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Surah 3. Aal-Imran

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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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3:21
إِنَّ ٱلَّذِينَ يَكْفُرُونَ بِـَٔايَـٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ ٱلَّذِينَ يَأْمُرُونَ بِٱلْقِسْطِ مِنَ ٱلنَّاسِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ Inna alla th eena yakfuroona bi a y a ti All a hi wayaqtuloona a l nnabiyyeena bighayri h aqqin wayaqtuloona alla th eena yamuroona bi a lqis t i mina a l nn a si fabashshirhum biAAa tha bin aleem in
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.
  - Mohammad Asad

See surah {2}, note [48].

Warn those who deny Allah's revelations, slay the Prophets without any justification, and kill those from among the people who enjoin justice about the news of a painful punishment.
  - Muhammad Farooq-i-Azam Malik
Indeed, those who deny Allah's signs, kill the prophets unjustly, and kill people who stand up for justice- give them good news of a painful punishment.
  - Mustafa Khattab
Lo! those who disbelieve the revelations of Allah, and slay the Prophets wrongfully, and slay those of mankind who enjoin equity: announce them a painful doom.
  - Marmaduke Pickthall
As to those who deny the Signs of Allah and in defiance of right slay the Prophets and slay those who teach just dealing with mankind announce to them a grievous penalty. 363 364
  - Abdullah Yusuf Ali

Right; haqq has many shades of meaning; (1) right, in the sense of having a right to something; (2) right, in the sense of straight conduct, as opposed to wrong; (3) truth; (4) justice. All these shades are implied here.

Examples of the Prophets slain were: "the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar": Matt. xxiii. 35. Cf. Q. ii. 61. n. 75. Again, John the Baptist (Yahya, noble, chaste, a prophet, of the goodly company of the righteous. Q. iii. 39), was bound, imprisoned, and beheaded, and his head presented to a dancing harlot: Matt. xiv. 1-11.

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3:22
أُو۟لَـٰٓئِكَ ٱلَّذِينَ حَبِطَتْ أَعْمَـٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمَا لَهُم مِّن نَّـٰصِرِينَ Ol a ika alla th eena h abi t at aAAm a luhum fee a l dduny a wa a l a khirati wam a lahum min n as ireen a
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.
  - Mohammad Asad
They are the ones whose deeds will become void in this world and in the Hereafter, and they will have no helpers.
  - Muhammad Farooq-i-Azam Malik
They are the ones whose deeds are wasted in this world and the Hereafter. And they will have no helpers.
  - Mustafa Khattab
Those are they whose works have failed in the world and the Hereafter; and they have no helpers.
  - Marmaduke Pickthall
They are those whose works will bear no fruit in this world and in the Hereafter nor will they have anyone to help. 365
  - Abdullah Yusuf Ali

Cf. ii. 217. end.

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3:23
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَـٰبِ يُدْعَوْنَ إِلَىٰ كِتَـٰبِ ٱللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُمْ وَهُم مُّعْرِضُونَ Alam tara il a alla th eena ootoo na s eeban mina alkit a bi yudAAawna il a kit a bi All a hi liya h kuma baynahum thumma yatawall a fareequn minhum wahum muAAri d oon a
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,
  - Mohammad Asad

Lit., "decide [all disputes] between them" - the reference being to the Torah.

Have you not seen the behavior of those (Jews) who have been given a portion of the Book? When they are invited to settle their disputes according to the Book of Allah, some of them turn back and decline.
  - Muhammad Farooq-i-Azam Malik
Have you not seen those who were given a portion of the Scriptures?1 Yet when they are invited to the Book of Allah to settle their disputes, some of them turn away heedlessly.
  - Mustafa Khattab

 i.e., the Torah.

Hast thou not seen how those who have received the Scripture invoke the Scripture of Allah (in their disputes) that it may judge between them; then a faction of them turn away, being opposed (to it)?
  - Marmaduke Pickthall
Hast thou not turned thy vision to those who have been given a portion of the Book? They are invited to the Book of Allah to settle their dispute but a party of them turn back and decline (the arbitration). 366 367
  - Abdullah Yusuf Ali

A portion of the Book. I conceive that Allah's revelation as a whole throughout the ages is "The Book". The Law of Moses, and the Gospel of Jesus were portions of the Book. The Qur-an completes the revelation and is par excellence the Book of Allah.

The Commentators mention a particular incident when a dispute was submitted by the Jews for arbitration to the Holy Prophet. He appealed to the authority of their own books, but they tried to conceal and prevaricate. The general lesson is that the People of the Book should have been the first to welcome in Muhammad the living exponent of the Message of Allah as a whole, and some of them did so: but others turned away from guilty arrogance, relying on corrupted texts and doctrines forged out of their own fancies, though they were not conformable to reason and good sense.

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3:24
ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَٰتٍ ۖ وَغَرَّهُمْ فِى دِينِهِم مَّا كَانُوا۟ يَفْتَرُونَ Tha lika biannahum q a loo lan tamassan a a l nn a ru ill a ayy a man maAAdood a tin wagharrahum fee deenihim m a k a noo yaftaroon a
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
  - Mohammad Asad

Cf. 2:80 , and the corresponding note.

Lit., "that which they were wont to invent has deluded them in their faith".

This is because they say: "The fire of Hell shall not touch us; even if it does, it will be for a few days." In their religion they are deceived by their own self-invented beliefs.
  - Muhammad Farooq-i-Azam Malik
This is because they say, 'The Fire will not touch us except for a few days.' They have been deceived in their faith by their wishful lying.
  - Mustafa Khattab
That is because they say: The Fire will not touch us save for a certain number of days. That which they used to invent hath deceived them regarding their religion.
  - Marmaduke Pickthall
This because they say: "The fire shall not touch us but for a few numbered days"; for their forgeries deceive them as to their own religion. 368
  - Abdullah Yusuf Ali

Cf. Q. ii. 80.

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3:25
فَكَيْفَ إِذَا جَمَعْنَـٰهُمْ لِيَوْمٍ لَّا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ Fakayfa i tha jamaAAn a hum liyawmin l a rayba feehi wawuffiyat kullu nafsin m a kasabat wahum l a yu th lamoon a
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?
  - Mohammad Asad
What will they do when We will gather them together on the Day which is sure to come, when every soul will be given what it has earned and there shall be no injustice?
  - Muhammad Farooq-i-Azam Malik
But how 'horrible' will it be when We gather them together on the Day about which there is no doubt- when every soul will be paid in full for what it has done, and none will be wronged!
  - Mustafa Khattab
How (will it be with them) when We have brought them all together to a Day of which there is no doubt, when every soul will be paid in full what it hath earned, and they will not be wronged.
  - Marmaduke Pickthall
But how (will they fare) when We gather them together against a day about which there is no doubt and each soul will be paid out just what it has earned without (favor or injustice)?
  - Abdullah Yusuf Ali

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3:26
قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ ۖ بِيَدِكَ ٱلْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Quli all a humma m a lika almulki tutee almulka man tash a o watanziAAu almulka mimman tash a o watuAAizzu man tash a o watu th illu man tash a o biyadika alkhayru innaka AAal a kulli shayin qadeer un
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.
  - Mohammad Asad
Say: "O Allah! Master of all the Kingship, You give the kingdom to whom You please and take away the kingdom from whomsoever You please; You give honor to whom You please and disgrace to whom You please; all the good is in Your hand; surely You have power over everything.
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'O Allah! Lord over all authorities! You give authority to whoever You please and remove it from who You please; You honour whoever You please and disgrace who You please- all good is in Your Hands. Surely You 'alone' are Most Capable of everything.
  - Mustafa Khattab
Say: O Allah! Owner of Sovereignty! Thou givest sovereignty unto whom Thou wilt, and Thou withdrawest sovereignty from whom Thou wilt. Thou exaltest whom Thou wilt and Thou abasest whom Thou wilt. In Thy hand is the good. Lo! Thou art Able to do all things.
  - Marmaduke Pickthall
Say: "O Allah! Lord of Power (and Rule) thou givest Power to whom Thou pleasest and Thou strippest off power from whom Thou pleasest thou enduest with honor whom thou pleasest and thou bringest low whom Thou pleasest; in Thy hand is all Good. Verily over all things thou hast power. 368
  - Abdullah Yusuf Ali

Cf. Q. ii. 80.

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3:27
تُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ ۖ وَتُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَتُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ ۖ وَتَرْزُقُ مَن تَشَآءُ بِغَيْرِ حِسَابٍ Tooliju allayla fee a l nnah a ri watooliju a l nnah a ra fee allayli watukhriju al h ayya mina almayyiti watukhriju almayyita mina al h ayyi watarzuqu man tash a o bighayri h is a b in
"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."
  - Mohammad Asad
You cause the night to pass into the day and You cause the day to pass into the night; You draw the living from the dead and You draw the dead from the living; and You provide sustenance for anyone You wish without measure."
  - Muhammad Farooq-i-Azam Malik
You cause the night to pass into the day and the day into the night. You bring forth the living from the dead and the dead from the living. And You provide for whoever You will without limit.'
  - Mustafa Khattab
Thou causest the night to pass into the day, and Thou causest the day to pass into the night. And Thou bringest forth the living from the dead, and Thou bringest forth the dead from the living. And Thou givest sustenance to whom Thou choosest, without stint.
  - Marmaduke Pickthall
"Thou causest the Night to gain on the Day and Thou causest the Day to gain on the Night; Thou bringest the Living out of the Dead and thou bringest the Dead out of the Living; and Thou givest sustenance to whom Thou pleasest without measure." 370 371 272
  - Abdullah Yusuf Ali

Verses 238-39 are parenthetical, introducing the subject of prayer in danger. This is more fully dealt with in iv. 101-03.

True in many senses. In every twenty-four hours, night merges into day, and day into night, and there is no clear boundary between them. In every solar year, the night gains on the day after the summer solstice, and the day gains on the night after the winter solstice. But further, if light and darkness are viewed as symbols of (a) knowledge and ignorance, (b) happiness and misery, (c) spiritual insight and spiritual blindness, Allah's Plan or Will works here too as in the physical world, and in His hand is all Good.

We can interpret Dead and Living in even more senses than Day and Night: death physical, intellectual, emotional, spiritual. Life and Death may also apply to collective, group, or national life. And who has ever solved the mystery of Life? But Faith refers it to Allah's Will and Plan.

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3:28
لَّا يَتَّخِذِ ٱلْمُؤْمِنُونَ ٱلْكَـٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ ٱللَّهِ فِى شَىْءٍ إِلَّآ أَن تَتَّقُوا۟ مِنْهُمْ تُقَىٰةً ۗ وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ ۗ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ L a yattakhi th i almuminoona alk a fireena awliy a a min dooni almumineena waman yafAAal tha lika falaysa mina All a hi fee shayin ill a an tattaqoo minhum tuq a tan wayu h a thth irukumu All a hu nafsahu wail a All a hi alma s eer u
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.
  - Mohammad Asad

I.e., in cases where the interests of those "deniers of the truth" clash with the interests of believers (Manar III, 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.

Let not the believers make unbelievers their protectors rather than the believers; anyone who does so will have nothing to hope for from Allah - except if you do so as a precaution to guard yourselves against their tyranny. Anyhow, Allah warns you to fear Him: because with Allah is your final refuge.
  - Muhammad Farooq-i-Azam Malik
Believers should not take disbelievers as guardians instead of the believers- and whoever does so will have nothing to hope for from Allah- unless it is a precaution against their tyranny. And Allah warns you about Himself. And to Allah is the final return.
  - Mustafa Khattab
Let not the believers take disbelievers for their friends in preference to believers. Whoso doeth that hath no connection with Allah unless (it be) that ye but guard yourselves against them, taking (as it were) security. Allah biddeth you beware (only) of Himself. Unto Allah is the journeying.
  - Marmaduke Pickthall
Let not the believers take for friends or helpers unbelievers rather than believers; if any do that in nothing will there be help from Allah; except by way of precaution that ye may guard yourselves from them. But Allah cautions you (to remember) Himself for the final goal is to Allah. 373
  - Abdullah Yusuf Ali

If Faith is a fundamental matter in our lives our associations and friendships will naturally be with those who share our Faith. "Evil communications corrupt good manners": and evil company may corrupt Faith. In our ordinary every-day affairs of business, we are asked to seek the help of Believers rather than Unbelievers. Only in this way can our community be strong in organisation and unity. But where there is no question of preference, or where in self-defence we have to take the assistance of those not belonging to our Faith, that is permissible. In any case we must not weaken our Brotherhood: we must try to make it stronger if possible.

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3:29
قُلْ إِن تُخْفُوا۟ مَا فِى صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ ٱللَّهُ ۗ وَيَعْلَمُ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Qul in tukhfoo m a fee s udoorikum aw tubdoohu yaAAlamhu All a hu wayaAAlamu m a fee a l ssam a w a ti wam a fee alar d i wa A ll a hu AAal a kulli shayin qadeer un
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."
  - Mohammad Asad

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.

Say: "Whether you conceal what is in your heart or reveal it, it is known to Allah.
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Whether you conceal what is in your hearts or reveal it, it is known to Allah. For He knows whatever is in the heavens and whatever is on the earth. And Allah is Most Capable of everything.'
  - Mustafa Khattab
Say, (O Muhammad): Whether ye hide that which is in your breasts or reveal it, Allah knoweth it. He knoweth that which is in the heavens and that which is in the earth, and Allah is Able to do all things.
  - Marmaduke Pickthall
Say: "Whether ye hide what is in your hearts or reveal it Allah knows it all. He knows what is in the heavens and what is on earth. And Allah has power over all things.
  - Abdullah Yusuf Ali

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3:30
يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوٓءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُۥٓ أَمَدًۢا بَعِيدًا ۗ وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ ۗ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ Yawma tajidu kullu nafsin m a AAamilat min khayrin mu hd aran wam a AAamilat min sooin tawaddu law anna baynah a wabaynahu amadan baAAeedan wayu h a thth irukumu All a hu nafsahu wa A ll a hu raoofun bi a lAAib a d i
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 sup of time between himself and that [Day]. Hence, God warns you to beware of Him; but God is most compassionate towards His creatures.
  - Mohammad Asad
He knows whatever is in the Heavens and whatever is in the Earth. Allah has full power over everything. On the Day of Judgement, when every soul will be confronted with whatever good it has done - as for its evil deeds, it will wish they were a long way off. Allah warns you to have His fear. Allah is full of kindness for His devotees.
  - Muhammad Farooq-i-Azam Malik
'Watch for' the Day when every soul will be presented with whatever good it has done. And it will wish that its misdeeds were far off. And Allah warns you about Himself. And Allah is Ever Gracious to 'His' servants.
  - Mustafa Khattab
On the day when every soul will find itself confronted with all that it hath done of good and all that it hath done of evil (every soul) will long that there might be a mighty apace of distance between it and that (evil). Allah biddeth you beware of Him. And Allah is full of pity for (His) bondmen.
  - Marmaduke Pickthall
"On the day when every soul will be confronted with all the good it has done and all the evil it has done it will wish there were a great distance between it and its evil. But Allah cautions you (to remember) Himself. And Allah is full of kindness to those that serve Him.
  - Abdullah Yusuf Ali

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3:31
قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ Qul in kuntum tu h ibboona All a ha fa i ttabiAAoonee yu h bibkumu All a hu wayaghfir lakum th unoobakum wa A ll a hu ghafoorun ra h eem un
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."
  - Mohammad Asad
Tell the people O Muhammad: "If you sincerely love Allah, then follow me; Allah will also love you and forgive you your sins. Allah is Forgiving, Merciful."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'If you 'sincerely' love Allah, then follow me; Allah will love you and forgive your sins. For Allah is All-Forgiving, Most Merciful.'
  - Mustafa Khattab
Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful.
  - Marmaduke Pickthall
Say: "If ye do love Allah follow me: Allah will love you and forgive you your sins for Allah is Oft-Forgiving Most Merciful."
  - Abdullah Yusuf Ali

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3:32
قُلْ أَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ ۖ فَإِن تَوَلَّوْا۟ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْكَـٰفِرِينَ Qul a t eeAAoo All a ha wa al rrasoola fain tawallaw fainna All a ha l a yu h ibbu alk a fireen a
Say: "Pay heed unto God and the Apostle."
  - Mohammad Asad
Also tell them, "Obey Allah and His Rasool." Inspite of this, if they turn back then warn them, that Allah does not love the disobedient.
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Obey Allah and His Messenger.' If they still turn away, then truly Allah does not like the disbelievers.
  - Mustafa Khattab
Say: Obey Allah and the messenger. But if they turn away, Lo! Allah loveth not the disbelievers (in His guidance).
  - Marmaduke Pickthall
Say: "Obey Allah and His Apostle"; but if they turn back Allah loveth not those who reject Faith.
  - Abdullah Yusuf Ali

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3:33
إِنَّ ٱللَّهَ ٱصْطَفَىٰٓ ءَادَمَ وَنُوحًا وَءَالَ إِبْرَٰهِيمَ وَءَالَ عِمْرَٰنَ عَلَى ٱلْعَـٰلَمِينَ Inna All a ha i st af a a dama wanoo h an wa a la ibr a heema wa a la AAimr a na AAal a alAA a lameen a
BEHOLD, God raised Adam, and Noah, and the House of Abraham, and the House of 'Imran above all mankind,
  - Mohammad Asad
Indeed Allah exalted Adam, Nuh (Noah), the family of Ibrahim (Abraham) and the family of Imran above all the worlds.
  - Muhammad Farooq-i-Azam Malik
Indeed, Allah chose Adam, Noah, the family of Abraham, and the family of 'Imran above all people 'of their time'.
  - Mustafa Khattab
Lo! Allah preferred Adam and Noah and the Family of Abraham and the Family of 'Imran above (all His) creatures.
  - Marmaduke Pickthall
Allah did choose Adam and Noah the family of Abraham and the family of Imran above all people.
  - Abdullah Yusuf Ali

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3:34
ذُرِّيَّةًۢ بَعْضُهَا مِنۢ بَعْضٍ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ Th urriyyatan baAA d uh a min baAA d in wa A ll a hu sameeAAun AAaleem un
in one line of descent.22 And God was all-hearing, all-knowing23
  - Mohammad Asad

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).

They were the offsprings of one another. Allah hears all and knows all.
  - Muhammad Farooq-i-Azam Malik
They are descendants of one another. And Allah is All-Hearing, All-Knowing.
  - Mustafa Khattab
They were descendants one of another. Allah is Hearer, Knower.
  - Marmaduke Pickthall
Offspring one of the other; and Allah heareth and knoweth all things. 374
  - Abdullah Yusuf Ali

The Prophets in the Jewish-Christian-Muslim Dispensation form one family literally. But the argument is wider. All men of faith form one family. If you love and obey Allah, love and obey His Messenger; your love, obedience and discipline will be the test of your Faith.

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3:35
إِذْ قَالَتِ ٱمْرَأَتُ عِمْرَٰنَ رَبِّ إِنِّى نَذَرْتُ لَكَ مَا فِى بَطْنِى مُحَرَّرًا فَتَقَبَّلْ مِنِّىٓ ۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ I th q a lati imraatu AAimr a na rabbi innee na th artu laka m a fee ba t nee mu h arraran fataqabbal minnee innaka anta a l ssameeAAu alAAaleem u
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!"
  - Mohammad Asad
Allah heard when the wife of Imran said, "O my Rabb! I dedicate to Your service what is in my womb. Please accept it from me. You alone hear all and know all."
  - Muhammad Farooq-i-Azam Malik
'Remember' when the wife of 'Imran said, 'My Lord! I dedicate what is in my womb entirely to Your service,1 so accept it from me. You 'alone' are truly the All-Hearing, All-Knowing.'
  - Mustafa Khattab

 i.e., dedicating the child to service in the temple.

(Remember) when the wife of 'Imran said: My Lord I have vowed unto Thee that which is in my belly as a consecrated (offering). Accept it from me. Lo! Thou, only Thou, art the Hearer, the Knower!
  - Marmaduke Pickthall
Behold! a woman of Imran said: "O my Lord! I do dedicate unto thee what is in my womb for Thy special service so accept this of me for Thou hearest and knowest all things." 375 376
  - Abdullah Yusuf Ali

Now we begin the story of Jesus. As a prelude we have the birth of Mary and the parallel story of John the Baptist, Yahya the son of Zakariya. Yahya's mother Elisabeth was a cousin of Mary the mother of Jesus (Luke i. 36), and therefore John and Jesus were cousins by blood, and there was a spiritual cousinhood in their birth and career. Elisabeth was of the daughters of Aaron (Luke i. 5), of a priestly family which went back to Aaron the brother of Moses and son of Imran. Her husband Zakariya was actually a priest, and her cousin Mary was presumably also of a priestly family. By tradition Mary's mother was called Hannah (in Latin, Anna, and in English, Anne), and her father was called Imran. Hannah is therefore both a descendant of the priestly house of Imran and the wife of Imran,-"a woman of Imran" in a double sense,

Muharrar = freed from all worldly affairs and specially dedicated to Allah's service. She expected a son, who was to be a special devotee, a miraculous son of the old age of his parents, but Allah gave her instead a daughter. But that daughter was Mary the mother of Jesus, the chosen one among the women: iii. 42.

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Aal-Imran

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Aal-Imran

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