Surah 3. Aal-Imran

Nay, but [God is aware of] those who keep their bond with Him,⁵⁹ and are conscious of Him: and, verily, God loves those who are conscious of Him.

  - Mohammad Asad

Some of the commentators relate the personal pronoun in 'ahdihi to the person or persons concerned, and therefore take 'ahd as meaning "promise" - thus: "[as for] him who fulfils his promise...", etc. It is, however, obvious from the next verse that the pronoun in 'ahdihi refers to God; consequently, the phrase must be rendered either as "those who fulfil their duty towards Him", or "those who keep their bond with Him" - the latter being, in my opinion, preferable. (For the meaning of man's "bond with God", see surah {2}, note [19].)

In fact, those who keep their promise and guard themselves against evil are His beloved, for Allah loves only those who guard themselves against such evils.

  - Muhammad Farooq-i-Azam Malik

Nay, but (the chosen of Allah is) he who fulfilleth his pledge and wardeth off (evil); for lo! Allah loveth those who ward off (evil).

  - Marmaduke Pickthall

Behold, those who barter away their bond with God and their own pledges for a trifling gain - they shall not partake in the blessings of the life to come; and God will neither speak unto them nor look upon them on the Day of Resurrection, nor will He cleanse them of their sins; and grievous suffering awaits them.

  - Mohammad Asad

In fact those who sell the covenants of Allah and their own oaths for a petty price, shall have no portion in the hereafter. Allah will neither speak to them nor even look at them nor cleanse them from their sins on the Day of Judgment. They shall have painful punishment.

  - Muhammad Farooq-i-Azam Malik

Lo! those who purchase a small gain at the cost of Allah's covenant and their oaths, they have no portion in the Hereafter. Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.

  - Marmaduke Pickthall

And, behold, there are indeed some among them who distort the Bible with their tongues, so as to make you think that [what they say] is from the Bible, the while it is not from the Bible; and who say, "This is from God," the while it is not from God: and thus do they tell a lie about God, being well aware [that it is a lie].⁶⁰

  - Mohammad Asad

Most of the commentators assume that this refers specifically to the Jews, whom the Qur'an frequently accuses of having deliberately corrupted the Old Testament. However, since the next two verses clearly relate to Jesus and to the false beliefs of the Christians regarding his nature and mission, we must conclude that both Jews and Christians are referred to in this passage. For this reason, the term al-kitab, which occurs three times in this sentence, has been rendered here as "the Bible". - According to Muhammad 'Abduh (Manar III, 345), the above-mentioned distortion of the Bible does not necessarily presuppose a corruption of the text as such: it can also be brought about "by attributing to an expression a meaning other than the one which was originally intended". As an example, 'Abduh quotes the metaphorical use, in the Gospels, of the term "my Father" with reference to God - by which term, as is evident from the Lord's Prayer, was obviously meant the "Father" - i.e., the Originator and Sustainer - of all mankind. Subsequently, however, some of those who claimed to be followers of Jesus lifted this expression from the realm of metaphor and "transferred it to the realm of positive reality with reference to Jesus alone": and thus they gave currency to the idea that he was literally "the son of God", that is, God incarnate.

There are some among them who twist their tongues pretending a quote from their Holy Book; so that you may think that what they read is a part of the Book, whereas, in fact it is not a part of the Book. They also assert, "It is from Allah" whereas, in fact it is not from Allah. Thus they deliberately ascribe a lie to Allah.

  - Muhammad Farooq-i-Azam Malik

And Lo! there is a party of them who distort the Scripture with their tongues, that ye may think that what they say is from the Scripture, when it is not from the Scripture. And they say: It is from Allah, when it is not from Allah; and they speak a lie concerning Allah knowingly.

  - Marmaduke Pickthall

It is not conceivable that a human being unto whom God had granted revelation, and sound judgment, and prophethood, should thereafter have said unto people,⁶¹ "Worship me beside God"; but rather [did he exhort them], "Become men of God⁶² by spreading the knowledge of the divine writ, and by your own deep study [thereof]."

  - Mohammad Asad

This obvious reference to Jesus reads, literally, "It is not [possible] for a human being that God should grant him...and that thereafter he should say...". Zamakhshari regards the term hukm ("judgment" or "sound judgment") occurring in the above sentence as synonymous, in this context, with hikmah ("wisdom").

According to Sibawayh (as quoted by Razi), a rabbani is "one who devotes himself exclusively to the endeavour to know the Sustainer (ar-rabb) and to obey Him": a connotation fairly close to the English expression "a man of God".

It is not possible for a man whom Allah has given the Book, the Wisdom and the Prophethood, that he would say to the people: "Worship me instead of Allah." On the contrary he would say: "Be devoted worshippers of your Rabb in accordance with the Holy Book you have been teaching and reading."

  - Muhammad Farooq-i-Azam Malik

It is not (possible) for any human being unto whom Allah had given the Scripture and wisdom and the Prophethood that he should afterwards have said unto mankind: Be slaves of me instead of Allah; but (what he said was): Be ye faithful servants of the Lord by virtue of your constant teaching of the Scripture and of your constant study thereof.

  - Marmaduke Pickthall

And neither did he bid you to take the angels and the prophets for your lords:⁶³ [for] would he bid you to deny the truth after you have surrendered yourselves unto God?

  - Mohammad Asad

I.e., to attribute divine or semi-divine powers to them: a categorical rejection of the adoration of saints and angelic beings.

He would never ask you to take angels and prophets as your lords. Would he ask you to become kafir (unbelievers) after you have become Muslims (believers)?

  - Muhammad Farooq-i-Azam Malik

And he commanded you not that ye should take the angels and the Prophets for lords. Would he command you to disbelieve after ye had surrendered (to Allah)?

  - Marmaduke Pickthall

AND, LO, God accepted, through the prophets, this solemn pledge [from the followers of earlier revelation]:⁶⁴ "If, after all the revelation and the wisdom which I have vouchsafed unto you, there comes to you an apostle confirming the truth already in your possession, you must believe in him and succour him. Do you" - said He - "acknowledge and accept My bond on this condition?" They answered: "We do acknowledge it." Said He: "Then bear witness [thereto], and I shall be your witness.⁶⁵

  - Mohammad Asad

Lit., "the solemn pledge of the prophets". Zamakhshari holds that what is meant here is a pledge taken from the community as a whole: a pledge consisting in their acceptance of the messages conveyed through the prophets.

Lit., "and I am with you among the witnesses".

Allah took the covenant with the Prophets, saying: "Now that you have been given the Book and Wisdom; there will come to you a Rasool who will confirm that which is with you; you will have to believe in him and help him in his mission." Then He said "Do you affirm this covenant and agree to take this heavy responsibility?" The Prophets replied, "Yes, we do affirm." Allah said, "Very well, bear witness to this and I too bear witness with you."

  - Muhammad Farooq-i-Azam Malik

When Allah made (His) covenant with the Prophets, (He said): Behold that which I have given you of the Scripture and knowledge. And afterward there will come unto you a messenger, confirming that which ye possess. Ye shall believe in him and ye shall help him. He said: Do ye agree, and will ye take up My burden (which I lay upon you) in this (matter)? They answered: We agree. He said: Then bear ye witness. I will be a witness with you.

  - Marmaduke Pickthall

And, henceforth, all who turn away [from this pledge] - it is they, they who are truly iniquitous!"

  - Mohammad Asad

Now if anyone turns back after this, he will become the transgressor.

  - Muhammad Farooq-i-Azam Malik

Then whosoever after this shall turn away: they will be miscreants.

  - Marmaduke Pickthall

Do they seek, perchance, a faith other than in God,⁶⁶ although it is unto Him that whatever is in the heavens and on earth surrenders itself, willingly or unwillingly, since unto Him all must return?⁶⁷

  - Mohammad Asad

Lit., "[any] other than God's religion".

Lit., "will be returned". For an explanation of this sentence, see 13:15 and the corresponding notes.

Are they looking for a religion other than the Deen (religion and Way of Life) of Allah knowing well that everything in the heavens and in the earth, willingly or unwillingly, has submitted to Him? And to Him they shall all return.

  - Muhammad Farooq-i-Azam Malik

Seek they other than the religion of Allah, when unto Him submitteth whosoever is in the heavens and the earth, willingly, or unwillingly, and unto Him they will be returned.

  - Marmaduke Pickthall

Say: "We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and their descendants, and that which has been vouchsafed by their Sustainer unto Moses and Jesus and all the [other] prophets: we make no distinction between any of them.⁶⁸ And unto Him do we surrender ourselves."

  - Mohammad Asad

See 2:136 and the corresponding note [112].

O Prophet, say: "We believe in Allah and what is revealed to us and what was revealed to Ibrahim (Abraham), Isma`il (Ishmael), Ishaq (Isaac), Ya'qoob (Jacob) and their descendants; and in that which was given to Musa (Moses), Isa (Jesus) and other Prophets from their Rabb; we do not discriminate any one of them, and to Allah do we submit in Islam."

  - Muhammad Farooq-i-Azam Malik

Say (O Muhammad): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham and Ishmael and Isaac and Jacob and the tribes, and that which was vouchsafed unto Moses and Jesus and the Prophets from their Lord. We make no distinction between any of them, and unto Him we have surrendered.

  - Marmaduke Pickthall

For, if one goes in search of a religion other than self-surrender unto God, it will never be accepted from him, and in the life to come he shall be among the lost.

  - Mohammad Asad

If anyone is looking for a religion other than Islam, then let it be known that it will not be accepted from him; and in the Hereafter he will be among the losers.

  - Muhammad Farooq-i-Azam Malik

And whoso seeketh as religion other than the Surrender (to Allah) it will not be accepted from him, and he will be a loser in the Hereafter.

  - Marmaduke Pickthall

How would God bestow His guidance upon people who have resolved to deny the truth after having attained to faith, and having borne witness that this Apostle is true, and [after] all evidence of the truth has come unto them?⁶⁹ For, God does not guide such evildoing folk.

  - Mohammad Asad

The people referred to are the Jews and the Christians. Their acceptance of the Bible, which predicts the coming of the Prophet Muhammad, has made them "witnesses" to the truth of his prophethood. See also verses {70} and {81} above.

How it can be that Allah would guide those people who commit Kufr (reject faith) after their Iman (acceptance of faith), acknowledge that the Rasool is true, and clear proofs have come to them? Allah does not guide such wrongdoers.

  - Muhammad Farooq-i-Azam Malik

How shall Allah guide a people who disbelieved after their belief and (after) they bore witness that the messenger is true and after clear proofs (of Allah's sovereignty) had come unto them. And Allah guideth not wrongdoing folk.

  - Marmaduke Pickthall

Their requital shall be rejection by God, and by the angels, and by all [righteous] men.

  - Mohammad Asad

The reward of such people is that upon them is the curse of Allah, the angels and all mankind.

  - Muhammad Farooq-i-Azam Malik

As for such, their guerdon is that on them rests the curse of Allah and of angels and of men combined.

  - Marmaduke Pickthall

In this state shall they abide; [and] neither will their suffering be lightened, nor will they be granted respite.

  - Mohammad Asad

They shall remain under it for ever; neither will their punishment be lightened nor will they be given respite.

  - Muhammad Farooq-i-Azam Malik

They will abide therein. Their doom will not be lightened, neither will they be reprieved;

  - Marmaduke Pickthall

But excepted shall be they that afterwards repent and put themselves to rights: for, behold, God is much-forgiving, a dispenser of grace.

  - Mohammad Asad

However, those who repent after this and mend their ways, then verily Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

Save those who afterward repent and do right. Lo! Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

Verily, as for those who are bent on denying the truth after having attained to faith, and then grow [ever more stubborn] in their refusal to acknowledge the truth, their repentance [of other sins] shall not be accepted:⁷⁰ for it is they who have truly gone astray.

  - Mohammad Asad

My interpolation, between brackets, of the words "of other sins" is based on Tabari's convincing explanation of this passage.

However, those who disbelieve after their belief (acceptance of Islam) then go on adding to their disbelief, their repentance will never be accepted; because they intentionally chose to go astray.

  - Muhammad Farooq-i-Azam Malik

Lo! those who disbelieve after their (profession of) belief, and afterward grow violent in disbelief: their repentance will not be accepted. And such are those who are astray.

  - Marmaduke Pickthall

Verily, as for those who are bent on denying the truth and die as deniers of the truth - not all the gold on earth could ever be their ransom.⁷¹ It is they for whom grievous suffering is in store; and they shall have none to succour them.

  - Mohammad Asad

Lit., "there shall not be accepted from any of them the earth full of gold, were he to proffer it in ransom". The meaning of this sentence is obviously metaphorical; but in view of the mention of "ransom", some of the commentators are of the opinion that what is meant here are otherwise good actions in this world (and, in particular, efforts and possessions spent for the sake of helping one's fellow-men), on the strength of which such stubborn "deniers of the truth" might plead for God's clemency on the Day of Judgment - a plea that would be rejected on the ground of their deliberate denial of fundamental truths.

As to those who are unbelievers and die while they were unbelievers, if they were to fill the whole earth with gold and offer as a ransom for each one of them, that will not be accepted. These are the ones who shall have the painful punishment, and shall have no helpers.

  - Muhammad Farooq-i-Azam Malik

Lo! those who disbelieve, and die in disbelief, the (whole) earth full of gold would not be accepted from such a one if it were offered as a ransom (for his soul). Theirs will be a painful doom and they will have no helpers.

  - Marmaduke Pickthall

[But as for you, O believers,] never shall you attain to true piety unless you spend on others out of what you cherish yourselves; and whatever you spend - verily, God has full knowledge thereof.⁷²

  - Mohammad Asad

After telling those who deliberately deny the truth that even their benevolent spending of efforts and possessions during their lifetime will be of no avail to them on the Day of Judgment, the Qur'an reminds the believers that, on the other hand, their faith in God cannot be considered complete unless it makes them conscious of the material needs of their fellow-beings (cf. 2:177 ).

You can never attain righteousness unless you spend in the cause of Allah that which you dearly cherish; and whatever you spend, surely it is known to Allah.

  - Muhammad Farooq-i-Azam Malik

Ye will not attain unto piety until ye spend of that which ye love. And whatsoever ye spend, Allah is aware thereof.

  - Marmaduke Pickthall

ALL FOOD was lawful unto the children of Israel, save what Israel had made unlawful unto itself [by its sinning] before the Torah was bestowed from on high.⁷³ Say: "Come forward, then, with the Torah and recite it, if what you say is true!"

  - Mohammad Asad

Up to this point, most of this surah dealt with the divine origin of the Qur'an and was meant to establish the true nature of the mission entrusted to the Prophet - namely, his call to an acknowledgement of God's oneness and uniqueness. Now, verses {93-97} are devoted to a refutation of two objections on the part of the Jews to what they consider to be an infringement, by the Qur'an, of Biblical laws, in spite of the oft-repeated Qur'anic claim that this revelation confirms the truth inherent in the teachings of the earlier prophets. These two objections relate to (a) the Qur'anic annulment of certain dietary injunctions and prohibitions laid down in the Torah, and (b) the alleged "substitution" of Mecca for Jerusalem as the direction of prayer (qiblah) - see surah {2}, note [116]. In order to answer the objection relating to Jewish food laws, the Qur'an calls to mind that originally all wholesome foods were lawful to the children of Israel, and that the severe restrictions subsequently imposed upon them in the Torah were but a punishment for their sins (cf. 6:146 ), and were, therefore, never intended for a community that truly surrenders itself to God. For an answer to the second objection, see verse {96}.

All food, that is lawful in Islamic Law, was also Halal (lawful) for the children of Israel except what Israel (Ya'qoob) made Haram (unlawful) for himself before the Taurat (Torah) was revealed to Musa. Ask them: "Bring the Taurat (Torah) and read a passage from it in support of your objection, if what you say is true."

  - Muhammad Farooq-i-Azam Malik

All food was lawful unto the children of Israel, save that which Israel forbade himself, (in days) before the Torah was revealed. Say: Produce the Torah and read it (unto us) if ye are truthful.

  - Marmaduke Pickthall

And all who henceforth invent lies about God - it is they, they who are evildoers!⁷⁴

  - Mohammad Asad

This is a reference to the unwarranted Jewish belief that the Mosaic food restrictions were an eternal law decreed by God. As against this claim, the Qur'an stresses that no food restrictions had been imposed before the time of Moses and, secondly, that the restrictions arising from the Mosaic Law were imposed on the children of Israel alone. To claim that they represent an eternal divine law is described here as "inventing lies about God".

Then whoever fabricates a lie against Allah after this, will indeed be unjust.

  - Muhammad Farooq-i-Azam Malik

And whoever shall invent a falsehood after that concerning Allah, such will be wrong doers.

  - Marmaduke Pickthall

Say: "God has spoken the truth: follow, then, the creed of Abraham, who turned away from all that is false, and was not of those who ascribe divinity to aught beside God."

  - Mohammad Asad

Say: "Allah has declared the truth. If you are sincere then follow the faith of Ibrahim (Abraham); he was upright and not a mushrik."

  - Muhammad Farooq-i-Azam Malik

Say: Allah speaketh truth. So follow the religion of Abraham, the upright. He was not of the idolaters.

  - Marmaduke Pickthall