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Surah 3. Aal-Imran

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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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3:11
كَدَأْبِ ءَالِ فِرْعَوْنَ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَـٰتِنَا فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ Kadabi a li firAAawna wa a lla th eena min qablihim ka thth aboo bi a y a tin a faakha th ahumu All a hu bi th unoobihim wa A ll a hu shadeedu alAAiq a b i
[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.
  - Mohammad Asad
Their end will be the same as that of the people of Fir'on (Pharaoh) and their predecessors who denied Our revelations, so Allah called them to account for their sins. Allah is strict in retribution.
  - Muhammad Farooq-i-Azam Malik
Their fate will be like that of the people of Pharaoh and those before them- they all rejected Our signs, so Allah seized them for their sins. And Allah is severe in punishment.
  - Mustafa Khattab
Like Pharaoh's folk and those who were before them, they disbelieved Our revelations and so Allah seized them for their sins. And Allah is severe in punishment.
  - Marmaduke Pickthall
(Their plight will be) no better than that of the people of Pharaoh and their predecessors: they denied Our Signs and Allah called them to account for their sins. For Allah is strict in punishment. 350
  - Abdullah Yusuf Ali

From the beginning of the world, sin, oppression, arrogance, and want of Faith have gone together. The Pharaoh of the time of Moses relied upon his power, his territory, his armies, and his resources to mock at Moses the messenger of Allah and to oppress the people of Moses. Allah saved the Israelite and punished their oppressors through many plagues and calamities.

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3:12
قُل لِّلَّذِينَ كَفَرُوا۟ سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ ۚ وَبِئْسَ ٱلْمِهَادُ Qul lilla th eena kafaroo satughlaboona watu h sharoona il a jahannama wabisa almih a d u
Say unto those who are bent on denying the truth: "You shall be overcome and gathered unto hell - and how evil a resting-place!"
  - Mohammad Asad
O Muhammad, say to the unbelievers: "Soon you will be overpowered and driven together to Hell - which is a horrible refuge.
  - Muhammad Farooq-i-Azam Malik
'O Prophet!' Tell the disbelievers, 'Soon you will be overpowered and driven to Hell- what an evil place to rest!'
  - Mustafa Khattab
Say (O Muhammad) unto those who disbelieve: Ye shall be overcome and gathered unto Hell, an evil resting place.
  - Marmaduke Pickthall
Say to those who reject Faith: "Soon will ye be vanquished and gathered together to hell an evil bed indeed (to lie on)!. 351
  - Abdullah Yusuf Ali

As Moses warned the Egyptians, so the warning is here sounded to the Pagan Arabs, the Jews and the Christians, and all who resisted Faith, that their resistance would be in vain. Already the battle of Badr (referred to in the next verse) had been a warning how Faith must conquer with the help of Allah. The next few decades saw the Byzantine and the Persian Empires overthrown because of their arrogance and their resistance to the Law of Allah.

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3:13
قَدْ كَانَ لَكُمْ ءَايَةٌ فِى فِئَتَيْنِ ٱلْتَقَتَا ۖ فِئَةٌ تُقَـٰتِلُ فِى سَبِيلِ ٱللَّهِ وَأُخْرَىٰ كَافِرَةٌ يَرَوْنَهُم مِّثْلَيْهِمْ رَأْىَ ٱلْعَيْنِ ۚ وَٱللَّهُ يُؤَيِّدُ بِنَصْرِهِۦ مَن يَشَآءُ ۗ إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّأُو۟لِى ٱلْأَبْصَـٰرِ Qad k a na lakum a yatun fee fiatayni iltaqat a fiatun tuq a tilu fee sabeeli All a hi waokhr a k a firatun yarawnahum mithlayhim raya alAAayni wa A ll a hu yuayyidu bina s rihi man yash a o inna fee tha lika laAAibratan liolee alab sa r i
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
  - Mohammad Asad

It is generally assumed that this is an allusion to the battle of Badr, in the third week of Ramadan, 2 H., 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.

Indeed there was a sign (lesson) for you in the two armies which met on the battlefield (of Badr): one was fighting for the cause of Allah and the other had rejected Allah; the believers saw with their own eyes that the unbelievers were twice their number. But the result of the battle proved that Allah strengthens with His own aid whom He pleases. Surely there is a lesson in this for those who have sight.
  - Muhammad Farooq-i-Azam Malik
Indeed, there was a sign for you in the two armies that met in battle- one fighting for the cause of Allah and the other in denial. The believers saw their enemy twice their number.1 But Allah supports with His victory whoever He wills. Surely in this is a lesson for people of insight.
  - Mustafa Khattab

 It can also be understood that the disbelievers were made to think there were twice as many believers in the battlefield.

There was a token for you in two hosts which met: one army fighting in the way of Allah, and another disbelieving, whom they saw as twice their number, clearly, with their very eyes. Thus Allah strengtheneth with His succour whom He will. Lo! herein verily is a lesson for those who have eyes.
  - Marmaduke Pickthall
"There has already been for you a Sign in the two armies that met (in combat): one was fighting in the cause of Allah the other resisting Allah; these saw with their own eyes twice their number. But Allah doth support with His aid whom He pleaseth. In this is a warning for such as have eyes to see." 352 353
  - Abdullah Yusuf Ali

This refers to the battle of Badr in Ramadhan in the second year of the Hijra. The little exiled community of Makkan Muslims, with their friends in Madinah had organised themselves into a God-fearing community, but were constantly in danger of being attacked by their Pagan enemies of Makkah in alliance with some of the disaffected elements (Jews and Hypocrites) in or near Madinah itself. The design of the Makkans was to gather all the resources they could, and with an overwhelming force, to crush and annihilate Muhammad and his party. To this end Abu Sufyan was leading a richly-laden caravan from Syria to Makkah. He called for armed aid from Makkah, The battle was fought in the plain of Badr, about 150 kilometers south-west of Madinah. The Muslim force consisted of only about 313 men, mostly ill-armed, but they were led by Muhammad, and they were fighting for their Faith. The Makkan army, well-armed and well-equipped, numbered over a thousand and had among its leaders some of the most experienced warriors of Arabia, including Abu Jahl, the inveterate foe and persecutor of Islam. Against all odds the Muslims won a brilliant victory, and many of the enemy leaders, including Abu Jahl, were killed.

It was impossible, without the miraculous aid of Allah, for such a small and ill-equipped force as was the Muslim band, to defeat the large and well-found force of the enemy. But their Faith, firmness, zeal, and discipline won them divine aid. Enemy prisoners stated that the enemy ranks saw the Muslim force to be many times larger than it was.

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3:14
زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٰتِ مِنَ ٱلنِّسَآءِ وَٱلْبَنِينَ وَٱلْقَنَـٰطِيرِ ٱلْمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلْفِضَّةِ وَٱلْخَيْلِ ٱلْمُسَوَّمَةِ وَٱلْأَنْعَـٰمِ وَٱلْحَرْثِ ۗ ذَٰلِكَ مَتَـٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلْمَـَٔابِ Zuyyina li l nn a si h ubbu a l shshahaw a ti mina a l nnis a i wa a lbaneena wa a lqan at eeri almuqan t arati mina a l thth ahabi wa a lfi dd ati wa a lkhayli almusawwamati wa a lanAA a mi wa a l h arthi tha lika mat a AAu al h ay a ti a l dduny a wa A ll a hu AAindahu h usnu alma a b i
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.
  - Mohammad Asad
The life of men when they get to the age of puberty is tempted by desire for women when they get married children, when they get children the hoarding of treasures of gold and silver, splendid horses, cattle, and plantations. These are the comforts for the transitory life of this world; the everlasting best comfort, however, is with Allah.
  - Muhammad Farooq-i-Azam Malik
The enjoyment of 'worldly' desires- women, children,1 treasures of gold and silver, fine horses, cattle, and fertile land- has been made appealing to people. These are the pleasures of this worldly life, but with Allah is the finest destination.
  - Mustafa Khattab

 Banîn means sons. In the ancient Arab culture, sons were a source of pride for their parents and tribes. This is because they provided for their families and took up arms in defence of their tribes.

Beautified for mankind is love of the joys (that come) from women and offspring, and stored up heaps of gold and silver, and horses branded (with their mark), and cattle and land. That is comfort of the life of the world. Allah! With Him is a more excellent abode.
  - Marmaduke Pickthall
Fair in the eyes of men is the love of things they covet: women and sons; heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life; but in nearness to Allah is the best of the goals (to return to). 354
  - Abdullah Yusuf Ali

The pleasures of this world are first enumerated: women for love; sons for strength and pride; hoarded riches, which procure all luxuries; the best and finest pedigree horses; cattle, the measure of wealth in the ancient world, as well as the means and symbols of good farming in the modern world; and broad acres of well-tilled land. By analogy, we may include, for our mechanized age, machines of all kinds,-tractors, motor- cars, aeroplanes, the best internal-combustion engines, etc., etc. In "heaped-up hoards of gold and silver," the Arabic word translated hoards is quanatir plural of quintar, which literally means a Talent of 1.200 ounces of gold.

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3:15
قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَٰلِكُمْ ۚ لِلَّذِينَ ٱتَّقَوْا۟ عِندَ رَبِّهِمْ جَنَّـٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا وَأَزْوَٰجٌ مُّطَهَّرَةٌ وَرِضْوَٰنٌ مِّنَ ٱللَّهِ ۗ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ Qul aonabbiokum bikhayrin min tha likum lilla th eena ittaqaw AAinda rabbihim jann a tun tajree min ta h tih a alanh a ru kh a lideena feeh a waazw a jun mu t ahharatun wari d w a nun mina All a hi wa A ll a hu ba s eerun bi a lAAib a d i
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 -
  - Mohammad Asad
Say : "Shall I tell you of better things than these, with which the righteous will be rewarded by their Rabb? There will be gardens beneath which rivers flow, where they will live forever with spouses of perfect chastity and the good pleasure of Allah. Allah is watching His servants very closely."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Shall I inform you of what is better than 'all of' this? Those mindful 'of Allah' will have Gardens with their Lord under which rivers flow, to stay there forever, and pure spouses,1 along with Allah's pleasure.' And Allah is All-Seeing of 'His' servants,
  - Mustafa Khattab

 See footnote for 2:25.

Say: Shall I inform you of something better than that? For those who keep from evil, with their Lord, are Gardens underneath which rivers flow, and pure companions, and contentment from Allah. Allah is Seer of His bondmen.
  - Marmaduke Pickthall
Say: shall I give you glad tidings of things far better than those? For the righteous are gardens in nearness to their Lord with rivers flowing beneath; therein is their eternal home; with companions pure (and holy) and the good pleasure of Allah. For in Allah's sight are (all) His servants. 355
  - Abdullah Yusuf Ali

Cf. ii. 25 and n. 44.

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3:16
ٱلَّذِينَ يَقُولُونَ رَبَّنَآ إِنَّنَآ ءَامَنَّا فَٱغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ ٱلنَّارِ Alla th eena yaqooloona rabban a innan a a mann a fa i ghfir lan a th unooban a waqin a AAa tha ba a l nn a r i
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" -:
  - Mohammad Asad
The righteous people are those who pray: "Our Rabb! We sincerely believe in You: please forgive our sins and save us from the agony of the Hellfire;"
  - Muhammad Farooq-i-Azam Malik
who pray, 'Our Lord! We have believed, so forgive our sins and protect us from the torment of the Fire.'
  - Mustafa Khattab
Those who say: Our Lord! Lo! we believe. So forgive us our sins and guard us from the punishment of Fire!
  - Marmaduke Pickthall
(Namely) those who say: "Our Lord! we have indeed believed: forgive us then our sins and save us from the agony of the fire."
  - Abdullah Yusuf Ali

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3:17
ٱلصَّـٰبِرِينَ وَٱلصَّـٰدِقِينَ وَٱلْقَـٰنِتِينَ وَٱلْمُنفِقِينَ وَٱلْمُسْتَغْفِرِينَ بِٱلْأَسْحَارِ A l ssa bireena wa al ssa diqeena wa a lq a niteena wa a lmunfiqeena wa a lmustaghfireena bi a las ha r i
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
  - Mohammad Asad

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", "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.

who are steadfast, sincere, obedient, and charitable, and who pray for forgiveness in the morning time.
  - Muhammad Farooq-i-Azam Malik
'It is they' who are patient, sincere, obedient, and charitable, and who pray for forgiveness before dawn.1
  - Mustafa Khattab

 Optional prayers before dawn are recommended and are more likely to be accepted.

The steadfast, and the truthful, and the obedient, those who spend (and hoard not), those who pray for pardon in the watches of the night.
  - Marmaduke Pickthall
Those who show patience firmness and self-control; who are true (in word and deed); who worship devoutly; who spend (in the way of Allah); and who pray for forgiveness in the early hours of the morning. 356 357
  - Abdullah Yusuf Ali

Sabr (Sabirin) includes many shades of meaning: I have specified three here, viz., patience, firmness, and self-control. See ii. 45 and ii. 153 and notes thereon.

True servants of Allah are described in iii. 16 and 17. They have faith, humility, and hope (iii. 16); and they have certain virtues (iii. 17) viz., (1) patience, steadfastness, self-restraint, and all that goes under the full definition of Sabr; this shows a certain attitude of mind: (2) in all their dealings they are true and sincere as they are also in their promises and words; this marks them out in social conduct: (3) further, their spiritual worship is earnest and deep, an inner counterpart of their outward conduct; (4) their worship of Allah shows itself in their love of their fellow-men, for they are ready and liberal in charity: and (5) their self-discipline is so great that the first thing they do every morning is humbly to approach their God.

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3:18
شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلْمَلَـٰٓئِكَةُ وَأُو۟لُوا۟ ٱلْعِلْمِ قَآئِمًۢا بِٱلْقِسْطِ ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ Shahida All a hu annahu l a il a ha ill a huwa wa a lmal a ikatu waoloo alAAilmi q a iman bi a lqis t i l a il a ha ill a huwa alAAazeezu al h akeem u
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.
  - Mohammad Asad

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.

Allah Himself has testified to the fact that there is no god but Him and so do the angels and those who are well grounded in knowledge standing firm on justice. There is no Ilah (God) except Him, the Mighty, the Wise.
  - Muhammad Farooq-i-Azam Malik
Allah 'Himself' is a Witness that there is no god 'worthy of worship' except Him- and so are the angels and people of knowledge. He is the Maintainer of justice. There is no god 'worthy of worship' except Him- the Almighty, All-Wise.
  - Mustafa Khattab
Allah (Himself) is witness that there is no God save Him. And the angels and the men of learning (too are witness). Maintaining His creation in justice, there is no God save Him, the Almighty, the Wise.
  - Marmaduke Pickthall
There is no god but He: that is the witness of Allah His angels and those endued with knowledge standing firm on justice. There is no god but He the Exalted in Power the Wise. 358
  - Abdullah Yusuf Ali

Allah Himself speaks to us through His revelations (through angels) and through His Creation, for all Nature glorifies Allah. No thinking mind, if it only judges the matter fairly, can fail to find the same witness in his own heart and conscience. All this points to the Unity of Allah, His exalted nature, and His wisdom.

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3:19
إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلْإِسْلَـٰمُ ۗ وَمَا ٱخْتَلَفَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ ۗ وَمَن يَكْفُرْ بِـَٔايَـٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ Inna a l ddeena AAinda All a hi alisl a mu wam a ikhtalafa alla th eena ootoo alkit a ba ill a min baAAdi m a j a ahumu alAAilmu baghyan baynahum waman yakfur bi a y a ti All a hi fainna All a ha sareeAAu al h is a b i
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!
  - Mohammad Asad

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.

Surely the only Deen (true religion and the Right Way of life) in the sight of Allah is Al-Islam: Those to whom the Book was given did not adopt ways different than this except out of envy among themselves, and after the true knowledge had come to them. They should know that Allah is swift in calling to account those who deny His revelations.
  - Muhammad Farooq-i-Azam Malik
Certainly, Allah's only Way is Islam.1 Those who were given the Scripture did not dispute 'among themselves' out of mutual envy until knowledge came to them.2 Whoever denies Allah's signs, then surely Allah is swift in reckoning.
  - Mustafa Khattab

 i.e., full submission to the Will of Allah.

 No community split into believers and disbelievers until they received the knowledge given by their prophet.

Lo! religion with Allah (is) The Surrender (to His will and guidance). Those who (formerly) received the Scripture differed only after knowledge came unto them, through transgression among themselves. Whoso disbelieveth the revelations of Allah (will find that) Lo! Allah is swift at reckoning.
  - Marmaduke Pickthall
The Religion before Allah is Islam (submission to His will): nor did the people of the Book dissent therefrom except through envy of each other after knowledge had come to them. But if any deny the Signs of Allah Allah is swift in calling to account. 359
  - Abdullah Yusuf Ali

Bagyan: through envy, through selfish contumacy or obstinacy, through sheer contrary-mindedness, or desire to resist or rebel. Cf. ii. 90, and ii. 213.

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3:20
فَإِنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ لِلَّهِ وَمَنِ ٱتَّبَعَنِ ۗ وَقُل لِّلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ وَٱلْأُمِّيِّـۧنَ ءَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا۟ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَـٰغُ ۗ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ Fain ha jjooka faqul aslamtu wajhiya lill a hi wamani ittabaAAani waqul lilla th eena ootoo alkit a ba wa a l ommiyyeena aaslamtum fain aslamoo faqadi ihtadaw wain tawallaw fainnam a AAalayka albal a ghu wa A ll a hu ba s eerun bi a lAAib a d i
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.
  - Mohammad Asad

According to Razi, this refers to people who have no revealed scripture of their own.

So if they argue with you (O Muhammad), tell them: "I have submitted myself entirely to Allah and so have those who follow me." Then ask those who are given the Book and those who are illiterates: "Will you also submit yourselves to Allah?" If they become Muslims they shall be rightly guided but if they turn back, you need not worry, because your sole responsibility is to convey the Message. Allah is watching all His servants very closely.
  - Muhammad Farooq-i-Azam Malik
So if they argue with you 'O Prophet', say, 'I have submitted myself to Allah, and so have my followers.' And ask those who were given the Scripture and the illiterate 'people',1 'Have you submitted yourselves 'to Allah'?' If they submit, they will be 'rightly' guided. But if they turn away, then your duty is only to deliver 'the message'. And Allah is All-Seeing of 'His' servants.
  - Mustafa Khattab

 This refers to the pagans of Arabia before Islam.        

And if they argue with thee, (O Muhammad), say: I have surrendered my purpose to Allah and (so have) those who follow me. And say unto those who have received the Scripture and those who read not: Have ye (too) surrendered? If they surrender, then truly they are rightly guided, and if they turn away, then it is thy duty only to convey the message (unto them). Allah is Seer of (His) bondmen.
  - Marmaduke Pickthall
So if they dispute with thee say: "I have submitted my whole self to Allah and so have those who follow me." And say to the people of the Book and to those who are unlearned: "Do ye (also) submit yourselves?" If they do they are in right guidance but if they turn back thy duty is to convey the Message; and in Allah's sight are (all) His servants. 360 361 362
  - Abdullah Yusuf Ali

Wajh: whole self. See n. 114 to ii. 112.

The People of the Book may be supposed to know something about the previous religious history of mankind. To them the appeal should be easy and intelligible, as all Religion is one, and it is only being renewed in Islam. But the appeal is also made to the Pagan Arabs, who are unlearned, and who can well be expected to follow the example of one of their own, who received divine enlightenment, and was able to bring new knowledge to them. A great many of both these classes did so. But the few who resisted Allah's grace, and actually threatened and persecuted those who believed, are told that Allah will look after His own.

Note the literary skill in the argument as it proceeds. The mystery of birth faintly suggests that we are coming to the story of Jesus. The exposition of the Book suggests that Islam is the same religion as that of the People of the Book. Next we are told that the People of the Book made their religion one-sided, and through the priesthood of the family of Imran, we are brought to the story of Jesus, who was rejected by a body of the Jews as Muhammad was rejected by a body of both Jews and Christians.

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Tafsir

Aal-Imran

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Aal-Imran

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