Multi English Tafsir - Our Holy Quran

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Surah Al-E-Imran (Revealed in Madina), Ayat Number: 200 PDF Print E-mail
Saturday, 04 September 2010 09:40
3.1
3:1
Transliteration
Alif-lam-meem
Sahih International
Alif, Lam, Meem.
Muhsin Khan
Alif-Lam-Mim. [These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings].
Yusuf Ali
A. L. M.
Dr. Ghali
Alif, Lam, Mim. (Theses are three letters of the Arabic alphabet and only Allah Knows their meaning here)
Tafsir al-Jalalayn
Alif L?m M?m: God knows best what He means by these [letters].
3.2
3:2
Transliteration
Allahu la ilaha illahuwa alhayyu alqayyoom
Sahih International
Allah - there is no deity except Him, the Ever-Living, the Sustainer of existence.
Muhsin Khan
Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists.
Yusuf Ali
Allah! There is no god but He,-the Living, the Self-Subsisting, Eternal.
Dr. Ghali
Allah, there is no god except He, The Ever-Living, The Superb Upright Sustainer.
Tafsir al-Jalalayn
God! There is no god except Him, the Living, the Eternal.
3.3
3:3
Transliteration
Nazzala AAalayka alkitaba bilhaqqimusaddiqan lima bayna yadayhi waanzala attawratawal-injeel
Sahih International
He has sent down upon you, [O Muhammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel.
Muhsin Khan
It is He Who has sent down the Book (the Quran) to you (Muhammad SAW) with truth, confirming what came before it. And he sent down the Taurat (Torah) and the Injeel (Gospel).
Yusuf Ali
It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a guide to mankind, and He sent down the criterion (of judgment between right and wrong).
Dr. Ghali
He has been sending down upon you the Book with the Truth, sincerely (verifying) what was before it (Literally: between its two hands), and He sent down the Tawrah (The Book revealed to Musa "Moses") and the Injil. (The Book revealed to Isa).
Tafsir al-Jalalayn
He has revealed to you, O Muhammad (s), the Book, the Qur’?n, enveloped, by the truth, with veracity, in what it announces, confirming what was before it, of Books; and He revealed the Torah and the Gospel
3.4
3:4
Transliteration
Min qablu hudan linnasiwaanzala alfurqana inna allatheena kafaroo bi-ayatiAllahi lahum AAathabun shadeedun wallahuAAazeezun thoo intiqam
Sahih International
Before, as guidance for the people. And He revealed the Qur'an. Indeed, those who disbelieve in the verses of Allah will have a severe punishment, and Allah is exalted in Might, the Owner of Retribution.
Muhsin Khan
Aforetime, as a guidance to mankind, And He sent down the criterion [of judgement between right and wrong (this Quran)]. Truly, those who disbelieve in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, for them there is a severe torment; and Allah is All-Mighty, All-Able of Retribution.
Yusuf Ali
Then those who reject Faith in the Signs of Allah will suffer the severest penalty, and Allah is Exalted in Might, Lord of Retribution.
Dr. Ghali
Earlier, as guidance to mankind, and He sent down the all-distinctive Criterion. Surely (the ones) who have disbelieved in the signs of Allah will have a strict torment, and Allah is Ever-Mighty, Owner of vengeance.
Tafsir al-Jalalayn
before, that is to say, before revealing it [the Qur’?n], as guidance (hudan, a circumstantial qualifier meaning, h?diy?n, ‘guides from error’) to people, to those who followed these two [Books] (He uses the word anzala for the revelation of these two, and nazzala for that of the Qur’?n, for the latter entails repetition, whereas the two Books were revealed in one instance); and He revealed the Criterion (al-furq?n), meaning the Scriptures that discriminate between truth and falsehood. He mentions this [Criterion] after He has mentioned the three Scriptures so that it encompasses all [revealed Scriptures] besides these. As for those who disbelieve in God’s signs, the Qur’?n or any other [revelation], for them awaits a terrible chastisement; God is Mighty, victorious in His affair, so that nothing can prevent Him from effecting His promise and His threat; Lord of Retribution, with a severe punishment for those that disobeyed Him, the like of which none can do.
3.5
3:5
Transliteration
Inna Allaha la yakhfaAAalayhi shay-on fee al-ardi wala fee assama/-
Sahih International
Indeed, from Allah nothing is hidden in the earth nor in the heaven.
Muhsin Khan
Truly, nothing is hidden from Allah, in the earth or in the heavens.
Yusuf Ali
From Allah, verily nothing is hidden on earth or in the heavens.
Dr. Ghali
Surely for Allah nothing (whatever) in the earth or in the heaven is concealed.
Tafsir al-Jalalayn
Nothing, no existent thing, whatever is hidden in heaven and earth from God, on account of His knowledge of universals and particulars. God specifies them [heaven and earth] because sensory perception does not go beyond these.
3.6
3:6
Transliteration
Huwa allathee yusawwirukum feeal-arhami kayfa yashao la ilaha illahuwa alAAazeezu alhakeem
Sahih International
It is He who forms you in the wombs however He wills. There is no deity except Him, the Exalted in Might, the Wise.
Muhsin Khan
He it is Who shapes you in the wombs as He pleases. La ilaha illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.
Yusuf Ali
He it is Who shapes you in the wombs as He pleases. There is no god but He, the Exalted in Might, the Wise.
Dr. Ghali
He is (The One) Who fashions you in the wombs as He decides (i.e. in the manner He decides) There is no god except He, The Ever-Mighty, The Ever-Wise.
Tafsir al-Jalalayn
He it is Who forms you in the wombs as He will, as males or females, white, black or otherwise. There is no god except Him, the Mighty, in His Kingdom, the Wise, in His actions.
3.7
3:7
Transliteration
Huwa allathee anzala AAalayka alkitabaminhu ayatun muhkamatun hunna ommualkitabi waokharu mutashabihatun faammaallatheena fee quloobihim zayghun fayattabiAAoona matashabaha minhu ibtighaa alfitnati wabtighaata/weelihi wama yaAAlamu ta/weelahu illa Allahuwarrasikhoona fee alAAilmi yaqooloona amannabihi kullun min AAindi rabbina wama yaththakkaruilla oloo al-albab
Sahih International
It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah . But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding.
Muhsin Khan
It is He Who has sent down to you (Muhammad SAW) the Book (this Quran). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments, etc.), Al-Fara'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding. (Tafsir At-Tabari).
Yusuf Ali
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.
Dr. Ghali
He is The (One) Who has sent down upon you the Book, whereof are clear signs (i.e. Éayah = verses) that are the Essence (Literally: the Mother) of the Book, and others cosimilar (Or: ambiguous). So, as for (the ones) in whose hearts is swerving, they ever follow whatever (parts) of it are cosimilar, (inequitably) seeking temptation (to sedition), and (inequitably) seeking its interpretation; and in no way does anyone know its interpretation except Allah. And the ones firmly established in knowledge say, "We have believed in it; all is from the Providence of our Lord." And in no way does anyone constantly remember except the ones endowed with intellects.
Tafsir al-Jalalayn
He it is Who revealed to you the Book, wherein are verses [that are] clear, lucid in proof, forming the Mother Book, the original basis for rulings, and others allegorical, whose meanings are not known, such as the opening verses of some s?ras. He [God] refers to the whole [Qur’?n] as: 1) ‘clear’ [muhkam] where He says [A Book] whose verses have been made clear [Q. 11:1], meaning that it contains no imperfections; and as 2) ‘allegorical’ [mutash?bih], where He says A Book consimilar [Q. 39:23], meaning that its parts resemble each other in terms of beauty and veracity. As for those in whose hearts is deviation, inclination away from truth, they follow the allegorical part, desiring sedition, among the ignorant of them, throwing them into specious arguments and confusion, and desiring its interpretation, its explanation, and none knows its interpretation, its explanation, save God, Him alone. And those firmly rooted, established and capable, in knowledge (al-r?sikh?na f?’l-‘ilm is the subject, the predicate of which is [what follows]) say, ‘We believe in it, the allegorical part, that it is from God, and we do not know its meaning; all, of the clear and the allegorical, is from our Lord’; yet none remembers (yadhdhakkar, the initial t?’ [of yatadhakkar] has been assimilated with the dh?l), that is, none is admonished, but people of pith, possessors of intellect, who, when they see those following that [allegorical part only], also say:
3.8
3:8
Transliteration
Rabbana la tuzigh quloobanabaAAda ith hadaytana wahab lana min ladunkarahmatan innaka anta alwahhab
Sahih International
[Who say], "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.
Muhsin Khan
(They say): "Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower."
Yusuf Ali
"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.
Dr. Ghali
Our Lord, make not our hearts to swerve after that You have guided us, and bestow upon us mercy from very close to You. You, Ever You, are The One Who is The Superb Bestower.
Tafsir al-Jalalayn
Our Lord, do not cause our hearts to deviate, do not cause them to incline away from the truth, in [their] desire to interpret it, such as is inappropriate for us — as You caused the hearts of those [others] to deviate — after You have guided us, [after] You have shown us the way to it; and give us mercy from You, as a strengthening; You are the Bestower.
3.9
3:9
Transliteration
Rabbana innaka jamiAAu annasiliyawmin la rayba feehi inna Allaha layukhlifu almeeAAad
Sahih International
Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah does not fail in His promise."
Muhsin Khan
Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt. Verily, Allah never breaks His Promise".
Yusuf Ali
"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."
Dr. Ghali
Our Lord, surely You will be gathering mankind for a Day, (and) there is no suspicion about it; surely Allah will not fail the promised (Appointment).
Tafsir al-Jalalayn
Our Lord, You shall gather mankind for a day, that is, on a day, of which there is no doubt, no uncertainty, that is, the Day of Resurrection, when You will requite them for their deeds as You had promised; verily God will not fail the tryst, His promise of the Upraising: there is a shift of address here from the second [to the third] person and these [last words] could constitute God’s speech. The purpose of their supplication in this way is to show that their concern is with the matter of the Hereafter, and for this reason they ask [God] for adherence to the path of guidance, in order to attain its reward. The two Shaykhs [Bukh?r? and Muslim] reported that ‘?’isha, may God be pleased with her, said, ‘The Messenger of God (s) recited this verse: It is He Who revealed to you the Book, wherein are verses clear [to the end of] the verse, and said, “When you see those pursuing the allegorical parts, [know that] these are the ones God refers to [in this verse], so beware of them” ’. Al-Tabar?n? reported in his al-Kab?r that Ab? M?s? al-Ash‘ar? heard the Prophet (s) say, ‘I fear nothing for my community except three faults’, and he mentioned that one of these would be when the Book is opened in front of them, and the believer will desire to interpret it, and yet none knows its interpretation, save God; and those firmly rooted in knowledge say, ‘We believe in it, all is from our Lord; yet none remembers but people of pith’ [Q. 3:7] [end of the] had?th.
3.10
3:10
Transliteration
Inna allatheena kafaroo lan tughniyaAAanhum amwaluhum wala awladuhum mina Allahishay-an waola-ika hum waqoodu annar
Sahih International
Indeed, those who disbelieve - never will their wealth or their children avail them against Allah at all. And it is they who are fuel for the Fire.
Muhsin Khan
Verily, those who disbelieve, neither their properties nor their offspring will avail them whatsoever against Allah; and it is they who will be fuel of the Fire.
Yusuf Ali
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.
Dr. Ghali
Surely for the ones who have disbelieved, their riches will never avail them, neither their children, any thing with Allah; and those are they who will be fuel for the Fire.
Tafsir al-Jalalayn
As for the disbelievers, neither their riches nor their children will avail, will protect, them against God, that is, [against] His chastisement; those — they shall be fuel for the Fire, [they shall constitute] what the Fire will be fuelled by (read waq?d [as opposed to wuq?d], ‘fuel’).
3.11
3:11
Transliteration
Kada/bi ali firAAawna wallatheenamin qablihim kaththaboo bi-ayatinafaakhathahumu Allahu bithunoobihim wallahushadeedu alAAiqab
Sahih International
[Theirs is] like the custom of the people of Pharaoh and those before them. They denied Our signs, so Allah seized them for their sins. And Allah is severe in penalty.
Muhsin Khan
Like the behaviour of the people of Fir'aun (Pharaoh) and those before them; they belied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), so Allah seized (destroyed) them for their sins. And Allah is Severe in punishment.
Yusuf Ali
(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.
Dr. Ghali
As was the steadfast manner of the house of Firaawn, (Pharaoh) and the ones before them (who) cried lies to Our signs, so Allah took them away for their guilty deeds; and Allah is strict in punishment.
Tafsir al-Jalalayn
Their way is, as the way, as the habit, of Pharaoh’s folk, and the, communities of people before them, such as ‘?d and Tham?d, who denied Our signs; God seized them, He destroyed them, for their sins (this statement explains the previous one); God is severe in retribution.
3.12
3:12
Transliteration
Qul lillatheena kafaroo satughlaboonawatuhsharoona ila jahannama wabi/sa almihad
Sahih International
Say to those who disbelieve, "You will be overcome and gathered together to Hell, and wretched is the resting place."
Muhsin Khan
Say (O Muhammad SAW) to those who disbelieve: "You will be defeated and gathered together to Hell, and worst indeed is that place to rest."
Yusuf Ali
Say to those who reject Faith: "Soon will ye be vanquished and gathered together to Hell,-an evil bed indeed (to lie on)!
Dr. Ghali
Say to the ones who have disbelieved, "You will be overcome and mustered to Hell, and miserable is the resting place!"
Tafsir al-Jalalayn
When the Prophet (s) enjoined the Jews to enter into Islam, after his return from Badr, they said, ‘Do not fool yourself just because you killed a few men of Quraysh, inexperienced and knowing nothing about fighting’, whereupon the following was revealed: Say, O Muhammad (s), to the disbelievers, from among the Jews, ‘You shall be vanquished (sa-tughlab?n, or [read] sa-yughlab?n, ‘they shall be vanquished’), in this world, through being killed or taken captive and made to pay the jizya (which actually took place), and mustered, ([read] in both ways [wa-tuhshar?na, ‘you will be mustered’, or wa-yuhshar?na, ‘they will be mustered’]), in the Hereafter, to Hell, which you shall enter — an evil cradling!’, [an evil] resting place.
3.13
3:13
Transliteration
Qad kana lakum ayatun feefi-atayni iltaqata fi-atun tuqatilu fee sabeeli Allahiwaokhra kafiratun yarawnahum mithlayhim ra/yaalAAayni wallahu yu-ayyidu binasrihi manyashao inna fee thalika laAAibratan li-olee al-absar
Sahih International
Already there has been for you a sign in the two armies which met - one fighting in the cause of Allah and another of disbelievers. They saw them [to be] twice their [own] number by [their] eyesight. But Allah supports with His victory whom He wills. Indeed in that is a lesson for those of vision.
Muhsin Khan
There has already been a sign for you (O Jews) in the two armies that met (in combat i.e. the battle of Badr): One was fighting in the Cause of Allah, and as for the other (they) were disbelievers. They (the believers) saw them (the disbelievers) with their own eyes twice their number (although they were thrice their number). And Allah supports with His Victory whom He pleases. Verily, in this is a lesson for those who understand. (See Verse 8:44). (Tafsir At-Tabari)
Yusuf Ali
"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."
Dr. Ghali
There has already been a sign for you in the two communities that encountered, (The reference is to the Battle of Badr) one community fighting in the way of Allah and another disbelieving. They saw them twice the like of them, as the eye sees, (Literally: as the sight of the eye) and Allah aids with His victory whomever He decides. Surely in that is indeed a lesson for the ones endowed with beholdings. (Literally: eyesights).
Tafsir al-Jalalayn
There has already been a sign, an example (the verb qad k?na, ‘there has been’, is used to separate [the statement to follow from the previous one]), for you in two hosts, two parties, that met, one another in battle, on the day of Badr; one company fighting in the way of God, in obedience to Him, namely, the Prophet and his Companions, who numbered three hundred and thirteen men, most of them on foot, with two horses, six plates of armour and eight swords; and another unbelieving; they, the disbelievers, numbering almost a thousand, saw them, the Muslims, twice the like of them, that is, more numerous than themselves, as the eye sees, in manifest vision, witnessing; and God granted them victory despite their fewer number; for God confirms, He strengthens, with His help whom He will, granting him victory. Surely in that, which is mentioned, is a lesson for people of vision, those who are discerning: so will you not be warned by this and become believers?
3.14
3:14
Transliteration
Zuyyina linnasi hubbuashshahawati mina annisa-i walbaneenawalqanateeri almuqantarati mina aththahabiwalfiddati walkhayli almusawwamati wal-anAAamiwalharthi thalika mataAAu alhayatiaddunya wallahu AAindahu husnualmaab
Sahih International
Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return.
Muhsin Khan
Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return (Paradise with flowing rivers, etc.) with Him.
Yusuf Ali
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).
Dr. Ghali
Adorned for mankind is the love of lusts, for women and seeds, (Or: sons) and heaped-up, heaps (Literally: "arched" hoarded cantars) of gold and silver, and horses of mark, and cattle and tillage. That is the enjoyment (Literally: the belongings) of the present life; (Literally: the lowly life, i.e., the life of this world) and Allah has in His Providence the fairest resorting.
Tafsir al-Jalalayn
Beautified for mankind is love of lusts, that which the self lusts after and calls for, beautified by Satan, or by God as a test — of women, children, stored-up heaps of gold and silver, horses of mark, fine [horses], cattle, namely, camels, cows and sheep, and tillage, the cultivation of land. That, which is mentioned, is the comfort of the life of this world, enjoyed while it lasts, but then perishes; but God — with Him is the more excellent abode, place of return, which is Paradise, and for this reason one should desire none other than this [abode].
3.15
3:15
Transliteration
Qul aonabbi-okum bikhayrin min thalikumlillatheena ittaqaw AAinda rabbihim jannatun tajreemin tahtiha al-anharu khalideena feehawaazwajun mutahharatun waridwanunmina Allahi wallahu baseerun bilAAibad
Sahih International
Say, "Shall I inform you of [something] better than that? For those who fear Allah will be gardens in the presence of their Lord beneath which rivers flow, wherein they abide eternally, and purified spouses and approval from Allah . And Allah is Seeing of [His] servants -
Muhsin Khan
Say: "Shall I inform you of things far better than those? For Al-Muttaqun (the pious - see V.2:2) there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives) [i.e. they will have no menses, urine, or stool, etc.], And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves".
Yusuf Ali
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,-
Dr. Ghali
Say, "Shall I fully inform you of a more charitable (thing) (Literally: the belongings) than that? (Literally: the lowly life, i.e., the life of this world) For (the ones) who are pious (to Allah), from the Providence of their Lord, are Gardens from beneath which Rivers run, (abiding) eternally therein, and spouses purified, and all- blessed satisfaction from Allah; and Allah is Ever-Beholding of (His) bondmen.
Tafsir al-Jalalayn
Say, O Muhammad (s) to your people, ‘Shall I tell you, shall I inform you, of something better than that?, [that] which has been mentioned of lusts (this interrogative is meant as an affirmative). For those that are fearful, of idolatry, with their Lord (‘inda rabbihim is the predicate, the subject being [the following jann?tun…]’) are Gardens underneath which rivers flow, abiding therein, decreed for them [therein] is eternal life, when they enter it, and spouses purified, of menstruation and other impurities, and beatitude (read ridw?n or rudw?n, meaning ‘much pleasure’) from God; and God is Seer, knower, of His servants, requiting each of them according to his deeds.
3.16
3:16
Transliteration
Allatheena yaqooloona rabbanainnana amanna faghfir lana thunoobanawaqina AAathaba annar
Sahih International
Those who say, "Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire,"
Muhsin Khan
Those who say: "Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire."
Yusuf Ali
(Namely), those who say: "Our Lord! we have indeed believed: forgive us, then, our sins, and save us from the agony of the Fire;"-
Dr. Ghali
Who say, "Our Lord, surely we (ourselves) have believed, so forgive us our guilty (deeds), and protect us from the torment of the Fire."
Tafsir al-Jalalayn
Those (alladh?na is either an adjectival qualification of, or a substitution for, the previous alladh?na) who say: “O, Our Lord, we believe, in You and in Your Prophet; so forgive us our sins, and guard us from the chastisement of the Fire”.
3.17
3:17
Transliteration
Assabireena wassadiqeenawalqaniteena walmunfiqeena walmustaghfireenabil-ashar
Sahih International
The patient, the true, the obedient, those who spend [in the way of Allah ], and those who seek forgiveness before dawn.
Muhsin Khan
(They are) those who are patient ones, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allah. Those who spend [give the Zakat and alms in the Way of Allah] and those who pray and beg Allah's Pardon in the last hours of the night.
Yusuf Ali
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.
Dr. Ghali
(The ones who are) patient, and the sincere, and the devout, and the expenders (in the way of Allah), and (the ones who) ask forgiveness (from Allah) before dawn. (i.e. the hours before dawn)
Tafsir al-Jalalayn
The patient, in obedience and against disobedience (al-s?bir?na, ‘the patient’, is an adjectival qualification [of alladh?na, ‘those’]), truthful, in their faith, obedient, compliant before God, expenders, of charity, imploring God’s pardon, by saying, ‘Lord, forgive us’ at daybreak’, in the last part of the night, singled out here for mention because it is the time of unawareness and of the joy of sleep.
3.18
3:18
Transliteration
Shahida Allahu annahu la ilahailla huwa walmala-ikatu waoloo alAAilmi qa-imanbilqisti la ilaha illa huwaalAAazeezu alhakeem
Sahih International
Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise.
Muhsin Khan
Allah bears witness that La ilaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. La ilah illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.
Yusuf Ali
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.
Dr. Ghali
Allah bears witness that there is no god except He, and the Angels and the ones endowed with knowledge, upright with equity (bear witness). There is no god except He, The Ever-Mighty, The Ever-Wise.
Tafsir al-Jalalayn
God bears witness, [that is to say] He has made it clear to His creation through proofs and signs, that there is no god, none that is truly worshipped in existence, except Him, He has borne witness to this, and the angels, [have also borne witness to this] by affirming it, and those of knowledge, from among the prophets and the believers, through [their] conviction and in words; upholding, constantly and uniquely maintaining His creations with justice, (q?’iman, ‘upholding’, is in the accusative because it is a circumstantial qualifier and is governed by the import of the statement [implied to be something like] tafarrada, ‘He alone is [upholding]…’); there is no god except Him (He has repeated it for emphasis); the Mighty, in His Kingdom, the Wise, in His actions.
3.19
3:19
Transliteration
Inna addeena AAinda Allahial-islamu wama ikhtalafa allatheena ootooalkitaba illa min baAAdi ma jaahumualAAilmu baghyan baynahum waman yakfur bi-ayati Allahifa-inna Allaha sareeAAu alhisab
Sahih International
Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them - out of jealous animosity between themselves. And whoever disbelieves in the verses of Allah , then indeed, Allah is swift in [taking] account.
Muhsin Khan
Truly, the religion with Allah is Islam. Those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah, then surely, Allah is Swift in calling to account.
Yusuf Ali
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.
Dr. Ghali
Surely the religion in the Providence of Allah is Islam. And in no way did the ones to whom the Book was brought differ (among themselves) except even after the knowledge came to them, being inequitable among themselves. And whoever disbelieves in the signs of Allah, then surely Allah is swift at the reckoning.
Tafsir al-Jalalayn
Lo!, the religion with God, pleasing [to Him], is submission [to the One God], (al-isl?m), that is to say, the Divine Law with which the messengers were sent, founded upon the affirmation of God’s Oneness (a variant reading [for inna, ‘lo!’] has anna, ‘that’, as an inclusive substitution for annahu to the end [of that verse, sc. shahida Ll?hu … anna l-d?na ‘inda Ll?hi l-isl?m, ‘God bears witness that religion with God is Isl?m]). Those who were given the Scripture, the Jews and the Christians, differed, in religion, some affirming God’s Oneness, others rejecting it, only after the knowledge, of Oneness, came to them through transgression, on the part of the disbelievers, among themselves. And whoever disbelieves in God’s signs, God is swift at reckoning, that is, at requiting him.
3.20
3:20
Transliteration
Fa-in hajjooka faqul aslamtu wajhiyalillahi wamani ittabaAAani waqul lillatheena ootooalkitaba walommiyyeena aaslamtum fa-inaslamoo faqadi ihtadaw wa-in tawallaw fa-innama AAalaykaalbalaghu wallahu baseerun bilAAibad
Sahih International
So if they argue with you, say, "I have submitted myself to Allah [in Islam], and [so have] those who follow me." And say to those who were given the Scripture and [to] the unlearned, "Have you submitted yourselves?" And if they submit [in Islam], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants.
Muhsin Khan
So if they dispute with you (Muhammad SAW) say: "I have submitted myself to Allah (in Islam), and (so have) those who follow me." And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans): "Do you (also) submit yourselves (to Allah in Islam)?" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and Allah is All-Seer of (His ) slaves.
Yusuf Ali
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.
Dr. Ghali
So, in case they argue with you, then say, "I have surrendered my face to Allah and whoever closely follows me (has surrendered his face to Allah)." And say to the ones to whom the Book was brought and to the common folk, (The pagans) "Have you surrendered (too)?" So, in case they have surrendered, then they are (rightly) guided; and in case they turn away, then surely you have only the proclamation (of the Message). And Allah is Ever-Beholding of (His) bondmen.
Tafsir al-Jalalayn
So if they, the disbelievers, dispute with you, O Muhammad (s), concerning religion, say, to them: ‘I have surrendered my countenance to God, [that is to say] I have submitted to Him, I, and whoever follows me’ (wajh, ‘countenance’, is chosen here because of its noble character, for the other [parts of the body] will just as soon [surrender once the countenance has]); and say to those who have been given the Scripture, the Jews and the Christians, and to the uninstructed, the Arab idolaters: ‘Have you submitted?’, that is to say, ‘Submit!’ And so if they have submitted, they have been guided, from error, but if they turn their backs, to Islam, your duty is only to deliver, the Message; and God sees His servants, and so requites them for their deeds — this [statement] was [revealed] before the command to fight [them] had been revealed.
3.21
3:21
Transliteration
Inna allatheena yakfuroona bi-ayatiAllahi wayaqtuloona annabiyyeena bighayri haqqinwayaqtuloona allatheena ya/muroona bilqistimina annasi fabashshirhum biAAathabin aleem
Sahih International
Those who disbelieve in the signs of Allah and kill the prophets without right and kill those who order justice from among the people - give them tidings of a painful punishment.
Muhsin Khan
Verily! Those who disbelieve in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and kill the Prophets without right, and kill those men who order just dealings, … announce to them a painful torment.
Yusuf Ali
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.
Dr. Ghali
Surely (the ones) who disbelieve in the signs of Allah, and kill the Prophets untruthfully, and kill the ones of mankind who command for equity, then give them the tidings (Literally: the good tidings) of a painful torment.
Tafsir al-Jalalayn
Those who disbelieve in the signs of God and slay (yaqtul?na, is also read as yuq?til?na, ‘they fight against’) the prophets without right, and slay those who enjoin to equity, to justice, and these are the Jews, who are reported to have killed forty–three prophets and to have been forbidden this by a hundred and seventy devout worshippers among them, each of whom was killed immediately. So give them good tidings, let them know, of a painful chastisement. The use of ‘good tidings’ here is meant as a sarcastic ridicule of them (the f?’ [of fa-bashshirhum, so give them good tidings] is considered part of the predicate of inna because its noun, that is, its relative clause, resembles a conditional [sc. in yakfur?na, ‘if they disbelieve…’, fa-bashshirhum, ‘then, give them good tidings…’]).
3.22
3:22
Transliteration
Ola-ika allatheena habitataAAmaluhum fee addunya wal-akhiratiwama lahum min nasireen
Sahih International
They are the ones whose deeds have become worthless in this world and the Hereafter, and for them there will be no helpers.
Muhsin Khan
They are those whose works will be lost in this world and in the Hereafter, and they will have no helpers.
Yusuf Ali
They are those whose works will bear no fruit in this world and in the Hereafter nor will they have anyone to help.
Dr. Ghali
Those are they whose deeds have been frustrated in the present (life) (Literally: the lowly life i.e., the life of this world) and the Hereafter, and in no way do they have any vindicators.
Tafsir al-Jalalayn
Those are the ones whose works, what good they did in the way of charity and kindness to kin, have failed, [whose works] are invalid, in this world and the Hereafter, and so they have nothing to reckon with, since these [works] are of no consequence; they have no helpers, [no] protectors from the chastisement.
3.23
3:23
Transliteration
Alam tara ila allatheena ootoonaseeban mina alkitabi yudAAawna ila kitabiAllahi liyahkuma baynahum thumma yatawallafareequn minhum wahum muAAridoon
Sahih International
Do you not consider, [O Muhammad], those who were given a portion of the Scripture? They are invited to the Scripture of Allah that it should arbitrate between them; then a party of them turns away, and they are refusing.
Muhsin Khan
Have you not seen those who have been given a portion of the Scripture? They are being invited to the Book of Allah to settle their dispute, then a party of them turn away, and they are averse.
Yusuf Ali
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).
Dr. Ghali
Have you not regarded the ones who were brought an assignment of the Book, being called to the Book of Allah, that it may judge between them? Thereafter a group of them turn back, and they are veering away (from it).
Tafsir al-Jalalayn
Have you not seen those who were given a portion, a share, of the Book, the Torah, being called to the Book of God (yud‘awna, ‘being called’, is a circumstantial qualifier), that it might decide between them, and then a party of them turned away, opposed? to the acceptance of its rulings. This was revealed concerning the Jews: two of them fornicated and they [the Jews] asked the Prophet (s) to adjudicate the case. He ruled that they be stoned, but they [the Jews] refused to do so. When the Torah was brought and consulted, the same verdict was found, and so the two were stoned, but they [the Jews] became wrathful.
3.24
3:24
Transliteration
Thalika bi-annahum qaloo lantamassana annaru illa ayyamanmaAAdoodatin wagharrahum fee deenihim ma kanooyaftaroon
Sahih International
That is because they say, "Never will the Fire touch us except for [a few] numbered days," and [because] they were deluded in their religion by what they were inventing.
Muhsin Khan
This is because they say: "The Fire shall not touch us but for a number of days." And that which they used to invent regarding their religion has deceived them.
Yusuf Ali
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.
Dr. Ghali
That (is) for that they said, "The Fire will never touch us, except for a (prescribed) number of days." And whatever (lies) they used to fabricate deluded them in their religion.
Tafsir al-Jalalayn
That, turning away and rejection was, because they said, ‘the Fire shall not touch us, except for a number of days’, that is, for forty days [only], the length of time their forefathers worshipped the calf, after which it would end; and the lies they used to invent, in their saying this, have deluded them in their religion (wa-gharrahum f? d?nihim, ‘it has deluded them in their religion’, is semantically connected to m? k?n? yaftar?na, ‘the lies which they used to invent’).
3.25
3:25
Transliteration
Fakayfa itha jamaAAnahumliyawmin la rayba feehi wawuffiyat kullu nafsin makasabat wahum la yuthlamoon
Sahih International
So how will it be when We assemble them for a Day about which there is no doubt? And each soul will be compensated [in full for] what it earned, and they will not be wronged.
Muhsin Khan
How (will it be) when We gather them together on the Day about which there is no doubt (i.e. the Day of Resurrection). And each person will be paid in full what he has earned? And they will not be dealt with unjustly.
Yusuf Ali
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 (favour or) injustice?
Dr. Ghali
So, how (will it be) when We have gathered them for a Day. There is no suspicion about it, and every self will be paid in full whatever it has earned, and they will not be done an injustice.
Tafsir al-Jalalayn
But how will it be, their predicament, when We gather them for a day, that is to say, on a day, of which there is no doubt, no uncertainty, that is, the Day of Resurrection; and every soul, from among the People of the Scripture and others, shall be paid in full, the requital of, what is has earned, [what] it has done of good or evil, and they, that is, people, shall not be wronged?, in that no good deed shall be diminished, and no evil deed shall be increased.
3.26
3:26
Transliteration
Quli allahumma malika almulkitu/tee almulka man tashao watanziAAu almulka mimman tashaowatuAAizzu man tashao watuthillu man tashaobiyadika alkhayru innaka AAala kulli shay-in qadeer
Sahih International
Say, "O Allah , Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent.
Muhsin Khan
Say (O Muhammad SAW): "O Allah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things.
Yusuf Ali
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 honour whom Thou pleasest, and Thou bringest low whom Thou pleasest: In Thy hand is all good. Verily, over all things Thou hast power.
Dr. Ghali
Say, "O Allah, (The Arabic word has the supplication suffix umma) Possessor of the Kingship, You bring the kingship to whomever You decide, and You draw (Literally: pluck out) the kingship from whomever You decide, and You render mighty whomever You decide, and You humiliate whomever You decide. In Your Hand is (the) Charity; (i.e., the choicest) surely You are Ever-Determiner over everything.
Tafsir al-Jalalayn
When the Prophet (s) promised his community sovereignty over the lands of Persia and Byzantium, the hypocrites said, ‘How preposterous!’, and so the following was revealed, Say: ‘O God, Master of the Kingdom, you give the Kingdom to whom You will, from among your creatures, and seize the Kingdom from whom You will; You exalt whom You will, by giving it [the kingdom] to him, and You abase whom You will, by seizing it from him; in Your hand, in Your power, is good, that is, as well as evil. You are Able to do all things.
3.27
3:27
Transliteration
Tooliju allayla fee annahariwatooliju annahara fee allayli watukhriju alhayyamina almayyiti watukhriju almayyita mina alhayyi watarzuquman tashao bighayri hisab
Sahih International
You cause the night to enter the day, and You cause the day to enter the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provision to whom You will without account."
Muhsin Khan
You make the night to enter into the day, and You make the day to enter into the night (i.e. increase and decrease in the hours of the night and the day during winter and summer), You bring the living out of the dead, and You bring the dead out of the living. And You give wealth and sustenance to whom You will, without limit (measure or account).
Yusuf Ali
"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."
Dr. Ghali
You insert the night into the daytime and You insert the daytime into the night, and You bring the living out of the dead, and You bring the dead out of the living, and You provide whomever You decide without reckoning."
Tafsir al-Jalalayn
You make the night to pass, to enter, into the day and You make the day to pass, to enter, into the night, each of them increasing by the amount by which the other decreases; You bring forth the living from the dead, such as humans and birds, from sperm-drops and eggs [respectively]; and You bring forth the dead, the sperm-drop and the egg, from the living, and You provide, with abundant provision, whom You will without reckoning’.
3.28
3:28
Transliteration
La yattakhithi almu/minoonaalkafireena awliyaa min dooni almu/mineena wamanyafAAal thalika falaysa mina Allahi fee shay-in illaan tattaqoo minhum tuqatan wayuhaththirukumuAllahu nafsahu wa-ila Allahi almaseer
Sahih International
Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah , except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the [final] destination.
Muhsin Khan
Let not the believers take the disbelievers as Auliya (supporters, helpers, etc.) instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself (His Punishment), and to Allah is the final return.
Yusuf Ali
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.
Dr. Ghali
The believers should not take to themselves the disbelievers for constant patrons, apart from (i.e. rather than) the believers; and he who performs that, (then) he has nothing (to look to) from Allah, excepting that you may protect yourselves against them (in manner) of protection. And Allah bids you beware Himself; and to Allah is the Destiny.
Tafsir al-Jalalayn
Let not the believers take the disbelievers as patrons, rather than, that is, instead of, the believers — for whoever does that, that is, [whoever] takes them as patrons, does not belong to, the religion of, God in anyway — unless you protect yourselves against them, as a safeguard (tuq?tan, ‘as a safeguard’, is the verbal noun from taqiyyatan), that is to say, [unless] you fear something, in which case you may show patronage to them through words, but not in your hearts: this was before the hegemony of Islam and [the dispensation] applies to any individual residing in a land with no say in it. God warns you, He instills fear in you, of His Self, [warning] that He may be wrathful with you if you take them as patrons; and to God is the journey’s end, the return, and He will requite you.
3.29
3:29
Transliteration
Qul in tukhfoo ma fee sudoorikumaw tubdoohu yaAAlamhu Allahu wayaAAlamu ma fee assamawatiwama fee al-ardi wallahu AAalakulli shay-in qadeer
Sahih International
Say, "Whether you conceal what is in your breasts or reveal it, Allah knows it. And He knows that which is in the heavens and that which is on the earth. And Allah is over all things competent.
Muhsin Khan
Say (O Muhammad SAW): "Whether you hide what is in your breasts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is Able to do all things."
Yusuf Ali
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.
Dr. Ghali
Say, "In case you conceal whatever is in your breasts or display it, Allah knows it, and He knows whatever is in the heavens and whatever is in the earth. And ? Allah is Ever-Determiner over everything.
Tafsir al-Jalalayn
Say, to them: ‘Whether you hide what is in your breasts, in your hearts, of patronage to them, or disclose it, manifest it, God knows it and, He, knows what is in the heavens and what is in the earth; and God is Able to do all things, and this includes punishing those who patronise them.
3.30
3:30
Transliteration
Yawma tajidu kullu nafsin ma AAamilatmin khayrin muhdaran wama AAamilat min soo-intawaddu law anna baynaha wabaynahu amadan baAAeedan wayuhaththirukumuAllahu nafsahu wallahu raoofun bilAAibad
Sahih International
The Day every soul will find what it has done of good present [before it] and what it has done of evil, it will wish that between itself and that [evil] was a great distance. And Allah warns you of Himself, and Allah is Kind to [His] servants."
Muhsin Khan
On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil. And Allah warns you against Himself (His Punishment) and Allah is full of Kindness to the (His) slaves.
Yusuf Ali
"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."
Dr. Ghali
The Day every self will find whatever it has done of charity presented (forward); and whatever it has done of odious (deeds), it would like that there were a far span between it and (such deeds). (Or: between it and that Day) And Allah bids you beware Himself, and Allah is Ever-Compassionate with (His) bondmen.
Tafsir al-Jalalayn
And remember, the day every soul shall find what it has done of good present before it, and what it has done of evil (the [last statement constitutes the] subject, the predicate of which is [what follows]), it will wish that between it and that there were a great distance, an extremely lengthy distance so that it [the evil] could never reach it. God warns you of His Self (this is repeated for emphasis), and God is Kind to His servants.
3.31
3:31
Transliteration
Qul in kuntum tuhibboona AllahafattabiAAoonee yuhbibkumu Allahu wayaghfirlakum thunoobakum wallahu ghafoorun raheem
Sahih International
Say, [O Muhammad], "If you should love Allah , then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful."
Muhsin Khan
Say (O Muhammad SAW to mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful."
Yusuf Ali
Say: "If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful."
Dr. Ghali
Say, "in case you (really) love Allah, then closely follow me, (and) Allah will love you and forgive you your guilty (deeds); and Allah is Ever-Forgiving, Ever-Merciful."
Tafsir al-Jalalayn
When they said, ‘We only worship idols out of our love for God, that they might bring us close to Him’, the following was revealed: Say, O Muhammad (s), ‘If you love God, follow me, and God will love you, meaning that He will reward you, and forgive you your sins; God is Forgiving, as regards the sins, committed previously, by one who [now] follows me; Merciful, to him.
3.32
3:32
Transliteration
Qul ateeAAoo Allaha warrasoolafa-in tawallaw fa-inna Allaha la yuhibbu alkafireen
Sahih International
Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers.
Muhsin Khan
Say (O Muhammad SAW): "Obey Allah and the Messenger (Muhammad SAW)." But if they turn away, then Allah does not like the disbelievers.
Yusuf Ali
Say: "Obey Allah and His Messenger": But if they turn back, Allah loveth not those who reject Faith.
Dr. Ghali
Say, "Obey Allah and the Messenger."Yet in case they turn away, then surely Allah does not love the disbelievers.
Tafsir al-Jalalayn
Say, to them: ‘Obey God, and the Messenger’, as regards the [belief in the] Oneness of God which he enjoins upon you. But if they turn their backs, [if they] object to obedience, God loves not the disbelievers, meaning that He will chastise them (the [third person] pronominalisation [‘they’] is replaced by the overt noun [‘the disbelievers’]).
3.33
3:33
Transliteration
Inna Allaha istafa adamawanoohan waala ibraheema waala AAimranaAAala alAAalameen
Sahih International
Indeed, Allah chose Adam and Noah and the family of Abraham and the family of 'Imran over the worlds -
Muhsin Khan
Allah chose Adam, Nuh (Noah), the family of Ibrahim (Abraham) and the family of 'Imran above the 'Alamin (mankind and jinns) (of their times).
Yusuf Ali
Allah did choose Adam and Noah, the family of Abraham, and the family of 'Imran above all people,-
Dr. Ghali
Surely Allah has elected Adam and Nuh (Adam and Noah, respectively) and the house of Ibrahim (Abraham) and the house of Imran over the worlds.
Tafsir al-Jalalayn
Lo! God preferred, He has chosen, Adam and Noah and the House of Abraham and the House of ‘Imr?n, meaning [He preferred] their selves [sc. Abraham and ‘Imr?n], above the worlds, by making prophethood reside in [them and] their progeny:
3.34
3:34
Transliteration
Thurriyyatan baAAduhamin baAAdin wallahu sameeAAun AAaleem
Sahih International
Descendants, some of them from others. And Allah is Hearing and Knowing.
Muhsin Khan
Offspring, one of the other, and Allah is the All-Hearer, All-Knower.
Yusuf Ali
Offspring, one of the other: And Allah heareth and knoweth all things.
Dr. Ghali
An offspring of one another, (Literally: some of them from some "others) and Allah is Ever-Hearing, Ever-Knowing.
Tafsir al-Jalalayn
the seed of one, offspring from, another, of them; God is Hearer, Knower.
3.35
3:35
Transliteration
Ith qalati imraatu AAimranarabbi innee nathartu laka ma fee batnee muharraranfataqabbal minnee innaka anta assameeAAu alAAaleem
Sahih International
[Mention, O Muhammad], when the wife of 'Imran said, "My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing."
Muhsin Khan
(Remember) when the wife of 'Imran said: "O my Lord! I have vowed to You what (the child that) is in my womb to be dedicated for Your services (free from all worldly work; to serve Your Place of worship), so accept this, from me. Verily, You are the All-Hearer, the All-Knowing."
Yusuf Ali
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."
Dr. Ghali
As the wife of Imran said, "Lord! Surely I have vowed to you what is in my belly in dedication; so (graciously) accept (it) from me. Surely You, (Ever) You, are The Ever-Hearing, The Ever-Knowing."
Tafsir al-Jalalayn
Mention, when the wife of ‘Imr?n, Hanna, said, after she had reached old age and longed for a child, and supplicated to God and sensed that she was carrying child, ‘O, Lord, I have vowed to, offer, You what is within my womb as a consecration, [one] liberated and delivered from the distractions of this world for the service of Your Holy House [in Jerusalem]. Accept this from me. Lo! It is You Who are the Hearer, of petition, the Knower, of intentions. ‘Imr?n died while she was still pregnant.
3.36
3:36
Transliteration
Falamma wadaAAat-ha qalatrabbi innee wadaAAtuha ontha wallahuaAAlamu bima wadaAAat walaysa aththakarukalontha wa-innee sammaytuha maryamawa-innee oAAeethuha bika wathurriyyatahamina ashshaytani arrajeem
Sahih International
But when she delivered her, she said, "My Lord, I have delivered a female." And Allah was most knowing of what she delivered, "And the male is not like the female. And I have named her Mary, and I seek refuge for her in You and [for] her descendants from Satan, the expelled [from the mercy of Allah ]."
Muhsin Khan
Then when she delivered her [child Maryam (Mary)], she said: "O my Lord! I have delivered a female child," - and Allah knew better what she delivered, - "And the male is not like the female, and I have named her Maryam (Mary), and I seek refuge with You (Allah) for her and for her offspring from Shaitan (Satan), the outcast."
Yusuf Ali
When she was delivered, she said: "O my Lord! Behold! I am delivered of a female child!"- and Allah knew best what she brought forth- "And no wise is the male Like the female. I have named her Mary, and I commend her and her offspring to Thy protection from the Evil One, the Rejected."
Dr. Ghali
So, as soon as she brought her forth, (i.e. gave birth to her) she said, "Lord! Surely I have brought her forth, a female." And Allah knows best what she brought forth, and the male is not as the female. "And surely I have named her Maryam. (Mary) And surely I take refuge with You for her and her offspring from the outcast Ash- shaytan." (The all vicious, i.e., the Devil)
Tafsir al-Jalalayn
And when she gave birth to her, a girl, and she had been hoping for a boy, since only males were consecrated to the service of God, she said, apologetically, ‘O, Lord, I have given birth to a female’ — and God knew very well what she had given birth to: a parenthetical statement constituting God’s speech (a variant reading [for wada‘at, ‘she gave birth’, has wada‘tu, ‘I gave birth’ [making these Hanna’s words, sc. ‘and God knows very well what I have given birth to’]); the male, that she had asked for, is not as the female, that was bestowed upon her, because he is designed for the service [of God], while she would not be suitable on account of her lesser physical ability, her private parts, the effects of menstruation on her, and so on. ‘And I have named her Mary, and commend her to You with her seed, her children, to protect them from the accursed, the outcast, Satan’. In a had?th [it is stated]: ‘Every new-born is touched by Satan and begins [life] by crying, except for Mary and her son’, as reported by the two Shaykhs [Bukh?r? and Muslim].
3.37
3:37
Transliteration
Fataqabbalaha rabbuhabiqaboolin hasanin waanbataha nabatan hasananwakaffalaha zakariyya kullama dakhalaAAalayha zakariyya almihraba wajadaAAindaha rizqan qala ya maryamu annalaki hatha qalat huwa min AAindi Allahi innaAllaha yarzuqu man yashao bighayri hisab
Sahih International
So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, "O Mary, from where is this [coming] to you?" She said, "It is from Allah . Indeed, Allah provides for whom He wills without account."
Muhsin Khan
So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zakariya (Zachariya). Every time he entered Al-Mihrab to (visit) her , he found her supplied with sustenance. He said: "O Maryam (Mary)! From where have you got this?" She said, "This is from Allah." Verily, Allah provides sustenance to whom He wills, without limit."
Yusuf Ali
Right graciously did her Lord accept her: He made her grow in purity and beauty: To the care of Zakariya was she assigned. Every time that he entered (Her) chamber to see her, He found her supplied with sustenance. He said: "O Mary! Whence (comes) this to you?" She said: "From Allah: for Allah Provides sustenance to whom He pleases without measure."
Dr. Ghali
Then, her Lord graciously accepted her with fair acceptance, and caused her to grow a fair growth, and He made Zakariyya (Zechariah) her sponsor. Whenever Zakariyya entered the Chamber to her, he found (a) provision in her presence. He said, "O Maryam, however does this (come) to you?" She said, "It is from the Providence of Allah; surely Allah provides whomever He decides without reckoning."
Tafsir al-Jalalayn
Her Lord accepted the child, that is, He received Mary from her mother, with gracious acceptance, and made her grow excellently, He made her grow up with excellent character. She would grow in a day by as much as a new-born grew during a year. Her mother took her to the priests, the keepers of the Holy House [of Jerusalem] and said: ‘This here before you is the dedication [I offered]’. They competed for [guardianship of] her, because she was the daughter of their religious leader, at which point Zachariah said, ‘I am most worthy of her, for, her maternal aunt lives with me’. The others said, ‘No, [not until] we have cast lots’. Thus, all twenty nine of them departed to the River Jordan, where they cast their quills, agreeing that the one whose quill remained fast and floated to the surface of the water would be most worthy of [being guardian over] her. Zachariah’s quill remained fast [and surfaced]. He took [charge of] her and built for her a gallery-room with a ladder in the temple, and none apart from him went up to her. He used to bring her food, drink and oil, and would find her with summer fruits in winter, and winter fruits in summer, just as God says, and Zachariah took charge of her, he took her to him (a variant reading [of kafalah?, ‘he took charge of her’] is kaffalah?, ‘He [God] gave Zachariah charge of her’, with Zakariyy?’, or Zakariyy?, in the accusative and ‘God’ as the subject of the verb). Whenever Zachariah went into the sanctuary, that is, the room, the most noble seat [in the temple], where she was, he found her with provisions. ‘O Mary,’ he said, ‘Whence comes this to you?’ She, still very young, said, ‘From God, He sends it to me from Paradise,’ ‘Truly God provides, abundant provision, for whomever He will without reckoning’, without consequence.
3.38
3:38
Transliteration
Hunalika daAAa zakariyyarabbahu qala rabbi hab lee min ladunka thurriyyatantayyibatan innaka sameeAAu adduAAa/-
Sahih International
At that, Zechariah called upon his Lord, saying, "My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication."
Muhsin Khan
At that time Zakariya (Zachariya) invoked his Lord, saying: "O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation."
Yusuf Ali
There did Zakariya pray to his Lord, saying: "O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!
Dr. Ghali
Thereover Zakariyya (Zechariah) invoked his Lord (and) said, "Lord! Bestow upon me from very close to You a goodly offspring. Surely You are The Ever-Hearer of invocation."
Tafsir al-Jalalayn
Then, when Zachariah had seen this and realised that the One with power to bring something about in other than its [natural] time, is able to bring about a child in old age, and with those of his family line all deceased, Zachariah prayed to his Lord, when he entered the sanctuary to pray in the middle of the night, saying, ‘Lord, bestow upon me from You a goodly offspring, a righteous son, verily, You are the Hearer of, [You are] the One Who answers, supplication’.
3.39
3:39
Transliteration
Fanadat-hu almala-ikatu wahuwaqa-imun yusallee fee almihrabi annaAllaha yubashshiruka biyahya musaddiqanbikalimatin mina Allahi wasayyidan wahasooranwanabiyyan mina assaliheen
Sahih International
So the angels called him while he was standing in prayer in the chamber, "Indeed, Allah gives you good tidings of John, confirming a word from Allah and [who will be] honorable, abstaining [from women], and a prophet from among the righteous."
Muhsin Khan
Then the angels called him, while he was standing in prayer in Al-Mihrab (a praying place or a private room), (saying): "Allah gives you glad tidings of Yahya (John), confirming (believing in) the Word from Allah [i.e. the creation of 'Iesa (Jesus) , the Word from Allah ("Be!" - and he was!)], noble, keeping away from sexual relations with women, a Prophet, from among the righteous."
Yusuf Ali
While he was standing in prayer in the chamber, the angels called unto him: "Allah doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a prophet,- of the (goodly) company of the righteous."
Dr. Ghali
So, the Angels called out to him (as) he was upright praying in the Chamber, " Allah gives you the good tidings of Yahya, (John) sincerely (verifying previous scriptures) with a Word from Allah, and a master, and chaste, and a Prophet, one of the righteous."
Tafsir al-Jalalayn
And the angels, namely, Gabriel, called to him, standing in the sanctuary, in the temple, at worship that (anna, means bi-anna; a variant reading has inna, implying a direct speech statement) ‘God gives you good tidings (read yubashshiruka, or yubshiruka) of John, who shall confirm a Word, being, from God, namely, Jesus, that he is God’s Spirit; he is referred to as [God’s] ‘Word’, because he was created through the word kun, ‘Be’; a lord, with a following, and one chaste, forbidden from women, and a prophet of the righteous’: it is said that he never sinned and never so intended.
3.40
3:40
Transliteration
Qala rabbi anna yakoonu leeghulamun waqad balaghaniya alkibaru wamraatee AAaqirunqala kathalika Allahu yafAAalu mayasha/
Sahih International
He said, "My Lord, how will I have a boy when I have reached old age and my wife is barren?" The angel said, "Such is Allah ; He does what He wills."
Muhsin Khan
He said: "O my Lord! How can I have a son when I am very old, and my wife is barren?" Allah said: "Thus Allah does what He wills."
Yusuf Ali
He said: "O my Lord! How shall I have son, seeing I am very old, and my wife is barren?" "Thus," was the answer, "Doth Allah accomplish what He willeth."
Dr. Ghali
He said, "Lord! However will I have a youth, and age (Literally: great (with years) has already reached me and my wife is barren?" He (i.e. the angel) said, "Thus Allah performs whatever He decides."
Tafsir al-Jalalayn
He said, ‘My Lord! How shall I have a boy, a son, when old age has overtaken me, that is, [after] I have reached extreme [old] age, 120 years [old]; and my wife is barren?’, having reached the age of 98. He said, ‘So it, the matter, will be’, with God creating a boy from both of you. ‘God does what He will’, nothing can prevent Him therefrom, and in order to manifest this great power he was inspired with the question so that he would be answered through it [this great power]. And when his soul longed for the swift fulfilment of that of which good tidings had been given:
3.41
3:41
Transliteration
Qala rabbi ijAAal lee ayatan qalaayatuka alla tukallima annasa thalathataayyamin illa ramzan wathkur rabbakakatheeran wasabbih bilAAashiyyi wal-ibkar
Sahih International
He said, "My Lord, make for me a sign." He Said, "Your sign is that you will not [be able to] speak to the people for three days except by gesture. And remember your Lord much and exalt [Him with praise] in the evening and the morning."
Muhsin Khan
He said: "O my Lord! Make a sign for me." Allah said: "Your sign is that you shall not speak to mankind for three days except with signals. And remember your Lord much (by praising Him again and again), and glorify (Him) in the afternoon and in the morning."
Yusuf Ali
He said: "O my Lord! Give me a Sign!" "Thy Sign," was the answer, "Shall be that thou shalt speak to no man for three days but with signals. Then celebrate the praises of thy Lord again and again, and glorify Him in the evening and in the morning."
Dr. Ghali
He (Zakariyya) said, "Lord! Set for me a sign." He said, "Your sign is that you will not speak to mankind for three days, except by tokens. And remember your Lord much, and extol (Him) at nightfall and before the risings of the sun."
Tafsir al-Jalalayn
He said, ‘My Lord! Appoint for me a sign’, that is, an indication of my wife’s pregnancy. He said, ‘Your sign, for this, is that you shall not speak to men, that is, you shall refrain from speaking to them, but not from remembrance of God, save by tokens, gestures, for three days, and nights. And remember your Lord often, and glorify, perform prayer, at evening and dawn’, at the end of the day and at its beginning.
3.42
3:42
Transliteration
Wa-ith qalati almala-ikatuya maryamu inna Allaha istafaki watahharakiwastafaki AAala nisa-i alAAalameen
Sahih International
And [mention] when the angels said, "O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.
Muhsin Khan
And (remember) when the angels said: "O Maryam (Mary)! Verily, Allah has chosen you, purified you (from polytheism and disbelief), and chosen you above the women of the 'Alamin (mankind and jinns) (of her lifetime)."
Yusuf Ali
Behold! the angels said: "O Mary! Allah hath chosen thee and purified thee- chosen thee above the women of all nations.
Dr. Ghali
And as the Angels said, "O Maryam, (Mary) surely Allah has elected you and purified you and has elected you over the women of the worlds.
Tafsir al-Jalalayn
And, mention, when the angels, namely, Gabriel, said, ‘O Mary, God has preferred you, He has elected you, and made you pure, of the touch of men; He has preferred you above all women of the worlds, that is, the inhabitants of your time.
3.43
3:43
Transliteration
Ya maryamu oqnutee lirabbiki wasjudeewarkaAAee maAAa arrakiAAeen
Sahih International
O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer]."
Muhsin Khan
O Mary! "Submit yourself with obedience to your Lord (Allah, by worshipping none but Him Alone) and prostrate yourself, and Irka'i (bow down etc.) along with Ar-Raki'un (those who bow down etc.)."
Yusuf Ali
"O Mary! worship Thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down."
Dr. Ghali
O Maryam, (Mary) be devout to your Lord, and prostrate yourself and bow down with the ones who bow down (for Him)."
Tafsir al-Jalalayn
O Mary, be obedient to your Lord, be compliant before Him, prostrating and bowing with those who bow’, that is, pray with those who pray.
3.44
3:44
Transliteration
Thalika min anba-i alghaybinooheehi ilayka wama kunta ladayhim ithyulqoona aqlamahum ayyuhum yakfulu maryama wamakunta ladayhim ith yakhtasimoon
Sahih International
That is from the news of the unseen which We reveal to you, [O Muhammad]. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed.
Muhsin Khan
This is a part of the news of the Ghaib (unseen, i.e. the news of the past nations of which you have no knowledge) which We inspire you with (O Muhammad SAW). You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam (Mary); nor were you with them when they disputed.
Yusuf Ali
This is part of the tidings of the things unseen, which We reveal unto thee (O Messenger!) by inspiration: Thou wast not with them when they cast lots with arrows, as to which of them should be charged with the care of Mary: Nor wast thou with them when they disputed (the point).
Dr. Ghali
That is of the tidings of the Unseen. We reveal it to you; and in no way were you close to them as they were casting quills (Literally: pens) (to determine) which of them should sponsor Maryam, (Mary) and in no way were you close to them as they took adverse stands (about that) (and).
Tafsir al-Jalalayn
That, which has been mentioned of the matter of Zachariah and Mary, is of the tidings of the Unseen, of the news of what was unknown to you. We reveal it to you, O Muhammad (s), for you were not with them, when they were casting quills, in the water, drawing their lots so that it be manifested to them, which of them should have charge of, [which of them should] bring up, Mary; nor were you with them, when they were disputing, about the custodianship of Mary, such that you might have known it and related it; but truly you know it only through revelation.
3.45
3:45
Transliteration
Ith qalati almala-ikatuya maryamu inna Allaha yubashshiruki bikalimatinminhu ismuhu almaseehu AAeesa ibnu maryama wajeehanfee addunya wal-akhirati waminaalmuqarrabeen
Sahih International
[And mention] when the angels said, "O Mary, indeed Allah gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary - distinguished in this world and the Hereafter and among those brought near [to Allah ].
Muhsin Khan
(Remember) when the angels said: "O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word ["Be!" - and he was! i.e. 'Iesa (Jesus) the son of Maryam (Mary)] from Him, his name will be the Messiah 'Iesa (Jesus), the son of Maryam (Mary), held in honour in this world and in the Hereafter, and will be one of those who are near to Allah."
Yusuf Ali
Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah;
Dr. Ghali
As the Angels said, "O Maryam, (Mary) surely Allah gives you good tidings of a Word from Him whose name is the Masih Isa (Literally: pens) son of Maryam, esteemed in the present (life) (Literally: the lowly "life", i.e., the life of this world) and the Hereafter, and one of the near -stationed (i.e., stationed near to' Allah).
Tafsir al-Jalalayn
Mention, when the angels, namely, Gabriel, said, ‘O Mary, God gives you good tidings of a Word from Him, that is, a boy, whose name is the Messiah, Jesus, son of Mary, He addresses her attributing him to her in order to point out that she will give birth to him without a father, for, the custom is to attribute the child to its father, honoured shall he be in this world, through prophethood, and the Hereafter, through [his] intercession and the high stations [al-daraj?t al-‘ul?, cf. Q. 20:75], and of those brought close, to God.
3.46
3:46
Transliteration
Wayukallimu annasa feealmahdi wakahlan wamina assaliheen
Sahih International
He will speak to the people in the cradle and in maturity and will be of the righteous."
Muhsin Khan
"He will speak to the people in the cradle and in manhood, and he will be one of the righteous."
Yusuf Ali
"He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous."
Dr. Ghali
And he will speak to mankind in the cradle and in maturity and will be one of the righteous."
Tafsir al-Jalalayn
He shall speak to mankind in the cradle, that is to say, as a child before the age of speech, and in his manhood, and he is of the righteous’.
3.47
3:47
Transliteration
Qalat rabbi anna yakoonu leewaladun walam yamsasnee basharun qala kathaliki Allahuyakhluqu ma yashao itha qada amranfa-innama yaqoolu lahu kun fayakoon
Sahih International
She said, "My Lord, how will I have a child when no man has touched me?" [The angel] said, "Such is Allah ; He creates what He wills. When He decrees a matter, He only says to it, 'Be,' and it is.
Muhsin Khan
She said: "O my Lord! How shall I have a son when no man has touched me." He said: "So (it will be) for Allah creates what He wills. When He has decreed something, He says to it only: "Be!" and it is.
Yusuf Ali
She said: "O my Lord! How shall I have a son when no man hath touched me?" He said: "Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is!
Dr. Ghali
She said, "Lord! However will I have a child, and no mortal has touched me?" He said, "Thus Allah creates whatever He decides. When He has decreed a Command, then He only says to it, 'Be!' so it is!."
Tafsir al-Jalalayn
She said, ‘Lord, how shall I have a child when no mortal has touched me?’, neither through conjugality or otherwise; He said, the command, ‘It is such, that God will create from you a child without a father. God creates what He will. When He decrees a thing, willing its creation, He says to it only: “Be”, and it is, that is, [and] ‘he is’.
3.48
3:48
Transliteration
WayuAAallimuhu alkitaba walhikmatawattawrata wal-injeel
Sahih International
And He will teach him writing and wisdom and the Torah and the Gospel
Muhsin Khan
And He (Allah) will teach him ['Iesa (Jesus)] the Book and Al-Hikmah (i.e. the Sunnah, the faultless speech of the Prophets, wisdom, etc.), (and) the Taurat (Torah) and the Injeel (Gospel).
Yusuf Ali
"And Allah will teach him the Book and Wisdom, the Law and the Gospel,
Dr. Ghali
And He will teach him the Book, and (the) Wisdom, and the Tawrah (The Book revealed to Musa "Moses", of which the extant Torah is a corruption) and the Injil (The Book revealed to Isa "Jesus", of which the extant Gospel is a corruption).
Tafsir al-Jalalayn
And We will teach him (read nu‘allimuhu, or yu‘allimuhu, ‘He will teach him’) the Book, that is, script, wisdom, and the Torah, and the Gospel.
3.49
3:49
Transliteration
Warasoolan ila banee isra-eelaannee qad ji/tukum bi-ayatin min rabbikum annee akhluqulakum mina atteeni kahay-ati attayrifaanfukhu feehi fayakoonu tayran bi-ithni Allahiwaobri-o al-akmaha wal-abrasa waohyeealmawta bi-ithni Allahi waonabbi-okum bimata/kuloona wama taddakhiroona fee buyootikum inna fee thalikalaayatan lakum in kuntum mu/mineen
Sahih International
And [make him] a messenger to the Children of Israel, [who will say], 'Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah . And I cure the blind and the leper, and I give life to the dead - by permission of Allah . And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers.
Muhsin Khan
And will make him ['Iesa (Jesus)] a Messenger to the Children of Israel (saying): "I have come to you with a sign from your Lord, that I design for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah's Leave; and I heal him who was born blind, and the leper, and I bring the dead to life by Allah's Leave. And I inform you of what you eat, and what you store in your houses. Surely, therein is a sign for you, if you believe.
Yusuf Ali
"And (appoint him) a messenger to the Children of Israel, (with this message): "'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah's leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah's leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe;
Dr. Ghali
And a Messenger to the Seeds (Or: sons) of Israel) (saying) that, "I have already come to you with a sign from your Lord that I create for you out of clay as the semblance of a bird, then I blow into it, so it is a bird by the permission of Allah; and I heal him (who was born) blind and the leper, and give life to the dead by the permission of Allah; and I (fully) inform you of what things you eat, and what you (safely) store in your homes. Surely in that is indeed a sign for you, in case you are (true) believers.
Tafsir al-Jalalayn
And He will make him, to be a messenger to the Children of Israel, during his tender years, or after puberty. Gabriel breathed into the opening of her garment and she became pregnant. What happened to her after this is mentioned later in s?rat Maryam [Q. 19:21ff]. Thus, when God sent him to the Children of Israel, he said to them, ‘I am God’s Messenger to you’, and, ‘I have come to you with a sign, an indication of my truthfulness, from your Lord, and it is that, I will create (a variant reading for [the particle introducing the relative clause] ann?, ‘that I’, has inn?, ‘truly I’, indicating a new [independent] sentence) [that] I will fashion, for you out of clay like the shape of a bird (ka-hay’at, ‘something like the shape of’: the k?f is the subject of a passive participle) then I will breathe into it (f?hi, the [suffixed] pronoun [-hi] refers to the [preceding] k?f), and it will be a bird (tayran, is also read t?’iran) by the leave, the will, of God. So he created for them a bat, being the most perfectly-created of birds, and they would watch it flying, but when it went out of sight, it would fall dead — so that the work of a creature [sc. Jesus] may be distinguished from the work of the Creator, namely, God, exalted be He, and that he might know that perfection belongs to God [alone]. I will also heal the blind (akmah is one that is blind from birth) and the leper; these two are singled out for mention because with both afflictions the person is completely helpless. He [Jesus] was sent in an age of [characterised by] medicinal science, and he cured, through supplication, fifty thousand in one day on the condition that each person would become a believer; and I bring to life the dead, by the leave of God — He repeats this to preclude any false attributions of divinity to him — he brought back to life his friend ‘?zar, the son of an old woman, and the daughter of the tithe-collector, all of whom lived on and produced offspring, and [he also brought back to life] Shem, son of Noah, but he died [again] immediately. I will inform you too of what things you eat, and what you treasure up, store, in your houses, and what I have never seen, and he would inform people what they had eaten and what they would eat. Surely in that, mentioned, is a sign for you, if you are believers.
3.50
3:50
Transliteration
Wamusaddiqan lima baynayadayya mina attawrati wali-ohilla lakumbaAAda allathee hurrima AAalaykum waji/tukumbi-ayatin min rabbikum fattaqoo Allaha waateeAAoon
Sahih International
And [I have come] confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear Allah and obey me.
Muhsin Khan
And I have come confirming that which was before me of the Taurat (Torah), and to make lawful to you part of what was forbidden to you, and I have come to you with a proof from your Lord. So fear Allah and obey me.
Yusuf Ali
"'(I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear Allah, and obey me.
Dr. Ghali
And (I have came) sincerely (verifying) what was before me (Literally: between my two hands) of the Tawrah, (The Book revealed to Musa "Moses", of which the extant Torah is a corruption) and to make lawful some of that which was prohibited to you. And I have come to you with a sign from your Lord. So be pious to Allah and obey me.
Tafsir al-Jalalayn
Likewise, I have come to you, confirming that which was before me of the Torah, and to make lawful for you some of that which was forbidden to you, in it. Thus he made lawful for them fish and birds which had no spikes; it is also said that he made it all lawful for them, so that ba‘d, ‘some’, means, kull, ‘all’). I have come to you with a sign from your Lord, He has repeated it for emphasis and to expand upon it: so fear God, and obey me, in what I command you of affirming God’s Oneness and being obedient to Him.
3.51
3:51
Transliteration
Inna Allaha rabbee warabbukum faAAbudoohuhatha siratun mustaqeem
Sahih International
Indeed, Allah is my Lord and your Lord, so worship Him. That is the straight path."
Muhsin Khan
Truly! Allah is my Lord and your Lord, so worship Him (Alone). This is the Straight Path.
Yusuf Ali
"'It is Allah Who is my Lord and your Lord; then worship Him. This is a Way that is straight.'"
Dr. Ghali
Surely Allah is my Lord and your Lord, so worship Him. This is a straight Path".
Tafsir al-Jalalayn
Surely God is my Lord and your Lord, so worship Him. This, that which I enjoin upon you, is a straight path’. But they rejected him and did not believe in him.
3.52
3:52
Transliteration
Falamma ahassa AAeesaminhumu alkufra qala man ansaree ila Allahiqala alhawariyyoona nahnu ansaruAllahi amanna billahi washhadbi-anna muslimoon
Sahih International
But when Jesus felt [persistence in] disbelief from them, he said, "Who are my supporters for [the cause of] Allah ?" The disciples said," We are supporters for Allah . We have believed in Allah and testify that we are Muslims [submitting to Him].
Muhsin Khan
Then when 'Iesa (Jesus) came to know of their disbelief, he said: "Who will be my helpers in Allah's Cause?" Al-Hawariun (the disciples) said: "We are the helpers of Allah; we believe in Allah, and bear witness that we are Muslims (i.e. we submit to Allah)."
Yusuf Ali
When Jesus found Unbelief on their part He said: "Who will be My helpersto (the work of) Allah?" Said the disciples: "We are Allah's helpers: We believe in Allah, and do thou bear witness that we are Muslims.
Dr. Ghali
So, as soon as Isa (Jesus) perceived disbelief among them, he said, "Who are my ready vindicators to Allah?" (i.e., in the cause of Allah) The Disciples said, " We are the ready vindicators to Allah; we have believed in Allah, and bear (you) witness that we are Muslims.
Tafsir al-Jalalayn
And when Jesus sensed, [when] he became aware of, their disbelief, and they plotted to kill him, he said, ‘Who will be my helpers, departing, unto God?’, to help His religion; The disciples said, ‘We will be helpers of God, those who assist His religion: they were Jesus’s intimates and the first to believe in him. [They were] twelve men who were of pure white complexion (hawar); but some say that they [were called haw?riyy?n because they] were bleachers of clothes (qass?r?n); we believe in, we accept the truth of, God; witness, O Jesus, that we have submitted.
3.53
3:53
Transliteration
Rabbana amanna bimaanzalta wattabaAAna arrasoola faktubnamaAAa ashshahideen
Sahih International
Our Lord, we have believed in what You revealed and have followed the messenger Jesus, so register us among the witnesses [to truth]."
Muhsin Khan
Our Lord! We believe in what You have sent down, and we follow the Messenger ['Iesa (Jesus)]; so write us down among those who bear witness (to the truth i.e. La ilaha ill-Allah - none has the right to be worshipped but Allah).
Yusuf Ali
"Our Lord! we believe in what Thou hast revealed, and we follow the Messenger; then write us down among those who bear witness."
Dr. Ghali
Our Lord, we have believed in what You have sent down, and we have closely followed the Messenger, so write us down with (the ones) who bear witness."
Tafsir al-Jalalayn
Lord, we believe in what You have revealed, of the Gospel, and we follow the Messenger, Jesus; inscribe us therefore with those who bear witness’, to Your Oneness and to the truthfulness of Your Messenger.
3.54
3:54
Transliteration
Wamakaroo wamakara Allahu wallahukhayru almakireen
Sahih International
And the disbelievers planned, but Allah planned. And Allah is the best of planners.
Muhsin Khan
And they (disbelievers) plotted [to kill 'Iesa (Jesus) ], and Allah planned too. And Allah is the Best of the planners.
Yusuf Ali
And (the unbelievers) plotted and planned, and Allah too planned, and the best of planners is Allah.
Dr. Ghali
And they schemed, and Allah schemed, and Allah is The Most Charitable of schemers.
Tafsir al-Jalalayn
God says: And they, the disbelievers among the Children of Israel, schemed, against Jesus, by assigning someone to assassinate him; and God schemed, by casting the likeness of Jesus onto the person who intended to kill him, and so they killed him, while Jesus was raised up into heaven; and God is the best of schemers, most knowledgeable of him [Jesus].
3.55
3:55
Transliteration
Ith qala Allahu yaAAeesa innee mutawaffeeka warafiAAuka ilayya wamutahhirukamina allatheena kafaroo wajaAAilu allatheenaittabaAAooka fawqa allatheena kafaroo ila yawmialqiyamati thumma ilayya marjiAAukum faahkumubaynakum feema kuntum feehi takhtalifoon
Sahih International
[Mention] when Allah said, "O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve and make those who follow you [in submission to Allah alone] superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ.
Muhsin Khan
And (remember) when Allah said: "O 'Iesa (Jesus)! I will take you and raise you to Myself and clear you [of the forged statement that 'Iesa (Jesus) is Allah's son] of those who disbelieve, and I will make those who follow you (Monotheists, who worship none but Allah) superior to those who disbelieve [in the Oneness of Allah, or disbelieve in some of His Messengers, e.g. Muhammad SAW, 'Iesa (Jesus), Musa (Moses), etc., or in His Holy Books, e.g. the Taurat (Torah), the Injeel (Gospel), the Quran] till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute."
Yusuf Ali
Behold! Allah said: "O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute.
Dr. Ghali
As Allah said, "O Isa, (Jesus) surely I am taking you up to Me, and I am raising you up to Me, and I am purifying you of the ones who have disbelieved. And I am making the ones who have closely followed you above the ones who have disbelieved until the Day of the Resurrection. Thereafter to Me will be your return; so I will judge between you as to whatever you used to differ in.
Tafsir al-Jalalayn
And mention, when God said, ‘O Jesus, I am gathering you, seizing you, and raising you to Me, away from the world without death, and I am cleansing you of, removing you far away from, those who disbelieved, and I am setting those who follow you, those Christians and Muslims who believed in your prophethood, above those who disbelieved, in you, namely, the Jews, becoming above them through [definitive] argument and the sword, until the Day of Resurrection. Then to Me shall be your return, and I will decide between you, as to what you were at variance about, as regards religion.
3.56
3:56
Transliteration
Faamma allatheena kafaroofaoAAaththibuhum AAathaban shadeedan fee addunyawal-akhirati wama lahum min nasireen
Sahih International
And as for those who disbelieved, I will punish them with a severe punishment in this world and the Hereafter, and they will have no helpers."
Muhsin Khan
"As to those who disbelieve, I will punish them with a severe torment in this world and in the Hereafter, and they will have no helpers."
Yusuf Ali
"As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help."
Dr. Ghali
So, as for the ones who have disbelieved, then I will torment them a strict torment in the present (life) (Literally: the lowly "life", i.e., the truth) and the Hereafter; and in no way will they have any vindicators."
Tafsir al-Jalalayn
As for the disbelievers, I will chastise them with a terrible chastisement in this world, through being killed, taken captive and made to pay the jizya, and the Hereafter, in the Fire; they shall have no helpers, none to protect them from it.
3.57
3:57
Transliteration
Waamma allatheena amanoowaAAamiloo assalihati fayuwaffeehimojoorahum wallahu la yuhibbu aththalimeen
Sahih International
But as for those who believed and did righteous deeds, He will give them in full their rewards, and Allah does not like the wrongdoers.
Muhsin Khan
And as for those who believe (in the Oneness of Allah) and do righteous good deeds, Allah will pay them their reward in full. And Allah does not like the Zalimun (polytheists and wrong-doers).
Yusuf Ali
"As to those who believe and work righteousness, Allah will pay them (in full) their reward; but Allah loveth not those who do wrong."
Dr. Ghali
And as for the ones who have believed and done deeds of righteousness, then He will pay them in full their rewards, and Allah does not love the unjust.
Tafsir al-Jalalayn
But as for the believers, who do righteous deeds, He will pay them in full (yuwaff?him, is also read nuwaff?him, ‘We will pay them in full’) their wages. God loves not the evildoers, that is, He will chastise them. It is reported that God, exalted be He, sent him [Jesus] a cloud which raised him up, but his mother clutched to him in tears. He then said to her, ‘Verily, the Resurrection shall bring us together again’. This took place on the Night of Ordainment (laylat al-qadr) in the Holy House [of Jerusalem], when he was thirty three years old. His mother lived on after him for six years. The two Shaykhs [Bukh?r? and Muslim] narrate a had?th [in which it is stated] that he [Jesus] will descend when the Hour is nigh and will rule according to the Law of our Prophet [Muhammad], and that he will slay the false messiah and the swine, break the cross and impose the jizya. In a had?th recorded by Muslim, he will remain for seven years; according to Ab? D?w?d al-Tay?lis?, [he will remain for] forty years, and he will die and have prayers performed over him. It is possible that what is meant [by the forty years] is the total time he will have spent on earth, before he was raised and afterwards.
3.58
3:58
Transliteration
Thalika natloohu AAalayka mina al-ayatiwaththikri alhakeem
Sahih International
This is what We recite to you, [O Muhammad], of [Our] verses and the precise [and wise] message.
Muhsin Khan
This is what We recite to you (O Muhammad SAW) of the Verses and the Wise Reminder (i.e. the Quran).
Yusuf Ali
"This is what we rehearse unto thee of the Signs and the Message of Wisdom."
Dr. Ghali
This We recite to you of the signs and the Wise Remembrance.
Tafsir al-Jalalayn
This, what is mentioned of the matter of Jesus, We recite to you, narrate to you, O Muhammad (s), of verses and wise, clear, remembrance, namely, the Qur’?n (min al-?y?t, ‘of verses’ is a circumstantial qualifier referring to the [suffixed pronoun] h?’ of natl?hu, and its operator is the demonstrative import of dh?lika, ‘this’).
3.59
3:59
Transliteration
Inna mathala AAeesa AAinda Allahikamathali adama khalaqahu min turabin thumma qalalahu kun fayakoon
Sahih International
Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was.
Muhsin Khan
Verily, the likeness of 'Iesa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be!" - and he was.
Yusuf Ali
The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was.
Dr. Ghali
Surely the likeness of Isa (Jesus) in the Providence of Allah is as the likeness of Adam. He Allah) created him of dust, thereafter He said to him, "Be!" so he is (i.e., he was).
Tafsir al-Jalalayn
Truly, the likeness of Jesus, his remarkable case, in God’s sight, is as Adam’s likeness, as the case of Adam, whom God created without father or mother: this is a comparison of one remarkable thing with another more remarkable, so that it convinces the disputer and establishes itself in one’s mind more effectively. He created him, Adam, that is, his form, of dust, then said He to him, ‘Be,’, a human being, and he was; similarly, He said to Jesus, ‘Be’ — without a father — and he was.

3.60

 

3:60
Transliteration
Alhaqqu min rabbika fala takunmina almumtareen
Sahih International
The truth is from your Lord, so do not be among the doubters.
Muhsin Khan
(This is) the truth from your Lord, so be not of those who doubt.
Yusuf Ali
The Truth (comes) from Allah alone; so be not of those who doubt.
Dr. Ghali
The Truth is from your Lord, so do not be of the constant wranglers.
Tafsir al-Jalalayn
The truth is from your Lord (al-haqqu min rabbik, the predicate of a missing subject, which is [implied to be] amr ‘?s? [‘the matter concerning Jesus’]); be not of those who waver, those who are uncertain about it.
3.61
3:61
Transliteration
Faman hajjaka feehi min baAAdi majaaka mina alAAilmi faqul taAAalaw nadAAu abnaanawaabnaakum wanisaana wanisaakumwaanfusana waanfusakum thumma nabtahil fanajAAal laAAnataAllahi AAala alkathibeen
Sahih International
Then whoever argues with you about it after [this] knowledge has come to you - say, "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of Allah upon the liars [among us]."
Muhsin Khan
Then whoever disputes with you concerning him ['Iesa (Jesus)] after (all this) knowledge that has come to you, [i.e. 'Iesa (Jesus)] being a slave of Allah, and having no share in Divinity) say: (O Muhammad SAW) "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves - then we pray and invoke (sincerely) the Curse of Allah upon those who lie."
Yusuf Ali
If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!"
Dr. Ghali
So, whoever argues with you concerning him, (Or: it, i.e., the truth) even after (such) knowledge as has come to you, then say, "Come! We should call our sons and your sons, and our women and your women, and ourselves and yourselves; thereafter we should imprecate, (and) so lay (Literally: make) the curse of Allah on the liars."
Tafsir al-Jalalayn
And whoever, from among the Christians, disputes with you concerning him, after the knowledge, of his affair, that has come to you, say, to them: ‘Come! Let us call our sons and your sons, our wives and your wives, our selves and your selves, and gather them together, then let us humbly pray and invoke God’s curse upon those who lie’, by saying: ‘Lord, curse the one that tells lies concerning the affair of Jesus’. The Prophet (s) had called upon the Najr?n delegation to do this when they disputed with him about Jesus. They said, ‘Let us think about it and we will come back to you’. The judicious one among them said, ‘You know that he is a prophet, and that every people that has ever challenged a prophet to a mutual imprecation has been destroyed’. They left him and departed. When they went to see the Prophet (s), who had set out with al-Hasan, al-Husayn, F?tima and ‘Al?, he said to them [the Najr?n delegation], ‘When I supplicate, you say ‘Amen’; but they refrained from this mutual imprecation and made peace with the Prophet on the condition that they pay the jizya, as reported by Ab? Nu‘aym. According to Ibn ‘Abb?s [the Prophet] said, ‘Had they set out and performed the mutual cursing, they would have gone home and found neither possessions nor family’. It is also reported that had they set out with this intention, they would have been consumed by fire.
3.62
3:62
Transliteration
Inna hatha lahuwa alqasasualhaqqu wama min ilahin illa Allahuwa-inna Allaha lahuwa alAAazeezu alhakeem
Sahih International
Indeed, this is the true narration. And there is no deity except Allah . And indeed, Allah is the Exalted in Might, the Wise.
Muhsin Khan
Verily! This is the true narrative [about the story of 'Iesa (Jesus)], and, La ilaha ill-Allah (none has the right to be worshipped but Allah, the One and the Only True God, Who has neither a wife nor a son). And indeed, Allah is the All-Mighty, the All-Wise.
Yusuf Ali
This is the true account: There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise.
Dr. Ghali
Surely this is indeed the true narrative; and in no way is there any god except Allah; and surely Allah indeed, Ever He, is The Ever-Mighty, The Ever-Wise.
Tafsir al-Jalalayn
This, mentioned above, is the true story, the report free of any doubt. There is no god but God, and assuredly God is Mighty, in His Kingdom, Wise, in His actions.
3.63
3:63
Transliteration
Fa-in tawallaw fa-inna AllahaAAaleemun bilmufsideen
Sahih International
But if they turn away, then indeed - Allah is Knowing of the corrupters.
Muhsin Khan
And if they turn away (and do not accept these true proofs and evidences), then surely, Allah is All-Aware of those who do mischief.
Yusuf Ali
But if they turn back, Allah hath full knowledge of those who do mischief.
Dr. Ghali
So, in case they turn away, then surely Allah is Ever-Knowing of the corruptors.
Tafsir al-Jalalayn
And if they turn their backs, rejecting faith, assuredly God knows the agents of corruption, and will requite them (here the [third person] pronominalisation has been replaced with the overt noun [al-mufsid?n, ‘the agents of corruption’]).
3.64
3:64
Transliteration
Qul ya ahla alkitabi taAAalawila kalimatin sawa-in baynana wabaynakum allanaAAbuda illa Allaha wala nushrika bihishay-an wala yattakhitha baAAdunabaAAdan arbaban min dooni Allahi fa-intawallaw faqooloo ishhadoo bi-anna muslimoon
Sahih International
Say, "O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah ." But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]."
Muhsin Khan
Say (O Muhammad SAW): "O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then, if they turn away, say: "Bear witness that we are Muslims."
Yusuf Ali
Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will).
Dr. Ghali
Say, "O population of the Book, (Or: Family of the Book, i.e., the Jews and christians) come to a level word between us and you, that we worship none except Allah, and that we do not associate anything with Him, and that some of us do not take to themselves others (Literally: some "others") as lords, apart from Allah." So, in case they turn away, then say, "Bear witness that we are Muslims." (Literally: we have surrendered "to Allah").
Tafsir al-Jalalayn
Say: ‘O People of the Scripture!, Jews and Christians, come now to a word agreed upon (saw?’, is the verbal noun, meaning mustawin amruh?, ‘[a word] regarding which the matter is upright’) between us and you, and it is, that we worship none but God (all? is [made up of] an-l?, ‘that…not’) and that we do not associate anything with Him, and do not take each other for lords, beside God’, as you have taken rabbis and monks; and if they turn their backs, in rejection of God’s Oneness, say, you to them: ‘Bear witness that we have submitted’, [that we are of] those who affirm the Oneness of God.
3.65
3:65
Transliteration
Ya ahla alkitabi lima tuhajjoonafee ibraheema wama onzilati attawratuwal-injeelu illa min baAAdihi afalataAAqiloon
Sahih International
O People of the Scripture, why do you argue about Abraham while the Torah and the Gospel were not revealed until after him? Then will you not reason?
Muhsin Khan
O people of the Scripture (Jews and Christians)! Why do you dispute about Ibrahim (Abraham), while the Taurat (Torah) and the Injeel (Gospel) were not revealed till after him? Have you then no sense?
Yusuf Ali
Ye People of the Book! Why dispute ye about Abraham, when the Law and the Gospel Were not revealed Till after him? Have ye no understanding?
Dr. Ghali
O population of the Book, why do you argue about Ibrahim? And in no way were the Tawrah (The Book revealed to Musa "Moses") and the Injil (The Book revealed to Isa "Jesus") sent down except even after him. Do you not then consider?
Tafsir al-Jalalayn
When the Jews claimed that Abraham was Jewish and that they were following his religion, and the Christians made a similar claim, the following was revealed: O People of the Scripture! Why do you argue about, dispute over, Abraham?, claiming that he belonged to one of your [two] religions, when the Torah was not revealed, neither the Gospel, but, a very long time, after him, and it was only after these two were revealed that Jewry and Christianity came into being. What, do you not comprehend?, the falsehood of what you say?
3.66
3:66
Transliteration
Ha antum haola-i hajajtumfeema lakum bihi AAilmun falima tuhajjoona feemalaysa lakum bihi AAilmun wallahu yaAAlamu waantumla taAAlamoon
Sahih International
Here you are - those who have argued about that of which you have [some] knowledge, but why do you argue about that of which you have no knowledge? And Allah knows, while you know not.
Muhsin Khan
Verily, you are those who have disputed about that of which you have knowledge. Why do you then dispute concerning that which you have no knowledge? It is Allah Who knows, and you know not.
Yusuf Ali
Ah! Ye are those who fell to disputing (Even) in matters of which ye had some knowledge! but why dispute ye in matters of which ye have no knowledge? It is Allah Who knows, and ye who know not!
Dr. Ghali
Now you are the ones who have argued about what you have (some) knowledge (of); so, why do you argue about what you have no knowledge (of); and Allah knows and you do not know.
Tafsir al-Jalalayn
Lo! (h?, ‘lo’, is for calling attention to something), You (antum, ‘you’, is the subject) are those (the predicate is [what follows]) who dispute about what you know, concerning the affair of Moses and Jesus, and your claim to be adhering to their religions: why do you then dispute concerning that of which you have no knowledge?, of Abraham’s circumstances; and God knows, his circumstances, and you know not.
3.67
3:67
Transliteration
Ma kana ibraheemuyahoodiyyan wala nasraniyyan walakinkana haneefan musliman wama kana minaalmushrikeen
Sahih International
Abraham was neither a Jew nor a Christian, but he was one inclining toward truth, a Muslim [submitting to Allah ]. And he was not of the polytheists.
Muhsin Khan
Ibrahim (Abraham) was neither a Jew nor a Christian, but he was a true Muslim Hanifa (Islamic Monotheism - to worship none but Allah Alone) and he was not of Al-Mushrikun (See V.2:105).
Yusuf Ali
Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to Allah's (Which is Islam), and he joined not gods with Allah.
Dr. Ghali
In no way was Ibrahim a Jew, neither a Christian; (i.e. a follower of Isa "Jesus", Nasraniyyan) but he was an unswervingly (upright) (i.e. veering away from idolatry) Muslim; and in no way was he one of the associators (Those who associate others with Allah).
Tafsir al-Jalalayn
God, in order to dissociate Abraham [from their claims], said: No; Abraham in truth was not a Jew, neither a Christian, but he was a Muslim, professing the Oneness of God, and a han?f, who inclined away from all other religions towards the upright one; and he was never of the idolaters.
3.68
3:68
Transliteration
Inna awla annasibi-ibraheema lallatheena ittabaAAoohu wahathaannabiyyu wallatheena amanoo wallahuwaliyyu almu/mineen
Sahih International
Indeed, the most worthy of Abraham among the people are those who followed him [in submission to Allah ] and this prophet, and those who believe [in his message]. And Allah is the ally of the believers.
Muhsin Khan
Verily, among mankind who have the best claim to Ibrahim (Abraham) are those who followed him, and this Prophet (Muhammad SAW) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers.
Yusuf Ali
Without doubt, among men, the nearest of kin to Abraham, are those who follow him, as are also this Prophet and those who believe: And Allah is the Protector of those who have faith.
Dr. Ghali
Surely the ones of mankind who are most deserving of Ibrahim's patronage are indeed the ones who closely followed him, and this Prophet, and the ones who have believed; and Allah is the Ever-Patronizing Patron of the believers.
Tafsir al-Jalalayn
Surely the people with the best claim, most worthy of, Abraham are those who followed him, during his time, and this Prophet, Muhammad (s) on account of his according with him as regards most [of the rulings] of his Law, and those who believe, from among his community, they are the ones that ought to say, ‘We follow his religion’, and not you; and God is the Protector of the believers, their Helper and Preserver.
3.69
3:69
Transliteration
Waddat ta-ifatun min ahli alkitabilaw yudilloonakum wama yudilloona illaanfusahum wama yashAAuroon
Sahih International
A faction of the people of the Scripture wish they could mislead you. But they do not mislead except themselves, and they perceive [it] not.
Muhsin Khan
A party of the people of the Scripture (Jews and Christians) wish to lead you astray. But they shall not lead astray anyone except themselves, and they perceive not.
Yusuf Ali
It is the wish of a section of the People of the Book to lead you astray. But they shall lead astray (Not you), but themselves, and they do not perceive!
Dr. Ghali
A section of the population of the Book (Or: Family of the Book, i.e., the Jews and christians) would like to lead you into error; and in no way do they lead anyone into error except themselves, and in no way are they aware of it.
Tafsir al-Jalalayn
When the Jews called Mu‘?dh [b. Jabal], Hudhayfa [b. al-Yam?n] and ‘Amm?r [b. Y?sir] to [join] their religion, the following was revealed: There is a party of the People of the Scripture who yearn to make you go astray; yet they cause none to stray, except themselves, because the sin for their leading [others] astray falls upon them, while the believers do not heed them in this; but they are not aware, of this.
3.70
3:70
Transliteration
Ya ahla alkitabi limatakfuroona bi-ayati Allahi waantumtashhadoon
Sahih International
O People of the Scripture, why do you disbelieve in the verses of Allah while you witness [to their truth]?
Muhsin Khan
O people of the Scripture! (Jews and Christians): "Why do you disbelieve in the Ayat of Allah, [the Verses about Prophet Muhammad SAW present in the Taurat (Torah) and the Injeel (Gospel)] while you (yourselves) bear witness (to their truth)."
Yusuf Ali
Ye People of the Book! Why reject ye the Signs of Allah, of which ye are (Yourselves) witnesses?
Dr. Ghali
O population of the Book, (Or: Family of the Book, i.e., the Jews and Christians) why do you disbelieve in the signs of Allah, and you witness (them)?
Tafsir al-Jalalayn
O People of the Scripture! Why do you disbelieve in God’s verses, the Qur’?n, that includes all the descriptions of Muhammad (s), when you yourselves bear witness?, [when] you know that it is the truth.
3.71
3:71
Transliteration
Ya ahla alkitabi limatalbisoona alhaqqa bilbatili wataktumoonaalhaqqa waantum taAAlamoon
Sahih International
O People of the Scripture, why do you confuse the truth with falsehood and conceal the truth while you know [it]?
Muhsin Khan
O people of the Scripture (Jews and Christians): "Why do you mix truth with falsehood and conceal the truth while you know?"
Yusuf Ali
Ye People of the Book! Why do ye clothe Truth with falsehood, and conceal the Truth, while ye have knowledge?
Dr. Ghali
O population of the Book, (Or: Family of the Book, i.e., the Jews and Christians) why do you confound the Truth with the untruth and keep back the Truth, and you know (that)?
Tafsir al-Jalalayn
O People of the Scripture! Why do you confound, [why do] you mix, truth with falsehood, by distorting and falsifying [scripture], and conceal the truth, the descriptions of the Prophet, while you know?, that it is the truth?
3.72
3:72
Transliteration
Waqalat ta-ifatun min ahlialkitabi aminoo billathee onzilaAAala allatheena amanoo wajha annahariwakfuroo akhirahu laAAallahum yarjiAAoon
Sahih International
And a faction of the People of the Scripture say [to each other], "Believe in that which was revealed to the believers at the beginning of the day and reject it at its end that perhaps they will abandon their religion,
Muhsin Khan
And a party of the people of the Scripture say: "Believe in the morning in that which is revealed to the believers (Muslims), and reject it at the end of the day, so that they may turn back.
Yusuf Ali
A section of the People of the Book say: "Believe in the morning what is revealed to the believers, but reject it at the end of the day; perchance they may (themselves) Turn back;
Dr. Ghali
And a section of the population of the Book (Or: Family of the Book, i.e., the Jews and Christians) said, "Believe in that which has been sent down upon the ones who have believed in the early part (Literally: the face of the daytime) of the daytime and disbelieve at the last part of it, that possibly they would return (i.e. to your religion).
Tafsir al-Jalalayn
A party of the People of the Scripture, the Jews, say, to some among them, ‘Believe in what has been revealed to those who believe, that is, the Qur’?n, at the beginning of the day, and disbelieve, in it, at the end of it, so that they, the believers, might then turn back, from his [Muhammad’s] religion, and that they [the believers] will then say: these [Jews] are knowledgeable and they could only have turned away from it after accepting it because they know it to be false.
3.73
3:73
Transliteration
Wala tu/minoo illa limantabiAAa deenakum qul inna alhuda huda Allahian yu/ta ahadun mithla ma ooteetum aw yuhajjookumAAinda rabbikum qul inna alfadla biyadi Allahiyu/teehi man yashao wallahu wasiAAunAAaleem
Sahih International
And do not trust except those who follow your religion." Say, "Indeed, the [true] guidance is the guidance of Allah . [Do you fear] lest someone be given [knowledge] like you were given or that they would [thereby] argue with you before your Lord?" Say, "Indeed, [all] bounty is in the hand of Allah - He grants it to whom He wills. And Allah is all-Encompassing and Wise."
Muhsin Khan
And believe no one except the one who follows your religion. Say (O Muhammad SAW): "Verily! Right guidance is the Guidance of Allah" and do not believe that anyone can receive like that which you have received (of Revelation) except when he follows your religion, otherwise they would engage you in argument before your Lord. Say (O Muhammad SAW): "All the bounty is in the Hand of Allah; He grants to whom He wills. And Allah is All-Sufficient for His creatures' needs, the All-Knower."
Yusuf Ali
"And believe no one unless he follows your religion." Say: "True guidance is the Guidance of Allah: (Fear ye) Lest a revelation be sent to someone (else) Like unto that which was sent unto you? or that those (Receiving such revelation) should engage you in argument before your Lord?" Say: "All bounties are in the hand of Allah: He granteth them to whom He pleaseth: And Allah careth for all, and He knoweth all things."
Dr. Ghali
And do not believe anyone except him who has followed your religion." Say, "Surely the guidance is the guidance of Allah, "- that anyone should be brought the like of what you have been brought, or that they would argue against you in the (Meeting) with your Lord. Say, "Surely Grace is in the Hand of Allah; He brings it to whomever He decides; and Allah is Ever- Embracing, Ever-Knowing."
Tafsir al-Jalalayn
And they also said: And do not believe except in one who (the l?m of li-man, ‘in one who’, is extra) follows, accords with, your religion’. God, exalted be He, says, Say, to them, O Muhammad (s): ‘True guidance is God’s guidance, that is Islam, everything else being error (this statement is parenthetical) — that (an [and what follows] is the direct object of the verb wa-l? tu’min?, ‘do not believe’) anyone should be given the like of what you have been given, of the Book, wisdom, and of the virtues (the term ahad, ‘anyone’, from whom the exclusion is being made, precedes that which is being excluded, ‘the like of what you have been given’, the meaning being: ‘Do not affirm that anyone should be given this unless they follow your religion’); or that they, the believers, should dispute with you, [that they should] prevail over you, before your Lord’, on the Day of Resurrection, for you have the sounder religion (a variant reading has a-an, ‘such that’, the extra hamza denoting rebuke) in other words, [the Jews say do not believe] that another has been given the like of it, such that you might affirm it. God, exalted be He, says, Say: ‘Surely bounty is in God’s Hand; He gives it to whomever He will, so how can you say that no one else will be given what you have been given? God is Embracing, of ample bounty, Knowing, those who deserve it.
3.74
3:74
Transliteration
Yakhtassu birahmatihi man yashaowallahu thoo alfadli alAAatheem
Sahih International
He selects for His mercy whom He wills. And Allah is the possessor of great bounty.
Muhsin Khan
He selects for His Mercy (Islam and the Quran with Prophethood) whom He wills and Allah is the Owner of Great Bounty.
Yusuf Ali
For His Mercy He specially chooseth whom He pleaseth; for Allah is the Lord of bounties unbounded.
Dr. Ghali
He appropriates of His mercy to whomever He decides; and Allah is The Owner of the magnificent Grace.
Tafsir al-Jalalayn
He singles out for His mercy whom He will; God is of bounty abounding’.
3.75
3:75
Transliteration
Wamin ahli alkitabi man in ta/manhubiqintarin yu-addihi ilayka waminhum man in ta/manhubideenarin la yu-addihi ilayka illa madumta AAalayhi qa-iman thalika bi-annahum qaloolaysa AAalayna fee al-ommiyyeena sabeelun wayaqooloonaAAala Allahi alkathiba wahum yaAAlamoon
Sahih International
And among the People of the Scripture is he who, if you entrust him with a great amount [of wealth], he will return it to you. And among them is he who, if you entrust him with a [single] silver coin, he will not return it to you unless you are constantly standing over him [demanding it]. That is because they say, "There is no blame upon us concerning the unlearned." And they speak untruth about Allah while they know [it].
Muhsin Khan
Among the people of the Scripture (Jews and Christians) is he who, if entrusted with a Cantar (a great amount of wealth, etc.), will readily pay it back; and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because they say: "There is no blame on us to betray and take the properties of the illiterates (Arabs)." But they tell a lie against Allah while they know it.
Yusuf Ali
Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back; others, who, if entrusted with a single silver coin, will not repay it unless thou constantly stoodest demanding, because, they say, "there is no call on us (to keep faith) with these ignorant (Pagans)." but they tell a lie against Allah, and (well) they know it.
Dr. Ghali
And of the population of the Book is he who, in case you put in his custody a hundred- weight, (Literally: a Kantar) will pay it back to you; and of them is he who, if you put in his custody one dinar, will not pay it back to you, except as long as you are upright over him. (Or: over it) That (is) so because they said, "There is no way over us as to the common folk." (i.e., the illiterates or the Gentiles) And they say lies against Allah, and they know (that).
Tafsir al-Jalalayn
And of the People of the Scripture is he who, if you trust him with a hundredweight, that is, with much money, he will return it to you, on account of his trustworthiness, the like of ‘Abd All?h b. Sal?m to whom a man entrusted 1200 plates of gold, which he then returned to him; and of them is he who, if you trust him with one dinar, will not return it to you, on account of his treachery; unless you keep standing over him, not leaving him for one minute, for as soon as you leave him, he will deny it, as was the case with Ka‘b b. al-Ashraf, to whom a man from Quraysh entrusted a dinar and later denied it. That, refusal to return things, is because they say, ‘We have no duty towards, namely, [no possibility of acquiring] sin because of, the Gentiles’, the Arabs; for they considered it lawful to be unjust towards any person of a different religion, and they attributed [the source of] this conviction to God, exalted be He. God, exalted be He, says, They speak falsehood against God, by attributing such things to Him, while they are aware, that they are liars.
3.76
3:76
Transliteration
Bala man awfa biAAahdihi wattaqafa-inna Allaha yuhibbu almuttaqeen
Sahih International
But yes, whoever fulfills his commitment and fears Allah - then indeed, Allah loves those who fear Him.
Muhsin Khan
Yes, whoever fulfils his pledge and fears Allah much; verily, then Allah loves those who are Al-Muttaqun (the pious - see V.2:2).
Yusuf Ali
Nay.- Those that keep their plighted faith and act aright,-verily Allah loves those who act aright.
Dr. Ghali
Yes indeed, (but) whoever fulfils his covenant and is pious (to Allah), then surely Allah loves the pious.
Tafsir al-Jalalayn
Nay, there is a duty incumbent over them in this regard; but whoever fulfils his covenant, the one he has made or the covenant of God, by restoring a trust and other such things, and has fear, of God, by refraining from disobedience and performing deeds of obedience, for truly God loves the God-fearing: ‘He loves them’ means that He will reward them (the overt noun [al-muttaq?n, ‘the God-fearing’] has replaced the [third person] pronominalisation).
3.77
3:77
Transliteration
Inna allatheena yashtaroona biAAahdiAllahi waaymanihim thamanan qaleelan ola-ikala khalaqa lahum fee al-akhirati walayukallimuhumu Allahu wala yanthuruilayhim yawma alqiyamati wala yuzakkeehim walahumAAathabun aleem
Sahih International
Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.
Muhsin Khan
Verily, those who purchase a small gain at the cost of Allah's Covenant and their oaths, they shall have no portion in the Hereafter (Paradise). Neither will Allah speak to them, nor look at them on the Day of Resurrection, nor will He purify them, and they shall have a painful torment.
Yusuf Ali
As for those who sell the faith they owe to Allah and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will Allah (Deign to) speak to them or look at them on the Day of Judgment, nor will He cleans them (of sin): They shall have a grievous penalty.
Dr. Ghali
Surely the ones who trade the covenant of Allah and their oaths for a little price, those will have no apportioning in the Hereafter, and Allah will not speak to them, nor look upon them on the Day of the Resurrection, nor will He cleanse them; and they will have a painful torment.
Tafsir al-Jalalayn
The following was revealed with regard to the Jews when they distorted the descriptions of the Prophet (s) and God’s covenant with them in the Torah, and [God’s covenant with them] regarding one that swears an oath to a falsehood when bearing witness or when selling merchandise: Those that sell, exchange, God’s covenant, with them that they believe in the Prophet and return faithfully what has been entrusted to them, and their own oaths, their invoking God’s name in mendacity, for a small price, of this world, there shall be no share, [no] lot, for them in the Hereafter; and God shall not speak to them, out of wrath against them, nor look upon them, [nor] have mercy upon them, on the Day of Resurrection, nor will He purify them, cleanse them, and theirs will be a painful chastisement.
3.78
3:78
Transliteration
Wa-inna minhum lafareeqan yalwoonaalsinatahum bilkitabi litahsaboohu minaalkitabi wama huwa mina alkitabiwayaqooloona huwa min AAindi Allahi wama huwa minAAindi Allahi wayaqooloona AAala Allahi alkathibawahum yaAAlamoon
Sahih International
And indeed, there is among them a party who alter the Scripture with their tongues so you may think it is from the Scripture, but it is not from the Scripture. And they say, "This is from Allah ," but it is not from Allah . And they speak untruth about Allah while they know.
Muhsin Khan
And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: "This is from Allah," but it is not from Allah; and they speak a lie against Allah while they know it.
Yusuf Ali
There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from Allah," but it is not from Allah: It is they who tell a lie against Allah, and (well) they know it!
Dr. Ghali
And surely (there is) indeed a group of them who twist their tongues with the Book that you may reckon it a (part) of the Book, and in no way is it a (part) of the Book, And they say, "It is from the Providence of Allah, " and in no way is it from the Providence of Allah; and they say lies against Allah, and they know (that).
Tafsir al-Jalalayn
And there is a group, a party, of them, the People of the Scripture, like Ka‘b b. al-Ashraf, who twist their tongues with the Book, altering it by reciting it not according to the way in which it was revealed, but according to the way in which they have distorted it, as in the case of the descriptions of the Prophet (s) and other similar matters; so that you may suppose it, such distortion, as part of the Book, that God revealed; yet it is not part of the Book; and they say, ‘It is from God’, yet it is not from God, and they speak falsehood against God, while they know, that they are liars.
3.79
3:79
Transliteration
Ma kana libasharin anyu/tiyahu Allahu alkitaba walhukmawannubuwwata thumma yaqoola linnasikoonoo AAibadan lee min dooni Allahi walakinkoonoo rabbaniyyeena bima kuntum tuAAallimoonaalkitaba wabima kuntum tadrusoon
Sahih International
It is not for a human [prophet] that Allah should give him the Scripture and authority and prophethood and then he would say to the people, "Be servants to me rather than Allah ," but [instead, he would say], "Be pious scholars of the Lord because of what you have taught of the Scripture and because of what you have studied."
Muhsin Khan
It is not (possible) for any human being to whom Allah has given the Book and Al-Hukma (the knowledge and understanding of the laws of religion, etc.) and Prophethood to say to the people: "Be my worshippers rather than Allah's." On the contrary (he would say): "Be you Rabbaniyun (learned men of religion who practise what they know and also preach others), because you are teaching the Book, and you are studying it."
Yusuf Ali
It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: "Be ye my worshippers rather than Allah's": on the contrary (He would say) "Be ye worshippers of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly."
Dr. Ghali
In no way should a mortal (to whom) Allah brings the Book and the Judgment and the Prophethood thereafter say to mankind, "Be bondmen to me, apart from Allah." But, (i.e. But he should say) "Be lordly (i.e. teachers of Divine Law and worshipers of Allah) in that you used to teach the Book and in that you used to study (it)."
Tafsir al-Jalalayn
When the Christians of Najr?n claimed that Jesus had commanded them to take him as a Divinity, and some Muslims asked that they should be permitted to prostrate themselves before him, the Prophet (s), the following was revealed: It belongs not to any mortal that God should give him the Book, the Judgement, the understanding of the Divine Law, prophethood, then that he should say to men, ‘Be servants to me instead of God.’ Rather, he should say, ‘Be masters, scholars, labouring (rabb?niyy?n, ‘those of the Lord’, is derived from rabb, ‘lord’, with the extra alif and n?n, as a superlative [of rabbiyy?n]), by virtue of what you know (ta‘lam?n, also read as tu‘allim?n, ‘you teach’) of the Book and in what you study’, that is, on account of the fact that you used to do this, for its benefit is that you engage in action.
3.80
3:80
Transliteration
Wala ya/murakum an tattakhithooalmala-ikata wannabiyyeena arbabanaya/murukum bilkufri baAAda ith antum muslimoon
Sahih International
Nor could he order you to take the angels and prophets as lords. Would he order you to disbelief after you had been Muslims?
Muhsin Khan
Nor would he order you to take angels and Prophets for lords (gods). Would he order you to disbelieve after you have submitted to Allah's Will? (Tafsir At-Tabari).
Yusuf Ali
Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (To Allah in Islam)?
Dr. Ghali
And he (i.e. any religious Messenger) should not command you to take the Angels and Prophets to yourselves as lords. Would he command you to (adopt) disbelief after you have (become) Muslims? (i.e. have surrendered "to).
Tafsir al-Jalalayn
He would never order you (read l? ya’murukum, to denote a new clause, meaning ‘God [would not order you]’; or if read l? ya’murakum, it would be a supplement to yaq?la, ‘he should say’, meaning ‘[it belongs not that…] a mortal [should order you]’); to take the angels and the prophets as lords, in the way that the Sabaeans have taken the angels, the Jews, Ezra, and the Christians, Jesus. Would He order you to disbelieve, after you have submitted? He would not do this.
3.81
3:81
Transliteration
Wa-ith akhatha Allahumeethaqa annabiyyeena lama ataytukummin kitabin wahikmatin thumma jaakumrasoolun musaddiqun lima maAAakum latu/minunna bihiwalatansurunnahu qala aaqrartum waakhathtumAAala thalikum isree qaloo aqrarnaqala fashhadoo waana maAAakum mina ashshahideen
Sahih International
And [recall, O People of the Scripture], when Allah took the covenant of the prophets, [saying], "Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him." [ Allah ] said, "Have you acknowledged and taken upon that My commitment?" They said, "We have acknowledged it." He said, "Then bear witness, and I am with you among the witnesses."
Muhsin Khan
And (remember) when Allah took the Covenant of the Prophets, saying: "Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allah, etc.), and afterwards there will come to you a Messenger (Muhammad SAW) confirming what is with you; you must, then, believe in him and help him." Allah said: "Do you agree (to it) and will you take up My Covenant (which I conclude with you)?" They said: "We agree." He said: "Then bear witness; and I am with you among the witnesses (for this)."
Yusuf Ali
Behold! Allah took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you a messenger, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."
Dr. Ghali
And as Allah took compact with the Prophets (that), "Indeed, whatever I bring you of Book and Wisdom, thereafter a Messenger comes to you sincerely verifying what is with you, indeed you shall definitely believe in him, and indeed you shall definitely vindicate him." He (i.e., Allah) said, "Do you ratify (that)? And do you take My obligation on those (conditions)?" They said, "We have ratified (that)." He said, "Then, bear witness, and I am with you among the witnesses."
Tafsir al-Jalalayn
And, mention, when God made a covenant with the prophets, ‘What (if read lam?, it would be introducing a subject clause, and emphasising the aspect of the oath in this ‘making of the covenant’; if it is read lim?, it would then be connected to the verb akhadha, ‘He took’; the m?, ‘what’, is a relative particle in both cases, meaning la’lladh? [or li’lladh? respectively]) I have given you (?taytukum, or in a variant reading, ?tayn?kum, ‘We have given you’) of the Book and wisdom; then there shall come to you a messenger confirming what is with you, of the Book and wisdom, and that is Muhammad (s) — you shall believe in him and you shall help him’ (this constitutes the response to the oath), if you reach his time and perceive him, and their communities [of descendants] follow them [in what is incumbent upon them]. He, God, exalted be He, said to them, ‘Do you affirm, this? And do you take, [do you] accept, My load, My covenant, on you on that condition?’ They said, ‘We affirm’. He said, ‘Then bear witness, to this before your own souls and [those of] your followers, and I shall be with you among the witnesses’, before you and them.
3.82
3:82
Transliteration
Faman tawalla baAAda thalikafaola-ika humu alfasiqoon
Sahih International
And whoever turned away after that - they were the defiantly disobedient.
Muhsin Khan
Then whoever turns away after this, they are the Fasiqun (rebellious: those who turn away from Allah's Obedience).
Yusuf Ali
If any turn back after this, they are perverted transgressors.
Dr. Ghali
So whoever turns away after that, then those are they (who) are the immoral.
Tafsir al-Jalalayn
Then whoever turns his back, in rejection, after that, covenant, they are the wicked.
3.83
3:83
Transliteration
Afaghayra deeni Allahi yabghoonawalahu aslama man fee assamawati wal-arditawAAan wakarhan wa-ilayhi yurjaAAoon
Sahih International
So is it other than the religion of Allah they desire, while to Him have submitted [all] those within the heavens and earth, willingly or by compulsion, and to Him they will be returned?
Muhsin Khan
Do they seek other than the religion of Allah (the true Islamic Monotheism worshipping none but Allah Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.
Yusuf Ali
Do they seek for other than the Religion of Allah?-while all creatures in the heavens and on earth have, willing or unwilling, bowed to His Will (Accepted Islam), and to Him shall they all be brought back.
Dr. Ghali
Do they then (inequitably) seek other than the religion of Allah, and to Him has surrendered whoever is in the heavens and the earth, willingly and unwillingly, and to Him they will be returned?
Tafsir al-Jalalayn
What! Do they, the ones who turn away, desire (yabgh?na, is also read tabgh?na, ‘[do] you desire?’) other than God’s religion, when to Him has submitted, [to Him] has yielded, whoever is in the heavens and the earth, willingly, without refusal, or unwillingly, by the sword and by seeing what it [such refusal] results in, and to Him they shall be returned? (yurja‘?na, may also be read turja‘?na, ‘you shall be returned’; the hamza at the beginning of the verse [a-fa-ghayra, ‘what…other’] denotes a disavowal).
3.84
3:84
Transliteration
Qul amanna billahiwama onzila AAalayna wama onzila AAalaibraheema wa-ismaAAeela wa-ishaqawayaAAqooba wal-asbati wama ootiya moosawaAAeesa wannabiyyoona min rabbihim lanufarriqu bayna ahadin minhum wanahnu lahumuslimoon
Sahih International
Say, "We have believed in Allah and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and in what was given to Moses and Jesus and to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [submitting] to Him."
Muhsin Khan
Say (O Muhammad SAW): "We believe in Allah and in what has been sent down to us, and what was sent down to Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob) and Al-Asbat [the twelve sons of Ya'qub (Jacob)] and what was given to Musa (Moses), 'Iesa (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allah) we have submitted (in Islam)."
Yusuf Ali
Say: "We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the prophets, from their Lord: We make no distinction between one and another among them, and to Allah do we bow our will (in Islam)."
Dr. Ghali
Say, "We have believed in Allah, and in whatever has been sent down on us, and whatever was sent down on Ibrahim and Ismail and Ishaq and Yaaqub, (Abraham, Ishmael, Isaac and Jacob, respectively) and the Grandsons, (i.e. the Tribes) and in whatever was brought to Musa and Isa (Moses and Jesus, respectively) and the Prophets from their Lord; we make no distinction between any of them, and to Him we are Muslims" (i.e. we surrender).
Tafsir al-Jalalayn
Say, to them, O Muhammad (s): ‘We believe in God, and that which has been revealed to us, and that which has been revealed to Abraham and Ishmael, and Isaac and Jacob, and the Tribes, the latter’s sons; and in that which was given to Moses and Jesus, and the prophets, from their Lord; we make no division between any of them, by believing [in some] and disbelieving [in others]; and to Him we submit’, devoting worship sincerely [to Him].
3.85
3:85
Transliteration
Waman yabtaghi ghayra al-islamideenan falan yuqbala minhu wahuwa fee al-akhirati minaalkhasireen
Sahih International
And whoever desires other than Islam as religion - never will it be accepted from him, and he, in the Hereafter, will be among the losers.
Muhsin Khan
And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.
Yusuf Ali
If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good).
Dr. Ghali
And whoever inequitably seeks for himself as a religion other than Islam, then it will never be accepted from him, and in the Hereafter (he) will be among the losers.
Tafsir al-Jalalayn
The following was revealed regarding those who apostatized and became disbelievers: Whoever desires a religion other than Islam, it shall not be accepted from him and in the Hereafter he shall be among the losers, because he will end up in the Fire, made everlasting for him.
3.86
3:86
Transliteration
Kayfa yahdee Allahu qawman kafaroobaAAda eemanihim washahidoo anna arrasoola haqqunwajaahumu albayyinatu wallahu layahdee alqawma aththalimeen
Sahih International
How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? And Allah does not guide the wrongdoing people.
Muhsin Khan
How shall Allah guide a people who disbelieved after their belief and after they bore witness that the Messenger (Muhammad SAW) is true and after clear proofs had come unto them? And Allah guides not the people who are Zalimun (polytheists and wrong-doers).
Yusuf Ali
How shall Allah Guide those who reject Faith after they accepted it and bore witness that the Messenger was true and that Clear Signs had come unto them? but Allah guides not a people unjust.
Dr. Ghali
How does Allah guide a people who have disbelieved after their belief, and bore witness that the Messenger is true, and the supreme evidences came to them? And Allah does not guide the unjust people.
Tafsir al-Jalalayn
How shall God guide, that is to say, [He shall] not [guide], a people who have disbelieved after their belief, and bore witness, that is, [and after] their bearing witness, that the Messenger is true, and after the clear signs, the manifest proofs of the truth of the Prophet, had come to them? God guides not the evildoing, that is, the disbelieving, folk.
3.87
3:87
Transliteration
Ola-ika jazaohum annaAAalayhim laAAnata Allahi walmala-ikati wannasiajmaAAeen
Sahih International
Those - their recompense will be that upon them is the curse of Allah and the angels and the people, all together,
Muhsin Khan
They are those whose recompense is that on them (rests) the Curse of Allah, of the angels, and of all mankind.
Yusuf Ali
Of such the reward is that on them (rests) the curse of Allah, of His angels, and of all mankind;-
Dr. Ghali
Those will have their recompense in (that there will rest) on them the curse of Allah and of the Angels and of mankind all together,
Tafsir al-Jalalayn
Those — their requital is that there shall rest on them the curse of God and of the angels and of men altogether.
3.88
3:88
Transliteration
Khalideena feeha layukhaffafu AAanhumu alAAathabu wala hum yuntharoon
Sahih International
Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved.
Muhsin Khan
They will abide therein (Hell). Neither will their torment be lightened, nor will it be delayed or postponed (for a while).
Yusuf Ali
In that will they dwell; nor will their penalty be lightened, nor respite be (their lot);-
Dr. Ghali
Eternally (abiding) therein. The torment will not be lightened for them, and they will not be respited.
Tafsir al-Jalalayn
Abiding therein, that is, in the curse, or in the Fire implied by it [the curse]; the chastisement shall not be lightened for them and they shall not be reprieved, they shall [not] be given any respite.
3.89
3:89
Transliteration
Illa allatheena taboomin baAAdi thalika waaslahoo fa-inna Allahaghafoorun raheem
Sahih International
Except for those who repent after that and correct themselves. For indeed, Allah is Forgiving and Merciful.
Muhsin Khan
Except for those who repent after that and do righteous deeds. Verily, Allah is Oft-Forgiving, Most Merciful.
Yusuf Ali
Except for those that repent (Even) after that, and make amends; for verily Allah is Oft-Forgiving, Most Merciful.
Dr. Ghali
Except for the ones who repent even after that and act righteously; (only) then, surely Allah is Ever-Forgiving, Ever-Merciful.
Tafsir al-Jalalayn
But those who repent thereafter, and make amends, in their actions, then truly God is Forgiving, Merciful, to them.
3.90
3:90
Transliteration
Inna allatheena kafaroo baAAda eemanihimthumma izdadoo kufran lan tuqbala tawbatuhum waola-ikahumu addalloon
Sahih International
Indeed, those who reject the message after their belief and then increase in disbelief - never will their [claimed] repentance be accepted, and they are the ones astray.
Muhsin Khan
Verily, those who disbelieved after their Belief and then went on increasing in their disbelief (i.e. disbelief in the Quran and in Prophet Muhammad SAW) - never will their repentance be accepted [because they repent only by their tongues and not from their hearts]. And they are those who are astray.
Yusuf Ali
But those who reject Faith after they accepted it, and then go on adding to their defiance of Faith,- never will their repentance be accepted; for they are those who have (of set purpose) gone astray.
Dr. Ghali
Surely the ones who have disbelieved after their belief, thereafter have increased in disbelief, their repentance will never be accepted, and those are they (who) are the erring ones.
Tafsir al-Jalalayn
The following was revealed regarding the Jews: Surely those who disbelieve, in Jesus, after they have believed, in Moses, and then increase in unbelief, in Muhammad (s) — their repentance shall not be accepted, when they are drawing their last gasps of life, or when they have died as disbelievers; those are the ones who go astray.
3.91
3:91
Transliteration
Inna allatheena kafaroo wamatoowahum kuffarun falan yuqbala min ahadihim miloal-ardi thahaban walawi iftada bihi ola-ikalahum AAathabun aleemun wama lahum min nasireen
Sahih International
Indeed, those who disbelieve and die while they are disbelievers - never would the [whole] capacity of the earth in gold be accepted from one of them if he would [seek to] ransom himself with it. For those there will be a painful punishment, and they will have no helpers.
Muhsin Khan
Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them even if they offered it as a ransom. For them is a painful torment and they will have no helpers.
Yusuf Ali
As to those who reject Faith, and die rejecting,- never would be accepted from any such as much gold as the earth contains, though they should offer it for ransom. For such is (in store) a penalty grievous, and they will find no helpers.
Dr. Ghali
Surely the ones who have disbelieved and died (when) they are steadfast disbelievers, then (there) will never be accepted from any one of them the (whole) earth full of gold, even if he would ransom himself thereby. Those will have a painful torment, and in no way will they have any vindicators.
Tafsir al-Jalalayn
Surely those who disbelieve, and die disbelieving, the whole earth full, the amount needed to fill it up, of gold shall not be accepted from any one of them (the f?’ [of fa-lan yuqbala, ‘it shall not be accepted’] has been included in the predicate of the inna clause, because the statement about alladh?na, ‘those [who disbelieve]’, resembles a conditional statement; and as a declaration of the reason for it [repentance] not being acceptable in the case of one who dies in unbelief) if he would ransom himself thereby; for them awaits a painful chastisement (al?m is [the same as] mu’lim, ‘painful’), and they shall have no helpers, to protect them from it.
3.92
3:92
Transliteration
Lan tanaloo albirra hattatunfiqoo mimma tuhibboona wama tunfiqoo minshay-in fa-inna Allaha bihi AAaleem
Sahih International
Never will you attain the good [reward] until you spend [in the way of Allah ] from that which you love. And whatever you spend - indeed, Allah is Knowing of it.
Muhsin Khan
By no means shall you attain Al-Birr (piety, righteousness, etc., it means here Allah's Reward, i.e. Paradise), unless you spend (in Allah's Cause) of that which you love; and whatever of good you spend, Allah knows it well.
Yusuf Ali
By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well.
Dr. Ghali
You will never attain benignancy until you expend of whatever you love; and whatever thing you expend, then surely Allah is Ever-Knowing of it.
Tafsir al-Jalalayn
You will not attain piety, that is, the reward for it, which is Paradise, until you expend, [until] you give voluntary alms, of what you love, of your wealth; and whatever thing you expend, God knows of it, and He will requite it accordingly.
3.93
3:93
Transliteration
Kullu attaAAami kanahillan libanee isra-eela illa ma harramaisra-eelu AAala nafsihi min qabli an tunazzala attawratuqul fa/too bittawrati fatlooha inkuntum sadiqeen
Sahih International
All food was lawful to the Children of Israel except what Israel had made unlawful to himself before the Torah was revealed. Say, [O Muhammad], "So bring the Torah and recite it, if you should be truthful."
Muhsin Khan
All food was lawful to the Children of Israel, except what Israel made unlawful for himself before the Taurat (Torah) was revealed. Say (O Muhammad SAW): "Bring here the Taurat (Torah) and recite it, if you are truthful."
Yusuf Ali
All food was lawful to the Children of Israel, except what Israel Made unlawful for itself, before the Law (of Moses) was revealed. Say: "Bring ye the Law and study it, if ye be men of truth."
Dr. Ghali
All food was rightly lawful to the Seeds (Or: Sons) of Israel) except what prohibited for himself even before the Tawrah (The Book revealed to Musa: Moses) was being sent down. Say, "So come up with Tawrah, then recite it, in case you are sincere."
Tafsir al-Jalalayn
When the Jews said to the Prophet, ‘You claim that you follow the creed of Abraham, but Abraham did not eat camel’s meat nor drink its milk’, the following was revealed: All food was lawful to the Children of Israel save what Israel, Jacob, forbade for himself, namely, camels: when he was afflicted with sciatica (‘irq al-nas?), he made a vow that if he were cured he would not eat of it again, and so it was forbidden him; before the Torah was revealed, which was after the time of Abraham, as it was not unlawful in his time, as they claimed. Say, to them: ‘Bring the Torah now, and recite it, so that the truth of what you say may become clear, if you are truthful’, in what you say; they were stupified and did not bring it [the Torah]. God, exalted be He, then said:
3.94
3:94
Transliteration
Famani iftara AAala Allahialkathiba min baAAdi thalika faola-ika humuathalimoon
Sahih International
And whoever invents about Allah untruth after that - then those are [truly] the wrongdoers.
Muhsin Khan
Then after that, whosoever shall invent a lie against Allah, … such shall indeed be the Zalimun (disbelievers).
Yusuf Ali
If any, after this, invent a lie and attribute it to Allah, they are indeed unjust wrong-doers.
Dr. Ghali
So whoever fabricates lies against Allah even after that, then those are they (who are) the unjust.
Tafsir al-Jalalayn
Whoever invents falsehood against God after that, that is, after the proof has become manifest that the prohibition was made by Jacob, and not during the time of Abraham, those are the evildoers, that transgress the truth into falsehood.
3.95
3:95
Transliteration
Qul sadaqa Allahu fattabiAAoomillata ibraheema haneefan wama kanamina almushrikeen
Sahih International
Say, " Allah has told the truth. So follow the religion of Abraham, inclining toward truth; and he was not of the polytheists."
Muhsin Khan
Say (O Muhammad SAW): "Allah has spoken the truth; follow the religion of Ibrahim (Abraham) Hanifa (Islamic Monotheism, i.e. he used to worship Allah Alone), and he was not of Al-Mushrikun." (See V.2:105)
Yusuf Ali
Say: "Allah speaketh the Truth: follow the religion of Abraham, the sane in faith; he was not of the Pagans."
Dr. Ghali
Say, " Allah has (spoken) sincerely, so closely follow the creed of Ibrahim, (Abraham) the unswervingly (upright) (i.e., veering away from idolatry) and in no way was he one of the associators." (i.e., those who associate others with Allah)
Tafsir al-Jalalayn
Say: ‘God has spoken the truth, in this matter, just as He has in all that He has related; therefore follow the creed of Abraham, the one which I follow, a han?f, inclining away from all religions towards submission (isl?m), and he was not an idolater’.
3.96
3:96
Transliteration
Inna awwala baytin wudiAAa linnasilallathee bibakkata mubarakan wahudan lilAAalameen
Sahih International
Indeed, the first House [of worship] established for mankind was that at Makkah - blessed and a guidance for the worlds.
Muhsin Khan
Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Alamin (the mankind and jinns).
Yusuf Ali
The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all kinds of beings:
Dr. Ghali
Surely the first Home laid down for mankind was indeed at Bakkah, (Another name of Makkah) a blessed (place) and a guidance to the worlds.
Tafsir al-Jalalayn
When they said, ‘Our direction of prayer (qibla) came before yours’, the following was revealed: The first house, for worship, established for the people, on earth, was that at Bakka (a variant of Makka [Mecca], so called because it ‘crushes’ [tabukku] the necks of tyrants); it was built by the angels before the creation of Adam, and after it the Aqs? [in Jerusalem] was built, a period of forty years separating them, as reported in the had?th of the two Sah?hs [sc. of al-Bukh?r? and Muslim], and in the had?th [that states]: ‘The first thing to appear on the surface of the water, at the creation of the heavens and the earth, was a white foam, underneath which the earth was unrolled’; a blessed place (mub?rakan, a circumstantial qualifier referring to la’lladh?, ‘that’) meaning a place of blessings, and a guidance to all worlds, because it is their qibla.
3.97
3:97
Transliteration
Feehi ayatun bayyinatunmaqamu ibraheema waman dakhalahu kana aminanwalillahi AAala annasi hijjualbayti mani istataAAa ilayhi sabeelan waman kafarafa-inna Allaha ghaniyyun AAani alAAalameen
Sahih International
In it are clear signs [such as] the standing place of Abraham. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way. But whoever disbelieves - then indeed, Allah is free from need of the worlds.
Muhsin Khan
In it are manifest signs (for example), the Maqam (place) of Ibrahim (Abraham); whosoever enters it, he attains security. And Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one's conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the 'Alamin (mankind and jinns).
Yusuf Ali
In it are Signs Manifest; (for example), the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men owe to Allah,- those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures.
Dr. Ghali
Therein are supremely evident signs: the station of Ibrahim. (Abraham) And whoever enters it is secure. And it is (a duty) upon mankind towards Allah (to come) to the Home on Pilgrimage, for whomever is able to make a way to it. And (as for) him who has disbelieved, then surely Allah is Ever-Affluent, (Literally: Ever-Rich) (dispensing) with the worlds.
Tafsir al-Jalalayn
Therein are clear signs, among which is, the station of Abraham, that is, the stone upon which he stood to build the House, and on which his footprints remain; and it [the House] has endured all this length of time and the constant passing of hands over it. Among these [signs] are the fact that the reward for good deeds is multiplied in it and that birds never fly over it; and whoever enters it is in security, not liable therein to be killed or oppressed or otherwise. It is the duty of people towards God to make the pilgrimage to the House (read either as hijj al-bayt or hajj al-bayt, as two variants of the verbal noun from hajj, meaning ‘the intention [to journey there]’), if he is able to make his way there (man istat?‘a ilayhi sab?lan substitutes for al-n?s, ‘people’). The Prophet (s) explained this [ability] as having provisions and a ride, as reported by al-H?kim [al-Nays?b?r?] and others. As for the one who disbelieves, in God or in what He has made obligatory with regard to the Pilgrimage, God is Independent of all worlds, the humans, the jinn and the angels, and [is Independent of] their devotions.
3.98
3:98
Transliteration
Qul ya ahla alkitabi limatakfuroona bi-ayati Allahi wallahushaheedun AAala ma taAAmaloon
Sahih International
Say, "O People of the Scripture, why do you disbelieve in the verses of Allah while Allah is Witness over what you do?"
Muhsin Khan
Say: "O people of the Scripture (Jews and Christians)! Why do you reject the Ayat of Allah (proofs, evidences, verses, lessons, signs, revelations, etc.) while Allah is Witness to what you do?"
Yusuf Ali
Say: "O People of the Book! Why reject ye the Signs of Allah, when Allah is Himself witness to all ye do?"
Dr. Ghali
Say, "O Population of the Book, (Or: Family of the Book, i.e., the Jews and Christians) why do you disbelieve in the signs of Allah, and Allah is Ever-Witness of whatever you do?"
Tafsir al-Jalalayn
Say: ‘O People of the Scripture, why do you disbelieve in God’s verses, that is, the Qur’?n, when God is Witness of what you do?’, and will requite you for it?
3.99
3:99
Transliteration
Qul ya ahla alkitabi lima tasuddoonaAAan sabeeli Allahi man amana tabghoonahaAAiwajan waantum shuhadao wama Allahu bighafilinAAamma taAAmaloon
Sahih International
Say, "O People of the Scripture, why do you avert from the way of Allah those who believe, seeking to make it [seem] deviant, while you are witnesses [to the truth]? And Allah is not unaware of what you do."
Muhsin Khan
Say: "O people of the Scripture (Jews and Christians)! Why do you stop those who have believed, from the Path of Allah, seeking to make it seem crooked, while you (yourselves) are witnesses [to Muhammad SAW as a Messenger of Allah and Islam (Allah's Religion, i.e. to worship none but Him Alone)]? And Allah is not unaware of what you do."
Yusuf Ali
Say: "O ye People of the Book! Why obstruct ye those who believe, from the path of Allah, Seeking to make it crooked, while ye were yourselves witnesses (to Allah's Covenant)? but Allah is not unmindful of all that ye do."
Dr. Ghali
Say, "O Population of the Book, (Or: Family of the Book, i.e., the Jews and Christians) why do you bar from the way of Allah him who has believed (while you) inequitably seek to make it crooked, and you are witnesses?" And in no way is Allah ever heedless of whatever you do.
Tafsir al-Jalalayn
Say: ‘O People of the Scripture, why do you bar believers, causing them to turn away, from God’s way, His religion, by denying the truth of the Prophet and concealing His graces, desiring to make it crooked (‘iwajan is the verbal noun, meaning mu‘awwajatan, ‘made crooked’), inclining away from the truth, while you yourselves are witnesses, [while] you know that the religion which is upright and pleasing [to God] is that of Islam, as stated in your Book? God is not heedless of what you do’, in the way of unbelief and mendacity; instead He gives you respite until your appointed time and then requites you.
3.100
3:100
Transliteration
Ya ayyuha allatheena amanooin tuteeAAoo fareeqan mina allatheena ootoo alkitabayaruddookum baAAda eemanikum kafireen
Sahih International
O you who have believed, if you obey a party of those who were given the Scripture, they would turn you back, after your belief, [to being] unbelievers.
Muhsin Khan
O you who believe! If you obey a group of those who were given the Scripture (Jews and Christians), they would (indeed) render you disbelievers after you have believed!
Yusuf Ali
O ye who believe! If ye listen to a faction among the People of the Book, they would (indeed) render you apostates after ye have believed!
Dr. Ghali
O you who have believed, in case you obey a group of the ones who were brought the Book, they will turn you back after your belief into disbelievers.
Tafsir al-Jalalayn
The following was revealed when the Jews passed by the Aws and the Khazraj and were infuriated by their comradeship, and set about reminding them of their mutual hostility in the days before Islam, such that they caused them to quarrel and the two [tribes] were on the verge of fighting one another: O you who believe, if you obey a party of those who have been given the Scripture, they will turn you, after you have believed, into disbelievers.
3.101
3:101
Transliteration
Wakayfa takfuroona waantum tutlaAAalaykum ayatu Allahi wafeekum rasooluhuwaman yaAAtasim billahi faqad hudiya ilasiratin mustaqeem
Sahih International
And how could you disbelieve while to you are being recited the verses of Allah and among you is His Messenger? And whoever holds firmly to Allah has [indeed] been guided to a straight path.
Muhsin Khan
And how would you disbelieve, while unto you are recited the Verses of Allah, and among you is His Messenger (Muhammad SAW)? And whoever holds firmly to Allah, (i.e. follows Islam Allah's Religion, and obeys all that Allah has ordered, practically), then he is indeed guided to a Right Path.
Yusuf Ali
And how would ye deny Faith while unto you are rehearsed the Signs of Allah, and among you Lives the Messenger? Whoever holds firmly to Allah will be shown a way that is straight.
Dr. Ghali
And how can you disbelieve, and the ayat (i.e., signs or verses) of Allah are recited to you, and His Messenger is among you? And whoever firmly adheres to Allah, then he is already guided to a straight Path.
Tafsir al-Jalalayn
How can you disbelieve (this is an interrogative of amazement and rebuke) while you have God’s verses recited to you, and His Messenger is in your midst? Whoever holds fast to, clings to, God, he is guided to a straight path.
3.102
3:102
Transliteration
Ya ayyuha allatheena amanooittaqoo Allaha haqqa tuqatihi walatamootunna illa waantum muslimoon
Sahih International
O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].
Muhsin Khan
O you who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islam (as Muslims) with complete submission to Allah.
Yusuf Ali
O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam.
Dr. Ghali
O you have believed, be pious to Allah with His true piety, and definitely do not die except as Muslims.
Tafsir al-Jalalayn
O you who believe, fear God as He should be feared, so that He is obeyed and not disobeyed, thanked and not shown ingratitude, remembered and not forgotten. They said, ‘Who, O Messenger of God, is strong enough for this [task]?’ But it was then abrogated by His statement: So fear God as much as you can [Q. 64:16]; and do not die, except as Muslims, professing the Oneness of God.
3.103
3:103
Transliteration
WaAAtasimoo bihabliAllahi jameeAAan wala tafarraqoo wathkurooniAAmata Allahi AAalaykum ith kuntum aAAdaanfaallafa bayna quloobikum faasbahtum biniAAmatihiikhwanan wakuntum AAala shafa hufratinmina annari faanqathakum minha kathalikayubayyinu Allahu lakum ayatihi laAAallakumtahtadoon
Sahih International
And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.
Muhsin Khan
And hold fast, all of you together, to the Rope of Allah (i.e. this Quran), and be not divided among yourselves, and remember Allah's Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus Allah makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided.
Yusuf Ali
And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided.
Dr. Ghali
And adhere firmly to the Rope (i.e. the Covenant of Allah=the Qur'an) of Allah, altogether, and do not be disunited; and remember the favor of Allah upon you as you were enemies, then He brought your hearts together, (Literally: joined "between") so you have become brethren by His favor. And you were upon the brink of a hole of the Fire, so He rescued you from it. Thus Allah makes evident His signs to you, that possibly you would be guided.
Tafsir al-Jalalayn
And hold fast to, clutch, God’s bond, namely, His religion, together, and do not scatter, after submitting [to Islam]; remember God’s grace, His bestowing of favours, upon you, O companies of the Aws and the Khazraj, when you were enemies, and He brought your hearts together, through Islam, so that by His grace you became brothers, in religion and comradeship; and you were upon the brink, the edge, of a pit of fire, such that to fall into it you only had to die disbelieving; but He delivered you from it, through belief. So, just as He has made clear for you what has been mentioned, God makes clear to you His signs that you might be guided.
3.104
3:104
Transliteration
Waltakun minkum ommatun yadAAoona ilaalkhayri waya/muroona bilmaAAroofi wayanhawna AAanialmunkari waola-ika humu almuflihoon
Sahih International
And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.
Muhsin Khan
Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful.
Yusuf Ali
Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.
Dr. Ghali
And let (i.e. there shall indeed be. the Arabic is emphatic) there be a nation of you (who) call to charity, and command beneficence, and forbid maleficence; and those are they (who are) the prosperers.
Tafsir al-Jalalayn
Let there be one community of you calling to good, to Islam, and enjoining decency, and forbidding indecency; those, that call, bid and forbid, are the successful, the victorious (the particle min, ‘of’, [in minkum, ‘of you’] is partitive, since what is mentioned is a collective obligation [fard kif?ya], and is not incumbent upon every individual of the community, for not every person, such as the ignorant, is up to it. However, it is also said that this particle is extra, and what is meant is, ‘so that you are a community [calling to good and so on]’).
3.105
3:105
Transliteration
Wala takoonoo kallatheenatafarraqoo wakhtalafoo min baAAdi ma jaahumualbayyinatu waola-ika lahum AAathabun AAatheem
Sahih International
And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment.
Muhsin Khan
And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.
Yusuf Ali
Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty,-
Dr. Ghali
And do not be as the ones who were disunited and differed (among themselves), even after the supreme evidences came to them. And those will have a tremendous torment.
Tafsir al-Jalalayn
Be not as those who scattered, in their religion, and disputed, over it, after the clear proofs came to them, and these are the Jews and the Christians, those there awaits a mighty chastisement.
3.106
3:106
Transliteration
Yawma tabyaddu wujoohun wataswadduwujoohun faamma allatheena iswaddat wujoohuhumakafartum baAAda eemanikum fathooqoo alAAathababima kuntum takfuroon
Sahih International
On the Day [some] faces will turn white and [some] faces will turn black. As for those whose faces turn black, [to them it will be said], "Did you disbelieve after your belief? Then taste the punishment for what you used to reject."
Muhsin Khan
On the Day (i.e. the Day of Resurrection) when some faces will become white and some faces will become black; as for those whose faces will become black (to them will be said): "Did you reject Faith after accepting it? Then taste the torment (in Hell) for rejecting Faith."
Yusuf Ali
On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): "Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith."
Dr. Ghali
The Day when (some) faces are whitened, and (some) faces blackened. Then, as for the ones whose faces are blackened- "Did you disbelieve after your belief? Then taste the torment for that you disbelieved."
Tafsir al-Jalalayn
The day when some faces are blackened, and some faces whitened, that is, the Day of Resurrection. As for those whose faces are blackened, these being the disbelievers, who are thrown into the Fire and to whom it is said in rebuke: ‘Did you disbelieve after you had believed, on the day the covenant was made? Then taste the chastisement for what you disbelieved!’
3.107
3:107
Transliteration
Waamma allatheena ibyaddatwujoohuhum fafee rahmati Allahi hum feeha khalidoon
Sahih International
But as for those whose faces will turn white, [they will be] within the mercy of Allah . They will abide therein eternally.
Muhsin Khan
And for those whose faces will become white, they will be in Allah's Mercy (Paradise), therein they shall dwell forever.
Yusuf Ali
But those whose faces will be (lit with) white,- they will be in (the light of) Allah's mercy: therein to dwell (for ever).
Dr. Ghali
And as for the ones whose faces are whitened, they will be in the mercy of Allah, they are therein eternally (abiding).
Tafsir al-Jalalayn
But as for those whose faces are whitened, and these are the believers, they shall be in God’s mercy, that is to say, in Paradise, abiding therein.
3.108
3:108
Transliteration
Tilka ayatu Allahinatlooha AAalayka bilhaqqi wama Allahuyureedu thulman lilAAalameen
Sahih International
These are the verses of Allah . We recite them to you, [O Muhammad], in truth; and Allah wants no injustice to the worlds.
Muhsin Khan
These are the Verses of Allah: We recite them to you (O Muhammad SAW) in truth, and Allah wills no injustice to the 'Alamin (mankind and jinns).
Yusuf Ali
These are the Signs of Allah: We rehearse them to thee in Truth: And Allah means no injustice to any of His creatures.
Dr. Ghali
Those are the ayat (i.e., signs or verses) of Allah; We recite them to you with the Truth; and in no way does Allah will injustice to the worlds.
Tafsir al-Jalalayn
Those, that is to say, these verses, are the verses of God which We recite to you, O Muhammad (s), in truth, and God desires not any injustice for the worlds, punishing them for no crime.
3.109
3:109
Transliteration
Walillahi ma fee assamawatiwama fee al-ardi wa-ila AllahiturjaAAu al-omoor
Sahih International
To Allah belongs whatever is in the heavens and whatever is on the earth. And to Allah will [all] matters be returned.
Muhsin Khan
And to Allah belongs all that is in the heavens and all that is in the earth. And all matters go back (for decision) to Allah.
Yusuf Ali
To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision).
Dr. Ghali
And to Allah (belongs) whatever is in the heavens and whatever is in the earth; and to Allah all Commands are returned.
Tafsir al-Jalalayn
To God belongs all that is in the heavens and in the earth, as possessions, creatures and servants, and to Him all matters are returned.
3.110
3:110
Transliteration
Kuntum khayra ommatin okhrijat linnasita/muroona bilmaAAroofi watanhawna AAani almunkariwatu/minoona billahi walaw amana ahlu alkitabilakana khayran lahum minhumu almu/minoona waaktharuhumualfasiqoon
Sahih International
You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah . If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.
Muhsin Khan
You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad SAW and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allah. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Al-Fasiqun (disobedient to Allah - and rebellious against Allah's Command).
Yusuf Ali
Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors.
Dr. Ghali
You have been the most charitable nation brought out to mankind: you command beneficence, and forbid maleficence, and believe in Allah. And if the population of the Book (Or: Family of the Book; i.e., the Jews and Christians) believed, it would indeed have been charitable for them; (some) of them are the believers, and the majority of them are the immoral.
Tafsir al-Jalalayn
You, O community of Muhammad (s), are the best community brought forth, manifested, to men, according to God’s knowledge, enjoining decency, and forbidding indecency, and believing in God. Had the People of the Scripture believed, it, their belief, would have been better for them; some of them are believers, such as ‘Abd All?h b. Sal?m, may God be pleased with him and his companions; but most of them, the disbelievers, are wicked.
3.111
3:111
Transliteration
Lan yadurrookum illa athanwa-in yuqatilookum yuwallookumu al-adbara thumma layunsaroon
Sahih International
They will not harm you except for [some] annoyance. And if they fight you, they will show you their backs; then they will not be aided.
Muhsin Khan
They will do you no harm, barring a trifling annoyance; and if they fight against you, they will show you their backs, and they will not be helped.
Yusuf Ali
They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get.
Dr. Ghali
111. They will never harm you except a (little) hurt; and in case they fight you, they will tur n on you their backs; (Literally: their hind parts) thereafter they will not be granted victory.
Tafsir al-Jalalayn
They, the Jews, will not harm you, O company of Muslims, in any way, except a little hurt, with their tongues, such as slander and threats; and if they fight against you, they will turn their backs to you, in retreat, then they will not be helped, against you, but you will be helped against them.
3.112
3:112
Transliteration
Duribat AAalayhimu aththillatuayna ma thuqifoo illa bihablin mina Allahiwahablin mina annasi wabaoo bighadabinmina Allahi waduribat AAalayhimu almaskanatu thalikabi-annahum kanoo yakfuroona bi-ayati Allahiwayaqtuloona al-anbiyaa bighayri haqqin thalikabima AAasaw wakanoo yaAAtadoon
Sahih International
They have been put under humiliation [by Allah ] wherever they are overtaken, except for a covenant from Allah and a rope from the Muslims. And they have drawn upon themselves anger from Allah and have been put under destitution. That is because they disbelieved in the verses of Allah and killed the prophets without right. That is because they disobeyed and [habitually] transgressed.
Muhsin Khan
Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allah, and from men; they have drawn on themselves the Wrath of Allah, and destruction is put over them. This is because they disbelieved in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and killed the Prophets without right. This is because they disobeyed (Allah) and used to transgress beyond bounds (in Allah's disobedience, crimes and sins).
Yusuf Ali
Shame is pitched over them (Like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution. This because they rejected the Signs of Allah, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds.
Dr. Ghali
Humiliation has been stricken upon them wherever they were caught, except they be with a Rope (i.e., the Covenant of Allah "the Qur'an and Sunnah) from Allah and a rope (i.e., a bond of other nations) from mankind. And they have incurred anger from Allah and have been stricken with indigence. That (is) because they used to disbelieve in the signs of Allah and to kill the Prophesiers (i.e., the Prophets) untruthfully; (i.e., without right) that (is) because they disobeyed and they were transgressing.
Tafsir al-Jalalayn
Abasement shall be cast upon them, wherever they are found, so that they have no strength and no protection, save, if they be [clinging to], a rope of God, and a rope of the, believing, people, this being the latter’s covenant of security for them on the condition that they pay the jizya, in other words, they have no protection other than this; they have incurred, they have ended up, with anger from God, and poverty shall be cast upon them; that, is, because they disbelieved in God’s signs, and slew the prophets without right; that (dh?lika is [repeated] for emphasis), is, because they disobeyed, God’s command, and used to transgress, passing from what is lawful into what is unlawful.
3.113
3:113
Transliteration
Laysoo sawaan min ahli alkitabiommatun qa-imatun yatloona ayati Allahianaa allayli wahum yasjudoon
Sahih International
They are not [all] the same; among the People of the Scripture is a community standing [in obedience], reciting the verses of Allah during periods of the night and prostrating [in prayer].
Muhsin Khan
Not all of them are alike; a party of the people of the Scripture stand for the right, they recite the Verses of Allah during the hours of the night, prostrating themselves in prayer.
Yusuf Ali
Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration.
Dr. Ghali
They are not (all) equal. Of the population of the Book (Or: Family of the Book; i.e., the Jews and Christians) is an upright nation (who) recite the signs (i.e., verses) of Allah at various times of the night as they prostrate themselves (to Him).
Tafsir al-Jalalayn
Yet they, the People of the Scripture, are not all alike, equal; some of the People of the Scripture are a community upright, with integrity, adhering to the truth, such as ‘Abd All?h b. Sal?m, may God be pleased with him and his companions, who recite God’s verses in the watches of the night, that is, during its hours, prostrating themselves, performing prayer (wa-hum yasjud?n, ‘prostrating themselves’, is a circumstantial qualifier).
3.114
3:114
Transliteration
Yu/minoona billahi walyawmial-akhiri waya/muroona bilmaAAroofi wayanhawnaAAani almunkari wayusariAAoona fee alkhayrati waola-ikamina assaliheen
Sahih International
They believe in Allah and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous.
Muhsin Khan
They believe in Allah and the Last Day; they enjoin Al-Ma'ruf (Islamic Monotheism, and following Prophet Muhammad SAW) and forbid Al-Munkar (polytheism, disbelief and opposing Prophet Muhammad SAW); and they hasten in (all) good works; and they are among the righteous.
Yusuf Ali
They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous.
Dr. Ghali
They believe in Allah and the Last Day, and command beneficence, and forbid maleficence, and vie swiftly in charitable deeds; and those are of the righteous.
Tafsir al-Jalalayn
They believe in God and in the Last Day, enjoining decency and forbidding indecency, vying with one another in good works; those, described in the way God has mentioned, are of the righteous, and some of them are not like this and are not righteous.
3.115
3:115
Transliteration
Wama yafAAaloo min khayrin falanyukfaroohu wallahu AAaleemun bilmuttaqeen
Sahih International
And whatever good they do - never will it be removed from them. And Allah is Knowing of the righteous.
Muhsin Khan
And whatever good they do, nothing will be rejected of them; for Allah knows well those who are Al-Muttaqun (the pious - see V.2:2).
Yusuf Ali
Of the good that they do, nothing will be rejected of them; for Allah knoweth well those that do right.
Dr. Ghali
And whatever charity they perform, (then) they will never be disavowed (the reward of it), and Allah is Ever-Knowing of the pious.
Tafsir al-Jalalayn
And whatever good you do, O community, (taf‘al?, ‘you do’, or if this is read yaf‘al?, ‘they do’, then [it is referring to them] ‘the upright community’), you shall not be denied it ([read] in both ways [fa-lan tukfar?hu, ‘you shall not be denied it’, or fa-lan yukfar?hu, ‘they shall not be denied it’]), you shall not be deprived of its reward, but you will be rewarded for it, and God knows the God-fearing.
3.116
3:116
Transliteration
Inna allatheena kafaroo lan tughniyaAAanhum amwaluhum wala awladuhum mina Allahishay-an waola-ika as-habu annarihum feeha khalidoon
Sahih International
Indeed, those who disbelieve - never will their wealth or their children avail them against Allah at all, and those are the companions of the Fire; they will abide therein eternally.
Muhsin Khan
Surely, those who reject Faith (disbelieve in Muhammad SAW as being Allah's Prophet and in all that which he has brought from Allah), neither their properties, nor their offspring will avail them aught against Allah. They are the dwellers of the Fire, therein they will abide. (Tafsir At-Tabari, Vol. 4, Page 58).
Yusuf Ali
Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against Allah: They will be companions of the Fire,-dwelling therein (for ever).
Dr. Ghali
Surely the ones who have disbelieved, their riches will never avail them, neither their children, anything against Allah; and those are the companions (i.e., the inhabitants) of the Fire, and they are therein eternally (abiding).
Tafsir al-Jalalayn
As for the disbelievers, their riches shall not avail, protect, them, neither their children, against God, that is, against His chastisement: these two are singled out for mention because a person usually avails himself either by paying a ransom, or by [resorting to] the help of his children; those are the inhabitants of the Fire, abiding therein.
3.117
3:117
Transliteration
Mathalu ma yunfiqoona fee hathihialhayati addunya kamathali reehinfeeha sirrun asabat hartha qawmin thalamooanfusahum faahlakat-hu wama thalamahumu Allahuwalakin anfusahum yathlimoon
Sahih International
The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have wronged themselves and destroys it. And Allah has not wronged them, but they wrong themselves.
Muhsin Khan
The likeness of what they spend in this world is the likeness of a wind which is extremely cold; it struck the harvest of a people who did wrong against themselves and destroyed it, (i.e. the good deed of a person is only accepted if he is a monotheist and believes in all the Prophets of Allah, including Christ and Muhammad SAW). Allah wronged them not, but they wronged themselves.
Yusuf Ali
What they spend in the life of this (material) world May be likened to a wind which brings a nipping frost: It strikes and destroys the harvest of men who have wronged their own souls: it is not Allah that hath wronged them, but they wrong themselves.
Dr. Ghali
The likeness of whatever they expend in this present life (Literally: the lowly "life", i.e., the life of this world) is as the likeness of a wind wherein there is clamoring cold that afflicted the tillage of a people who did injustice to themselves, and so it did cause it to perish. And in no way did Allah do any injustice to them but they did injustice to themselves.
Tafsir al-Jalalayn
The likeness, the description, of what they, the disbelievers, expend in the life of this world, in the way of enmity towards the Prophet or in the way of voluntary almsgiving or the like, is as the likeness of a wind wherein is a blast, of extreme hot or cold, that smote the tillage, the crops, of a people who have wronged themselves, through unbelief and disobedience, and destroyed it, so that they could not profit from it; so it is with what they expend, it perishes and they profit nothing from it. God did not wrong them, when they lost what they expended, but they wronged themselves, through unbelief, which necessitated this loss.
3.118
3:118
Transliteration
Ya ayyuha allatheena amanoola tattakhithoo bitanatan min doonikum laya/loonakum khabalan waddoo ma AAanittum qad badatialbaghdao min afwahihim wama tukhfee sudooruhumakbaru qad bayyanna lakumu al-ayati inkuntum taAAqiloon
Sahih International
O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.
Muhsin Khan
O you who believe! Take not as (your) Bitanah (advisors, consultants, protectors, helpers, friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayat (proofs, evidences, verses) if you understand.
Yusuf Ali
O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom.
Dr. Ghali
O you who have believed, do not take to yourselves retainers, apart from your (people); they spare nothing to (cause) confusion to you; they would like to (bring you) whatever distresses you. Abhorrence has already been displayed of their mouths, and whatever their breasts conceal is (still) greater. We have already made evident to you the signs, in case you consider.
Tafsir al-Jalalayn
O you who believe, do not take as intimates, as sincere friends, revealing to them your secret thoughts, anyone apart from yourselves, from among the Jews, Christians and the hypocrites; such men spare nothing to ruin you (khab?lan is in the accusative because the preposition [that usually precedes it, sc. f?’l-khab?l] has been omitted), that is to say, they would not be remiss about corrupting you; they would love, they wish, for you to suffer ([al-‘anat means] extreme hardship). Hatred, enmity towards you, is revealed, it is manifested, by their mouths, by sowing discord among you and informing the idolaters of your secret [plans]; and what their breasts conceal, of enmity, is yet greater. Now We have made clear to you the signs, of their enmity; if you understand, this, then do not befriend them.
3.119
3:119
Transliteration
Ha antum ola-i tuhibboonahumwala yuhibboonakum watu/minoona bilkitabikullihi wa-itha laqookum qaloo amannawa-itha khalaw AAaddoo AAalaykumu al-anamilamina alghaythi qul mootoo bighaythikuminna Allaha AAaleemun bithati assudoor
Sahih International
Here you are loving them but they are not loving you, while you believe in the Scripture - all of it. And when they meet you, they say, "We believe." But when they are alone, they bite their fingertips at you in rage. Say, "Die in your rage. Indeed, Allah is Knowing of that within the breasts."
Muhsin Khan
Lo! You are the ones who love them but they love you not, and you believe in all the Scriptures [i.e. you believe in the Taurat (Torah) and the Injeel (Gospel), while they disbelieve in your Book, the Quran]. And when they meet you, they say, "We believe". But when they are alone, they bite the tips of their fingers at you in rage. Say: "Perish in your rage. Certainly, Allah knows what is in the breasts (all the secrets)."
Yusuf Ali
Ah! ye are those who love them, but they love you not,- though ye believe in the whole of the Book. When they meet you, they say, "We believe": But when they are alone, they bite off the very tips of their fingers at you in their rage. Say: "Perish in you rage; Allah knoweth well all the secrets of the heart."
Dr. Ghali
Now, you are those ones who love them, and they do not love you, and you believe in the Book, all of it. And when they meet you, they say, "We have believed." And when they go away in private, they bite at you their finger-tips in rage. Say, "Die in your rage; surely Allah is Ever-Knowing of the inmost (thoughts) in the breasts " (Literally: what the breasts own).
Tafsir al-Jalalayn
Lo (h?, ‘lo!’, is for calling attention [to something]), there you are, O believers, you love them, on account of their kinship and their [pretence of] friendship towards you, but they love you not, since they oppose you in religion; you believe in the Book, all of it, that is to say, in the Books, all of them, but they do not believe in your Book, and when they meet you they say, ‘We believe,’ but when they are alone, they bite at you their fingertips, in rage, in extreme fury at what they see of your mutual affection: the biting of the fingertips is used to figuratively express the severity of rage, even if there be no biting involved. Say: ‘Perish in your rage, that is, be this way until the end of your lives, for you shall not see what will please you; God knows what is in the breasts’, what is in the hearts, including that which these conceal.
3.120
3:120
Transliteration
In tamsaskum hasanatun tasu/humwa-in tusibkum sayyi-atun yafrahoo bihawa-in tasbiroo watattaqoo la yadurrukumkayduhum shay-an inna Allaha bima yaAAmaloona muheet
Sahih International
If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah , their plot will not harm you at all. Indeed, Allah is encompassing of what they do.
Muhsin Khan
If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it. But if you remain patient and become Al-Muttaqun (the pious - see V.2:2), not the least harm will their cunning do to you. Surely, Allah surrounds all that they do.
Yusuf Ali
If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are constant and do right, not the least harm will their cunning do to you; for Allah Compasseth round about all that they do.
Dr. Ghali
In case a fair (reward) touches you, (i.e. the believers) it vexes them; and in case an odious (disadvantage) afflicts you, they exult with it. And in case you are patient and pious, their plotting will harm you nothing. Surely Allah is Supremely Encompassing of whatever they do.
Tafsir al-Jalalayn
If good fortune, a favour such as victory or booty, befalls you, it is evil for them, it grieves them; but if evil, such as defeat or drought, befalls you, they rejoice thereat (the conditional statement here is semantically connected to the previous conditional, and what comes in between is a parenthetical [statement], the meaning being that their enmity towards you is endless, so why do you befriend them? Avoid them!) Yet if you endure, their harm, and fear, God by [not] befriending them and so on, their guile will not hurt you (read either l? yadirkum or l? yadurrukum) at all; God encompasses what they do (ya‘mal?n, or may be read ta‘mal?n, ‘what you do’), He has knowledge of it and will requite them for it.
3.121
3:121
Transliteration
Wa-ith ghadawta min ahlika tubawwi-oalmu/mineena maqaAAida lilqitali wallahusameeAAun AAaleem
Sahih International
And [remember] when you, [O Muhammad], left your family in the morning to post the believers at their stations for the battle [of Uhud] - and Allah is Hearing and Knowing -
Muhsin Khan
And (remember) when you (Muhammad SAW) left your household in the morning to post the believers at their stations for the battle (of Uhud). And Allah is All-Hearer, All-Knower.
Yusuf Ali
Remember that morning Thou didst leave Thy household (early) to post the faithful at their stations for battle: And Allah heareth and knoweth all things:
Dr. Ghali
And (remember) as you went forth early from your family to locate the believers in their positions (Literally: seats) for fighting; (The reference is to the Battle of' Uhud) and Allah is Ever-Hearing, Ever-Knowing.
Tafsir al-Jalalayn
And, mention O Muhammad (s), when you went forth at dawn from your family, at Medina, to assign the believers, to have [them] occupy, their places, stations for them to stand at, for battle, and God hears, what you say, knows, your circumstances: this was the day of [the battle of] Uhud. The Prophet (s) set out with 1000 or 950 men, while the idolaters numbered 3000. The Prophet pitched camp at the ravine on Saturday 7th of Shaww?l in year 3 of the Hijra. He had his back and that of his troops to Uhud. He arranged their lines and placed a group of archers under the command of ‘Abd All?h b. Jubayr at the foot of the mountain and said to them: ‘Defend us with your arrows in case they come up from behind us, and remain here whether we are being defeated or on the verge of victory’.
3.122
3:122
Transliteration
Ith hammat ta-ifataniminkum an tafshala wallahu waliyyuhumawaAAala Allahi falyatawakkali almu/minoon
Sahih International
When two parties among you were about to lose courage, but Allah was their ally; and upon Allah the believers should rely.
Muhsin Khan
When two parties from among you were about to lose heart, but Allah was their Wali (Supporter and Protector). And in Allah should the believers put their trust.
Yusuf Ali
Remember two of your parties Meditated cowardice; but Allah was their protector, and in Allah should the faithful (Ever) put their trust.
Dr. Ghali
(Remember) as two sections of you were about to be disheartened, and Allah is their Ever- Patronizing Patron; and on Allah let the believers then put their trust.
Tafsir al-Jalalayn
When (idh, substitutes for the previous idh) two parties of you, the Ban? Salima and the Ban? H?ritha, the two flanks of the army, were about to lose heart, [about] to shrink from the battle and retreat, after ‘Abd All?h b. Ubayy, the hypocrite, and his companions began to retreat. He [Ibn Ubayy] said, ‘Why should we get ourselves and our children killed?’ and he also said to Ab? J?bir al-Salam? — who had said to him, ‘I implore you by God for your Prophet’s sake and yours’ — ‘If we knew how to fight, we would follow you!’ But God then made them [the Ban? Salima and the Ban? H?ritha] steadfast and they did not abandon [the field]; and God was their Protector, their Helper, and let the believers rely on God, let them place their trust in Him and none other.
3.123
3:123
Transliteration
Walaqad nasarakumu Allahubibadrin waantum athillatun fattaqoo AllahalaAAallakum tashkuroon
Sahih International
And already had Allah given you victory at [the battle of] Badr while you were few in number. Then fear Allah ; perhaps you will be grateful.
Muhsin Khan
And Allah has already made you victorious at Badr, when you were a weak little force. So fear Allah much [abstain from all kinds of sins and evil deeds which He has forbidden and love Allah much, perform all kinds of good deeds which He has ordained] that you may be grateful.
Yusuf Ali
Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah; thus May ye show your gratitude.
Dr. Ghali
And indeed Allah readily granted you victory at Badr, and you were humble; so be pious to Allah, that possibly you would thank (Him).
Tafsir al-Jalalayn
When they were defeated, the following was revealed as a way of reminding them of God’s favour: God already gave you victory at Badr, a location between Mecca and Medina, when you were contemptible, few in number and weapons. So fear God, in order that you might be thankful, for His blessings.
3.124
3:124
Transliteration
Ith taqoolu lilmu/mineena alanyakfiyakum an yumiddakum rabbukum bithalathati alafinmina almala-ikati munzaleen
Sahih International
[Remember] when you said to the believers, "Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?
Muhsin Khan
(Remember) when you (Muhammad SAW) said to the believers, "Is it not enough for you that your Lord (Allah) should help you with three thousand angels; sent down?"
Yusuf Ali
Remember thou saidst to the Faithful: "Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down?
Dr. Ghali
As you said to the believers, "Is it never sufficient for you that your Lord should supply you with three thousand of the Angels sent down (upon you)?"
Tafsir al-Jalalayn
When (idh, an adverbial qualifier of nasarakum, ‘He gave you victory’ [in the previous verse]) you were saying to the believers, promising them as reassurance [for them]: ‘Is it not sufficient for you that your Lord should reinforce you, [that] He should succour you, with three thousand angels sent down? (read munzal?n or munazzal?n, ‘sent down’).
3.125
3:125
Transliteration
Bala in tasbiroo watattaqoowaya/tookum min fawrihim hatha yumdidkum rabbukumbikhamsati alafin mina almala-ikatimusawwimeen
Sahih International
Yes, if you remain patient and conscious of Allah and the enemy come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction]
Muhsin Khan
"Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction)."
Yusuf Ali
"Yea, - if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught.
Dr. Ghali
Yes indeed, in case you are patient and pious, and (the enemy) comes up (against) you instantly, (Literally: this instant of theirs) your Lord will supply you with five thousand of the Angels, markedly swooping.
Tafsir al-Jalalayn
Yea, it is sufficient for you. In [s?rat] al-Anf?l [it is stated] with a thousand [Q. 8:9], because at first He reinforced them with this [thousand], then it became three [thousand] then five [thousand], as God says: if you are patient, in encountering the enemy, and fear, God in not contravening [His command], and they, the idolaters, come against you instantly, your Lord will reinforce you with five thousand angels accoutred’ (read musawimm?n or musawamm?n), that is to say, distinctively marked [for the battle]. Indeed, they were patient and God fulfilled His promise to them, so that the angels fought together with them riding upon piebald horses wearing yellow or white turbans, let loose down to their shoulders.
3.126
3:126
Transliteration
Wama jaAAalahu Allahu illabushra lakum walitatma-inna quloobukum bihi wamaannasru illa min AAindi AllahialAAazeezi alhakeem
Sahih International
And Allah made it not except as [a sign of] good tidings for you and to reassure your hearts thereby. And victory is not except from Allah , the Exalted in Might, the Wise -
Muhsin Khan
Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise.
Yusuf Ali
Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah. The Exalted, the Wise:
Dr. Ghali
And in no way has Allah made (this supply) except as good tidings to you and that thereby your hearts may be composed; and in no way does victory (come) except from the Providence of Allah, The Ever-Mighty, The Ever-Wise.
Tafsir al-Jalalayn
What God ordained, that is, of reinforcement, was only as a good tiding to you, of victory, and that your hearts might be at peace, [that] they might be at rest, and not be terrified by the large number of the enemy as compared to your small number. Victory comes only from God, the Mighty, the Wise, He gives it to whomever He will, and [victory comes] not because of a large army.
3.127
3:127
Transliteration
LiyaqtaAAa tarafan mina allatheenakafaroo aw yakbitahum fayanqaliboo kha-ibeen
Sahih International
That He might cut down a section of the disbelievers or suppress them so that they turn back disappointed.
Muhsin Khan
That He might cut off a part of those who disbelieve, or expose them to infamy, so that they retire frustrated.
Yusuf Ali
That He might cut off a fringe of the Unbelievers or expose them to infamy, and they should then be turned back, frustrated of their purpose.
Dr. Ghali
That He may cut off a fringe of the ones who have disbelieved or suppress them, so they would turn over disappointed.
Tafsir al-Jalalayn
And that He might cut off (li-yaqta‘, is semantically connected to the clause containing nasarakum, ‘He gave you victory’), that is to say, that He might destroy, a party of the disbelievers, by slaying them or making them fall captive, or suppress them, humiliate them through defeat, so that they fall back, return, frustrated, not having secured what they desired.
3.128
3:128
Transliteration
Laysa laka mina al-amri shay-on aw yatoobaAAalayhim aw yuAAaththibahum fa-innahum thalimoon
Sahih International
Not for you, [O Muhammad, but for Allah ], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.
Muhsin Khan
Not for you (O Muhammad SAW, but for Allah) is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the Zalimun (polytheists, disobedients, and wrong-doers, etc.).
Yusuf Ali
Not for thee, (but for Allah), is the decision: Whether He turn in mercy to them, or punish them; for they are indeed wrong-doers.
Dr. Ghali
You have nothing to do concerning the Command, (i.e. My Command) whether He relents towards them or torments them, as surely they are unjust.
Tafsir al-Jalalayn
When, on the Day of Uhud, the Prophet received a head wound and his front tooth was broken, and he said, ‘How does a people who have drenched the face of their Prophet in blood [expect to] prosper?’, the following was revealed: It is no concern at all of yours, nay, it is God’s concern, so be patient, whether, meaning, until such time as, He relents to them, through [their acceptance of] Islam, or chastises them; for they are indeed evildoers, by [virtue of their] disbelief.
3.129
3:129
Transliteration
Walillahi ma fee assamawatiwama fee al-ardi yaghfiru liman yashaowayuAAaththibu man yashao wallahughafoorun raheem
Sahih International
And to Allah belongs whatever is in the heavens and whatever is on the earth. He forgives whom He wills and punishes whom He wills. And Allah is Forgiving and Merciful.
Muhsin Khan
And to Allah belongs all that is in the heavens and all that is in the earth. He forgives whom He wills, and punishes whom He wills. And Allah is Oft-Forgiving, Most Merciful.
Yusuf Ali
To Allah belongeth all that is in the heavens and on earth. He forgiveth whom He pleaseth and punisheth whom He pleaseth; but Allah is Oft-Forgiving, Most Merciful.
Dr. Ghali
And to Allah (belongs) whatever is in the heavens and whatever is in the earth. He forgives whomever He decides and torments whomever He decides; and Allah is Ever-Forgiving, Ever-Merciful.
Tafsir al-Jalalayn
To God belongs all that is in the heavens and the earth, as possessions, creatures and servants; He forgives whom He wills, forgiveness for, and chastises whom He wills, chastisement for. And God is Forgiving, of His friends, Merciful, to those who obey Him.
3.130
3:130
Transliteration
Ya ayyuha allatheena amanoola ta/kuloo arriba adAAafanmudaAAafatan wattaqoo Allaha laAAallakumtuflihoon
Sahih International
O you who have believed, do not consume usury, doubled and multiplied, but fear Allah that you may be successful.
Muhsin Khan
O you who believe! Eat not Riba (usury) doubled and multiplied, but fear Allah that you may be successful.
Yusuf Ali
O ye who believe! Devour not usury, doubled and multiplied; but fear Allah; that ye may (really) prosper.
Dr. Ghali
O you who have believed, do not eat riba, (i.e., usury; interest and other unlawful gains) doubled (and) redoubled, and be pious to Allah that possibly you would prosper.
Tafsir al-Jalalayn
O you who believe, do not exact usury, twofold and severalfold (read mud?‘afatan or mud‘afatan) by increasing the amount [to be repaid] when the [loan] period comes to an end and delaying the request [of the loan]. And fear God, by abandoning such [usury], so that you may prosper, [that] you may triumph.
3.131
3:131
Transliteration
Wattaqoo annaraallatee oAAiddat lilkafireen
Sahih International
And fear the Fire, which has been prepared for the disbelievers.
Muhsin Khan
And fear the Fire, which is prepared for the disbelievers.
Yusuf Ali
Fear the Fire, which is repaired for those who reject Faith:
Dr. Ghali
And protect yourselves from the Fire that is prepared for the disbelievers.
Tafsir al-Jalalayn
And fear the Fire that has been prepared for the disbelievers, lest you be chastised with it.
3.132
3:132
Transliteration
WaateeAAoo Allaha warrasoolalaAAallakum turhamoon
Sahih International
And obey Allah and the Messenger that you may obtain mercy.
Muhsin Khan
And obey Allah and the Messenger (Muhammad SAW) that you may obtain mercy.
Yusuf Ali
And obey Allah and the Messenger; that ye may obtain mercy.
Dr. Ghali
And obey Allah and the Messenger that possibly you would be granted mercy.
Tafsir al-Jalalayn
And obey God and the Messenger, so that you may find mercy.
3.133
3:133
Transliteration
WasariAAoo ila maghfiratinmin rabbikum wajannatin AAarduha assamawatuwal-ardu oAAiddat lilmuttaqeen
Sahih International
And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous
Muhsin Khan
And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for Al-Muttaqun (the pious - see V.2:2).
Yusuf Ali
Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,-
Dr. Ghali
And vie swiftly with one another for forgiveness from your Lord and for a Garden whose breadth is the heavens and the earth, prepared for the pious.
Tafsir al-Jalalayn
And vie with one another hastening (read wa-s?ri‘? or [simply] s?ri‘?) to forgiveness from your Lord, and to a garden as wide as the heavens and the earth, that is, as broad as both of them together if put side by side, breadth denotes ampleness, that has been prepared for those who fear God in being obedient and abandoning acts of disobedience.
3.134
3:134
Transliteration
Allatheena yunfiqoona fee assarra-iwaddarra-i walkathimeenaalghaytha walAAafeena AAani annasiwallahu yuhibbu almuhsineen
Sahih International
Who spend [in the cause of Allah ] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good;
Muhsin Khan
Those who spend [in Allah's Cause - deeds of charity, alms, etc.] in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers).
Yusuf Ali
Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;-
Dr. Ghali
Who expend in easiness and tribulation, and (are) the repressors of (their) rage, and are the clement towards (their) fellow-men; (Literally: mankind) and Allah loves the fair-doers.
Tafsir al-Jalalayn
Who expend, in obedience to God, in prosperity and adversity, in [times of] ease and difficulty, and restrain their rage, [and] desist from following it up even though they are able to, and pardon their fellow-men, those who wrong them, waiving their punishment; and God loves those who are virtuous, through such actions, that is to say, He will reward them.
3.135
3:135
Transliteration
Wallatheena ithafaAAaloo fahishatan aw thalamoo anfusahum thakarooAllaha fastaghfaroo lithunoobihim wamanyaghfiru aththunooba illa Allahuwalam yusirroo AAala ma faAAaloo wahumyaAAlamoon
Sahih International
And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah ? - and [who] do not persist in what they have done while they know.
Muhsin Khan
And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah - And do not persist in what (wrong) they have done, while they know.
Yusuf Ali
And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,- and who can forgive sins except Allah?- and are never obstinate in persisting knowingly in (the wrong) they have done.
Dr. Ghali
And who, when they (perform) an obscenity or do an injustice to themselves, remember Allah, and so they ask forgiveness for their guilty deeds- and who forgives guilty deeds except Allah (only)? - and who do not persist in the actions they performed, and they know (that).
Tafsir al-Jalalayn
And who when they commit an indecency, a despicable sin such as adultery, or wrong themselves, with less than that, such as a kiss, remember God, that is to say, His threat of punishment, and pray forgiveness for their sins — and who, that is, none, shall forgive sins but God? — and who do not persist, persevere, in what they did, but have desisted from it, knowing, that what they did was sinful.
3.136
3:136
Transliteration
Ola-ika jazaohum maghfiratunmin rabbihim wajannatun tajree min tahtihaal-anharu khalideena feeha waniAAma ajrualAAamileen
Sahih International
Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers.
Muhsin Khan
For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah's Orders).
Yusuf Ali
For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)!
Dr. Ghali
Those will have their recompense (as) forgiveness from their Lord and Gardens from beneath which rivers run, eternally (abiding) therein; and excellent (Literally: favorable) is the reward of the (fair) doers!
Tafsir al-Jalalayn
Those — their requital is forgiveness from their Lord, and Gardens beneath which rivers flow, abiding therein (kh?lid?na f?h?, an implied situation, that is, it is foreordained that they will abide in it once they enter it); excellent is the wage, this wage, of those workers, of obedience!
3.137
3:137
Transliteration
Qad khalat min qablikum sunanun faseeroofee al-ardi fanthuroo kayfa kanaAAaqibatu almukaththibeen
Sahih International
Similar situations [as yours] have passed on before you, so proceed throughout the earth and observe how was the end of those who denied.
Muhsin Khan
Many similar ways (and mishaps of life) were faced by nations (believers and disbelievers) that have passed away before you (as you have faced in the battle of Uhud), so travel through the earth, and see what was the end of those who disbelieved (in the Oneness of Allah, and disobeyed Him and His Messengers).
Yusuf Ali
Many were the Ways of Life that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth.
Dr. Ghali
Enactments (Reward for good or punishment for evil) have already passed away before you; so travel in the earth, then look into how was the end of the beliers.
Tafsir al-Jalalayn
The following was revealed regarding the defeat at Uhud: Ways of life have passed away before you, all manner of unbelief has preceded, where they have been given respite but are then seized [with punishment]; so travel in the land, O believers, and behold how was the end of those who denied, the messengers, that is, how their affair ended in destruction. So do not grieve on account of their victory, I am only giving them respite until their appointed time.
3.138
3:138
Transliteration
Hatha bayanun linnasiwahudan wamawAAithatun lilmuttaqeen
Sahih International
This [Qur'an] is a clear statement to [all] the people and a guidance and instruction for those conscious of Allah .
Muhsin Khan
This (the Quran) is a plain statement for mankind, a guidance and instruction to those who are Al-Muttaqun (the pious - see V.2:2).
Yusuf Ali
Here is a plain statement to men, a guidance and instruction to those who fear Allah!
Dr. Ghali
This is an evidence for mankind and a guidance and an admonition for the pious.
Tafsir al-Jalalayn
This, Qur’?n, is an exposition for, all, mankind, and a guidance, from error, and an admonition for such as are God-fearing, among them.
3.139
3:139
Transliteration
Wala tahinoo wala tahzanoowaantumu al-aAAlawna in kuntum mu/mineen
Sahih International
So do not weaken and do not grieve, and you will be superior if you are [true] believers.
Muhsin Khan
So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers.
Yusuf Ali
So lose not heart, nor fall into despair: For ye must gain mastery if ye are true in Faith.
Dr. Ghali
And do not feel feeble nor grieve; and you are the most exalted in case you are believers.
Tafsir al-Jalalayn
Faint not, shrink [not] from fighting the disbelievers, neither grieve, for what befell you at Uhud, for you shall prevail, through victory over them, if you are, truly, believers. (the response to this [last conditional clause] is the sum [meaning] of what has preceded it).
3.140
3:140
Transliteration
In yamsaskum qarhun faqad massaalqawma qarhun mithluhu watilka al-ayyamu nudawiluhabayna annasi waliyaAAlama Allahu allatheenaamanoo wayattakhitha minkum shuhadaa wallahula yuhibbu aththalimeen
Sahih International
If a wound should touch you - there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people so that Allah may make evident those who believe and [may] take to Himself from among you martyrs - and Allah does not like the wrongdoers -
Muhsin Khan
If a wound (and killing) has touched you, be sure a similar wound (and killing) has touched the others. And so are the days (good and not so good), We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the Zalimun (polytheists and wrong-doers).
Yusuf Ali
If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong.
Dr. Ghali
In case a blow touches you, (This refers to the Battle of 'Uhud) then a like blow has already touched the (disbelieving) people. And such days We interchange (i.e. the change of fortune) among mankind and that Allah may know (the ones) who have believed and take to Him martyr-witnesses from among you; and Allah does not love the unjust.
Tafsir al-Jalalayn
If a wound touches you, befalls you at Uhud, a like wound (qarh or qurh, which is the exhaustion that results from a wound and the like), already, at Badr, has touched the other people, the disbelievers. Such days We deal out in turn, We dispense them, among mankind, one day for one group, the next day for another, that they might be admonished, and that God may know, through knowledge manifested outwardly, those who believe, who are sincere in their faith from others; and that He may take witnesses from among you, honouring them with martyrdom, and God loves not the evildoers, the disbelievers, that is, He will chastise them, and the blessings He bestows upon them are only a [means of] drawing out [their punishment].
3.141
3:141
Transliteration
Waliyumahhisa Allahuallatheena amanoo wayamhaqa alkafireen
Sahih International
And that Allah may purify the believers [through trials] and destroy the disbelievers.
Muhsin Khan
And that Allah may test (or purify) the believers (from sins) and destroy the disbelievers.
Yusuf Ali
Allah's object also is to purge those that are true in Faith and to deprive of blessing Those that resist Faith.
Dr. Ghali
And that Allah may prove (i.e. purge them by clearing out the hypocrites and confirming the believers) (the ones) who have believed and expunge the disbelievers.
Tafsir al-Jalalayn
And that God may prove the believers, purifying them of sins through what befalls them, and efface, that is, destroy, the disbelievers.
3.142
3:142
Transliteration
Am hasibtum an tadkhuloo aljannatawalamma yaAAlami Allahu allatheena jahadoominkum wayaAAlama assabireen
Sahih International
Or do you think that you will enter Paradise while Allah has not yet made evident those of you who fight in His cause and made evident those who are steadfast?
Muhsin Khan
Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirin (the patient ones, etc.)?
Yusuf Ali
Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast?
Dr. Ghali
Or (even) did you reckon that you would enter the Garden and Allah does not as yet know (i.e., has not yet proved, tested) who of you have striven, and that He may know the patient?
Tafsir al-Jalalayn
Or, nay, did you suppose you should enter Paradise without God knowing, through knowledge manifested outwardly, who among you have struggled and who are patient, in [times of] hardship?
3.143
3:143
Transliteration
Walaqad kuntum tamannawna almawta min qablian talqawhu faqad raaytumoohu waantum tanthuroon
Sahih International
And you had certainly wished for martyrdom before you encountered it, and you have [now] seen it [before you] while you were looking on.
Muhsin Khan
You did indeed wish for death (Ash-Shahadah - martyrdom) before you met it. Now you have seen it openly with your own eyes.
Yusuf Ali
Ye did indeed wish for death before ye met him: Now ye have seen him with your own eyes, (And ye flinch!)
Dr. Ghali
And indeed you readily coveted death even before you met it; then you have already seen it, and you were looking (at it).
Tafsir al-Jalalayn
You were longing for (tamannawna: one of the two letters t?’ has been omitted from the original [tatamannawna]) death before you met it, when you said, ‘Would that we had a day like the Day of Badr in order to attain what its martyrs attained.’ Now you have seen it, that is, the cause of it, war, looking on, that is, with your eyes [open] and contemplating the conditions, so why did you retreat?
3.144
3:144
Transliteration
Wama muhammadun illarasoolun qad khalat min qablihi arrusulu afa-in mataaw qutila inqalabtum AAala aAAqabikum wamanyanqalib AAala AAaqibayhi falan yadurra Allahashay-an wasayajzee Allahu ashshakireen
Sahih International
Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.
Muhsin Khan
Muhammad (SAW) is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful.
Yusuf Ali
Muhammad is no more than a messenger: many Were the messenger that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.
Dr. Ghali
And in no way is Muhammad (anything) except a Messenger; the Messengers have already passed away before him. Then, will it be that, in case he dies or is killed, will you turn (Literally: turn (s) over on) on your heels? And whoever turns (Literally: turn (s) over on) on his heels, then he will never harm Allah in anything; and Allah will recompense the thankful.
Tafsir al-Jalalayn
With regard to their being routed, when it was rumoured that the Prophet had been killed and the hypocrites had said to the believers, ‘If he has been killed, go back to your [previous] religion’, the following was revealed: Muhammad is only a messenger; messengers have passed away before him. Why, if he should die or is slain, like others, will you turn back on your heels, will you return to unbelief (the last statement is the locus of the interrogative of denial, in other words, ‘he was not a worshipped being, so that [if he were to die] you should turn back [to your previous religion]’). If any man should turn back on his heels, he will not harm God in any way, but will be harming himself, and God will requite those that are thankful, for His graces by staying firm.
3.145
3:145
Transliteration
Wama kana linafsin an tamootailla bi-ithni Allahi kitabanmu-ajjalan waman yurid thawaba addunyanu/tihi minha waman yurid thawaba al-akhiratinu/tihi minha wasanajzee ashshakireen
Sahih International
And it is not [possible] for one to die except by permission of Allah at a decree determined. And whoever desires the reward of this world - We will give him thereof; and whoever desires the reward of the Hereafter - We will give him thereof. And we will reward the grateful.
Muhsin Khan
And no person can ever die except by Allah's Leave and at an appointed term. And whoever desires a reward in (this) world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof. And We shall reward the grateful
Yusuf Ali
Nor can a soul die except by Allah's leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude.
Dr. Ghali
And in no way is a self to die except by the permission of Allah, at an appointed term; (Literally: an appointed book) and whoever is willing to have the requital of the present (life), (Literally: this lowly life, i.e., the life of this world) We will bring him of it; and whoever is willing to have the requital of the Hereafter, We will bring him of it; and We will soon recompense the thankful.
Tafsir al-Jalalayn
It is not for any soul to die, save by the leave of God, by His decree, a prescribed (kit?ban, here a verbal noun, that is, God has prescribed this) term, that is to say, [a term fixed] in time, neither brought forward nor deferred, so why did you retreat [in defeat]? Defeat does not ward off death, nor does standing one’s ground sever life. And whoever desires, by his deeds, the reward of this world, that is, his requital in it, We will give him of it, what has been alloted to him, but he shall have no share in the Hereafter; and whoever desires the reward of the Hereafter, We will give him of it, that is, of its reward; and We will requite the thankful.
3.146
3:146
Transliteration
Wakaayyin min nabiyyin qatalamaAAahu ribbiyyoona katheerun fama wahanoo lima asabahumfee sabeeli Allahi wama daAAufoo wamaistakanoo wallahu yuhibbu assabireen
Sahih International
And how many a prophet [fought and] with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of Allah , nor did they weaken or submit. And Allah loves the steadfast.
Muhsin Khan
And many a Prophet (i.e. many from amongst the Prophets) fought (in Allah's Cause) and along with him (fought) large bands of religious learned men. But they never lost heart for that which did befall them in Allah's Way, nor did they weaken nor degrade themselves. And Allah loves As-Sabirin (the patient ones, etc.).
Yusuf Ali
How many of the prophets fought (in Allah's way), and with them (fought) Large bands of godly men? but they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in. And Allah Loves those who are firm and steadfast.
Dr. Ghali
And similarly many a Prophet there has been along with whom myriads manifold have fought; so in no way did they feel feeble for whatever afflicted them in the way of Allah, and in no way did they weaken, and in no way did they yield themselves; and Allah loves the patient.
Tafsir al-Jalalayn
How many a prophet has been killed (qutila, a variant reading has q?tala, ‘has fought’, the subject of the verb being the person governing it) and with him (ma‘ahu, the predicate, the subject of which [follows]) thousands manifold [fought], but they fainted not, they did [not] shrink, in the face of what afflicted them in God’s way, of wounds and the slaying of their prophets and companions; they neither weakened, in the face of struggle, nor did they humble themselves, [nor did they] succumb to their enemy, as you did when it was said that the Prophet (s) had been killed. And God loves the patient, during trials, meaning that He will reward them.
3.147
3:147
Transliteration
Wama kana qawlahum illaan qaloo rabbana ighfir lana thunoobanawa-israfana fee amrina wathabbit aqdamanawansurna AAala alqawmi alkafireen
Sahih International
And their words were not but that they said, "Our Lord, forgive us our sins and the excess [committed] in our affairs and plant firmly our feet and give us victory over the disbelieving people."
Muhsin Khan
And they said nothing but: "Our Lord! Forgive us our sins and our transgressions (in keeping our duties to You), establish our feet firmly, and give us victory over the disbelieving folk."
Yusuf Ali
All that they said was: "Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith."
Dr. Ghali
And in no way was their saying anything except that they said, "Our Lord, forgive us our guilty (deeds), and our extravagance in our Command, (Your Command to us) and make firm our feet, and vindicate us over the disbelieving people."
Tafsir al-Jalalayn
All that they said, when their prophet had been killed while they stood their ground and were steadfast, was, ‘Our Lord, forgive us our sins and our excesses, our overstepping the bounds, in our affairs, a declaration of the fact that what had befallen them was the result of their evil actions and a humbling of their selves, and make firm our feet, with strength for the struggle, and help us against the unbelieving folk’.
3.148
3:148
Transliteration
Faatahumu Allahu thawabaaddunya wahusna thawabi al-akhiratiwallahu yuhibbu almuhsineen
Sahih International
So Allah gave them the reward of this world and the good reward of the Hereafter. And Allah loves the doers of good.
Muhsin Khan
So Allah gave them the reward of this world, and the excellent reward of the Hereafter. And Allah loves Al-Muhsinun (the good-doers - see the footnote of V.3:134).
Yusuf Ali
And Allah gave them a reward in this world, and the excellent reward of the Hereafter. For Allah Loveth those who do good.
Dr. Ghali
So Allah has brought them the requital of the present (life), (Literally: this lowly life, i.e., the life of this world) and the fairest requital of the Hereafter; and Allah loves the fair-doers.
Tafsir al-Jalalayn
And God gave them the reward of this world, victory and booty, and the fairest reward of the Hereafter, that is, Paradise (husnuhu, ‘the fairest of it’, denotes [extra] favour in addition to what is deserved); and God loves the virtuous.
3.149
3:149
Transliteration
Ya ayyuha allatheena amanooin tuteeAAoo allatheena kafaroo yaruddookum AAalaaAAqabikum fatanqaliboo khasireen
Sahih International
O you who have believed, if you obey those who disbelieve, they will turn you back on your heels, and you will [then] become losers.
Muhsin Khan
O you who believe! If you obey those who disbelieve, they will send you back on your heels, and you will turn back (from Faith) as losers.
Yusuf Ali
O ye who believe! If ye obey the Unbelievers, they will drive you back on your heels, and ye will turn back (from Faith) to your own loss.
Dr. Ghali
O you who have believed, in case you obey the ones who have disbelieved, they will turn you back on your heels; so you turn over, losers.
Tafsir al-Jalalayn
O you who believe, if you obey the disbelievers, in what they command you, they will make you turn back on your heels, [back] to unbelief, and you will revert as losers.
3.150
3:150
Transliteration
Bali Allahu mawlakum wahuwakhayru annasireen
Sahih International
But Allah is your protector, and He is the best of helpers.
Muhsin Khan
Nay, Allah is your Maula (Patron, Lord, Helper and Protector, etc.), and He is the Best of helpers.
Yusuf Ali
Nay, Allah is your protector, and He is the best of helpers.
Dr. Ghali
No indeed, (but) Allah is your Supreme Patronizer, and He is The Most Charitable of vindicators.
Tafsir al-Jalalayn
Nay, but God is your Protector, your Helper, and He is the best of helpers, so obey only Him and not them.
3.151
3:151
Transliteration
Sanulqee fee quloobi allatheenakafaroo arruAAba bima ashrakoo billahima lam yunazzil bihi sultanan wama/wahumu annaruwabi/sa mathwa aththalimeen
Sahih International
We will cast terror into the hearts of those who disbelieve for what they have associated with Allah of which He had not sent down [any] authority. And their refuge will be the Fire, and wretched is the residence of the wrongdoers.
Muhsin Khan
We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allah, for which He had sent no authority; their abode will be the Fire and how evil is the abode of the Zalimun (polytheists and wrong-doers).
Yusuf Ali
Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority: their abode will be the Fire: And evil is the home of the wrong-doers!
Dr. Ghali
We will soon cast in (to) the hearts of the ones who have disbelieved horror for whatever they associated with Allah for which He has not sent down an all-binding authority; and their abode will be the Fire, and miserable is the lodging of the unjust!
Tafsir al-Jalalayn
We will cast terror (read ru‘b or ru‘ub) into the hearts of the disbelievers: after departing from Uhud they resolved to return in order to exterminate the Muslims, but they were terrified and did not return; for what they have associated, because of their associating, with God that for which He has revealed no warrant, that is, [no] argument in support of its worship, namely, idols; their abode shall be the Fire; evil is the abode, the resting place, of the evildoers, the disbelievers.
3.152
3:152
Transliteration
Walaqad sadaqakumu AllahuwaAAdahu ith tahussoonahum bi-ithnihi hattaitha fashiltum watanazaAAtum fee al-amri waAAasaytummin baAAdi ma arakum ma tuhibboonaminkum man yureedu addunya waminkum man yureedual-akhirata thumma sarafakum AAanhum liyabtaliyakumwalaqad AAafa AAankum wallahu thoofadlin AAala almu/mineen
Sahih International
And Allah had certainly fulfilled His promise to you when you were killing the enemy by His permission until [the time] when you lost courage and fell to disputing about the order [given by the Prophet] and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then he turned you back from them [defeated] that He might test you. And He has already forgiven you, and Allah is the possessor of bounty for the believers.
Muhsin Khan
And Allah did indeed fulfil His Promise to you when you were killing them (your enemy) with His Permission; until (the moment) you lost your courage and fell to disputing about the order, and disobeyed after He showed you (of the booty) which you love. Among you are some that desire this world and some that desire the Hereafter. Then He made you flee from them (your enemy), that He might test you. But surely, He forgave you, and Allah is Most Gracious to the believers.
Yusuf Ali
Allah did indeed fulfil His promise to you when ye with His permission Were about to annihilate your enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you but He forgave you: For Allah is full of grace to those who believe.
Dr. Ghali
And indeed Allah has already sincerely (made good) His promise (Literally: was truly sincere in His promise) to you as you overwhelmed them by His permission until you were disheartened and contended together about the Command (i.e. the Command of Allah) and disobeyed (i.e. disobeyed the Messenger) even after He had shown you what you love (The reference is to the Battle of 'Uhud when the archers deserted their posts to share in the spoils). Some of you (there were) who would have the present (life) (Literally: the lowly (life), i.e., life of this world) and some of you (there were) who would have the Hereafter. Thereafter He has made you turn about away from them, that he may try you. And He has already been clement towards you; and Allah is The Owner of Grace upon the believers.
Tafsir al-Jalalayn
God has been true to His promise, towards you, of giving you victory, when you slew them by His leave, by His will, until you lost heart, [until] you shrank from battle, and quarrelled, disagreed, over the command, that is, the command of the Prophet (s) that you remain at the foot of the mountain for the arrow attack, some of you saying, ‘Let us depart, for our comrades have been given victory’, others saying, ‘We should not disobey the command of the Prophet (s)’; and you disobeyed, his command, and abandoned your station in search of the booty, after He, God, had shown you what you longed for, of assistance (the response to the [clause containing] idh? is indicated by what precedes it, that is to say, ‘[when you lost heart] He denied you His assistance’). Some of you desired this world, abandoning his station for the sake of the booty; and some of you desired the Hereafter, holding to it until he was slain, such as ‘Abd All?h b. Jubayr and his companions. Then He turned you away (thumma sarafakum is a supplement to the response of the [clause containing] idh?, implied to be raddakum bi’l-haz?ma [‘He turned you back in defeat’]) from them, the disbelievers, so that He might try you, that He might test you and so make manifest the sincere ones from those otherwise; yet now He has pardoned you, what you have done, and God is Bounteous to the believers, with pardon.
3.153
3:153
Transliteration
Ith tusAAidoona walatalwoona AAala ahadin warrasooluyadAAookum fee okhrakum faathabakum ghammanbighammin likay la tahzanoo AAala mafatakum wala ma asabakum wallahukhabeerun bima taAAmaloon
Sahih International
[Remember] when you [fled and] climbed [the mountain] without looking aside at anyone while the Messenger was calling you from behind. So Allah repaid you with distress upon distress so you would not grieve for that which had escaped you [of victory and spoils of war] or [for] that which had befallen you [of injury and death]. And Allah is [fully] Acquainted with what you do.
Muhsin Khan
(And remember) when you ran away (dreadfully) without even casting a side glance at anyone, and the Messenger (Muhammad SAW) was in your rear calling you back. There did Allah give you one distress after another by way of requital to teach you not to grieve for that which had escaped you, nor for that which had befallen you. And Allah is Well-Aware of all that you do.
Yusuf Ali
Behold! ye were climbing up the high ground, without even casting a side glance at any one, and the Messenger in your rear was calling you back. There did Allah give you one distress after another by way of requital, to teach you not to grieve for (the booty) that had escaped you and for (the ill) that had befallen you. For Allah is well aware of all that ye do.
Dr. Ghali
As you were mounting and did not twist about for anyone, and the Messenger was calling you in your rear, so He requited you with suffering for suffering that you might not grieve for whatever eluded you nor for what afflicted you; and Allah is Ever-Cognizant of whatever you do.
Tafsir al-Jalalayn
Remember, when you were ascending, fleeing in the distance, not turning around, [not] stopping, for anyone and the Messenger was calling you from your rear, saying, ‘Come to me servants of God, this way, servants of God!’, so He rewarded you, He requited you, with grief, through defeat, for grief (ghamman bi-ghamm; the b?’ [bi-], ‘with’, is said to mean ‘al?, ‘for’) because of the grief that you caused the Prophet when you disobeyed [his command], that is, [with grief] doubled, [being] in addition to the grief of the booty forfeited, so that (li-kayl? is semantically connected either to ‘af?, ‘He has pardoned’, or ath?bakum, ‘He rewarded you’; the l? [of kay-l?] is thus extra) you might not grieve for what escaped you, of booty, neither for what befell you, of being slain and [of] defeat; and God is aware of what you do.
3.154
3:154
Transliteration
Thumma anzala AAalaykum min baAAdi alghammiamanatan nuAAasan yaghsha ta-ifatan minkumwata-ifatun qad ahammat-hum anfusuhum yathunnoonabillahi ghayra alhaqqi thannaaljahiliyyati yaqooloona hal lana mina al-amri minshay-in qul inna al-amra kullahu lillahi yukhfoona feeanfusihim ma la yubdoona laka yaqooloona law kanalana mina al-amri shay-on ma qutilna hahunaqul law kuntum fee buyootikum labaraza allatheena kutibaAAalayhimu alqatlu ila madajiAAihim waliyabtaliyaAllahu ma fee sudoorikum waliyumahhisama fee quloobikum wallahu AAaleemun bithatiassudoor
Sahih International
Then after distress, He sent down upon you security [in the form of] drowsiness, overcoming a faction of you, while another faction worried about themselves, thinking of Allah other than the truth - the thought of ignorance, saying, "Is there anything for us [to have done] in this matter?" Say, "Indeed, the matter belongs completely to Allah ." They conceal within themselves what they will not reveal to you. They say, "If there was anything we could have done in the matter, some of us would not have been killed right here." Say, "Even if you had been inside your houses, those decreed to be killed would have come out to their death beds." [It was] so that Allah might test what is in your breasts and purify what is in your hearts. And Allah is Knowing of that within the breasts.
Muhsin Khan
Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves (as how to save their ownselves, ignoring the others and the Prophet SAW) and thought wrongly of Allah - the thought of ignorance. They said, "Have we any part in the affair?" Say you (O Muhammad SAW): "Indeed the affair belongs wholly to Allah." They hide within themselves what they dare not reveal to you, saying: "If we had anything to do with the affair, none of us would have been killed here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death," but that Allah might test what is in your breasts; and to Mahis that which was in your hearts (sins), and Allah is All-Knower of what is in (your) breasts.
Yusuf Ali
After (the excitement) of the distress, He sent down calm on a band of you overcome with slumber, while another band was stirred to anxiety by their own feelings, Moved by wrong suspicions of Allah-suspicions due to ignorance. They said: "What affair is this of ours?" Say thou: "Indeed, this affair is wholly Allah's." They hide in their minds what they dare not reveal to thee. They say (to themselves): "If we had had anything to do with this affair, We should not have been in the slaughter here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death"; but (all this was) that Allah might test what is in your breasts and purge what is in your hearts. For Allah knoweth well the secrets of your hearts.
Dr. Ghali
Thereafter He sent down upon you, even after suffering, secure (reassurance), a drowsiness enveloping a section of you; and a section already (became) anxious, surmising other than the truth about Allah, the surmise (s) of (pagan) ignorance. They say, "Have we anything to do with the Command?" Say, "Surely the Command is entirely to Allah." They conceal within themselves what they do not display to you; they say, "If we had had anything to do with the Command, we would not have been killed here now." Say, "If you had been in your homes, the ones for whom killing was prescribed would indeed have gone forth to their recumbencies." And that (is so that) Allah might try whatever was in your breasts, and that He might prove whatever is in your hearts; and Allah is Ever-Knowing of whatever is within the breasts (Literally: what the breasts own).
Tafsir al-Jalalayn
Then He sent down upon you, after grief, security — a slumber (nu‘?san, ‘slumber’ substitutes for amanatan, ‘security’) overcoming (yaghsh? or taghsh?) a party of you, namely, the believers. They would become dizzy under their shields and their swords would fall from their hands; and a party whose own souls distressed them, that is, they caused them grief, so that their only wish was their deliverance, regardless of the Prophet and his Companions, and they were unable to fall asleep: these were the hypocrites; thinking wrongly of God, thoughts of, those thoughts during the, age of ignorance, the moment they thought that the Prophet had been killed or that he would not be given victory, saying, ‘Have we any part whatever in the affair?’ (read [interrogative] hal as [negative] m?) that is, [we have no part in] the assistance which we were promised. Say, to them: ‘The affair belongs entirely (read accusative kullahu to denote an emphasis, or nominative kulluhu as a subject [of a new sentence], the predicate of which is [what follows]) to God’, that is to say, the decree is His, He does what He wills. They conceal within their hearts what they do not disclose, what they [do not] manifest, to you, saying, (yaq?l?na, ‘saying’, is an explication of the preceding [statement]) ‘Had we had any part in the affair, we would not have been slain here’, that is to say, ‘Had the choice been ours, we would not have set out and thus been slain; but we were forced to set out’. Say, to them: ‘Even if you had been in your houses, with some among you whom God had appointed that they be slain, those, of you, for whom it had been appointed, decreed, that they be slain would have sallied forth, would have gone forth, to the places where they were to lie’, the battleground where they were to fall, and they would have been slain; and their staying put [at home] would not have saved them, for God’s decree will be, inevitably. And, He did what He did at Uhud, that God might try, [that He might] test, what was in your breasts, your hearts, of sincerity or hypocrisy, and that He might prove, [that He might] distinguish, what was in your hearts; and God knows what is in the breasts, what is in the hearts. Nothing can be hidden from Him, and He tries people only to make [matters] manifest for them.
3.155
3:155
Transliteration
Inna allatheena tawallaw minkumyawma iltaqa aljamAAani innama istazallahumuashshaytanu bibaAAdi ma kasaboowalaqad AAafa Allahu AAanhum inna Allahaghafoorun haleem
Sahih International
Indeed, those of you who turned back on the day the two armies met, it was Satan who caused them to slip because of some [blame] they had earned. But Allah has already forgiven them. Indeed, Allah is Forgiving and Forbearing.
Muhsin Khan
Those of you who turned back on the day the two hosts met (i.e. the battle of Uhud), it was Shaitan (Satan) who caused them to backslide (run away from the battlefield) because of some (sins) they had earned. But Allah, indeed, has forgiven them. Surely, Allah is Oft-Forgiving, Most Forbearing.
Yusuf Ali
Those of you who turned back on the day the two hosts Met,-it was Satan who caused them to fail, because of some (evil) they had done. But Allah Has blotted out (their fault): For Allah is Oft-Forgiving, Most Forbearing.
Dr. Ghali
Surely the ones of you who turned away the day the two gatherings encountered, surely it was only that Ash-shaytan (The ever-vicious, i.e., the Devil) made them slide back for some of that which they had earned; and Allah has indeed already been clement towards them. Surely Allah is Ever-Forgiving, Ever-Forbearing.
Tafsir al-Jalalayn
Truly, those of you who turned away, from the battle, the day the two hosts, the Muslim host and that of the disbelievers, encountered each other, at Uhud, the Muslims, with the exception of twelve men — truly, Satan made them slip, with his [evil] insinuations, through some of what they had earned, of sins, namely, when they disobeyed the Prophet’s command; but God pardoned them; God is Forgiving, to believers, Forbearing, hastening not against the disobedient [with punishment].
3.156
3:156
Transliteration
Ya ayyuha allatheena amanoola takoonoo kallatheena kafaroo waqalooli-ikhwanihim itha daraboo fee al-ardiaw kanoo ghuzzan law kanoo AAindana mamatoo wama qutiloo liyajAAala Allahu thalikahasratan fee quloobihim wallahu yuhyeewayumeetu wallahu bima taAAmaloona baseer
Sahih International
O you who have believed, do not be like those who disbelieved and said about their brothers when they traveled through the land or went out to fight, "If they had been with us, they would not have died or have been killed," so Allah makes that [misconception] a regret within their hearts. And it is Allah who gives life and causes death, and Allah is Seeing of what you do.
Muhsin Khan
O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren when they travel through the earth or go out to fight: "If they had stayed with us, they would not have died or been killed," so that Allah may make it a cause of regret in their hearts. It is Allah that gives life and causes death. And Allah is All-Seer of what you do.
Yusuf Ali
O ye who believe! Be not like the Unbelievers, who say of their brethren, when they are travelling through the Earth or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do.
Dr. Ghali
O you who have believed, do not be as the ones who have disbelieved and have said to their brethren when they strike in the earth (i.e. journey in the land) or are upon expeditions, "If they had been in our presence, they would not have died and not been killed." that (is so that) Allah may make that a regret in their hearts. And Allah gives life and makes to die, and Allah is Ever-Beholding of whatever you do.
Tafsir al-Jalalayn
O you who believe, be not as the disbelievers, that is, [as] the hypocrites, who say of their brothers, that is, regarding their affair, when they travel in the land, and then die, or are on raiding campaigns (ghuzzan, ‘a raiding party’, is the plural of gh?zin), and are then slain, ‘Had they been with us, they would not have died and would not have been slain’, in other words, do not say as they say — so that God may make that, saying [of theirs], as a conclusion of their affair, anguish in their hearts. For God gives life, and He gives death, and so no staying put can prevent death, and God sees what you do (ta‘mal?na, or ya‘mal?na, ‘they do’), and He will requite you for it.
3.157
3:157
Transliteration
Wala-in qutiltum fee sabeeli Allahiaw muttum lamaghfiratun mina Allahi warahmatunkhayrun mimma yajmaAAoon
Sahih International
And if you are killed in the cause of Allah or die - then forgiveness from Allah and mercy are better than whatever they accumulate [in this world].
Muhsin Khan
And if you are killed or die in the Way of Allah, forgiveness and mercy from Allah are far better than all that they amass (of worldly wealths, etc.).
Yusuf Ali
And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass.
Dr. Ghali
And indeed in case you are killed in the way of Allah or die, indeed forgiveness from Allah and mercy are more charitable than whatever they (heap) together.
Tafsir al-Jalalayn
And if (wa-la-in, the l?m is for oaths) you are slain in God’s way, in [holy] struggle, or die (read muttum or mittum, from [singular form] m?ta, yam?tu), that is, if death comes to you thereat, forgiveness, that is, from God, for your sins, and mercy, therefor from Him for you (the clause introduced by the l?m [of la-maghfiratun, ‘forgiveness’] is the response to the oath [clause of la’in], and occupies the place of the verbal action as a subject, the predicate of which [is what follows]) are better than what they amass, in this world (read tajma‘?n, ‘you amass’, or yajma‘?n, ‘they amass’).
3.158
3:158
Transliteration
Wala-in muttum aw qutiltum la-ilaAllahi tuhsharoon
Sahih International
And whether you die or are killed, unto Allah you will be gathered.
Muhsin Khan
And whether you die, or are killed, verily, unto Allah you shall be gathered.
Yusuf Ali
And if ye die, or are slain, Lo! it is unto Allah that ye are brought together.
Dr. Ghali
And indeed in case you die or are killed, indeed to Allah you will be mustered.
Tafsir al-Jalalayn
And if (wa-la-in, the l?m is for oaths) you die ([read] in both ways [muttum or mittum], or are slain, in the [holy] struggle or otherwise, it is to God, and to none other than Him that, you shall be mustered, in the Hereafter, and He will requite you.
3.159
3:159
Transliteration
Fabima rahmatin mina Allahilinta lahum walaw kunta faththan ghaleethaalqalbi lanfaddoo min hawlika faAAfuAAanhum wastaghfir lahum washawirhum fee al-amrifa-itha AAazamta fatawakkal AAala Allahiinna Allaha yuhibbu almutawakkileen
Sahih International
So by mercy from Allah , [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah . Indeed, Allah loves those who rely [upon Him].
Muhsin Khan
And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).
Yusuf Ali
It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him).
Dr. Ghali
So it was by (some) mercy from Allah that you have been lenient with them; and if you had been stern (and) harsh of heart, they would indeed have broken away from round about you. So be clement towards them, and ask forgiveness for them, and take counsel of them in the command. Yet when you are resolved, then put your trust in Allah; surely Allah loves the (ones) trusting (in Him).
Tafsir al-Jalalayn
It was by the mercy of God that you, O Muhammad (s), were lenient with them, that is, [that] you showed indulgence [toward them] when they disobeyed you; had you been harsh, ill-natured, and fierce of heart, brutish and coarse towards them, they would have dispersed, split away, from about you. So pardon them, pass over what they have done, and ask forgiveness for them, for their sins, until I forgive them, and consult them, find out their opinions, in the matter, that is, your affair in the battle and otherwise, in order to win their hearts over and so that you may be emulated [in this respect]; and indeed, the Prophet (s) would frequently consult them. And when you are resolved, to carry out what you wish after counsel, rely on God, put your trust in Him and not in [any] counsel; for God loves those who rely, on Him.
3.160
3:160
Transliteration
In yansurkumu Allahu falaghaliba lakum wa-in yakhthulkum faman thaallathee yansurukum min baAAdihi waAAala Allahifalyatawakkali almu/minoon
Sahih International
If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely.
Muhsin Khan
If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allah (Alone) let believers put their trust.
Yusuf Ali
If Allah helps you, none can overcome you: If He forsakes you, who is there, after that, that can help you? in Allah, then, Let believers put their trust.
Dr. Ghali
In case Allah grants you victory, then none can overcome you, (Literally: none can be your over comer) and in case He abandons you, who then can give you victory after Him? And in (Literally: on) Allah let the believers put their trust.
Tafsir al-Jalalayn
If God helps you, [if] He gives you assistance against your enemy, as on the Day of Badr, then none can overcome you; but if He forsakes you, [if] He refrains from assisting you, as on the Day of Uhud, then who is there who can help you after Him?, that is, after His forsaking [you]? In other words, there is no one to help you. Therefore on God, and on no one else, let the believers rely.
3.161
3:161
Transliteration
Wama kana linabiyyin anyaghulla waman yaghlul ya/ti bima ghalla yawma alqiyamatithumma tuwaffa kullu nafsin ma kasabat wahum layuthlamoon
Sahih International
It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection. Then will every soul be [fully] compensated for what it earned, and they will not be wronged.
Muhsin Khan
It is not for any Prophet to take illegally a part of booty (Ghulul), and whosoever deceives his companions as regards the booty, he shall bring forth on the Day of Resurrection that which he took (illegally). Then every person shall be paid in full what he has earned, - and they shall not be dealt with unjustly.
Yusuf Ali
No prophet could (ever) be false to his trust. If any person is so false, He shall, on the Day of Judgment, restore what he misappropriated; then shall every soul receive its due,- whatever it earned,- and none shall be dealt with unjustly.
Dr. Ghali
And in no way has a Prophet (the right) to exploit. And whoever exploits will come up with whatever he exploited on the Day of the Resurrection; thereafter every self will be paid in full whatever it has earned, and they will not be done an injustice.
Tafsir al-Jalalayn
When some red velvet cloth went missing on the Day of Badr and some people began to say, ‘Perhaps the Prophet took it’, the following was revealed: It is not for a prophet to be fraudulent (an yaghulla, a variant reading has the passive an yughalla, meaning to attribute ghul?l, ‘fraud’, to him), to be treacherous with regard to the spoils, so do not presume this of him; whoever defrauds shall bring what he has defrauded on the Day of Resurrection, carrying it around his neck; then every soul, the fraudulent and the otherwise, shall be paid in full, the requital of, what it has earned, [what] it has done, and they shall not be wronged, a single thing.
3.162
3:162
Transliteration
Afamani ittabaAAa ridwana Allahikaman baa bisakhatin mina Allahi wama/wahujahannamu wabi/sa almaseer
Sahih International
So is one who pursues the pleasure of Allah like one who brings upon himself the anger of Allah and whose refuge is Hell? And wretched is the destination.
Muhsin Khan
Is then one who follows (seeks) the good Pleasure of Allah (by not taking illegally a part of the booty) like the one who draws on himself the Wrath of Allah (by taking a part of the booty illegally - Ghulul)? - his abode is Hell, - and worst, indeed is that destination!
Yusuf Ali
Is the man who follows the good pleasure of Allah Like the man who draws on himself the wrath of Allah, and whose abode is in Hell?- A woeful refuge!
Dr. Ghali
Then is he who closely follows the all-blessed satisfaction of Allah like him who has drawn upon (himself) wrath from Allah and whose abode is Hell? And miserable is the Destiny!
Tafsir al-Jalalayn
Is he who follows God’s beatitude, being obedient and not defrauding, like him who is laden, [one who] returns, with God’s anger, because of his disobedience and fraud, whose abode is Hell? An evil journey’s end, a resort, it is!
3.163
3:163
Transliteration
Hum darajatun AAinda Allahiwallahu baseerun bima yaAAmaloon
Sahih International
They are [varying] degrees in the sight of Allah , and Allah is Seeing of whatever they do.
Muhsin Khan
They are in varying grades with Allah, and Allah is All-Seer of what they do.
Yusuf Ali
They are in varying gardens in the sight of Allah, and Allah sees well all that they do.
Dr. Ghali
They are degrees (of honor) in the Providence of Allah; and Allah is Ever-Beholding of whatever they do.
Tafsir al-Jalalayn
No! They are of degrees, that is, individuals of [different] degrees, before God, that is, belonging to varying stations: for those that follow His beatitude, a reward, and for those that are laden with God’s anger, punishment; and God sees what they do, and will requite them for it.
3.164
3:164
Transliteration
Laqad manna Allahu AAalaalmu/mineena ith baAAatha feehim rasoolan min anfusihimyatloo AAalayhim ayatihi wayuzakkeehimwayuAAallimuhumu alkitaba walhikmata wa-inkanoo min qablu lafee dalalin mubeen
Sahih International
Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.
Muhsin Khan
Indeed Allah conferred a great favour on the believers when He sent among them a Messenger (Muhammad SAW) from among themselves, reciting unto them His Verses (the Quran), and purifying them (from sins by their following him), and instructing them (in) the Book (the Quran) and Al-Hikmah [the wisdom and the Sunnah of the Prophet SAW (i.e. his legal ways, statements, acts of worship, etc.)], while before that they had been in manifest error.
Yusuf Ali
Allah did confer a great favour on the believers when He sent among them a messenger from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error.
Dr. Ghali
Allah has indeed already been bounteous to the believers as He sent forth among them a Messenger from (among) themselves (who) recites to them His ayat (i.e., signs, verses) and cleanses them, and teaches them the Book and (the) Wisdom; and decidedly they were earlier indeed in evident error.
Tafsir al-Jalalayn
Truly God was gracious to the believers when He sent to them a messenger from among their own, that is to say, an Arab like them, not an angel or a non-Arab, so that they can understand what he says and feel honoured thereby, to recite to them His verses, the Qur’?n, and to purify them, to cleanse them of sins, and to teach them the Book, the Qur’?n, wisdom, the Sunna, though (in, is softened [in place of inna], that is, innahum, ‘though they…’) before, that is, before he was sent, they were in clear error.
3.165
3:165
Transliteration
Awa lamma asabatkum museebatunqad asabtum mithlayha qultum anna hathaqul huwa min AAindi anfusikum inna Allaha AAalakulli shay-in qadeer
Sahih International
Why [is it that] when a [single] disaster struck you [on the day of Uhud], although you had struck [the enemy in the battle of Badr] with one twice as great, you said, "From where is this?" Say, "It is from yourselves." Indeed, Allah is over all things competent.
Muhsin Khan
(What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us?" Say (to them), "It is from yourselves (because of your evil deeds)." And Allah has power over all things.
Yusuf Ali
What! When a single disaster smites you, although ye smote (your enemies) with one twice as great, do ye say?- "Whence is this?" Say (to them): "It is from yourselves: For Allah hath power over all things."
Dr. Ghali
And is it that as soon as an affliction befell (Literally: afflicted) you, (and) you had already afflicted (i.e. afflicted) twice over the like of it, did you say, "However is this?" Say, "It is from your own selves; surely Allah is Ever-Determiner over everything."
Tafsir al-Jalalayn
And why, when distress befell you, at Uhud, when seventy of you were slain, and you had afflicted twice the like of it, at Badr, slaying seventy of them and taking another seventy captive, did you say, in amazement, ‘How is this?’, that is, how did this defeat happen to us when we are Muslims and God’s Messenger is among us (the last statement [ann? h?dh?, ‘how is this?’] constitutes [the locus of] the interrogative of denial). Say, to them: ‘It is from yourselves, because you abandoned your [battle] stations and were thus defeated. Surely God has power over everything’, including [the giving of] assistance and the withholding of it, and He requited you for your disputing [the Prophet’s command].
3.166
3:166
Transliteration
Wama asabakum yawma iltaqaaljamAAani fabi-ithni Allahi waliyaAAlamaalmu/mineen
Sahih International
And what struck you on the day the two armies met was by permission of Allah that He might make evident the [true] believers.
Muhsin Khan
And what you suffered (of the disaster) on the day (of the battle of Uhud when) the two armies met, was by the leave of Allah, in order that He might test the believers.
Yusuf Ali
What ye suffered on the day the two armies Met, was with the leave of Allah, in order that He might test the believers,-
Dr. Ghali
And what afflicted you, the day the two gatherings encountered, was then by the permission of Allah and that He might know the believers.
Tafsir al-Jalalayn
And what afflicted you, the day the two hosts encountered, at Uhud, was by God’s leave, by His will, and that He might know, through knowledge manifested outwardly, the, true, believers.
3.167
3:167
Transliteration
WaliyaAAlama allatheena nafaqoowaqeela lahum taAAalaw qatiloo fee sabeeli Allahiawi idfaAAoo qaloo law naAAlamu qitalan lattabaAAnakumhum lilkufri yawma-ithin aqrabu minhum lil-eemaniyaqooloona bi-afwahihim ma laysa fee quloobihim wallahuaAAlamu bima yaktumoon
Sahih International
And that He might make evident those who are hypocrites. For it was said to them, "Come, fight in the way of Allah or [at least] defend." They said, "If we had known [there would be] fighting, we would have followed you." They were nearer to disbelief that day than to faith, saying with their mouths what was not in their hearts. And Allah is most Knowing of what they conceal -
Muhsin Khan
And that He might test the hypocrites, it was said to them: "Come, fight in the Way of Allah or (at least) defend yourselves." They said: "Had we known that fighting will take place, we would certainly have followed you." They were that day, nearer to disbelief than to Faith, saying with their mouths what was not in their hearts. And Allah has full knowledge of what they conceal.
Yusuf Ali
And the Hypocrites also. These were told: "Come, fight in the way of Allah, or (at least) drive (The foe from your city)." They said: "Had we known how to fight, we should certainly have followed you." They were that day nearer to Unbelief than to Faith, saying with their lips what was not in their hearts but Allah hath full knowledge of all they conceal.
Dr. Ghali
And that He might know the ones who acted the hypocrite (Literally: hypocrised) and to whom it was said, "Come, fight in the way of Allah or repel (the enemy)." They said, "If we knew (about) fighting, we would indeed closely follow you." They, upon that day were nearer to disbelief than to belief; they say with their mouths that which is not in their hearts; and Allah best knows whatever (secrets) they keep back.
Tafsir al-Jalalayn
And that He might also know the hypocrites, and those who, when it was said to them, after they had fled the fighting, namely, ‘Abd All?h b. Ubayy and his companions: ‘Come now, fight in the way of God, His enemies, or defend’, us against the enemy by increasing the multitude [of our fighters], if you are not going to fight; they said, ‘If we knew how, [if] we were skilled enough, to fight we would follow you’. God then said, showing them to be liars: They that day were nearer to unbelief than to belief, for what they manifested of their forsaking the believers, whereas before they had been outwardly nearer to belief; saying with their mouths that which was not in their hearts, for even if they had known how to fight they would not have followed you. And God knows best what they hide, of hypocrisy.
3.168
3:168
Transliteration
Allatheena qaloo li-ikhwanihimwaqaAAadoo law ataAAoona ma qutiloo qul fadraooAAan anfusikumu almawta in kuntum sadiqeen
Sahih International
Those who said about their brothers while sitting [at home], "If they had obeyed us, they would not have been killed." Say, "Then prevent death from yourselves, if you should be truthful."
Muhsin Khan
(They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed." Say: "Avert death from your ownselves, if you speak the truth."
Yusuf Ali
(They are) the ones that say, (of their brethren slain), while they themselves sit (at ease): "If only they had listened to us they would not have been slain." Say: "Avert death from your own selves, if ye speak the truth."
Dr. Ghali
Who said to their brethren, (i.e. after they returned from fighting) and they (i.e. the hypocrites) (themselves) sat back, "If they had obeyed us, they would not have been killed." Say, "Then parry yourselves away from death in case you are (truly) sincere."
Tafsir al-Jalalayn
Those who (alladh?na substitutes for the previous alladh?na, or constitutes an adjectival qualification [of it]) said to their brothers, in religion, whilst they themselves, had, stayed put, [refraining] from [joining] the struggle, ‘Had they, the martyrs at Uhud or those who stayed put with us, obeyed us, they would not have been slain’. Say, to them: ‘Then avert, ward off, death from yourselves, if you speak the truth’, in that staying put delivers one from it [sc. from death].
3.169
3:169
Transliteration
Wala tahsabanna allatheenaqutiloo fee sabeeli Allahi amwatan bal ahyaonAAinda rabbihim yurzaqoon
Sahih International
And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision,
Muhsin Khan
Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision.
Yusuf Ali
Think not of those who are slain in Allah's way as dead. Nay, they live, finding their sustenance in the presence of their Lord;
Dr. Ghali
And do not ever reckon the ones who have been killed in the way of Allah (as) dead; no indeed, they are alive in the Providence of their Lord, by Him provided.
Tafsir al-Jalalayn
The following was revealed regarding martyrs: Count not those who were slain (read qutil? or quttil?) in God’s way, that is, for the sake of His religion, as dead, but rather, that they are, living with their Lord, their spirits inside green birds that take wing freely wherever they wish in Paradise, as reported in a had?th); provided for [by Him], with the fruits of Paradise.
3.170
3:170
Transliteration
Fariheena bima atahumuAllahu min fadlihi wayastabshiroona billatheenalam yalhaqoo bihim min khalfihim alla khawfunAAalayhim wala hum yahzanoon
Sahih International
Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve.
Muhsin Khan
They rejoice in what Allah has bestowed upon them of His Bounty, rejoicing for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve.
Yusuf Ali
They rejoice in the bounty provided by Allah: And with regard to those left behind, who have not yet joined them (in their bliss), the (Martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve.
Dr. Ghali
Exulting with what Allah has brought them of His Grace, and cheered at the tidings (are) the ones who have not yet joined them, (who are) behind them that no fear shall be on them, nor will they grieve.
Tafsir al-Jalalayn
Rejoicing (farih?na, a circumstantial qualifier referring to the person governing yurzaq?n, ‘sustained’) in what God has given them of His bounty, and, they are, rejoicing, joyful, for the sake of those who have not joined them but are left behind, from among their believing brothers (all?dh?na, ‘those who’, may be substituted by [what follows, sc. ‘rejoicing…that no fear’]): that no fear shall befall them, those that have not yet joined them, neither shall they grieve, in the Hereafter, meaning, they rejoice for their [brothers’ future] security and felicity (all? [of all? khawfun] is an-l?, meaning, bi-an l?).
3.171
3:171
Transliteration
Yastabshiroona biniAAmatin mina Allahiwafadlin waanna Allaha la yudeeAAuajra almu/mineen
Sahih International
They receive good tidings of favor from Allah and bounty and [of the fact] that Allah does not allow the reward of believers to be lost -
Muhsin Khan
They rejoice in a Grace and a Bounty from Allah, and that Allah will not waste the reward of the believers.
Yusuf Ali
They glory in the Grace and the bounty from Allah, and in the fact that Allah suffereth not the reward of the Faithful to be lost (in the least).
Dr. Ghali
They are cheered at the tidings of favor from Allah and (His) Grace and that Allah leaves not to waste the reward of the believers.
Tafsir al-Jalalayn
Joyful in grace, in the reward, and bounty, in addition to it, from God, and that (read wa-anna as a supplement to ni‘matin, or wa-inna to denote a new clause) God does not let the wage of believers go to waste, but rewards them.
3.172
3:172
Transliteration
Allatheena istajaboo lillahiwarrasooli min baAAdi ma asabahumu alqarhulillatheena ahsanoo minhum wattaqaw ajrunAAatheem
Sahih International
Those [believers] who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward -
Muhsin Khan
Those who answered (the Call of) Allah and the Messenger (Muhammad SAW) after being wounded; for those of them who did good deeds and feared Allah, there is a great reward.
Yusuf Ali
Of those who answered the call of Allah and the Messenger, even after being wounded, those who do right and refrain from wrong have a great reward;-
Dr. Ghali
The ones who responded to Allah and the Messenger even after the blow had afflicted them, to the ones of them who did fair (deeds) and were pious will be a magnificent reward.
Tafsir al-Jalalayn
Those who (alladh?na, is the subject) responded to God and the Messenger, [to] his call to set out for battle: when Ab? Sufy?n and his companions wanted to resume [hostilities] they agreed with the Prophet (s) that the encounter would be at the [annual] market-fair of Badr a year from the date of Uhud; after the wounds had afflicted them, at Uhud — (the predicate of the subject [alladh?na] is [what follows]) for all those who were virtuous, by obeying him, and feared, to disobey him, shall be a great wage, namely, Paradise.
3.173
3:173
Transliteration
Allatheena qala lahumu annasuinna annasa qad jamaAAoo lakum fakhshawhumfazadahum eemanan waqaloo hasbunaAllahu waniAAma alwakeel
Sahih International
Those to whom hypocrites said, "Indeed, the people have gathered against you, so fear them." But it [merely] increased them in faith, and they said, "Sufficient for us is Allah , and [He is] the best Disposer of affairs."
Muhsin Khan
Those (i.e. believers) unto whom the people (hypocrites) said, "Verily, the people (pagans) have gathered against you (a great army), therefore, fear them." But it (only) increased them in Faith, and they said: "Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)."
Yusuf Ali
Men said to them: "A great army is gathering against you": And frightened them: But it (only) increased their Faith: They said: "For us Allah sufficeth, and He is the best disposer of affairs."
Dr. Ghali
173 .The ones to whom the multitude (Literally: mankind) said, "Surely the multitude have already gathered against you, so be apprehensive of them." Yet, it increased them in belief, and they said, " Allah is The Reckoner enough for us, and how excellent is The Ever-Trusted Trustee!"
Tafsir al-Jalalayn
Those to whom (alladh?na, substitutes for the previous alladh?na, ‘those who’, or an adjectival qualification [of it]) people, that is, Nu‘aym b. Mas‘?d al-Ashja‘?, said, ‘The people, Ab? Sufy?n and his companions, have gathered, their multitudes, against you, in order to exterminate you, therefore fear them’, and do not go out to [encounter] them; but that, saying, increased them in faith, in their belief in God and in certainty, and they said, ‘God is sufficient for us, He will deal fully for us with their affair; an excellent Guardian is He’ , the One to whom the matter is entrusted. They thus set out with the Prophet (s) and arrived at the market-fair of Badr, but God had cast terror into the hearts of Ab? Sufy?n and his followers and so they did not turn up. They [the believers] had merchandise with them, and so they traded and made profits. God, exalted be He, says:
3.174
3:174
Transliteration
Fanqalaboo biniAAmatin mina Allahiwafadlin lam yamsas-hum soo-on wattabaAAoo ridwanaAllahi wallahu thoo fadlinAAatheem
Sahih International
So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah , and Allah is the possessor of great bounty.
Muhsin Khan
So they returned with Grace and Bounty from Allah. No harm touched them; and they followed the good Pleasure of Allah. And Allah is the Owner of Great Bounty.
Yusuf Ali
And they returned with Grace and bounty from Allah: no harm ever touched them: For they followed the good pleasure of Allah: And Allah is the Lord of bounties unbounded.
Dr. Ghali
So they turned over (Or: turned around) with favor from Allah and (His) Grace; no odious (disadvantage) did touch them; and they followed closely the all-blessed Satisfaction of Allah; and Allah is The of Owner of magnificent Grace.
Tafsir al-Jalalayn
So they returned, from Badr, with grace and bounty from God, safely and with profit, and no evil touched them, from any slaying or wounds; and they followed the beatitude of God, by obeying Him and obeying His Messenger, when they [agreed to] set out [for the battle]; and God is of bounty abounding, for those that obey Him.
3.175
3:175
Transliteration
Innama thalikumu ashshaytanuyukhawwifu awliyaahu fala takhafoohum wakhafooniin kuntum mu/mineen
Sahih International
That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers.
Muhsin Khan
It is only Shaitan (Satan) that suggests to you the fear of his Auliya' [supporters and friends (polytheists, disbelievers in the Oneness of Allah and in His Messenger, Muhammad SAW)], so fear them not, but fear Me, if you are (true) believers.
Yusuf Ali
It is only the Evil One that suggests to you the fear of his votaries: Be ye not afraid of them, but fear Me, if ye have Faith.
Dr. Ghali
Surely that is only Ash-Shaytan (The all-vicious; i.e., the devil) frightening his patronized ones, so do not fear them and fear Me in case you are believers.
Tafsir al-Jalalayn
That, namely, the one saying to you, ‘The people [have gathered against you]’ to the end [of the verse], is only Satan making, you, fear his friends, the disbelievers, therefore do not fear them; but fear Me, lest you abandon My command, if you are, truly, believers.
3.176
3:176
Transliteration
Wala yahzunka allatheenayusariAAoona fee alkufri innahum lan yadurroo Allahashay-an yureedu Allahu alla yajAAala lahum haththanfee al-akhirati walahum AAathabun AAatheem
Sahih International
And do not be grieved, [O Muhammad], by those who hasten into disbelief. Indeed, they will never harm Allah at all. Allah intends that He should give them no share in the Hereafter, and for them is a great punishment.
Muhsin Khan
And let not those grieve you (O Muhammad SAW) who rush with haste to disbelieve; verily, not the least harm will they do to Allah. It is Allah's Will to give them no portion in the Hereafter. For them there is a great torment.
Yusuf Ali
Let not those grieve thee who rush headlong into Unbelief: Not the least harm will they do to Allah: Allah's plan is that He will give them no portion in the Hereafter, but a severe punishment.
Dr. Ghali
And let them that vie swiftly in disbelief not grieve you surely they will never harm Allah anything; Allah wills that He will set them no portion in the Hereafter, and they will have a tremendous torment.
Tafsir al-Jalalayn
Let them not grieve you (read yuhzinka, or yahzunka from [1st form] hazanahu, ‘he made him grieve’, an alternative expression to [4th form] ahzanahu, ‘he made him grieve’) those that vie with one another in unbelief, succumbing to it promptly by supporting it, namely, the Meccans or the hypocrites: in other words, do not be concerned for their unbelief; they will not hurt God at all, by their actions, only hurting themselves. God desires not to assign them any portion, any lot, in the Hereafter, that is, in Paradise, and that is why God forsook them; and theirs is a mighty chastisement, in the Fire.
3.177
3:177
Transliteration
Inna allatheena ishtarawoo alkufrabil-eemani lan yadurroo Allahashay-an walahum AAathabun aleem
Sahih International
Indeed, those who purchase disbelief [in exchange] for faith - never will they harm Allah at all, and for them is a painful punishment.
Muhsin Khan
Verily, those who purchase disbelief at the price of Faith, not the least harm will they do to Allah. For them, there is a painful torment.
Yusuf Ali
Those who purchase Unbelief at the price of faith,- not the least harm will they do to Allah, but they will have a grievous punishment.
Dr. Ghali
Surely the ones who have traded disbelief (at the price) of belief will never harm Allah anything, and they will have a painful torment.
Tafsir al-Jalalayn
Those who purchase unbelief at the price of faith, that is, taking it in place of it, they will not hurt God at all, with their unbelief, and there awaits them a painful chastisement (al?m means mu’lim, ‘painful’).
3.178
3:178
Transliteration
Wala yahsabanna allatheenakafaroo annama numlee lahum khayrun li-anfusihim innamanumlee lahum liyazdadoo ithman walahum AAathabunmuheen
Sahih International
And let not those who disbelieve ever think that [because] We extend their time [of enjoyment] it is better for them. We only extend it for them so that they may increase in sin, and for them is a humiliating punishment.
Muhsin Khan
And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgracing torment.
Yusuf Ali
Let not the Unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: But they will have a shameful punishment.
Dr. Ghali
And definitely let not the ones who have disbelieved reckon that We reprieve them only (because) it is charitable for themselves; surely We only reprieve them that they might increase in vice, and they will have a degrading torment.
Tafsir al-Jalalayn
And let not the disbelievers suppose (read l? yahsabanna, ‘let them not suppose’, or l? tahsabanna, ‘do not suppose’) that what We indulge them in, that is, [that] Our indulging [them], in extending their [terms of] life and deferring them [their death], is better for their souls (in the case of the reading yahsabanna, ‘let them [not] suppose’, anna [of anna-m?] and its two operators stand in place of the two objects, but only in place of the second in the case of the other reading [tahsabanna], ‘do [not] suppose’). We grant them indulgence, We give [them] respite, only that they may increase in sinfulness, through frequent disobedience, and theirs is a humbling chastisement, one of humiliation, in the Hereafter.
3.179
3:179
Transliteration
Ma kana Allahu liyatharaalmu/mineena AAala ma antum AAalayhi hattayameeza alkhabeetha mina attayyibi wama kanaAllahu liyutliAAakum AAala alghaybi walakinnaAllaha yajtabee min rusulihi man yashao faaminoobillahi warusulihi wa-in tu/minoo watattaqoofalakum ajrun AAatheem
Sahih International
Allah would not leave the believers in that [state] you are in [presently] until He separates the evil from the good. Nor would Allah reveal to you the unseen. But [instead], Allah chooses of His messengers whom He wills, so believe in Allah and His messengers. And if you believe and fear Him, then for you is a great reward.
Muhsin Khan
Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases. So believe in Allah and His Messengers. And if you believe and fear Allah, then for you there is a great reward.
Yusuf Ali
Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messengers (For the purpose) whom He pleases. So believe in Allah. And His messengers: And if ye believe and do right, ye have a reward without measure.
Dr. Ghali
In no way indeed will Allah leave out the believers in whatever (state) you are till He discriminates the wicked from good, and in no way indeed will Allah (allow you) to view the Unseen; but Allah selects out of His Messengers whom He decides. So believe in Allah and His Messengers, and in case you believe and are pious, then there will be for you a magnificent reward.
Tafsir al-Jalalayn
It is not God’s purpose to leave, to abandon, the believers in the state in which you, O people, are, where the sincere are intermingled with those otherwise, till He shall distinguish (read yam?za or yumayyiza), [till] He separates, the evil one, the hypocrite, from the good, the believer, through the burdensome obligations that will reveal this [distinction] — He did this on the Day of Uhud. And it is not God’s purpose to apprise you of the Unseen, so that you could recognise the hypocrites from the others, before the distinguishing; but God chooses, He selects, of His messengers whom He will, apprising him of [some of] His Unseen, as when He apprised the Prophet (s) of the position of the hypocrites. So believe in God and His messengers; and if you believe and guard against, hypocrisy, then yours shall be a great wage.
3.180
3:180
Transliteration
Wala yahsabanna allatheenayabkhaloona bima atahummu Allahu minfadlihi huwa khayran lahum bal huwa sharrun lahum sayutawwaqoonama bakhiloo bihi yawma alqiyamati walillahimeerathu assamawati wal-ardiwallahu bima taAAmaloona khabeer
Sahih International
And let not those who [greedily] withhold what Allah has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth. And Allah , with what you do, is [fully] Acquainted.
Muhsin Khan
And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (Wealth) think that it is good for them (and so they do not pay the obligatory Zakat). Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth; and Allah is Well-Acquainted with all that you do.
Yusuf Ali
And let not those who covetously withhold of the gifts which Allah Hath given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks Like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that ye do.
Dr. Ghali
And definitely let not the ones who are miserly with what Allah has brought them of His Grace reckon that it is charitable for them. No indeed, it is an evil (thing) for them. They will have wrapped (about their necks) whatever they were miserly with, on the Day of the Resurrection, and to Allah is the inheritance of the heavens and the earth; and Allah is Ever-Cognizant of whatever you do.
Tafsir al-Jalalayn
Let them not suppose (read l? yahsabanna, ‘let them not suppose’, or l? tahsabanna, ‘do not suppose’) those who are niggardly with what God has given them of His bounty, that is, with His obligatory almsgiving, that it, their niggardliness, is better for them (khayrun lahum, is the second direct object; the pronoun [huwa, ‘[that] it is’] is used to separate [the two statements]; the first [direct object] is bukhlahum ‘their niggardliness’ implicit before the relative clause [alladh?na] in the case of the reading tahsabanna [sc. wa-l? tahsabanna bukhlahum, ‘do not suppose their niggardliness…’], or before the pronoun [huwa, ‘it is’] in the case of the reading yahsabanna [sc. wa-l? yahsabanna lladh?na…bukhlahum huwa khayran lahum, ‘let them not suppose, those who…that their niggardliness is better for them’]); nay, it is worse for them; what they were niggardly with, namely, the obligatory almsgiving of their wealth, they shall have hung around their necks on the Day of Resurrection, when he will have a snake around his neck biting viciously at him, as reported in a had?th; and to God belongs the inheritance of the heavens and the earth, inheriting them after the annihilation of their inhabitants. And God is aware of what you do (ta‘mal?na, also read ya‘mal?na, ‘they do’), and will requite you for it.
3.181
3:181
Transliteration
Laqad samiAAa Allahu qawla allatheenaqaloo inna Allaha faqeerun wanahnu aghniyaonsanaktubu ma qaloo waqatlahumu al-anbiyaabighayri haqqin wanaqoolu thooqoo AAathabaalhareeq
Sahih International
Allah has certainly heard the statement of those [Jews] who said, "Indeed, Allah is poor, while we are rich." We will record what they said and their killing of the prophets without right and will say, "Taste the punishment of the Burning Fire.
Muhsin Khan
Indeed, Allah has heard the statement of those (Jews) who say: "Truly, Allah is poor and we are rich!" We shall record what they have said and their killing of the Prophets unjustly, and We shall say: "Taste you the torment of the burning (Fire)."
Yusuf Ali
Allah hath heard the taunt of those who say: "Truly, Allah is indigent and we are rich!"- We shall certainly record their word and (their act) of slaying the prophets in defiance of right, and We shall say: "Taste ye the penalty of the Scorching Fire!
Dr. Ghali
Indeed Allah has already heard the saying of the ones who said, "Surely Allah is poor and we are rich." We will write down what they have said, and their killing of the Prophesiers (i.e., the prophets) untruthfully, (i.e. without right) and We will say, "Taste the torment of the burning."
Tafsir al-Jalalayn
Verily God has heard the saying of those, namely the Jews, who said, ‘Indeed God is poor, and we are rich’: they said this when the verse, who is he that will lend God a good loan [Q. 2:245] was revealed, adding that, ‘If God were [truly] rich, He would not be asking us for loans’. We shall write down, We shall order that it be written, what they have said, in the scrolls containing their deeds so that they will be requited for it (a variant reading [for active naktubu, ‘We shall write’] has the passive yuktabu, ‘it shall be written’) and, We shall write down, their slaying (read accusative qatlahum or nominative qatluhum) the prophets without right, and We shall say (naq?lu, also read yaq?lu, meaning God [shall say]) to them by the tongue of the angels in the Hereafter, ‘Taste the chastisement of the Burning, the Fire.
3.182
3:182
Transliteration
Thalika bima qaddamataydeekum waanna Allaha laysa bithallaminlilAAabeed
Sahih International
That is for what your hands have put forth and because Allah is not ever unjust to [His] servants."
Muhsin Khan
This is because of that (evil) which your hands have sent before you. And certainly, Allah is never unjust to (His) slaves.
Yusuf Ali
"This is because of the (unrighteous deeds) which your hands sent on before ye: For Allah never harms those who serve Him."
Dr. Ghali
That (is) for what your hands have forwarded and that Allah is not unjust (The Arabic adjective here is in the strong from) to (His) slaves.
Tafsir al-Jalalayn
When they are thrown into [the Fire], it will be said to them: That, punishment, is for what your hands have sent before: ‘hands’ are used to designate a human being because most actions are performed with them; for God is never unjust towards His servants’, punishing them without them having sinned.
3.183
3:183
Transliteration
Allatheena qaloo inna AllahaAAahida ilayna alla nu/mina lirasoolin hattaya/tiyana biqurbanin ta/kuluhu annaruqul qad jaakum rusulun min qablee bilbayyinatiwabillathee qultum falima qataltumoohum in kutum sadiqeen
Sahih International
[They are] those who said, "Indeed, Allah has taken our promise not to believe any messenger until he brings us an offering which fire [from heaven] will consume." Say, "There have already come to you messengers before me with clear proofs and [even] that of which you speak. So why did you kill them, if you should be truthful?"
Muhsin Khan
Those (Jews) who said: "Verily, Allah has taken our promise not to believe in any Messenger unless he brings to us an offering which the fire (from heaven) shall devour." Say: "Verily, there came to you Messengers before me, with clear signs and even with what you speak of; why then did you kill them, if you are truthful?"
Yusuf Ali
They (also) said: "Allah took our promise not to believe in an messenger unless He showed us a sacrifice consumed by Fire (From heaven)." Say: "There came to you messengers before me, with clear Signs and even with what ye ask for: why then did ye slay them, if ye speak the truth?"
Dr. Ghali
The ones who said, "Surely Allah has covenanted (with) us that we (should) not believe any Messenger until he comes up to us with an all-sanctified sacrifice to be eaten (up) by fire." Say, "Messengers even before me already came to you with supreme evidences and with that which you said. Why then did you kill them in case you are sincere?"
Tafsir al-Jalalayn
Those (alladh?na, an adjectival qualification of the previous alladh?na, ‘those who’ [Q. 3:181]) same who said, to Muhammad (s), ‘God has already made covenant with us, in the Torah, that we should not believe in any messenger, accepting his truthfulness, until he bring us an offering to be devoured by fire’, and so we will not believe in you until you bring us this [offering], namely, of grazing livestock or other [kind of animal] one offers [in sacrifice] to God. If it is accepted, a white fire will come down from the heaven and consume it, otherwise it will remain as it is. Such a covenant was made with the Children of Israel, but not in the case of Jesus and Muhammad. God, exalted be He, says, Say, to them in rebuke: ‘messengers have come to you before me with clear proofs, with miracles, and with that which you said, [messengers] such as Zachariah and John, but you slew them: the address here is for those living at the time of our Prophet Muhammad (s), even though the deed was their forefathers’, for they [their descendants] are content with it. Why did you slay them, then, if you are truthful?’, about [the fact] that you would believe if it [the offering] were brought [to you].
3.184
3:184
Transliteration
Fa-in kaththabooka faqad kuththibarusulun min qablika jaoo bilbayyinati wazzuburiwalkitabi almuneer
Sahih International
Then if they deny you, [O Muhammad] - so were messengers denied before you, who brought clear proofs and written ordinances and the enlightening Scripture.
Muhsin Khan
Then if they reject you (O Muhammad SAW), so were Messengers rejected before you, who came with Al-Baiyinat (clear signs, proofs, evidences) and the Scripture and the Book of Enlightenment.
Yusuf Ali
Then if they reject thee, so were rejected messengers before thee, who came with Clear Signs, Books of dark prophecies, and the Book of Enlightenment.
Dr. Ghali
So, in case they cry lies to you, then lies were cried to Messengers before you (who) came with the supreme evidences, and the Scriptures, (Zubur, pI. of Zabur, sometimes understood as the Psalms) and the Enlightening Book.
Tafsir al-Jalalayn
But if they deny you, so were denied messengers before you who came bearing clear proofs, miracles, and the Scriptures, such as the scrolls of Abraham, and the Illuminating, the lucid, Book, that is, the Torah and the Gospel (a variant reading establishes the [prefixed preposition] b?’ in both [words, sc. bi’l-zubur wa-bi’l-kit?b l-mun?r, ‘with the Scriptures and with the Illuminating Book’]), so be patient as they were.
3.185
3:185
Transliteration
Kullu nafsin tha-iqatu almawtiwa-innama tuwaffawna ojoorakum yawma alqiyamatifaman zuhziha AAani annari waodkhilaaljannata faqad faza wama alhayatu addunyailla mataAAu alghuroor
Sahih International
Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained [his desire]. And what is the life of this world except the enjoyment of delusion.
Muhsin Khan
Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).
Yusuf Ali
Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception.
Dr. Ghali
Every self will be tasting death, and surely you will be paid your rewards in full only on the Day of the Resurrection. So, whoever is moved away from the Fire and caused to enter the Garden, then he has already triumphed; and in no way is the present life (Literally:, the lower (life), i.e., the life of this world) anything except the enjoyment of delusion.
Tafsir al-Jalalayn
Every soul shall taste of death; you shall surely be paid in full your wages, the requital of your deeds, on the Day of Resurrection. Whoever is moved away, distanced, from the Fire and admitted to Paradise, will have triumphed, he will have attained his ultimate wish. Living in, the life of this world is but the comfort of delusion; of inanity, enjoyed for a little while, then perishing.
3.186
3:186
Transliteration
Latublawunna fee amwalikumwaanfusikum walatasmaAAunna mina allatheena ootoo alkitabamin qablikum wamina allatheena ashrakoo athankatheeran wa-in tasbiroo watattaqoo fa-inna thalikamin AAazmi al-omoor
Sahih International
You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination.
Muhsin Khan
You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah, but if you persevere patiently, and become Al-Muttaqun (the pious - see V.2:2) then verily, that will be a determining factor in all affairs, and that is from the great matters, [which you must hold on with all your efforts].
Yusuf Ali
Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs.
Dr. Ghali
Indeed you will definitely be tried in your riches and your selves and indeed you will definitely hear much hurt from the ones to whom the Book was brought even before you, and from (the ones) who have associated; (i.e. have associated others with Allah) and in case you are patient and pious, then surely that is (an indication) of (true) resolve concerning His (i.e. the Commands of Allah) Commands.
Tafsir al-Jalalayn
You shall surely be tried (la-tublawunna, the [final] n?n nominative indicator has been omitted because two n?n letters [would otherwise] succeed one another, as has been the plural person indicator w?w where two unvocalised consonants have come together), in other words, you shall surely be tested, in your property, through the duties [imposed] thereupon and through the damages that affect them; and in your selves, through [the obligations of] worship and through calamities, and you shall hear from those who were given the Scripture before you, the Jews and the Christians, and from those who are idolaters, from among the Arabs, much hurt, in the way of insult, slander and [their] flirting with your women; but if you are patient, through this, and fear, God — surely that is true resolve, that is, it is one of those things regarding which one must necessarily have firm resolve.
3.187
3:187
Transliteration
Wa-ith akhatha Allahumeethaqa allatheena ootoo alkitabalatubayyinunnahu linnasi wala taktumoonahufanabathoohu waraa thuhoorihim washtarawbihi thamanan qaleelan fabi/sa ma yashtaroon
Sahih International
And [mention, O Muhammad], when Allah took a covenant from those who were given the Scripture, [saying], "You must make it clear to the people and not conceal it." But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased.
Muhsin Khan
(And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad SAW and the religious knowledge) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.
Yusuf Ali
And remember Allah took a covenant from the People of the Book, to make it known and clear to mankind, and not to hide it; but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made!
Dr. Ghali
And as Allah took Compact with the ones to whom the Book was brought: "Indeed you shall definitely make it evident to mankind and not keep it back." Yet, they flung it off beyond their backs and traded it for a little price. Miserable then is that which they traded!
Tafsir al-Jalalayn
And, mention, when God made covenant with those who had been given the Scripture, that is, the pledge [taken] from them in the Torah, ‘You shall expound it (read tubayyinunnahu, or yubayyinunnahu, ‘they shall expound it’) the Book, to people, and not conceal it’ (read taktum?nahu, ‘you shall not conceal it’, or yaktum?nahu, ‘they shall not conceal it’). But they rejected it, they discarded the covenant, behind their backs, and so they did not act in accordance with it, and bought with it, they took in its place, a small price, of this world from the debased among them, enjoying supremacy over them in knowledge, and they concealed it, lest it [the supremacy] escape them; how evil is what they have bought, [how evil is] this purchase of theirs!
3.188
3:188
Transliteration
La tahsabanna allatheenayafrahoona bima ataw wayuhibboona an yuhmadoobima lam yafAAaloo fala tahsabannahum bimafazatinmina alAAathabi walahum AAathabun aleem
Sahih International
And never think that those who rejoice in what they have perpetrated and like to be praised for what they did not do - never think them [to be] in safety from the punishment, and for them is a painful punishment.
Muhsin Khan
Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment.
Yusuf Ali
Think not that those who exult in what they have brought about, and love to be praised for what they have not done,- think escape the penalty. For them is a penalty Grievous indeed.
Dr. Ghali
Definitely do not reckon that the ones who exult with what they have come up with and love to be praised for what they have not performed, so definitely do not reckon them exempted (i.e., that they will have a place of safety, or triumph) from torment, and they will have a painful torment.
Tafsir al-Jalalayn
Do not reckon that (l? tahsabanna, or read l? yahsabanna, ‘let them not reckon’) those who rejoice in what they have brought, that is, [in what] they have done by leading people astray, and who love to be praised for what they have not done, in the way of adherence to the truth, being [themselves] misguided — do not reckon them (fa-l? tahsabannahum, is for emphasis [in the case of both readings above]) secure, in a place where they can escape, from the chastisement, in the Hereafter; but instead they shall be in a place of wherein they shall be tortured, and that is Hell; there shall be a painful chastisement for them, in it (al?m means mu’lim, ‘painful’). (If one reads yahsabanna, ‘let them [not] reckon’, the two direct objects of the first h-s-b verb would be indicated by the two direct objects of the second h-s-b verb; but if one reads tahsabanna, ‘do [not] reckon’, then only second direct object would be omitted).
3.189
3:189
Transliteration
Walillahi mulku assamawatiwal-ardi wallahu AAala kullishay-in qadeer
Sahih International
And to Allah belongs the dominion of the heavens and the earth, and Allah is over all things competent.
Muhsin Khan
And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things.
Yusuf Ali
To Allah belongeth the dominion of the heavens and the earth; and Allah hath power over all things.
Dr. Ghali
And to Allah (belongs) the Kingdom of the heavens and the earth; and Allah is Ever-Determiner over everything.
Tafsir al-Jalalayn
To God belongs the kingdom of the heavens and of the earth, the storehouses of rain, sustenance, vegetation and so forth, and God has power over all things, including the punishing of disbelievers and the saving of believers.
3.190
3:190
Transliteration
Inna fee khalqi assamawatiwal-ardi wakhtilafi allayli wannaharilaayatin li-olee al-albab
Sahih International
Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.
Muhsin Khan
Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.
Yusuf Ali
Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,-
Dr. Ghali
Surely in the creation of the heavens and the earth and in the alternation of (Or: differences) the night and the daytime there are signs indeed for ones endowed with intellects.
Tafsir al-Jalalayn
Surely in the creation of the heavens and the earth, and the marvels contained in them, and in the alternation of night and day, coming and going, increasing and diminishing, there are signs, indications of God’s power, for people of pith, for people possessing intellects.
3.191
3:191
Transliteration
Allatheena yathkuroona Allahaqiyaman waquAAoodan waAAala junoobihimwayatafakkaroona fee khalqi assamawati wal-ardirabbana ma khalaqta hatha batilan subhanakafaqina AAathaba annar
Sahih International
Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.
Muhsin Khan
Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): "Our Lord! You have not created (all) this without purpose, glory to You! (Exalted be You above all that they associate with You as partners). Give us salvation from the torment of the Fire.
Yusuf Ali
Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire.
Dr. Ghali
The ones who remember Allah, upright and seated and on their sides, and meditate upon the creation of the heavens and the earth: "Our Lord, in no way have You created this untruthfully. All Extolment be to You! So protect us from the torment of the Fire!
Tafsir al-Jalalayn
Those who (alladh?na, an adjectival qualification of the preceding [li-?l? l-alb?b, ‘for people of pith’], or a substitution for it) remember God, standing and sitting and on their sides, reclining, that is to say, in all states: [it is reported] from Ibn ‘Abb?s that they perform prayer in these ways, [each] according to [his own] capacity; and reflect upon the creation of the heavens and the earth, to deduce therefrom the power of their Creator, saying: ‘Our Lord, You have not created this, creation that we see, in vain (b?tilan, a circumstantial qualifier), frivolously, but as a proof of the totality of Your power. Glory be to You!, exalted above any frivolity. So guard us against the chastisement of the Fire.
3.192
3:192
Transliteration
Rabbana innaka man tudkhili annarafaqad akhzaytahu wama liththalimeenamin ansar
Sahih International
Our Lord, indeed whoever You admit to the Fire - You have disgraced him, and for the wrongdoers there are no helpers.
Muhsin Khan
"Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him, and never will the Zalimun (polytheists and wrong-doers) find any helpers.
Yusuf Ali
"Our Lord! any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers Find any helpers!
Dr. Ghali
Our Lord, surely whoever You cause to enter the Fire, him then You have readily disgraced; and in no way will the unjust have any ready vindicators.
Tafsir al-Jalalayn
Our Lord, whomever You admit into the Fire, to abide therein, You will have abased, You will have humiliated, and the evildoers, the disbelievers therein, shall have no helpers, to protect them from God’s chastisement, exalted be He (the overt noun [‘the evildoers’] has replaced the pronominalisation [‘whomever’] in order to inform that the [punishment of] abasement is specifically theirs; the min of [min ans?r, ‘helpers’] is extra).
3.193
3:193
Transliteration
Rabbana innana samiAAnamunadiyan yunadee lil-eemani an aminoobirabbikum faamanna rabbana faghfirlana thunoobana wakaffir AAannasayyi-atina watawaffana maAAa al-abrar
Sahih International
Our Lord, indeed we have heard a caller calling to faith, [saying], 'Believe in your Lord,' and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous.
Muhsin Khan
"Our Lord! Verily, we have heard the call of one (Muhammad SAW) calling to Faith: 'Believe in your Lord,' and we have believed. Our Lord! Forgive us our sins and remit from us our evil deeds, and make us die in the state of righteousness along with Al-Abrar (those who are obedient to Allah and follow strictly His Orders).
Yusuf Ali
"Our Lord! we have heard the call of one calling (Us) to Faith, 'Believe ye in the Lord,' and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous.
Dr. Ghali
Our Lord, surely we (ourselves) have heard a caller calling out to (us) to belief, "Believe in your Lord." So we have believed. Our Lord, so forgive us our guilty (deeds), and expiate for us our odious deeds, and take us to You with the ever benign (ones).
Tafsir al-Jalalayn
Our Lord, we have heard a caller calling, summoning people, to belief (li’l-?m?n means il? l-?m?n) and this is Muhammad (s), or [summoning them] to the Qur’?n, saying, that, “Believe in your Lord!” And we believed, in Him. So, our Lord, forgive us our sins and absolve us of, conceal, our evil deeds, and so do not make them manifest by punishing us for them, and take us [in death], receive our spirits together, with the pious, the prophets and the righteous.
3.194
3:194
Transliteration
Rabbana waatina mawaAAadtana AAala rusulika wala tukhzinayawma alqiyamati innaka la tukhlifu almeeAAad
Sahih International
Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise."
Muhsin Khan
"Our Lord! Grant us what You promised unto us through Your Messengers and disgrace us not on the Day of Resurrection, for You never break (Your) Promise."
Yusuf Ali
"Our Lord! Grant us what Thou didst promise unto us through Thine messengers, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise."
Dr. Ghali
Our Lord, and bring us what You have promised us by Your Messengers, and do not disgrace us on the Day of the Resurrection; surely You do not fail the Promised Appointment."
Tafsir al-Jalalayn
Our Lord, grant us what You have promised us through, the tongues of, Your messengers, in the way of mercy and favour: they are asking Him that they be made among those that deserve such a promise, for, God’s promise is fufilled regardless, but they are not certain that they are among those who deserve it. The repetition of the phrase, our Lord, is out of extreme humility; and abase us not on the Day of Resurrection. You will not fail the tryst’, the promise of Resurrection and Requital.
3.195
3:195
Transliteration
Fastajaba lahum rabbuhumannee la odeeAAu AAamala AAamilin minkum minthakarin aw ontha baAAdukum min baAAdinfallatheena hajaroo waokhrijoo min diyarihimwaoothoo fee sabeelee waqataloo waqutiloolaokaffiranna AAanhum sayyi-atihim walaodkhilannahum jannatintajree min tahtiha al-anharu thawabanmin AAindi Allahi wallahu AAindahu husnuaththawab
Sahih International
And their Lord responded to them, "Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another. So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed - I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from Allah , and Allah has with Him the best reward."
Muhsin Khan
So their Lord accepted of them (their supplication and answered them), "Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of another, so those who emigrated and were driven out from their homes, and suffered harm in My Cause, and who fought, and were killed (in My Cause), verily, I will remit from them their evil deeds and admit them into Gardens under which rivers flow (in Paradise); a reward from Allah, and with Allah is the best of rewards."
Yusuf Ali
And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of Allah, and from His presence is the best of rewards."
Dr. Ghali
Then their Lord responded to them, "I do not waste the deed of any doer among you, any male or female. The one of you is as the other (Literally: some of you from some others). So, the ones who emigrated, and were driven out of their residences, and were hurt in My way, and fought, and were killed, indeed I will definitely expiate them of their odious deeds, and indeed I will definitely cause them to enter Gardens from beneath which Rivers run." A requital from (the Providence of) Allah; and Allah has in His Providence the fairest requital.
Tafsir al-Jalalayn
And their Lord answers them, their supplication, by saying that, ‘I do not let the labour of any labourer among you go to waste, be you male or female — the one of you is as the other (this statement is a reaffirmation of the previous one): that is, they are both equal when it comes to recompensing them for their deeds and for not neglecting them. When Umm Salama asked, ‘O Messenger of God, why is there no mention of women when it comes to the Emigration (hijra)?’, the following was revealed: and those who emigrated, from Mecca to Medina, and were expelled from their habitations, those who suffered hurt in My way, for My religion, and fought, the disbelievers, and were slain (read qutil? or quttil?) — them I shall surely absolve of their evil deeds, concealing these with forgiveness, and I shall admit them to Gardens underneath which river flow’. A reward (thaw?ban is a verbal noun reaffirming the import of la-ukaffiranna) from God! (there is a shift of person here). And God — with Him is the fairest reward, [the fairest] requital.
3.196
3:196
Transliteration
La yaghurrannaka taqallubu allatheenakafaroo fee albilad
Sahih International
Be not deceived by the [uninhibited] movement of the disbelievers throughout the land.
Muhsin Khan
Let not the free disposal (and affluence) of the disbelievers throughout the land deceive you.
Yusuf Ali
Let not the strutting about of the Unbelievers through the land deceive thee:
Dr. Ghali
Definitely let not the moving about in the lands on the part of the ones who have disbelieved delude you.
Tafsir al-Jalalayn
When the Muslims began to say, ‘Look at the enemies of God, how comfortable they are, while we are struggling!’, the following was revealed: Let it not delude you, that the disbelievers go to and fro in the land, engaging in commerce and acquiring profit:
3.197
3:197
Transliteration
MataAAun qaleelun thumma ma/wahumjahannamu wabi/sa almihad
Sahih International
[It is but] a small enjoyment; then their [final] refuge is Hell, and wretched is the resting place.
Muhsin Khan
A brief enjoyment; then, their ultimate abode is Hell; and worst indeed is that place for rest.
Yusuf Ali
Little is it for enjoyment: Their ultimate abode is Hell: what an evil bed (To lie on)!
Dr. Ghali
A little enjoyment, thereafter their abode will be Hell, and miserable is the restingplace!
Tafsir al-Jalalayn
That is [but], a little enjoyment, which they enjoy for a short while in this world and then perishes; then their abode is Hell — an evil cradling, [an evil] resting place it is!
3.198
3:198
Transliteration
Lakini allatheena ittaqawrabbahum lahum jannatun tajree min tahtihaal-anharu khalideena feeha nuzulan minAAindi Allahi wama AAinda Allahi khayrunlil-abrar
Sahih International
But those who feared their Lord will have gardens beneath which rivers flow, abiding eternally therein, as accommodation from Allah . And that which is with Allah is best for the righteous.
Muhsin Khan
But, for those who fear their Lord, are Gardens under which rivers flow (in Paradise); therein are they to dwell (for ever), an entertainment from Allah; and that which is with Allah is the Best for Al-Abrar (those who are obedient to Allah and follow strictly His Orders).
Yusuf Ali
On the other hand, for those who fear their Lord, are Gardens, with rivers flowing beneath; therein are they to dwell (for ever),- a gift from the presence of Allah; and that which is in the presence of Allah is the best (bliss) for the righteous.
Dr. Ghali
But (the ones) who are pious to their Lord will have Gardens from beneath which Rivers run, eternally (abiding) therein, a hospitality from the Providence of Allah. And whatever is in the Providence of Allah is the most charitable for the benign.
Tafsir al-Jalalayn
But those who fear their Lord — for them shall be Gardens underneath which rivers flow, abiding, that is, it is decreed for them to abide, therein; a hospitality (nuzul is what is prepared for a guest; it is in the accusative [nuzulan] because it is a circumstantial qualifier referring to jann?t, ‘gardens’, and its operator is the import of the adverbial phrase) from God Himself. That which is with God, in the way of reward, is better for the pious, than the enjoyment of this world.
3.199
3:199
Transliteration
Wa-inna min ahli alkitabi lamanyu/minu billahi wama onzila ilaykum wamaonzila ilayhim khashiAAeena lillahi layashtaroona bi-ayati Allahi thamananqaleelan ola-ika lahum ajruhum AAinda rabbihim inna AllahasareeAAu alhisab
Sahih International
And indeed, among the People of the Scripture are those who believe in Allah and what was revealed to you and what was revealed to them, [being] humbly submissive to Allah . They do not exchange the verses of Allah for a small price. Those will have their reward with their Lord. Indeed, Allah is swift in account.
Muhsin Khan
And there are, certainly, among the people of the Scripture (Jews and Christians), those who believe in Allah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allah. They do not sell the Verses of Allah for a little price, for them is a reward with their Lord. Surely, Allah is Swift in account.
Yusuf Ali
And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them, bowing in humility to Allah: They will not sell the Signs of Allah for a miserable gain! For them is a reward with their Lord, and Allah is swift in account.
Dr. Ghali
And surely there are (some) of the Population of the Book (Or: Family of the Book, i.e., the Jews and Christians) who indeed believe in Allah, and what has been sent down to you, and what has been sent down to them, being submissive to Allah; they do not trade the signs of Allah for a little price. Those have their reward in the Providence of their Lord; surely Allah is swift at the reckoning.
Tafsir al-Jalalayn
Verily, there are some among the People of the Scripture who believe in God, like ‘Abd All?h b. Sal?m and his companions and the Negus, and what has been revealed to you, that is, the Qur’?n, and what has been revealed to them, that is, the Torah and the Gospel, humble before God (kh?shi‘?n is a circumstantial qualification of the person of [the verb] yu’min, ‘who believe’, and takes into account the [potentially plural] sense of man, ‘who’), not purchasing with the verses of God, which they have before them in the Torah and the Gospel pertaining to the descriptions of the Prophet (s), a small price, of this world, by concealing them for fear of losing their supremacy, as others, like the Jews, have done. Those — their wage, the reward for their deeds, is with their Lord, [a reward] which they will be given twice over, as [stated] in the s?rat al-Qasas [Q. 28:54]. God is swift at reckoning, reckoning with the whole of creation in about half a day of the days of this world.
3.200
3:200
Transliteration
Ya ayyuha allatheena amanooisbiroo wasabiroo warabitoo wattaqooAllaha laAAallakum tuflihoon
Sahih International
O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.
Muhsin Khan
O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allah, so that you may be successful.
Yusuf Ali
O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah; that ye may prosper.
Dr. Ghali
O you who have believed, be patient, and vie in patience, and be garrisoned (i.e., Keep a standing army ready to defend you) and be pious to Allah, that possibly you would prosper.
Tafsir al-Jalalayn
O you who believe, be patient, in [performing] acts of obedience, in the face of afflictions and in refraining from acts of disobedience, and vie in patience, with the disbelievers, lest they be more patient than you; be steadfast, persist in the struggle; fear God, in all of your circumstances, so that you will prosper, [so that] you will win [admittance to] Paradise and be delivered from the Fire.
Last Updated ( Saturday, 04 September 2010 10:03 )
 

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