers their stations for battle - and God is Hearer, Knowledgeable.
3:121 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
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.
The Battle of Badr3:121 Recall that you (Muhammad) were among your people when you set out to assign to the believers their positions for battle. GOD is Hearer, Omniscient.,
3:121 (And recall O Prophet, the day of the UhudBattle), when you left your household early in the morning to deploy the believers in battle positions. God is Hearer, Knower.53
Knowing this, you remembered to use your faculties of listening and observing
3:122 اذ همت طائفتان منكم ان تفشلا والله وليهما وعلى الله فليتوكل المؤمنون
3:122 Ith hammat ta-ifataniminkum an tafshala waAllahu waliyyuhumawaAAala Allahi falyatawakkali almu/minoona
3:122 When the two parties from among you were concerned about their failure, though God was their ally. In God those who acknowledge should trust.
3:122 When two parties from among you were obsessed that they would fail; while God was their supporter. In God the believers should trust.
3:122 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:
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).
3:122 Two groups among you almost failed, but GOD was their Lord. In GOD the believers shall trust.,
3:122 When two of your units were about to lose heart, God was Patron of them both. God it is, then, in Whom the believers must put their trust. [3:151-152]
3:123 ولقد نصركم الله ببدر وانتم اذلة فاتقوا الله لعلكم تشكرون
3:123 Walaqad nasarakumu Allahubibadrin waantum athillatun faittaqoo AllahalaAAallakum tashkuroona
3:123 God had granted you victory at Badr while you had been the lesser, so be aware of God that you may be thankful.
3:123 God had granted you victory at Badr, while you had been the lesser, so reverence God that you may be thankful.
3:123 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.
A reference to the battle of Badr, in 2 H., which is dealt with extensively in surah 8.
3:123 GOD has granted you victory at Badr, despite your weakness. Therefore, you shall observe GOD, to show your appreciation.,
3:123 God had granted you help and the victory at Badr, although you were utterly disadvantaged (few and ill-equipped 8:9). Therefore, guard yourselves according to God’s laws so that your efforts bring results, such that you have cause to be grateful in word and action.
3:124 اذ تقول للمؤمنين الن يكفيكم ان يمدكم ربكم بثلاثة ءالاف من الملائكة منزلين
3:124 Ith taqoolu lilmu/mineena alanyakfiyakum an yumiddakum rabbukum bithalathati alafinmina almala-ikati munzaleena
3:124 When you said to those who acknowledge: "Is it not enough for you that your Lord would supply you with three thousand of the controllers sent down?"
3:124 When you said to the believers: "Is it not enough for you that your Lord would supply you with three thousand of the angels sent down?"
3:124 [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]?
God's Angels Help the Believers3:124 You told the believers, "Is it not enough that your Lord supports you with three thousand angels, sent down?",10
Thirty different numbers are mentioned in the Quran. Their total comes to 162146, 19x8534. This conforms with theQuran's mathematical miracle (SeeAppendix One).
3:124 Remember when you said to the believers, “Is it not sufficient for you that your Lord should help you with three thousand angels, sent down to your hearts?”54
Fearlessness, determination, inner calm, and courage are the angels God sends down upon those who strive in His cause. 8:9, 41:30. Taking such verses literally, leads us to wrongly conclude the utter feebleness of 'angels' - the Battle of Badrwas fought between 313 Muslims and about 1,000 opponents
3:125 بلىا ان تصبروا وتتقوا وياتوكم من فورهم هاذا يمددكم ربكم بخمسة ءالاف من الملائكة مسومين
3:125 Bala in tasbiroo watattaqoowaya/tookum min fawrihim hatha yumdidkum rabbukumbikhamsati alafin mina almala-ikatimusawwimeena
3:125 Indeed, if you are patient and are aware and they come and attack you, He will supply you with five thousand of the well-trained controllers.
3:125 Indeed, if you are patient and are righteous and they come and attack you, He will supply you with five thousand of the angels battle trained.
3:125 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
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, where "one thousaand" 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.
3:125 Indeed, if you steadfastly persevere and maintain righteousness, then they attack you suddenly, your Lord will support you with five thousand angels, well trained.,
3:125 If you take a firm stand and be on guard, and the enemy launches on you a sudden attack, your Lord will aid you with five thousand angels, specialized.55
Musawwimeen= Clearly marked = Those given a clear assignment = Branded horses = Destined to succeed = Special forces = Specialized. Once again, the term refers to invincible determination
3:126 وما جعله الله الا بشرىا لكم ولتطمئن قلوبكم به وما النصر الا من عند الله العزيز الحكيم
3:126 Wama jaAAalahu Allahu illabushra lakum walitatma-inna quloobukum bihi wamaalnnasru illa min AAindi AllahialAAazeezi alhakeemi
3:126 God did not give this except as good news to you, and so that your hearts may be assured with it. Victory is only from God, the Noble, the Wise.
3:126 And God did not give this except as good news to you, and so that your hearts may be assured with it. Victory is only from God, the Noble, the Wise.
3:126 And God ordained this [to be said by His Apostle94 ] only as a glad tiding for you, and that your hearts should thereby be set at rest - since no succour can come from any save God, the Almighty, the Truly Wise -
According to many commentators (see Manar IV, 112), this interpolation is justified by the preceding two verses, which show that it was the Prophet who, under divine inspiration, made this promise to his followers. See also 8:9, where a similar promise is voiced on the occasion of the battle of Badr.
3:126 GOD thus informs you, in order to give you good news, and to assure your hearts. Victory comes only from GOD, the Almighty, Most Wise.,
3:126 God made this but an allegory to give you glad tiding, and to comfort your hearts, since there is no victory contrary to the laws of God, the Almighty, the Wise.
3:127 ليقطع طرفا من الذين كفروا او يكبتهم فينقلبوا خائبين
3:127 LiyaqtaAAa tarafan mina allatheenakafaroo aw yakbitahum fayanqaliboo kha-ibeena
3:127 Thus, He would sever a group of those who reject, or disgrace them; then they will turn back frustrated.
3:127 Thus He will sever a group of those who reject, or disgrace them; then they will turn back frustrated.
3:127 [and] that [through you] He might destroy some of those who were bent on denying the truth, and so abase the others95 that they would withdraw in utter hopelessness.
Lit., "that He might destroy some ... or [so] abase them". It is obvious that the particle aw ("or") does not, in this context, denote an alternative but, rather, a specification (tanwi') - as, for instance, in the phrase "ten persons were killed or injured": meaning that some of them were killed and others injured.
3:127 He thus annihilates some disbelievers, or neutralizes them; they always end up the losers.,
3:127 This is how He cuts off a flank of the rejecters, and abases them so that they turn back utterly dejected.56
Yaqta' = He cut off = Sets apart = Sets aside. 'Aw' in this case more appropriately indicates 'and'
3:128 ليس لك من الامر شىء او يتوب عليهم او يعذبهم فانهم ظالمون
3:128 Laysa laka mina al-amri shay-on aw yatoobaAAalayhim aw yuAAaththibahum fa-innahum thalimoona
3:128 You will have no say in the matter, for He may pardon them, or punish them for their wickedness.
3:128 You will have no say in the matter, for He may pardon them, or punish them; for they are wicked.
3:128 [And] it is in no wise for thee [O Prophet] to decide whether He shall accept their repentance or chastise them - for, behold, they are but wrongdoers,
3:128 It is not up to you; He may redeem them, or He may punish them for their transgressions.,
3:128 It is not your personal concern (O Messenger) whether He accepts their repentance or punishes them because they have been unjust aggressors.57
The matter will be decided according to law. Zaalimoon = Oppressors = Violators of human rights = Those who commit unjust aggression = Who displace right with wrong = Those who relegate the truth = Those who choose to do wrong
3:129 ولله ما فى السماوات وما فى الارض يغفر لمن يشاء ويعذب من يشاء والله غفور رحيم
3:129 Walillahi ma fee alssamawatiwama fee al-ardi yaghfiru liman yashaowayuAAaththibu man yashao waAllahughafoorun raheemun
3:129 To God is what is in the heavens and the earth, He forgives whom He pleases, and He punishes whom He pleases; and God is Forgiving, Compassionate.
3:129 And to God is what is in the heavens and in the earth, He forgives whom He pleases, and He punishes whom He pleases; and God is Forgiving, Merciful.
3:129 whereas unto God belongs all that is in the heavens and all that is on earth: He forgives whom He wills, and He chastises whom He wills; and God is much-forgiving, a dispenser of grace.96
As recorded in several authentic Traditions, the Prophet invoked, during the battle of Uhud, God's curse upon the leaders of the pagan Quraysh (Bukhari, Tirmidhi, Nasa'i and Ahmad ibn Hanbal); and when he lay on the ground severely injured, he exclaimed, "How could those people prosper after having done this to their prophet, who but invites them to [acknowledge] their Sustainer?" - whereupon the above two verses were revealed (Muslim and ibn Hanbal).
3:129 To GOD belongs everything in the heavens and the earth. He forgives whomever He wills, and punishes whomever He wills. GOD is Forgiver, Most Merciful.,
3:129 (Their case will be decided by Divine law, since) all that is in the heavens and all that is on earth belongs to God and working His Plan. He (His law) forgives him that deserves to be forgiven, and chastises him that deserves to be chastised. God is Absolver of faults, Merciful.58
8:42. Individuals and nations get to choose which law applies to them. Yasha carries the connotations of 'will', ‘deserve’, ‘choose’, 'due measure' and 'law'
3:130 ياايها الذين ءامنوا لا تاكلوا الربواا اضعافا مضاعفة واتقوا الله لعلكم تفلحون
3:130 Ya ayyuha allatheena amanoola ta/kuloo alrriba adAAafanmudaAAafatan waittaqoo Allaha laAAallakumtuflihoona
Do Not Exploit the Needy Through Usury3:130 O you who acknowledge, do not consume usury multiplying over, and be aware of God that you may succeed.29
3:130 O you who believe, do not consume usury, compounding over and over; and reverence God that you may succeed.
3:130 O YOU who have attained to faith! Do not gorge yourselves on usury, doubling and re-doubling it97 - but remain conscious of God, so that you might attain to a happy state;
For a definition of riba ("usury"), see note 35 on 30:39, the earliest Qur'anic reference to this term. As for the connection of the above verse with the subject-matter dealt with in the foregoing, the best explanation is, to my mind, the one offered by Qiffal (as quoted by Razi): Since it was mainly through usurious gains that the pagan Meccans had acquired the wealth which enabled them to equip their powerful army and almost to defeat the poorly-armed Muslims at Uhud, the latter might have been tempted to emulate their enemies in this respect; and it was to remove this temptation - from them as well as from later generations of believers - that the prohibition of usury was once again stressed through revelation.
Usury Prohibited3:130 O you who believe, you shall not take usury, compounded over and over. Observe GOD, that you may succeed.11 ,
Interest on bank deposits and interest charged on loans are lawful if they are not excessive (5-15%). Banks invest and theirprofits are passed on to the depositors. Since all parties are happy andno one is victimized, it is perfectly lawful to take interest from the bank(see2:275).
3:130 (The battle was about repelling aggression. The prime duty is to maintain a benevolent, equitable society to which usury is a big detriment. Usury is the return on money while trade is the return on labor. Usury or interest appears ever-increasing, but God blights usury and nourishes the acts of caring 2:275-279) O You who have chosen to be graced with belief! Devour not usury which is compounded over and over again. Live upright as ordained by God in order to build a truly prosperous society.
3:131 واتقوا النار التى اعدت للكافرين
3:131 Waittaqoo alnnaraallatee oAAiddat lilkafireena
3:131 Be aware of the fire that has been prepared for the ingrates.
3:131 And be aware of the Fire that has been prepared for the rejecters.
3:131 and beware of the fire which awaits those who deny the truth!
3:131 Beware of the hellfire that awaits the disbelievers.,
3:131 So, (by avoiding the interest-based economy in your society), guard yourselves against the fire that has been readied for the rejecters (who run systems contrary to Divine laws).59
Kaafireenrejecters in this context reveals another shade of meaning that is clearly defined in 5:44, “Whoever does not judge and rule according to what God has revealed, such are the disbelievers.”
3:132 واطيعوا الله والرسول لعلكم ترحمون
3:132 WaateeAAoo Allaha waalrrasoolalaAAallakum turhamoona
3:132 Obey God and the messenger so that you may obtain mercy.
3:132 And obey God and the messenger so that you may obtain mercy.
3:132 And pay heed unto God and the Apostle, so that you might be graced with mercy.
3:132 You shall obey GOD and the messenger, that you may attain mercy.,
3:132 And obey God and the Messenger (the Central Authority). That is how you will achieve the development of your own ‘self’. A benevolent society helps you grow like a mother's womb nourishes the embryo.60
Turhamoon from Rahmor womb = 'You may find mercy', carries the meanings rendered in the last two sentences
3:133 وسارعوا الىا مغفرة من ربكم وجنة عرضها السماوات والارض اعدت للمتقين
3:133 WasariAAoo ila maghfiratinmin rabbikum wajannatin AAarduha alssamawatuwaal-ardu oAAiddat lilmuttaqeena
The Good-doers3:133 Race towards forgiveness from your Lord and a paradise whose width encompasses the width of the heavens and the earth; it has been prepared for the conscientious.
3:133 And race towards forgiveness from your Lord and a Paradise whose width encompasses the width of the heavens and of the earth; it has been prepared for the righteous.
3:133 And vie with one another to attain to your Sustainer's forgiveness and to a paradise as vast as the heavens and the earth, which has been readied for the God-conscious
Attributes of the Righteous3:133 You should eagerly race towards forgiveness from your Lord and a Paradise whose width encompasses the heavens and the earth; it awaits the righteous,,
3:133 Move forward eagerly to the tranquil security that comes from your Lord, and to the Paradise that transcends spatial boundaries, encompassing the heavens and earth. It has already been prepared for those who live upright.61
Paradise is not confined to the skies. Like Hell, it begins right here in this world
3:134 الذين ينفقون فى السراء والضراء والكاظمين الغيظ والعافين عن الناس والله يحب المحسنين
3:134 Allatheena yunfiqoona fee alssarra-iwaalddarra-i waalkathimeenaalghaytha waalAAafeena AAani alnnasiwaAllahu yuhibbu almuhsineena
3:134 The ones who spend in prosperity and adversity, repress anger, and pardon the people; God loves the good doers.
3:134 The ones who spend in prosperity and hardship, and who repress anger, and who pardon the people; God loves the good doers.
3:134 who spend [in His way] in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good;
3:134 who give to charity during the good times, as well as the bad times. They are suppressors of anger, and pardoners of the people. GOD loves the charitable.,
3:134 And for those who, in ease and in adversity, keep their resources open for others. They divert and sublimate their anger and potentially virulent emotions to creative energy, becoming a source of tranquility and comfort to others. They pardon people gracefully. God loves the benefactors of humanity.
3:135 والذين اذا فعلوا فاحشة او ظلموا انفسهم ذكروا الله فاستغفروا لذنوبهم ومن يغفر الذنوب الا الله ولم يصروا علىا ما فعلوا وهم يعلمون
3:135 Waallatheena ithafaAAaloo fahishatan aw thalamoo anfusahum thakarooAllaha faistaghfaroo lithunoobihim wamanyaghfiru alththunooba illa Allahuwalam yusirroo AAala ma faAAaloo wahumyaAAlamoona
3:135 If they commit any evil, or wrong themselves, they remember God and seek forgiveness for their sins. Who can forgive the sins except God? They do not persist in what they have done while they know.
3:135 And those who, if they commit lewdness, or wrong themselves, they remember God and seek forgiveness for their sins. And who can forgive the sins except God? And they do not persist in what they have done while they know.
3:135 and who, when they have committed a shameful deed or have [otherwise] sinned against themselves, remember God and pray that their sins be forgiven - for who but God could forgive sins? - and do not knowingly persist in doing whatever [wrong] they may have done.
3:135 If they fall in sin or wrong their souls, they remember GOD and ask forgiveness for their sins - and who forgives the sins except GOD - and they do not persist in sins, knowingly.,
3:135 Such men and women quickly correct any wrong or indecency that has occurred from them, by remembering the commands of God, and thus, protect themselves from trailing behind in humanity. And who can absolve imperfections but God? And they know well enough to refrain from persisting in whatever (wrong or indecency) had occurred from them.
3:136 اولائك جزاؤهم مغفرة من ربهم وجنات تجرى من تحتها الانهار خالدين فيها ونعم اجر العاملين
3:136 Ola-ika jazaohum maghfiratunmin rabbihim wajannatun tajree min tahtihaal-anharu khalideena feeha waniAAma ajrualAAamileena
3:136 To these the reward will be forgiveness from their Lord and gardens with rivers flowing underneath, eternally abiding in it. Excellent is the reward of the workers.
3:136 To these the recompense will be forgiveness from their Lord and estates with rivers flowing beneath them; abiding therein. Excellent is the recompense of the workers.
3:136 These it is who shall have as their reward forgiveness from their Sustainer, and gardens through which running waters flow, therein to abide: and how excellent a reward for those who labour!
3:136 Their recompense is forgiveness from their Lord, and gardens with flowing streams; they abide therein forever. What a blessed reward for the workers!,
3:136 These are the ones whose reward from their Lord is their protection against the detrimental effects of their errors, and magnificent Gardens with streams flowing beneath, therein to abide. How excellent a reward for the sincere workers!
3:137 قد خلت من قبلكم سنن فسيروا فى الارض فانظروا كيف كان عاقبة المكذبين
3:137 Qad khalat min qablikum sunanun faseeroofee al-ardi faonthuroo kayfa kanaAAaqibatu almukaththibeena
3:137 Many nations have come before you. So roam the earth and see what the consequence of the liars was.
3:137 Many nations have come before you, so roam the earth and see how the punishment was for the deniers.
3:137 [MANY] WAYS of life have passed away before your time.98 Go, then, about the earth and behold what happened in the end to those who gave the lie to the truth:
The word sunnah (of which sunan is the plural) denotes a "way of life" or "conduct" (hence its application, in Islamic terminology, to the way of life of the Prophet as an example for his followers). In the above passage, the term sunan refers to the "conditions (ahwal) characteristic of past centuries" (Razi), in which, despite all the continuous changes, an ever-recurring pattern can be discerned: a typically Qur'anic reference to the possibility, and necessity, of learning from man's past experiences.
Victory for the Righteous3:137 Precedents have been set for you in the past; roam the earth and note the consequences for the unbelievers.,
3:137 Many ways of life have passed away before your time. Travel, then, in the land and see the end of nations that denied the truth.62
Mukazzibeen= Those who deny the truth in practice but not verbally = Those who deny the truth = Who live by conjecture instead of the unalterable Divine laws
3:138 هاذا بيان للناس وهدى وموعظة للمتقين
3:138 Hatha bayanun lilnnasiwahudan wamawAAithatun lilmuttaqeena
3:138 This is a clarification for the people and a guidance and advice for the conscientious.
3:138 This is a clarification for the people and a reminder for the righteous.
3:138 this [should be] a clear lesson unto all men, and a guidance and an admonition unto the God-conscious.
3:138 This is a proclamation for the people, and a guidance and enlightenment for the righteous.,
3:138 This Qur’an is a declaration for the entire mankind, and a beacon of light and a beautiful instruction for those who seek to journey through life in honor and security.
3:139 ولا تهنوا ولا تحزنوا وانتم الاعلون ان كنتم مؤمنين
3:139 Wala tahinoo wala tahzanoowaantumu al-aAAlawna in kuntum mu/mineena
You Will be Tested3:139 Do not be weak, and do not grieve, for you are superior, if you have acknowledged.
3:139 Do not be weak, and do not grieve, for you will have the upper hand, if you are believers.
3:139 Be not, then, faint of heart, and grieve not:99 for you are bound to rise high if you are [truly] believers.
A reference to the near-disaster at Uhud and the heavy loss of lives (about seventy men) which the Muslims had suffered.
3:139 You shall not waver, nor shall you grieve, for you are the ultimate victors, if you are believers.,
3:139 Do not ever, then, lose heart, and do not grieve, for you are bound to prevail if you are truly believers. [4:141]
3:140 ان يمسسكم قرح فقد مس القوم قرح مثله وتلك الايام نداولها بين الناس وليعلم الله الذين ءامنوا ويتخذ منكم شهداء والله لا يحب الظالمين
3:140 In yamsaskum qarhun faqad massaalqawma qarhun mithluhu watilka al-ayyamu nudawiluhabayna alnnasi waliyaAAlama Allahu allatheenaamanoo wayattakhitha minkum shuhadaa waAllahula yuhibbu alththalimeena
3:140 If you are wounded, then know that the other group is also wounded. Such are the days, We alternate them between the people, so that God will know those who acknowledge, and so He may make witnesses from among you; and God does not like the wicked.
3:140 If you are wounded, then know that the other group is also wounded. And such are the days, We alternate them between the people, so that God will distinguish those who believe, and so He may make witnesses from among you; and God does not love the wicked.
3:140 If misfortune100 touches you, [know that] similar misfortune has touched [other] people as well; for it is by turns that We apportion unto men such days [of fortune and misfortune]: and [this] to the end that God might mark out those who have attained to faith, and choose from among you such as [with their lives] bear witness to the truth101 - since God does not love evildoers -
Lit., "a wound" (qarh) or, according to some philologists, "pain caused by a wound".
I.e., "His decision to let some of you die as martyrs in His cause is not due to love of the sinful enemies who oppose you, but to His love for you." The term shuhada' (pl. of shahid) denotes "witnesses" as well as "martyrs". The rendering adopted by me comprises both the concepts of "bearing witness to the truth" and of "martyrdom" in God's cause.
3:140 If you suffer hardship, the enemy also suffers the same hardship. We alternate the days of victory and defeat among the people. GOD thus distinguishes the true believers, and blesses some of you with martyrdom. GOD dislikes injustice.,
3:140 If a wound afflicts you, a similar wound has afflicted the other community. Such are the days of fluctuating fortunes that We rotate among mankind. God thus makes known (and distinguishes through perseverance) the believers, and takes among you witnesses (as truth personified). God does not love the oppressors.63
Shuhada = Witnesses = Those who uphold the truth = Those who uphold the truth even with their lives
3:141 وليمحص الله الذين ءامنوا ويمحق الكافرين
3:141 Waliyumahhisa Allahuallatheena amanoo wayamhaqa alkafireena
3:141 God will refine those who acknowledge and He will destroy the ingrates.
3:141 And God will prove those who believe and He will condemn the rejecters.
3:141 and that God might render pure of all dross those who have attained to faith, and bring to nought those who deny the truth.
3:141 GOD thus toughens those who believe and humiliates the disbelievers.,
3:141 This is how God enables the true believers to emerge stronger after every challenge and causes the rejecters of Divine laws to wither away.
3:142 ام حسبتم ان تدخلوا الجنة ولما يعلم الله الذين جاهدوا منكم ويعلم الصابرين
3:142 Am hasibtum an tadkhuloo aljannatawalamma yaAAlami Allahu allatheena jahadoominkum wayaAAlama alssabireena
3:142 Or did you calculate that you would enter paradise without God knowing those who would strive amongst you and knowing those who are patient?
3:142 Or did you think that you would enter the Paradise without God distinguishing those who would strive among you and distinguishing those who are patient?
3:142 Do you think that you could enter paradise unless God takes cognizance of your having striven hard [in His cause], and takes cognizance of your having been patient in adversity?102
Lit., "while God has not yet taken cognizance of those of you who have striven ... and those who are patient in adversity". Since God is all-knowing, His "not taking cognizance" implies, of course, that the thing or happening referred to has not come about or is non-existent (Zamakhshari).
Our Claims Must Be Tested3:142 Do you expect to enter Paradise without GOD distinguishing those among you who strive, and without distinguishing those who are steadfast?,
3:142 Do you think that you would enter Paradise without God distinguishing those among you who strive, and without distinguishing the steadfast? [2:214]
3:143 ولقد كنتم تمنون الموت من قبل ان تلقوه فقد رايتموه وانتم تنظرون
3:143 Walaqad kuntum tamannawna almawta min qablian talqawhu faqad raaytumoohu waantum tanthuroona
3:143 You used to long for death before you came upon it, and now you see it right in front of you!
3:143 And you used to long for death before you came upon it; so now you see it right in-front of you!
3:143 For, indeed, you did long for death [in God's cause] before you came face to face with it; and now you have seen it with your own eyes!103
In Zamakhshari's opinion, this is a twofold reproach addressed to the majority of the Companions who took part in the battle of Uhud: firstly, on account of their insistence, against the Prophet's advice, on giving battle to the enemy in the open field and thereby unnecessarily courting a deadly danger; and, secondly, on account of their failure to live up to their faith during the earlier part of the battle (see note 90 above). This passage may have yet another, more positive implication: namely, a reference to the lesson which the believers should draw from their near-defeat, and a reminder of the fact that their future depends on the strength of their faith in God (cf. verse 139 above) and not on a fleeting desire for self-sacrifice.
3:143 You used to long for death before you had to face it. Now you have faced it, right before your eyes.,
3:143 You longed for death (in the cause of God) before you faced it. And now you have seen it with your own eyes.64
3:144 وما محمد الا رسول قد خلت من قبله الرسل افاين مات او قتل انقلبتم علىا اعقابكم ومن ينقلب علىا عقبيه فلن يضر الله شيا وسيجزى الله الشاكرين
3:144 Wama muhammadun illarasoolun qad khalat min qablihi alrrusulu afa-in mataaw qutila inqalabtum AAala aAAqabikum wamanyanqalib AAala AAaqibayhi falan yadurra Allahashay-an wasayajzee Allahu alshshakireena
Muhammed Was No Different3:144 Muhammed is but a messenger, like many messengers that have passed before him. If he dies or gets killed, will you turn back on your heels? Whoever turns back on his heels, he will not harm God in the least. God will reward the thankful.
3:144 And Mohammed is but a messenger, like many messengers who have passed before him. If he dies or is killed will you turn back on your heels? And whoever turns back on his heels, he will not harm God in the least. And God will recompense the thankful.
3:144 AND MUHAMMAD is only an apostle; all the [other] apostles have passed away before him: if, then, he dies or is slain, will you turn about on your heels?104 But he that turns about on his heels can in no wise harm God - whereas God will requite all who are grateful [to Him].
This stress on the mortality of the Prophet - and that of all the other prophets who preceded him in time - connects, in the first instance, with the battle of Uhud and the rumour of his death, which caused many Muslims to abandon the fight and even brought some of them close to apostasy (Tabari; see also note 90 above). In its wider implication, however, the above verse re-states the fundamental Islamic doctrine that adoration is due to God alone, and that no human being - not even a prophet - may have any share in it. It was this very passage of the Qur'an which Abu Bakr, the first Caliph, recited immediately after the Prophet's death, when many faint-hearted Muslims thought that Islam itself had come to an end; but as soon as Abu Bakr added, "Behold, whoever has worshipped Muhammad may know that Muhammad has died; but whoever worships God may know that God is ever-living, and never dies" (Bukhari), all confusion was stilled. - The expression "turning about on one's heels" denotes - according to circumstances - either actual apostasy or a deliberate withdrawal from efforts in the cause of God.
3:144 Muhammad was no more than a messenger like the messengers before him. Should he die or get killed, would you turn back on your heels? Anyone who turns back on his heels, does not hurt GOD in the least. GOD rewards those who are appreciative.,
3:144 Muhammad is only a Messenger. The Messengers before him have passed on. So, if he died or were slain, would you turn about on your heels? But anyone who turns about his heels, would not, in the least, harm God. And God will soon reward those who remain appreciative (for the guidance).65
3:145 وما كان لنفس ان تموت الا باذن الله كتابا مؤجلا ومن يرد ثواب الدنيا نؤته منها ومن يرد ثواب الءاخرة نؤته منها وسنجزى الشاكرين
3:145 Wama kana linafsin an tamootailla bi-ithni Allahi kitabanmu-ajjalan waman yurid thawaba alddunyanu/tihi minha waman yurid thawaba al-akhiratinu/tihi minha wasanajzee alshshakireena
3:145 It is not permitted for a person to die except by God's leave in an appointed record. Whoever wants the rewards of this world We give him of it, and whoever wants the reward of the Hereafter, We give him of it. We will reward the thankful.
3:145 It is not permitted for a soul to die except by the permission of God in an appointed record. And whoever wants the reward of this world We give him of it, and whoever wants the reward of the Hereafter, We give him of it. And We will reward the thankful.
3:145 And no human being can die save by God's leave, at a term pre-ordained. And if one desires the rewards of this world, We shall grant him thereof; and if one desires the rewards of the life to come, We s