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Surah 3. Aal-Imran

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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3:1
الٓمٓ Alifl a mmeem
Alif. Lam. Mim.1
  - Mohammad Asad

See Appendix II.

Alif Lam M'im
  - Muhammad Farooq-i-Azam Malik
Alif-Lãm-Mĩm.
  - Mustafa Khattab
Alif. Lam. Mim.
  - Marmaduke Pickthall
A.L.M. 342
  - Abdullah Yusuf Ali

See note to ii. 1.

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3:2
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ All a hu l a il a ha ill a huwa al h ayyu alqayyoom u
GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being!
  - Mohammad Asad
Allah! There is no god but Him; the Living, the Eternal.
  - Muhammad Farooq-i-Azam Malik
Allah! There is no god 'worthy of worship' except Him- the Ever-Living, All-Sustaining.
  - Mustafa Khattab
Allah! There is no God save Him, the Alive, the Eternal.
  - Marmaduke Pickthall
Allah! there is no god but He the Living the Self-Subsisting Eternal. 343
  - Abdullah Yusuf Ali

Cf. ii. 255.

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3:3
نَزَّلَ عَلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ Nazzala AAalayka alkit a ba bi a l h aqqi mu s addiqan lim a bayna yadayhi waanzala a l ttawr a ta wa a linjeel a
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
  - Mohammad Asad

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").

He has revealed to you this Book with the Truth, confirming the scripture which preceded it, as He revealed the Taurat (Torah) and Injeel (Gospel),
  - Muhammad Farooq-i-Azam Malik
He has revealed to you 'O Prophet' the Book in truth, confirming what came before it, as He revealed the Torah and the Gospel
  - Mustafa Khattab
He hath revealed unto thee (Muhammad) the Scripture with truth, confirming that which was (revealed) before it, even as He revealed the Torah and the Gospel
  - Marmaduke Pickthall
It is He Who sent down to thee (step by step) in truth the Book confirming what went before it; and He sent down Law (Of Moses) and the Gospel (of Jesus) before this as a guide to mankind and He sent down the Criterion (of judgment between right and wrong). 344 345
  - Abdullah Yusuf Ali

In some editions the break between verses 3 and 4 occurs here in the middle of the sentence, but in the edition of Hafiz Uthmqan, followed by the Egyptian Concordance Fath-ur-Rahman, the break occurs at the word Furqan. In verse-divisions our classicists have mainly folloved rhythm. As the word Furqan from this point of view is parallel to the word Intiqam, which ends the next verse. I have accepted the verse-division at Furqan as more in consonance with Quranic rhythm. It makes no real difference to the numbering of the verses, as there is only a question of whether one line should go into verse 3 or verse 4.

Criterion: Furqan: for meaning see ii. 53 n. 68.

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3:4
مِن قَبْلُ هُدًى لِّلنَّاسِ وَأَنزَلَ ٱلْفُرْقَانَ ۗ إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَـٰتِ ٱللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ Min qablu hudan li l nn a si waanzala alfurq a na inna alla th eena kafaroo bi a y a ti All a hi lahum AAa tha bun shadeedun wa A ll a hu AAazeezun th oo intiq a m in
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.
  - Mohammad Asad

It is to be borne in mind that the Gospel frequently mentioned in the Qur'an 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 .

before this, as a guidance for mankind and also revealed this Al-Furqan (criterion for judgment between right and wrong). Surely those who reject Allah's revelations will be sternly punished; Allah is Mighty, capable of retribution.
  - Muhammad Farooq-i-Azam Malik
previously, as a guide for people, and 'also' revealed the Standard 'to distinguish between right and wrong'.1 Surely those who reject Allah's revelations will suffer a severe torment. For Allah is Almighty, capable of punishment.
  - Mustafa Khattab

 The Standard (Al-Furqân) is one of the names of the Quran.

Aforetime, for a guidance to mankind; and hath revealed the Criterion (of right and wrong). Lo! those who disbelieve the revelations of Allah, theirs will be a heavy doom. Allah is Mighty, Able to Requite (the wrong).
  - Marmaduke Pickthall
Then those who reject Faith in the Signs of Allah will suffer the severest penalty and Allah is Exalted in Might Lord of Retribution.
  - Abdullah Yusuf Ali

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3:5
إِنَّ ٱللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَىْءٌ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ Inna All a ha l a yakhf a AAalayhi shayon fee alar d i wal a fee a l ssam a i
Verily, nothing on earth or in the heavens is hidden from God.
  - Mohammad Asad
For sure nothing in the Earth or in the Heavens is hidden from Allah.
  - Muhammad Farooq-i-Azam Malik
Surely nothing on earth or in the heavens is hidden from Allah.
  - Mustafa Khattab
Lo! nothing in the earth or in the heavens is hidden from Allah.
  - Marmaduke Pickthall
From Allah verily nothing is hidden on earth or in the heavens.
  - Abdullah Yusuf Ali

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3:6
هُوَ ٱلَّذِى يُصَوِّرُكُمْ فِى ٱلْأَرْحَامِ كَيْفَ يَشَآءُ ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ Huwa alla th ee yu s awwirukum fee alar ha mi kayfa yash a o l a il a ha ill a huwa alAAazeezu al h akeem u
He it is who shapes you in the wombs as He wills. There is no deity save Him, the Almighty, the Truly Wise.
  - Mohammad Asad
It is He Who shapes your bodies in the wombs of your mothers as He pleases. There is no god but Him; the Mighty, the Wise.
  - Muhammad Farooq-i-Azam Malik
He is the One Who shapes you in the wombs of your mothers as He wills. There is no god 'worthy of worship' except Him- the Almighty, All-Wise.
  - Mustafa Khattab
He it is who fashioneth you in the wombs as pleaseth Him. There is no God save Him, the Almighty, the Wise.
  - Marmaduke Pickthall
He it is Who shapes you in the wombs as He pleases. There is no god but He the Exalted in Might the Wise. 346
  - Abdullah Yusuf Ali

Who can penetrate the mystery of life when a new life is just being born, except Allah? The reference to the mystery of birth prepares us for the mystery of the birth of Jesus mentioned in iii. 41 and the following verses.

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3:7
هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيْكَ ٱلْكِتَـٰبَ مِنْهُ ءَايَـٰتٌ مُّحْكَمَـٰتٌ هُنَّ أُمُّ ٱلْكِتَـٰبِ وَأُخَرُ مُتَشَـٰبِهَـٰتٌ ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَـٰبَهَ مِنْهُ ٱبْتِغَآءَ ٱلْفِتْنَةِ وَٱبْتِغَآءَ تَأْوِيلِهِۦ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُۥٓ إِلَّا ٱللَّهُ ۗ وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ Huwa alla th ee anzala AAalayka alkit a ba minhu a y a tun mu h kam a tun hunna ommu alkit a bi waokharu mutash a bih a tun faamm a alla th eena fee quloobihim zayghun fayattabiAAoona m a tash a baha minhu ibtigh a a alfitnati wa i btigh a a taweelihi wam a yaAAlamu taweelahu ill a All a hu wa al rr a sikhoona fee alAAilmi yaqooloona a mann a bihi kullun min AAindi rabbin a wam a ya thth akkaru ill a oloo alalb a b i
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.
  - Mohammad Asad

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 al-'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 I.)

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".

He is the One Who has revealed to you the Book. Some of its verses are decisive - they are the foundation of the Book - while others are allegorical. Those whose hearts are infected with disbelief follow the allegorical part to mislead others and to give it their own interpretation, seeking for its hidden meanings, but no one knows its hidden meanings except Allah. Those who are well grounded in knowledge say: "We believe in it; it is all from our Rabb." None will take heed except the people of understanding.
  - Muhammad Farooq-i-Azam Malik
He is the One Who has revealed to you 'O Prophet' the Book, of which some verses are precise- they are the foundation of the Book- while others are elusive.1 Those with deviant hearts follow the elusive verses seeking 'to spread' doubt through their 'false' interpretations- but none grasps their 'full' meaning except Allah. As for those well-grounded in knowledge, they say, 'We believe in this 'Quran'- it is all from our Lord.' But none will be mindful 'of this' except people of reason.
  - Mustafa Khattab

 The precise verses are easy to understand and deal mostly with matters of belief and practice, such as the belief in one God (Sûrah 112), forbidden foods (see 5:3), and the commandments in 6:151-152 and 17:23-39. As for the elusive verses, their full meaning is known only to Allah, such as the meaning of letter combinations at the beginning of some sûrahs, such as Alif-Lãm-Mĩm (see Stylistic Features), and how Allah settles Himself on the Throne.

He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations--They are the substance of the Book--and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.
  - Marmaduke Pickthall
He it is Who has sent down to thee the Book: in it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical seeking discord and searching for its hidden meanings but no one knows its hidden meanings except Allah and those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord"; and none will grasp the Message except men of understanding. 347 348
  - Abdullah Yusuf Ali

This passage gives us an important clue to the interpretation of the Holy Qur-an. Broadly speaking it may be divided into two portions, not given separately, but intermingled: viz. (1) the nucleus or foundation of the Book, literally "the mother of the Book"; (2) the part which is not entirely clear. It is very fascinating to take up the latter, and exercise our ingenuity about its meaning, but it refers to such profound matters that are beyond human language and though people of wisdom may get some light from it, no one should be dogmatic, as the final meaning is known to Allah alone. The Commentators usually understand the verses "of established meaning" (muhkam) to refer to the categorical orders of the Shariat (or the Law), which are plain to everyone's understanding. But perhaps the meaning is wider: the "mother of the Book" must include the very foundation on which all Law rests, the essence of Allah's Message, as distinguished from the various illustrative parables, allegories, and ordinances.

One reading, rejected by the majority of Commentators, but accepted by Mujahid and others, would not make a break at the point here marked Waq Lazim, but would run the two sentences together. In that case the construction would run: "No one knows its hidden meanings except Allah and those who are firm in knowledge. They say", etc.

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3:8
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ ٱلْوَهَّابُ Rabban a l a tuzigh qulooban a baAAda i th hadaytan a wahab lan a min ladunka ra h matan innaka anta alwahh a b u
"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.
  - Mohammad Asad
They say: "Our Rabb, Do not cause our hearts to deviate now after you have guided us. Grant us Your own mercy; You are the Grantor of bounties without measure.
  - Muhammad Farooq-i-Azam Malik
'They say,' 'Our Lord! Do not let our hearts deviate after you have guided us. Grant us Your mercy. You are indeed the Giver 'of all bounties'.
  - Mustafa Khattab
Our Lord! Cause not our hearts to stray after Thou hast guided us, and bestow upon us mercy from Thy Presence. Lo! Thou, only Thou art the Bestower.
  - Marmaduke Pickthall
"Our Lord!" (they say) "let not our hearts deviate now after Thou hast guided us but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure.
  - Abdullah Yusuf Ali

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3:9
رَبَّنَآ إِنَّكَ جَامِعُ ٱلنَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۚ إِنَّ ٱللَّهَ لَا يُخْلِفُ ٱلْمِيعَادَ Rabban a innaka j a miAAu a l nn a si liyawmin l a rayba feehi inna All a ha l a yukhlifu almeeAA a d a
"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.
  - Mohammad Asad
Our Rabb, You will surely gather all mankind before You on the Day about which there is no doubt; surly Allah does not break His promise."
  - Muhammad Farooq-i-Azam Malik
Our Lord! You will certainly gather all humanity for the 'promised' Day- about which there is no doubt. Surely Allah does not break His promise.'
  - Mustafa Khattab
Our Lord! it is Thou Who gatherest mankind together to a Day of which there is no doubt. Lo! Allah faileth not to keep the tryst.
  - Marmaduke Pickthall
"Our Lord! Thou art He that will gather mankind together against a day about which there is no doubt: for Allah never fails in His promise." 349
  - Abdullah Yusuf Ali

This is the prayer of those who are firmly grounded in knowledge. The more they know the more they realise how little they know. But they have Faith. The glimpses they get of Truth they wish to hold fast in their hearts, and they pray to Allah to preserve them from deviating even from what light they have got. They are sure of their eventual return to Allah, when all doubts will be solved.

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3:10
إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَـٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا ۖ وَأُو۟لَـٰٓئِكَ هُمْ وَقُودُ ٱلنَّارِ Inna alla th eena kafaroo lan tughniya AAanhum amw a luhum wal a awl a duhum mina All a hi shayan waol a ika hum waqoodu a l nn a r i
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!
  - Mohammad Asad
Surely neither their wealth nor their children will save the unbelievers from the wrath of Allah: they are the ones who will become the fuel for Hell fire.
  - Muhammad Farooq-i-Azam Malik
Indeed, neither the wealth nor children1 of the disbelievers will be of any benefit to them against Allah- and they will be the fuel for the Fire.
  - Mustafa Khattab

 Wealth and children were considered the most important things in pre-Islamic Arabia, and so the frequent mention of these things in the Quran is meant to represent all worldly gains.

(On that day) neither the riches not the progeny of those who disbelieve will aught avail them with Allah. They will be fuel for fire.
  - Marmaduke Pickthall
Those who reject faith neither their possessions nor their (numerous) progeny will avail them aught against Allah: they are themselves but fuel for the fire.
  - Abdullah Yusuf Ali

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