Innal lazeena kafaroo lan tughniya 'anhum amwaaluhum wa laaa awlaaduhum
minal laahi shai'anw wa ulaaa'ika hum waqoodun Naar
Kadaabi Aali Fir'awna wallazeena min qablihim; kazzaboo bi Aayaatinaa fa
akhazahumul laahu bizunoo bihim; wallaahu shadeedul 'iqaab
Qul lillazeena kafaroosatughlaboona wa tuhsharoona ilaa jahannam; wa
Qad kaana lakum Aayatun fee fi'atainil taqataa fi'atun tuqaatilu fee
sabeelil laahi wa ukhraa kaafiratuny yarawnahum mislaihim ra' yal 'ayn;
wallaahu yu'ayyidu bi nasrihee mai yashaaa'; innaa fee zaalika la 'ibratal
li ulil absaar
Qul a'unabbi 'ukum bikhairim min zaalikum; lillazeenat taqaw 'inda
Rabbihim jannaatun tajree min tahtihal anhaaru khaalideena feehaa wa
azwaajum mutahharatunw wa ridwaanum minal laah; wallaahu baseerum bil'ibaad
Allazeena yaqooloona Rabbanaaa innanaaa aamannaa faghfir lanaa
zunoobanaa wa qinaa 'azaaban Naar
Assaabireena wassaa diqeena walqaaniteena walmunfiqeena walmus
taghfireena bil as-har
Shahidal laahu annahoo laa ilaaha illaa Huwa walmalaaa'ikatu wa ulul 'ilmi
qaaa'imam bilqist; laaa ilaaha illaa Huwal 'Azeezul Hakeem
Innad deena 'indal laahil Islaam; wa makhtalafal lazeena ootul Kitaaba
illaa mim ba'di maa jaaa'ahumul 'ilmu baghyam bainahum; wa mai yakfur bi
Aayaatil laahi fa innal laaha saree'ul hisaab
Fa in haaajjooka faqul aslamtu wajhiya lillaahi wa manit taba'an; wa qul
lillazeena ootul Kitaaba wal ummiyyeena 'a-aslamtum; fa in aslamoo faqadih
tadaw wa in tawallaw fa innamaa 'alaikal balaagh; wallaahu baseerum bil 'ibaad
Innal lazeena yakfuroona bi Aayaatil laahi wa yaqtuloonan
Nabiyyeena bighairi haqqinw wa yaqtuloonal lazeena ya'muroona bilqisti
minannaasi fabashirhum bi'azaabin aleem
Ulaaa'ikal lazeena habitat a'maaluhum fid dunyaa wal Aaakhirati wa maa
lahum min naasireen
Alam tara ilal lazeena ootoo naseebam minal Kitaabi yud'awna ilaa
Kitaabil laahi liyahkuma bainahum summa yatawallaa fareequm minhum wa hum
Zaalika bi annahum qaaloo lan tamassanan naaru illaaa ayyaamam
ma'doodaatinw wa gharrahum fee deenihim maa kaanoo yaftaroon
Fakaifa izaa jama'naahum li Yawmil laa raiba fee wa wuffiyat kullu
nafsim maa kasabat wa hum laa yuzlamoon
Qulil laahumma Maalikal Mulki tu'til mulka man tashaaa'u wa
tanzi'ul mulka mimman tashhaaa'u wa tu'izzu man tashaaa'u wa tuzillu man
tashaaa'u biyadikal khairu innaka 'alaa kulli shai'in Qadeer
Toolijul laila fin nahaari wa toolijun nahaara fil laili wa
tukhrijul haiya minalmaiyiti wa tukhrijul maiyita minal haiyi wa tarzuqu
man tashaaa'u bighari hisaab
Laa yattakhizil mu'minoonal kaafireena awliyaaa'a min doonil mu'mineena
wa mai yaf'al zaalika falaisa minal laahi fee shai'in illaaa an tattaqoo
minhum tuqaah; wa yuhazzirukumul laahu nafsah; wa ilal laahil maseer
Qul in tukhfoo maa fee sudoorikum aw tubdoohu ya'lamhul laah; wa ya'lamu
maa fis samaawaati wa maa fil ard; wallaahu 'alaa kulli shai'in Qadeer
Yawma tajidu kullu nafsim maa'amilat min khairim muhdaranw wa maa 'amilat
min sooo'in tawaddu law anna bainahaa wa bainahooo amadam ba'eedaa; wa
yuhazzirukumul laahu nafsah; wallaahu ra'oofum bil'ibaad
Qul in kuntum tuhibboonal laaha fattabi' oonee yuhbibkumul laahu wa
yaghfir lakum zunoobakum; wallaahu Ghafoorur Raheem
Qul atee'ul laaha war Rasoola fa in tawallaw fa innal laaha laa yuhibbul
Innal laahas tafaaa Aadama wa Noohanw wa Aala Ibraaheema wa Aala Imraana
Wa iz qaalatil malaaa'ikatu yaa Maryamu innal laahas tafaaki wa
tahharaki wastafaaki 'alaa nisaaa'il 'aalameen
Yaa Maryamu uqnutee li Rabbiki wasjudee warka'ee ma'ar raaki'een
Zaalika min ambaaa'il ghaibi nooheehi ilaik; wa maa kunta ladaihim iz
yulqoona aqlaamahum ayyuhum yakfulu Maryama wa maa kunta ladaihim iz
Iz qaalatil malaaa'ikatu yaa Maryamu innal laaha yubashshiruki bi
Kalimatim minhus muhul Maseehu 'Eesab nu Maryama wajeehan fid dunyaa wal
Aakhirati wa minal muqarrabeen
Wa yukallimun naasa filmahdi wa kahlanw wa minassaaliheen
Qaalat Rabbi annaa yakoonu lee waladunw wa lam yamsasnee basharun qaala
kazaalikil laahu yakhluqu maa yashaaa'; izaa qadaaa amran fa innamaa yaqoolu
lahoo kun fayakoon
Wa yu'allimuhul Kitaaba wal Hikmata wat Tawraata wal Injeel
Wa Rasoolan ilaa Baneee Israaa'eela annee qad ji'tukum bi Aayatim mir
Rabbikum annee akhluqu lakum minatteeni kahai 'atittairi fa anfukhu feehi
fayakoonu tairam bi iznil laahi wa ubri'ul akmaha wal abrasa wa uhyil mawtaa
bi iznil laahi wa unabbi'ukum bimaa taakuloona wa maa taddakhiroona fee
buyootikum; inna fee zaalika la Aayatal lakum in kuntum mu'mineen
Wa musaddiqal limaa baina yadaiya minat Tawraati wa liuhilla lakum
ba'dal lazee hurrima 'alaikum; wa ji'tukum bi Aayatim mir Rabbikum fattaqul
laaha wa atee'oon
Innal laaha Rabbee wa Rabbukum fa'budooh; haazaa Siraatum Mustaqeem
Wa makaroo wa makaral laahu wallaahu khairul maakireen
Iz qaalal laahu yaa 'Eesaaa innee mutawaffeeka wa raafi'uka ilaiya wa
mutah hiruka minal lazeena kafaroo wa jaa'ilul lazeenattaba ooka fawqal
lazeena kafarooo ilaa Yawmil Qiyaamati summa ilaiya marji'ukum fa ahkumu
bainakum feemaa kuntum feehi takhtaliifoon
Fa ammal lazeena kafaroo fa u'az zibuhum 'azaaban shadeedan fiddunyaa
wal Aakhirati wa maa lahum min naasireen
Wa ammal lazeena aamanoo wa 'amilus saalihaati fa yuwaffeehim ujoorahum;
wallaahu laa yuhibbuz zaalimeen
Zaalika natloohu 'alaika minal Aayaati wa Zikril Hakeem
Inna masala 'Eesaa 'indal laahi kamasali Aadama khalaqahoo min turaabin
summa qaala lahoo kun fayakoon
Alhaqqu mir Rabbika falaa takum minal mumtareen
Faman haaajjaka feehi mim ba'di maa jaaa'aka minal 'ilmi faqul ta'aalaw
nad'u abnaaa'anaa wa abnaaa'akum wa nisaaa'anaa wa nisaaa'akum wa anfusanaa
wa anfusakum summa nabtahil fanaj'al la'natal laahi 'alal kaazibeen
Innaa haazaa lahuwal qasasul haqq; wa maa min ilaahin illal laah; wa
innal laahaa la Huwal 'Azeezul Hakeem
Fa in tawallaw fa innal laaha'aleemun bil mufsideen
Qul yaa Ahlal Kitaabi ta'aalaw ilaa Kalimatin
sawaaa'im bainanaa wa bainakum allaa na'buda illal laaha wa laa nushrika
bihee shai'anw wa laa yattakhiza ba'dunaa ba'dan arbaabam min doonil laah;
fa in tawallaw faqoolush hadoo bi annaa muslimoon
Maa kaana Ibraaheemu Yahoodiyyanw wa laa Nasraa niyyanw wa laakin kaana
Haneefam Muslimanw wa maa kaana minal mushrikeen
Innaa awlan naasi bi Ibraaheema lallazeenat taba 'oohu wa haazan
nabiyyu wallazeena aamanoo; wallaahu waliyyul mu'mineen
Waddat taaa'ifatum min Ahlil Kitaabi law yudil loonakum wa maa
yudilloona illaaa anfusahum wa maa yash'uroon
Yaaa Ahlal Kitaabi lima takfuroona bi Aayaatil laahi wa antum tash hadoon
Yaaa Ahalal Kitaabi lima talbisoonal haqqa bilbaatili wa taktumoonal
haqqa wa antum ta'lamoon
Wa qaalat taaa'ifatum min Ahlil Kitaabi aaminoo billazeee unzila 'alal
lazeena aamanoo wajhan nahaari wakfurooo aakhirahoo la'alla hum yarji'oon
Wa laa tu'minooo illaa liman tabi'a deenakum qul innal hudaa hudal
laahi ai yu'taaa ahadum misla maaa ooteetum aw yuhaaajjookum 'inda Rabbikum,
qul innal fadla biyadil laah; yu'teehi mai yashaaa'; wallaahu Waasi'un 'Aleem
Yakhtassu birahmatihee mai yashaaa'; wallaahu zulfadlil 'azeem
Wa min Ahlil Kitaabi man in ta'manhu biqintaariny yu'addihee ilaika wa
minhum man in ta'manhu bi deenaarin laa yu'addiheee ilaika illaa maa dumta 'alaihi
qaaa' imaa; zaalika biannahum qaaloo laisa 'alainaa fil ummiyyeena sabeelunw
wa yaqooloona 'alal laahil kaziba wa hum ya'lamoon
Balaa man awfaa bi'ahdihee wattaqaa fainnal laaha yuhibbul muttaqeen
Innal lazeena yashtaroona bi'ahdil laahi wa aymaanihim samanan qaleelan
ulaaa'ika laa khalaaqa lahum fil Aakhirati wa laa yukallimuhumul laahu wa
laa yanzuru ilaihim Yawmal Qiyaamati wa laa yuzakkeehim wa lahum 'azabun 'aleem
Wa inna minhum lafaree qany yalwoona alsinatahum bil Kitaabi
litahsaboohu minal Kitaab, wa maa huwa minal Kitaabi wa yaqooloona huwa min 'indillaahi
wa maa huwa min 'indillaahi wa yaqooloona 'alal laahil kaziba wa hum
Maa kaana libasharin ai yu'tiyahul laahul Kitaaba walhukma wan
Nubuwwata summa yaqoola linnaasi koonoo 'ibaadal lee min doonil laahi wa
laakin koonoo rabbaaniy yeena bimaa kuntum tu'allimoonal Kitaaba wa bimaa
Wa laa yaamurakum an tattakhizul malaaa 'ikata wan Nabiyyeena arbaabaa;
a yaamurukum bilkufri ba'da iz antum muslimoon
Wa iz akhazal laahu meesaaqan Nabiyyeena lamaaa aataitukum min
Kitaabinw wa Hikmatin summa jaaa'akum Rasoolum musaddiqul limaa ma'akum
latu'minunna bihee wa latansurunnah; qaala a'aqrartum wa akhaztum alaa
zaalikum isree qaalooo aqrarnaa; qaala fashhadoo wa ana ma'akum minash
Faman tawallaa ba'da zaalika fa ulaaa'ika humul faasiqoon
Afaghaira deenil laahi yabghoona wa lahooo aslama man fis samaawaati
wal ardi taw'anw wa karhanw wa ilaihi yurja'oon
Qul aamannaa billaahi wa maaa unzila 'alainaa wa maaa unzila 'alaaa
Ibraaheema wa Ismaa'eela wa Ishaaqa wa Ya'qooba wal Asbaati wa maaa ootiya
Moosaa wa 'Eesaa wan Nabiyyoona mir Rabbihim laa nufarriqu baina ahadim
minhum wa nahnu lahoo muslimoon
Wa mai yabtaghi ghairal Islaami deenan falany yuqbala minhu wa huwa fil
Aakhirati minal khaasireen
Kaifa yahdil laahu qawman kafaroo ba'da eemaanihim wa shahidooo annar
Rasoola haqqunw wa jaaa'ahumul baiyinaat; wallaahu laa yahdil qawmaz
Ulaaa'ika jazaaa'uhum anna 'alaihim la'natal laahi walmalaaa'ikati
Khaalideena feehaa laa yukhaffafu 'anhumul 'azaabu wa laa hum yunzaroon
Illal lazeena taaboo mim ba'di zaalika wa aslahoo fa innal laaha
Innal lazeena kafaroo ba'da eemaanihim summaz daadoo kufral lan tuqbala
tawbatuhum wa ulaaa'ika humud daaalloon
Innal lazeena kafaroo wa maatoo wa hum kuffaarun falany yuqbala min
ahadihim mil'ul ardi zahabanw wa lawiftadaa bih; ulaaa 'ika lahum 'azaabun
aleemunw wa maa lahum min naasireen
(section 9) (End Juz 3)
Lan tanaalul birra hattaa tunfiqoo mimmaa tuhibboon; wa maa tunfiqoo
min shai'in fa innal laaha bihee 'Aleem
Kullut ta'aami kaana hillal li Baneee Israaa'eela illaa maa harrama
Israaa'eelu 'alaa nafsihee min qabli an tunazzalat Tawraah; qul faatoo bit
Tawraati fatloohaaa in kuntum saadiqeen
Qul sadaqal laah; fattabi'oo Millata Ibraaheema Haneefanw wa maa kaana
minal mush rikeen
Inna awwala Baitinw wudi'a linnaasi lallazee bi Bakkata mubaarakanw wa
hudal lil 'aalameen
Feehi Aayaatum baiyinaatum Maqaamu Ibraaheema wa man dakhalahoo kaana
aaminaa; wa lillaahi 'alan naasi Hijjul Baiti manis tataa'a ilaihi sabeelaa;
wa man kafara fa innal laaha ghaniyyun 'anil 'aalameen
Qul yaaa Ahlal Kitaabi lima takfuroona bi Aayaatillaahi wallaahu
shaheedun 'alaa maa ta'maloon
Qul yaaa Ahlal Kitaabi lima tusuddoona 'an sabeelil laahi man aamana
tabghoonahaa 'iwajanw wa antum shuhadaaa'; wa mallaahu bighaafilin 'ammaa
Wa kaifa takfuroona wa antum tutlaa 'alaikum Aayaatul laahi wa feekum
Rasooluh; wa mai ya'tasim billaahi faqad hudiya ilaa Siraatim Mustaqeem
Yaaa ayyuhal lazeena aamanut taqul laaha haqqa tuqaatihee wa laa
tamootunna illaa wa antum muslimoon
Wa'tasimoo bi Hablil laahi jamee'anw wa laa tafarraqoo; wazkuroo
ni'matal laahi alaikum iz kuntum a'daaa'an fa allafa baina quloobikum fa
asbah tum bini'matiheee ikhwaananw wa kuntum 'alaa shafaa hufratim minan
Naari fa anqazakum minhaa; kazaalika yubaiyinul laahu lakum aayaatihee
Waltakum minkum ummatuny yad'oona ilal khairi wa ya'muroona bil ma'roofi
wa yanhawna 'anil munkar; wa ulaaa'ika humul muflihoon
Wa laa takoonoo kallazeena tafarraqoo wakhtalafoo mim ba'di maa
jaaa'ahumul baiyinaat; wa ulaaa'ika lahum 'azaabun 'azeem
Yawma tabi yaddu wujoohunw wa taswaddu wujooh; fa-ammal lazeenas waddat
wujoo hum akafartum ba'da eemaanikum fazooqul 'azaaba bimaa kuntum takfuroon
Wa ammal lazeena bi yaddat wujoohuhum fafee rahmatil laahi hum feehaa
Tilka Aayaatul laahi natloohaa 'alaika bilhaqq; wa mal laahu yureedu
Wa lillaahi maa fissamaawaati wa maa fil ard; wa ilal laahi turja'ul
umoor (section 11)
Kuntum khaira ummatin ukhrijat linnaasi ta'muroona bilma'roofi wa
tanhawna 'anil munkari wa tu'minoona billaah; wa law aamana Ahlul Kitaabi
lakaana khairal lahum minhumul mu'minoona wa aksaruhumul faasiqoon
Lai yadurrookum 'illaaa azanw wa ai yuqaatilookum yuwallookumul adbaara
summa laa yunsaroon
Duribat 'alaihimuz zillatu aina maa suqifooo illaa bihablim minal laahi
wa hablim minan naasi wa baaa'oo bighadabim minallaahi wa duribat 'alaihimul
maskanah; zaalika bi-annahum kaanoo yakfuroona bi Aayaatil laahi wa
yaqtuloonal Ambiyaaa'a bighairi haqq; zaalika bimaa 'asaw wa kaanoo
Laisoo sawaaa'a; min Ahlil Kitaabi ummatun qaaa'imatuny yatloona
Aayaatil laahi aanaaa'al laili wa hum yasjudoon
Yu'minoona billaahi wal Yawmil Aakhiri wa ya'muroona bilma'roofi wa
yanhawna 'anil munkari wa yusaari'oona fil khairaati wa ulaaa'ika minas
Wa maa yaf'aloo min khairin falai yukfarooh; wallaahu 'aleemun
Innal lazeena kafaroo lan tughniya 'anhum amwaaluhum wa laaa awlaaduhum
minal laahi shai'anw wa ulaaa'ika Ashaabun Naar; hum feehaa khaalidoon
Masalu maa yunfiqoona fee haazihil hayaatid dunyaa kamasali reehin
feehaa sirrun asaabat harsa qawmin zalamooo anfusahum fa ahlakath; wa maa
zalamahumul laahu wa laakin anfusahum yazlimoon
Yaaa ayyuhal lazeena aamanoo laa tattakhizoo bitaanatam min doonikum
laa ya'loonakum khabaalanw waddoo maa 'anittum qad badatil baghdaaa'u min
afwaahihim; wa maa tukhfee sudooruhum akbar; qad baiyannaa lakumul Aayaati
in kuntum ta'qiloon
Haaa antum ulaaa'i tuhibboonahum wa laa yuhibboonakum wa tu'minoona bil
kitaabi kullihee wa izaa laqookum qaalooo aamannaa wa izaa khalaw 'addoo 'alaikumul
anaamila minal ghaiz; qul mootoo bighai zikum; innal laaha 'aleemum bizaatis
In tamsaskum hasanatun tasu'hum wa in tusibkum saiyi'atuny yafrahoo
bihaa wa in tasbiroo wa tattaqoo laa yad urrukum kaiduhum shai'aa; innal
laaha bimaa ya'maloona muheet (section 12)
Wa iz ghadawta min ahlika tubawwi'ul mu'mineena maqaa'ida lilqitaal;
wallaahu samee'un 'aleem
Iz hammat taaa'ifataani minkum an tafshalaa wallaahu waliyyuhumaa; wa 'alal
laahi falyatawakkalil mu'minoon
Wa laqad nasarakumul laahu bi-Badrinw wa antum azillatun fattaqul laaha
Wallazeena izaa fa'aloo faahishatan aw zalamooo anfusahum zakarul laaha
fastaghfaroo lizunoobihim; wa mai yaghfiruz zunooba illal laahu wa lam
yusirroo 'alaa maa fa'aloo wa hum ya'lamoon
Ulaaa'ika jazaaa'uhum maghfiratum mir Rabbihim wa Jannaatun tajree min
tahtihal anhaaru khaalideena feeha; wa ni'ma ajrul 'aamileen
Qad khalat min qablikum sunanum faseeroo fil ardi fanzuroo kaifa kaana
'aaqiba tul mukazzibeen
Haazaa bayaanul linnaasi wa hudanw wa maw'izatul lilmuttaqeen
Wa laa tahinoo wa laa tahzanoo wa antumul a'lawna in kuntum mu'mineen
Iny-yamsaskum qarhum faqad massal qawma qarhum misluh; wa tilkal
ayyaamu nudaawiluhaa bainan naasi wa liya'lamal laahul lazeena aamanoo wa
yattakhiza minkum shuhadaaa'; wallaahu laa yuh ibbuz zaalimeen
Wa liyumahhisal laahul lazeena aamanoo wa yamhaqal kaafireen
Am hasibtum an tadkhulul Jannnata wa lammaa ya'lamil laahul lazeena
jaahadoo minkum wa ya'lamas saabireen
Wa laqad kuntum tamannnawnal mawta min qabli an talqawhu faqad ra
aitumoohu wa antum tanzuroon (section 14)
Wa maa Muhammadun illaa Rasoolun qad khalat min qablihir Rusul; afa'im
maata aw qutilan qalabtum 'alaaa a'qaabikum; wa mai yanqalib 'alaa aqibaihi
falai yadurral laaha shai'aa; wa sayajzil laahush shaakireen
Wa maa kaana linafsin an tamoota illaa bi iznillaahi kitaabam
mu'ajjalaa; wa mai yurid sawaabad dunyaa nu'tihee minhaa wa mai yurid
sawaabal Aakhirati nu'tihee minhaa; wa sanajzish shaakireen
Wa ka aiyim min Nabiyyin qaatala ma'ahoo ribbiyyoona kaseerun famaa
wahanoo limaaa Asaabahum fee sabeelil laahi wa maa da'ufoo wa mas takaanoo;
wallaahu yuhibbus saabireen
Wa maa kaana qawlahum illaa an qaaloo Rabbanagh fir lanaa zunoobanaa wa
israafanaa feee amrinaa wa sabbit aqdaamanaa wansurnaa 'alal qawmil
Fa aataahumul laahu sawaabad dunyaa wa husna sawaabil Aakhirah;
wallaahu yuhibbul muhsineen (section 15)
Sanulqee fee quloobil lazeena kafarur ru'ba bimaaa ashrakoo billaahi
maa lam yunazzil bihee sultaana wa ma'wahumun Naar; wa bi'sa maswaz
Wa laqad sadaqakumul laahu wa'dahooo iz tahussoo nahum bi iznihee
hattaaa izaa fashiltum wa tanaaza'tum fil amri wa 'asaitum mim ba'di maaa
araakum maa tuhibboon; minkum mai yureedud dunyaa wa minkum mai yureedul
Aakhirah; summa sarafakum 'anhum liyabtaliyakum wa laqad 'afaa
'ankum; wallaahu zoo fadlin 'alal mu'mineen
Iz tus'idoona wa laa talwoona 'alaaa ahadinw war Rasoolu yad'ookum feee
ukhraakum fa asaabakum ghammam bighammil likailaa tahzanoo 'alaa maa
faatakum wa laa maaa asaabakum; wallaahu khabeerum bimaa ta'maloon
Summa anzala 'alaikum mim ba'dil ghammi amanatan nu'aasai yaghshaa taaa'
ifatam minkum wa taaa'ifatun qad ahammat-hum anfusuhum yazunnoona billaahi
ghairal haqqi zannal jaahiliyyati yaqooloona hal lanaa minal amri min shai';
qul innal amra kullahoo lillaah; yukhfoona fee anfusihim maa laa yubdoona
laka yaqooloona law kaana lanaa minal amri shai'ummaa qutilnaa haahunaa; qul
law kuntum fee buyootikum labarazal lazeena kutiba 'alaihimul qatlu ilaa
madaaji'ihim wa liyabtaliyal laahu maa fee sudoorikum wa liyumah hisa maa
fee quloobikum; wallaahu 'aleemum bizaatis sudoor
Laqad mannal laahu 'alal mu'mineena iz ba'asa feehim Rasoolam min
anfusihim yatloo 'alaihim Aayaatihee wa yuzakkeehim wa yu'allimu humul
Kitaaba wal Hikmata wa in kaanoo min qablu lafee dalaalim mubeen
Awa lammaaa asaabatkum museebatun qad asabtum mislaihaa qultum annaa
haazaa qul huwa min 'indi anfusikum; innal laaha 'alaa kulli shai'in Qadeer
Wa maa asaabakum yawmal taqal jam'aani fabi iznil laahi wa liya'lamal
Wa liya'lamal lazeena naafaqoo; wa qeela lahum ta'aalaw qaatiloo fee
sabeelil laahi awid fa'oo qaaloo law na'lamu qitaalallat taba'naakum; hum
lilkufri yawma'izin aqrabu minhum lil eemaan; yaqooloona bi afwaahihim maa
laisa fee quloobihim; wallaahu a'lamu bimaa yaktumoon
Allazeena qaaloo li ikhwaanihim wa qa'adoo law ataa'oonaa maa qutiloo;
qul fadra'oo'an anfusikumul mawta in kuntum saadiqeen
Wa laa tahsabannal lazeena qutiloo fee sabeelillaahi amwaata; bal
ahyaaa'un 'inda Rabbihim yurzaqoon
Fariheena bimaaa aataa humul laahu min fadlihee wa yastabshiroona billazeena lam
yalhaqoo bihim min khalfihim allaa khawfun 'alaihim wa laa hum yahzanoon
Yastabshiroona bini'matim minal laahi wa fad linw wa annal laaha laa
yudee'u ajral mu'mineen (section 17)
Allazeenas tajaaboo lil laahi war Rasooli mim ba'di maaa
asaabahumulqarh; lillazeena ahsanoo minhum wattaqaw ajrun 'azeem
Allazeena qaala lahumun naasu innan naasa qad jama'oo lakum
fakhshawhum fazaadahum emaananw wa qaaloo hasbunal laahu wa ni'malwakeel
Innamaa zaalikumush Shaitaanu yukhawwifu awliyaaa'ahoo falaa
takhaafoohum wa khaafooni in kuntum mu'mineen
Wa laa yahzunkal lazeena yusaari'oona fil Kufr; innahum lai yadurrul
laaha shai'aa; yureedul laahu allaa yaj'ala lahum hazzan fil Aakhirati wa
lahum 'azaabun 'azeem
Innal lazeenash tarawul kufra bil eemaani lai yadurrul laaha shai'anw
wa lahum 'azaabun aleem
Wa laa yahsabannal lazeena kafarooo annamaa numlee lahum khairulli
anfusihim; innamaa numlee lahum liyazdaadooo ismaa wa lahum 'azaabum muheen
Maa kaanal laahu liyazaral mu'mineena 'alaa maaa antum 'alaihi hattaa
yameezal khabeesa minat taiyib; wa maa kaanal laahu liyutli'akum 'alal
ghaibi wa laakinnal laaha yajtabee mir rusulihee mai yashaaa'; fa aaminoo
billaahi wa Rusulih; wa in tu 'minoo wa tattaqoo falakum ajrun 'azeem
Wa laa yahsabannal lazeena yabkhaloona bimaa aataahumul laahu min
fadilhee huwa khairal lahum bal huwa sharrul lahum sayutaw waqoona maa
bakhiloo bihee Yawmal Qiyaamah; wa lillaahi meeraasus samaawaati wal ard;
wallaahu bimaa ta'maloona Khabeer (section 18)
Laqad sami'al laahu qawlal lazeena qaalooo innal laaha faqeerunw wa
nahnu aghniyaaa'; sanaktubu maa qaaloo wa qatlahumul Ambiyaa'a bighairi
haqqinw wa naqoolu zooqoo 'azaabal Hareeq
Zaalika bimaa qaddamat aideekum wa annal laaha laisa bizallaamil
Allazeena qaalooo innal laaha 'ahida ilainaaa allaa nu'mina liRasoolin
hatta ya'tiyanaa biqurbaanin ta kuluhun naar; qul qad jaaa'akum Rusulum
min qablee bilbaiyinaati wa billazee qultum falima qataltumoohum in kuntum
Fa in kaz zabooka faqad kuz ziba Rusulum min qablika jaaa'oo
bilbaiyinaati waz Zuburi wal Kitaabil Muneer
Kullu nafsin zaaa'iqatul mawt; wa innamaa tuwaffawna ujoorakum Yawmal
Qiyaamati faman zuhziha 'anin Naari wa udkhilal Jannata faqad faaz; wa mal
hayaatud dunyaaa illaa mataa'ul ghuroor
Latublawunna feee amwaalikum wa anfusikum wa latasma'unna minal lazeena
ootul Kitaaba min qablikum wa minal lazeena ashrakooo azan kaseeraa; wa in
tasbiroo wa tattaqoo fa inna zaalika min 'azmil umoor
Wa iz akhazal laahu meesaaqal lazeena ootul Kitaaba latubaiyinunnahoo
linnaasi wa laa taktumoona hoo fanabazoohu waraaa'a zuhoorihim washtaraw
bihee samanan qaleelan fabi'sa maa yashtaroon
Laa tahsabannal lazeena yafrahoona bimaaa ataw wa yuhibbona ai yuhmadoo
bimaa lam yaf'aloo falaa tahsabunnahum bimafaazatim minal 'azaabi wa lahum 'azaabun
Allazeena yazkuroonal laaha qiyaamanw-wa qu'oodanw-wa 'alaa juno obihim
wa yatafakkaroona fee khalqis samaawaati wal ardi Rabbanaa maa khalaqta
haaza baatilan Subhaanaka faqinaa 'azaaban Naar
Rabbanaaa innaka man tudkhilin Naara faqad akhzai tahoo wa maa
lizzaalimeena min ansaar
Rabbanaaa innanaa sami'naa munaadiyai yunaadee lil eemaani an aaminoo
bi Rabbikum fa aamannaa; Rabbanaa faghfir lanaa zunoobanaa wa kaffir 'annaa
saiyi aatina wa tawaffanaa ma'al abraar
Rabbanaa wa aatinaa maa wa'attanaa 'alaa Rusulika wa laa tukhzinaa
Yawmal Qiyaamah; innaka laa tukhliful mee'aad
Fastajaaba lahum Rabbuhum annee laaa Udee'u 'amala 'aamilim minkum min
zakarin aw unsaa ba'dukum min ba'din fal lazeena haajaroo wa ukhrijoo min
diyaarihim wa oozoo fee sabeelee wa qaataloo wa qutiloo la ukaffiranna 'anhum
saiyi aatihim wa la udkhilanna hum Jannnatin tajree min tahtihal anhaaru
sawaabam min 'indil laah; wallaahu 'indahoo husnus sawaab
2. Allah. There is no god but He,-the Living, the
3. 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).
those who reject Faith in the Signs of Allah will suffer the severest penalty,
and Allah is Exalted in Might, Lord of Retribution.
5. From Allah, verily
nothing is hidden on earth or in the heavens.
6. He it is Who shapes you
in the wombs as He pleases. There is no god but He, the Exalted in Might, the
7. 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.
8. "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.
9. "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."
10. 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.
11. (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
12. Say to those who reject Faith: "Soon will ye be
vanquished and gathered together to Hell,-an evil bed indeed (to lie on)!
13. "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."
14. 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).
15. 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
16. (Namely), those who say: "Our Lord! we have indeed
believed: forgive us, then, our sins, and save us from the agony of the Fire;"-
17. 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.
18. 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.
19. 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.
20. 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
21. 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.
22. They are those whose works will
bear no fruit in this world and in the Hereafter nor will they have anyone to
23. 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).
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.
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?
26. 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.
27. "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."
28. 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.
29. 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.
"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."
31. Say: "If ye do love Allah,
Follow me: Allah will love you and forgive you your sins: For Allah is
Oft-Forgiving, Most Merciful."
32. Say: "Obey Allah and His Messenger.:
But if they turn back, Allah loveth not those who reject Faith.
did choose Adam and Noah, the family of Abraham, and the family of 'Imran above
34. Offspring, one of the other: And Allah heareth and
knoweth all things.
35. 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."
36. 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."
37. 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."
38. 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!
39. 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."
41. 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."
42. Behold! the angels
said: "O Mary! Allah hath chosen thee and purified thee- chosen thee above the
women of all nations.
43. "O Mary! worship Thy Lord devoutly: Prostrate
thyself, and bow down (in prayer) with those who bow down."
44. 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).
45. 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.
46. "He shall speak to
the people in childhood and in maturity. And he shall be (of the company) of the
47. 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!
48. "And Allah
will teach him the Book and Wisdom, the Law and the Gospel,
(appoint him) an apostle 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;
50. "'(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.
51. "'It is
Allah Who is my Lord and your Lord; then worship Him. This is a Way that is
52. When Jesus found Unbelief on their part He said: "Who
will be My helpers to (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.
53. "Our Lord! we believe in what Thou hast revealed, and we follow the
Messenger. then write us down among those who bear witness."
54. And (the
unbelievers) plotted and planned, and Allah too planned, and the best of
planners is Allah.
55. 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.
56. "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."
57. "As to those who believe and work
righteousness, Allah will pay them (in full) their reward; but Allah loveth not
those who do wrong."
58. "This is what we rehearse unto thee of the Signs
and the Message of Wisdom."
59. The similitude of Jesus before Allah is
as that of Adam; He created him from dust, then said to him: "Be". And he was.
60. The Truth (comes) from Allah alone; so be not of those who doubt.
61. 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!"
62. This is the true
account: There is no god except Allah. and Allah.He is indeed the Exalted in
Power, the Wise.
63. But if they turn back, Allah hath full knowledge of
those who do mischief.
64. 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).
65. 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?
66. 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
67. 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
68. Without doubt, among men, the nearest of kin to Abraham,
are those who follow him, as are also this Messenger and those who believe: And
Allah is the Protector of those who have faith.
69. 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!
70. Ye People of the
Book! Why reject ye the Signs of Allah, of which ye are (Yourselves) witnesses?
71. Ye People of the Book! Why do ye clothe Truth with falsehood, and
conceal the Truth, while ye have knowledge?
72. 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;
73. "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."
74. For His Mercy He
specially chooseth whom He pleaseth; for Allah is the Lord of bounties
75. 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.
76. Nay.- Those that keep their plighted faith and act aright,-verily Allah
loves those who act aright.
77. 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
78. 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!
79. 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
80. 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)?
81. Behold! Allah took the covenant of the
prophets, saying: "I give you a Book and Wisdom; then comes to you an apostle,
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."
82. If any turn back after this, they are perverted transgressors.
83. 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.
84. 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)."
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).
86. 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.
87. Of such the reward is that on them (rests) the curse of Allah, of His
angels, and of all mankind;-
88. In that will they dwell; nor will their
penalty be lightened, nor respite be (their lot);-
89. Except for those
that repent (Even) after that, and make amends; for verily Allah is
Oft-Forgiving, Most Merciful.
90. 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
91. 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.
92. 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.
93. 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."
94. If any, after this, invent a lie and attribute it to Allah, they are indeed
95. Say: "(Allah) speaketh the Truth: follow the
religion of Abraham, the sane in faith; he was not of the Pagans."
The first House (of worship) appointed for men was that at Bakka: Full of
blessing and of guidance for all kinds of beings:
97. 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
98. Say: "O People of the Book! Why reject ye the Signs of
Allah, when Allah is Himself witness to all ye do?"
99. 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."
100. 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!
101. 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.
102. O ye who believe! Fear Allah as He should be feared, and die not except
in a state of Islam.
103. 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.
104. 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.
not like those who are divided amongst themselves and fall into disputations
after receiving Clear Signs: For them is a dreadful penalty,-
106. 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."
107. But those whose faces will be (lit with) white,- they will be in (the
light of) Allah's mercy: therein to dwell (for ever).
108. These are the
Signs of Allah. We rehearse them to thee in Truth: And Allah means no injustice
to any of His creatures.
109. To Allah belongs all that is in the heavens
and on earth: To Him do all questions go back (for decision).
110. 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
111. 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.
112. 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.
113. 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.
114. 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.
115. Of the good that they do, nothing
will be rejected of them; for Allah knoweth well those that do right.
116. 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).
117. 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.
118. 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.
119. 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."
120. 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.
121. Remember that morning Thou didst leave Thy household (early) to post
the faithful at their stations for battle: And Allah heareth and knoweth all
122. Remember two of your parties Meditated cowardice; but Allah
was their protector, and in Allah should the faithful (Ever) put their trust.
123. Allah had helped you at Badr, when ye were a contemptible little force;
then fear Allah. thus May ye show your gratitude.
124. Remember thou
saidst to the Faithful: "Is it not enough for you that Allah should help you
with three thousand angels (Specially) sent down?
125. "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
126. 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:
127. That He might cut off a fringe of the Unbelievers
or expose them to infamy, and they should then be turned back, frustrated of
128. Not for thee, (but for Allah., is the decision:
Whether He turn in mercy to them, or punish them; for they are indeed
129. 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.
130. O ye who believe! Devour not usury,
doubled and multiplied; but fear Allah. that ye may (really) prosper.
131. Fear the Fire, which is prepared for those who reject Faith:
And obey Allah and the Messenger. that ye may obtain mercy.
133. 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,-
134. Those who spend (freely), whether in prosperity, or in adversity; who
restrain anger, and pardon (all) men;- for Allah loves those who do good;-
135. 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.
136. 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
137. 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
138. Here is a plain statement to men, a guidance and
instruction to those who fear Allah.
139. So lose not heart, nor fall
into despair: For ye must gain mastery if ye are true in Faith.
140. 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.
141. Allah's object also is to purge those that are true in Faith and to deprive
of blessing Those that resist Faith.
142. Did ye think that ye would
enter Heaven without Allah testing those of you who fought hard (In His Cause)
and remained steadfast?
143. Ye did indeed wish for death before ye met
him: Now ye have seen him with your own eyes, (And ye flinch!)
Muhammad is no more than an apostle: many were the apostle 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
145. 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.
146. 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.
147. 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."
148. And Allah gave them a reward in this world, and the excellent reward of the
Hereafter. For Allah Loveth those who do good.
149. 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.
150. Nay, Allah is your
protector, and He is the best of helpers.
151. 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!
152. 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.
153. 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
154. 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.
155. 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,
156. 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.
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.
158. And if ye die, or
are slain, Lo! it is unto Allah that ye are brought together.
159. 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).
160. 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.
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.
162. 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
163. They are in varying gardens in the sight of Allah, and Allah
sees well all that they do.
164. Allah did confer a great favour on the
believers when He sent among them an apostle 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.
165. 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."
ye suffered on the day the two armies Met, was with the leave of Allah, in order
that He might test the believers,-
167. 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
168. (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."
169. 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;
170. 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.
171. 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).
172. 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;-
173. 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."
174. 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
175. 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.
176. 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.
177. 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.
178. 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.
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 Messenger. (For the purpose) whom He
pleases. So believe in Allah. And His apostles: And if ye believe and do right,
ye have a reward without measure.
180. 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.
181. 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!
182. "This is because of the (unrighteous deeds) which your hands sent on before
ye: For Allah never harms those who serve Him."
183. They (also) said:
"(Allah) took our promise not to believe in an apostle unless He showed us a
sacrifice consumed by Fire (From heaven)." Say: "There came to you apostles
before me, with clear Signs and even with what ye ask for: why then did ye slay
them, if ye speak the truth?"
184. Then if they reject thee, so were
rejected apostles before thee, who came with Clear Signs, Books of dark
prophecies, and the Book of Enlightenment.
185. 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.
186. 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.
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!
188. 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.
189. To Allah belongeth the dominion
of the heavens and the earth; and Allah hath power over all things.
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,-
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.
"Our Lord! any whom Thou dost admit to the Fire, Truly Thou coverest with shame,
and never will wrong-doers Find any helpers!
193. "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.
Lord! Grant us what Thou didst promise unto us through Thine apostles, and save
us from shame on the Day of Judgment: For Thou never breakest Thy promise."
195. 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
196. Let not the strutting about of the Unbelievers through
the land deceive thee:
197. Little is it for enjoyment: Their ultimate
abode is Hell: what an evil bed (To lie on)!
198. 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.
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.
200. O ye who
believe! Persevere in patience and constancy; vie in such perseverance;
strengthen each other; and fear Allah. that ye may prosper.
This Surah takes its name from v. 33. Al-i-Imran, like the names of
many other surahs, is merely a name to distinguish it from other surahs and does
not imply that the family of Imran has been discussed in it.
The Period of Revelation
This Surah consists of
four discourses The first discourses :-
The first discourse (vv. 1-32)
was probably revealed soon after the Battle of Badr.
The second discourse
(vv. 33-63) was revealed in 9 A. H. on the occasion of the visit of the
deputation from the Christians of Najran.
The third discourse (vv.
64-120) appears to have been revealed immediately after the first one.
The fourth discourse (vv. 121-200) was revealed after the Battle of Uhd.
Though these discourses were revealed at different periods and on
different occasions, they are so inter-linked and so inter-connected iii regard
to their aim, object and central theme that they make together one continuous
whole. This Surah has been especially addressed to two groups-the people of the
Book (the Jews and the Christians) and the followers of Muhammad (Allah's peace
be upon him).
The message has been extended to the Jews and the
Christians in continuation of the invitation in Al-Baqarah, in which they have
been admonished for their erroneous beliefs and evil morals and advised to
accept, as a remedy, the Truth of the Quran. They have been told here that
Muhammad (Allah's peace be, upon him) taught the same right way of life that had
been preached by their own Prophets; that it alone was the Right Way, the way of
Allah; hence any deviation from it will be wrong even according to their own
The second group, the Muslims, who had been declared to be
the best Community in Al-Baqarah and appointed torch-bearers of the Truth and
entrusted with the responsibility of reforming the world, have been given
additional instructions in continuation of those given in the preceding Surah.
The Muslims have been warned to learn a lesson from the religious and moral
degeneration of the former communities and to refrain from treading in their
footsteps. Instructions have also been given about the reformative work they had
to perform. Besides this, they have been taught how to deal with the people of
the Book and the hypocrites who were putting different kinds of hindrances in
the way of Allah. Above all, they have been warned to guard against those
weaknesses which had come to the surface in the Battle Uhd. Background
The following is the background of the Surah:
Believers had met with all sorts of trials and hardships about which they had
been forewarned in Al-Baqarah. Though they had come out victorious in the Battle
of Badr, they were not out of danger yet. Their victory had aroused the enmity
of all those powers in Arabia which were opposed to the Islamic Movement. Signs
of threatening storms had begun to appear on all sides and the Muslims were in a
perpetual state of fear and anxiety. It looked as if the whole Arabian world
around the tiny state of Al-Madinah - which was no more than a village state at
that time -- was bent upon blotting out its very existence. This state of war
was also adversely affecting its economy, which had already been badly disturbed
by the influx of the Muslim refugees from Makkah.
Then there was the
disturbing problem of the Jewish clans who lived in the suburbs of Al-Madinah.
They were discarding the treaties of alliance they had made with the Holy
Prophet after his migration from Makkah. So much so that on the occasion of the
Battle of Badr, these people of the Book sympathized with the evil aims of the
idolaters, in spite of the fact that their fundamental articles of the Faith -
Oneness of Allah, Prophethood, Life-after- death -- were the same as those of
the Muslims. After the Battle of Badr, they openly began to incite the Quraish
and other Arab clans to wreak their vengeance on the Muslims. Thus those Jewish
clans set aside their centuries-old friendly and neighborly relations with the
people of Al-Madinah. At last when their mischievous actions and breaches of
treaties became unbearable, the Holy Prophet attacked the Bani- Qainu-qa'a, the
most mischievous of all the other Jewish clans who had conspired with the
hypocrites of Al-Madinah and the idolatrous Arab clans to encircle the Believers
on all sides. The magnitude of the peril might be judged from the fact that even
the life of the Holy Prophet himself was always in danger. Therefore his
Companions slept in their armors during that period and kept watch at night to
guard against any sudden attack, and whenever the Holy Prophet happened to be
out of sight even for a short while, they would at once set out in search of
This incitement by the Jews added fuel to the fire which was burning
in the hearts of the Quraish and they began to make preparations to avenge the
defeat they had suffered at Bad. A year after this an army of 3,000 strong
marched out of Makkah to invade Al-Madinah and a battle took place at the foot
of Mount Uhd. The Holy Prophet came out of Al-Madinah with one thousand men to
meet the enemy. While they were marching to the battle-field, three hundred
hypocrites deserted the army and returned to Al- Madinah, but there still
remained a small band of hypocrites among the seven hundred who accompanied the
Holy Prophet. They played their part and did their worst to create mischief and
chaos in the ranks of the Believers during the Battle. This was the first clear
indication of the fact that within the fold of the Muslim Community there was
quite a large number of saboteurs who were always ready to conspire with the
external enemies to harm their own brethren.
Though the devices of the
hypocrites had played a great part in the set-back at Uhd, the weaknesses of the
Muslims themselves contributed no less to it. And it was but natural that the
Muslims should show signs of moral weakness for they were a new community which
had only recently been formed on a new ideology and had not as yet got a
thorough moral training. Naturally in this second hard test of their physical
and moral strength, some weaknesses came to the surface. That is why a detailed
review of the Battle of Uhd was needed to warn the Muslims of their shortcomings
and to issue instructions for their reform. It should also be noted that this
review of the Battle is quite different from the reviews that are usually made
by generals on similar occasions.
This Surah is the sequel to, Al-Baqarah and the invitation therein is
continued to the people of the Book. In Al-Baqarah the Jews were pointedly
invited to accept the Guidance and in this Surah the Christians have
particularly been admonished to give up their erroneous beliefs and accept the
Guidance of the Quran. At the same time, the Muslims have been instructed to
nourish the virtues that may enable them to carry out their obligations and
spread the Divine Guidance. Topics and their Interconnection
introductory verses, the fundamental truths about Allah, Revelation and
Life-after-death have been reiterated to serve as fitting preliminaries, leading
to the main topics discussed in the Surah. 1 - 32
This discourse is
particularly addressed to the Christians and invites them to accept Islam. It
clears Jesus and his mother not only from the stigma maliciously set upon them
by the Jews, but also refutes the erroneous Christian creed of the Divinity of
Jesus which had been formulated because of his miraculous birth. For this
purpose the instances of John the Baptist to a barren woman and an extremely
aged man and that of Adam without father and mother have been cited to show that
there is nothing in the birth of Jesus without a father to entitle him to
Divinity. 33 - 65
In these verses the people of the Book, the Jews, have
been invited to give up their sinister ways and accept the divine Guidance. At
the same time the Muslims have been warned to be on their guard against their
malicious intentions, erroneous ways and absurd objections. 66 - 101
Muslims have been instructed to learn lessons from the history of the people of
the Book and also to guard themselves against their machinations, and to prepare
and train themselves to establish virtue and eradicate evil. 102 - 120
this portion, a review of the Battle of Uhd has been mad to teach and reassure
the Muslims that the machinations of their enemies could do them no harm, if
they would practice restraint and fortitude and have fear of Allah. It has been
pointed out that the set-back they had suffered was due to the lack of some
moral qualities and the existence of some evils. Since the main cause of the
defeat was the greed of the archers, guarding the pass, the taking of interest
has been prohibited to eradicate this evil. 121 - 175
The main theme of
the verses 109 - 120 has been resumed to reassure and encourage the Muslims
against the dangerous plots of their enemies. 175 - 189
This is the
conclusion of the Surah and is not directly connected with the verses
immediately preceding it but with the theme of the Surah as a whole. 190 - 200
1Please see E.N. 278, Al-Baqarah.
2There exists a common
misconception about the Torah (Taurat) and the Gospel (Injil) for the people
generally take the Pentateuch (the first five books of the Old Testament) for
the Torah, and the Gospels (the first four books of the New Testament) for the
Injil. The misconception creates doubts about Revelation itself and a question
arises, "Are these books really the Word of God? And does the Holy Qur'an really
confirm all their contents"? As a matter of fact, the Torah, which the Qur'an
confirms, is not the Pentateuch but is contained in it, and the Injil is not
"the four Gospels" but is widen these books.
The Taurat consists of those
commandments and injunctions which were given to Prophet Moses (Allah's peace be
upon him) during his Prophethood, which lasted for about forty years. Of these
were the Ten commandments which were inscribed on stone tablets and delivered to
Moses on Mount Tur: as regards the remaining Commandments and injunctions he
himself had put down in writing. Then he handed one copy of the Torah to each of
the twelve tribes of Israel for guidance. One copy was entrusted to the Levites
for safe custody, which along with the stone tablets, was deposited in the Ark.
That Taurat remained quite sate and sound as an entire book up to the first
destruction of Jerusalem. But, by and by, the Israelites grew so indifferent to
and negligent and unmindful of it that when the Temple of Solomon was under
repair during the reign of Joshiah, Hilkiah. the high Priest came across it by
chance but did not know that it was the Torah; he thought it was only a Law book
and passed it on to the Royal Scribe as a curio. The latter presented it to king
Joshiah who tore his clothes and ordered Hilkiah and others to consult the
Eternal about the terms of the book. (2 Kings, 22: 8-13). Such was the condition
of the Israelites when Nebuchadnezzar sacked Jerusalem and destroyed the Temple,
and they lost for ever even the very few copies of the Torah which had long lain
neglected in some forgotten niches.
The Old Testament was compiled by
Ezra, when the Israelites returned home to Jerusalem after their captivity in
Babylon and built the Temple anew. Ezra gathered together some prominent men of
his community, and with their help compiled the whole history of Israel which
now comprises the first 17 books of the Bible. Of these Exodus, Leviticus,
Numbers and Deuteronorny tell the life history of Prophet Moses and include
those verses of the real Taurat which became available to Ezra and his
assistants, who incorporated them in those books at appropriate places in the
chronological order of their revelation. Thus it is obvious that the Pentateuch
as a whole is not the Taurat but includes it. The real Taurat comprises those
verses which are scattered all over the life story of Prophet Moses, and it is
not difficult even today to locate and recognize them. Such portions where the
author says, "God said to Moses," or Moses said, The Lord your God says," the
Taurat begins, and where the narrative of the life story is resumed, there that
part of the Taurat ends. At those places the author of the Bible has inserted
certain things by way of explanation or commentary, and it is here that the
ordinary reader fails to distinguish the real Taurat from the commentary.
However, those who have an insight into the nature of Divine Scriptures, can
distinguish, to some degree of exactness, the explanatory. notes from the
According to the Qur'an, only such scattered portions in
the Pentateuch are the Taurat and it confirms them alone. And this can be
testified by putting together these verses and comparing them with the Qur'an.
Here and there one might come across a minor difference in their details, but
one cannot find even the slightest difference between the fundamental teachings
of the two. Even today one can see clearly that both the Scriptures have come
from the same source.
Likewise, the Injil is the name of those inspired
discourses and sayings which Jesus (Allah's peace be upon him) uttered as a
prophet during the last couple of years of his life. We have no means now of
ascertaining whether these pious utterances were recorded and compiled during
the lifetime of Jesus. In the introduction to his translation of the Bible,
Moffat says, "Jesus wrote nothing and for a time his immediate disciples felt no
impulse to write any account of him. The data of the historical Jesus, therefore
is based on the vivid recollections and traditions of the primitive Palestinian
disciples. How soon their materials took written shape we cannot tell, but at
least one written record of them was probably in existence by about A.D.50."
Anyhow, when, long after his recall, the stories of Jesus were compiled in the
shape of tour Gospels, (the period of the composition of Mark, the tirst to be
composed was 65-75 A.D.), some of his written or inspired sayings were also
inserted at appropriate places in the historical sketches. Thus it is obvious
that the first tour Gospels are not the Injil, the discourses and sayings of
Jesus, but they contain it. We have no means of recognizing thetas from the
works of the authors except this: Wherever the authors say "Jesus said so or
taught so and so," there the Injil begins and where they resume the narration,
there it ends. According to the Qur'an, only such portions are the Injil and
these alone are condensed by it. If these portions are compiled together and
compared with the Qur'an, one will tied no serious difference between the two,
and, if somewhere a trivial difference appears, it can be removed very easily
with unbiased thinking.
3That is, "He has full, perfect and exact
knowledge of the whole universe. Hence the Book revealed by Him will contain
nothing but the Truth. As a matter of fact, one can learn pure Truth from that
Book alone which has been sent down by the All-Knowing and All-Wise."
4This implies two important things here:
(1) Allah knows your nature
better than yourself or anybody else: therefore, there is no other alternative
for you but to trust in the Guidance sent down by Him.
(2) The Benevolent
Allah Who has been providing for all your needs, great and small, throughout all
the stages of your life, ever since your mothers conceived you, could not
possibly have neglected to provide for your guidance, which is after all the
greatest need of your life.
5"Muhkam" is that which is precise, exact,
clear and decisive. Muhkamat are those verses of the Qur'an which have been so
couched as to make their meaning quite plain without any shade of ambiguity.
They have been purposely so worded as to make their meaning definite and precise
leaving little room for misinterpretation. These verses constitute the
fundamental principles of the Book, i. e.. they and they alone determine the aim
and object for which the Qur'an has been sent down. They invite the world to
Islam, teach morals and give warnings. They refute wrong beliefs and practices,
and lay down the way of right living. They expound the fundamentals of religion
and state beliefs and practices, morals and duties, commandments and
prohibitions. Therefore a seeker after Truth should turn to these verses as
these alone can satisfy his needs. Naturally such a person will concentrate on
these verses and endeavour to derive the greatest benefit from them.
6Mutashabihat are those verses in which there is a possibility of more than one
meaning. Their object is to give a certain minimum knowledge about the universe,
its beginning and end, the position of man therein, and such other basic things,
for these things are essential for the formulation of any system of life. It is
obvious that no human language possesses words, expressions, idioms etc., to
depict clearly those supernatural things, which have never yet been grasped by
human senses, nor seen nor heard nor smelt nor touched nor tasted by human
beings. That is why such supernatural things have to be described in terms of
human life. That is why the Qur'an uses ambiguous verses in human language which
are liable to give rise to more than one meaning. Thus it is clear that the main
benefit of such verses is that they help one approach the Reality and form a
conception of it. Hence the more one tries to determine their precise meanings,
the more one gets involved in doubts and ambiguities. As a result of this, one
will not be able to find the Reality but will be led further away from it and
cause mischief. Therefore those, who seek after the Truth and do not hanker
after superfluities, rest content with the simple idea of Reality they get from
the ambiguous verses, which suffices thetas for an understanding of the Qur'an;
they concentrate their whole attention on a fuller comprehension of the verses
which are precise in meaning. On the other hand, those who love superfluities or
seek after mischief, spend their tune and energies in giving arbitrary
interpretations to the ambiguous verses.
7This might give rise to a
question: how can one believe in the truth of the ambiguous verses, if one does
not know their precise meaning? The answer is that a study of the precise
verses, and not of the different interpretations of the ambiguous verses,
confirms a sensible man in his belief that the Qur'an is the Word of Allah. When
the study of the precise verses once convinces him that the Book is really from
Allah, then the ambiguous verses do not create any doubt in his mind and he
accepts the simple meanings which are within his comprehension and leaves alone
any complicacies if and when they appear. Instead of hair splitting and probing
into them, he believes in the Word of Allah as a whole and turns his attention
to more useful things.
8Please see E.N. 161, AI-Baqarah.
9Although the actual ratio was three to one, yet even a casual observer could
not have failed to notice that the number of the unbelievers was at least twice
as great as that of the Muslims.
10A brief review of the Battle of Badr,
which had recently taken place, is being made with a view to imparting lessons
by snaking a reference to its events and its results. This Battle taught three
It taught that even on the battlefield the Believers,
who tight in the way of Allah, behave in quite a different manner from the
disbelievers. The latter, like the Quraish, indulge in merry making and enjoying
wine, women, music, dance etc., while the former, like the Muslims, practise
piety, and fear Allah and absorb themselves in prayer.
(2) The victory of
the Muslims, in spite of their smaller number and less equipment, over the
disbelievers who had a larger number and better weapons was a clear proof that
they had Allah's succour with them.
(3) The defeat was a shocking lesson
for the disbelievers, who were neglectful of Allah's power and proud of their
equipment and the large number of their helpers. By this, Allah taught that He
can bestow power on a small number of poor migrants from Makkah arid the farmers
of Al-Madinah, to inflict crushing defeat on the Quraish, the most influential
and powerful clan of Arabia.
11Please see E.N. 27, Al-Baqarah.
12That is, "Allah dces not shower His favours erroneously nor whimsically nor
dces He make cursory and superficial decisions. He is fully aware of the
actions, deeds and intentions of His servants, and evaluates them correctly and
knows full well who should deserve His favour and who should incur His
13It means, "They stand steadfast for the sake of truth,
are not daunted by losses or hardships, are not disheartened by failures, and
are not turned aside from the right path by temptations. They stick to the Truth
even when there appears to be no chance of success." (Please see E.N. 60,
14That is: This' is the testimony of Allah Himself
that He alone in the whole universe possesses the attributes of God-head and the
authority and the rights of God-head. This is His testimony, and who could be a
more reliable Testifier than He Who has direct knowledge of all the realities of
the universe? He sees His whole c: eation spread before Him, and from Him
nothing is hidden in the heavens or in the earth.
15Next to Allah, the
most trustworthy witnesses are angels, who are the managing agents of the
affairs of His Kingdom of the Universe. Their evidence is based on their
personal knowledge, that is,
"None but Allah wields command in this
kingdom and none but He gives orders for the administration of the affairs of
the earth and the heavens." Then all those people, who have been bestowed with
the knowledge of the realities, have been unanimously bearing witness, since the
beginning of the world to the present day. that Allah alone is the Master and
the Designer of the whole universe.
16It implies that in the sight of
Allah there is only one correct system and one right way of life for man. It is
this: Man should worship Allah, acknowledge Him as his Master and surrender
himself completely to Him in His worship and service. He should not invent his
own way of worship but should faithfully follow that Guidance alone which Allah
has revealed through His Messengers, without adding anything to or taking away
anything from it. This way of thinking and behaving is called "Islam." And it is
the absolute right of the Creator and the Master of the Universe that He should
not accept as lawful from His subjects, His own creation, any way other than
Islam. One might ignorantly think it to be one's right to follow any system,
atheism, idolatry, etc., but the Ruler of the Universe will regard this
behaviour as rebellious.
17It means that originally Islam and Islam
alone was professed and preached by every Messenger who was sent by Allah at any
time in any comer of the world. Hence any Scripture sent down to any community
in any language taught the same Islam. Afterwards, the people distorted this
original religion and added to it something to suit their interests or to
gratify their lusts, and omitted those things from it which went against their
interests. They invented new religions just because they wanted to transgress
the prescribed limits and run after undue privileges and gains and distinctions.
Thus they made changes in the beliefs, principles and injunctions of the true
Faith to make it subservient to their own desires and lusts.
thing may be expressed thus: "My followers and I have been convinced of this
same pure Islam and have accepted the true religion of Allah; now tell us
whether you also will give up the innovations which you and your elders have
introduced into it and turn to the original true religion."
19This is an
ironical way of bringing home to the disbelievers the consequences of those
mischievous deeds in which they rejoice today, regarding them as "nice things."
20That is, "As they have spent all their energies and powers in evil
ways, their works will bring them to ruin both in this world and in the Next
21That is, "There is no such power which can bring out good
results from their wrongly directed efforts or at least make them harmless. All
the various agencies, which they believe will help them in this world or in the
Next World or in both, shall be absolutely of no avail to them anywhere."
22That is, "They are asked to acknowledge the Book of Allah as the final
authority and bow before its decrees and accept as true whatever is proved to he
true by it, and reject whatever is proved to be false by it. "It should be noted
that here by the Book of God is meant the Torah or the Gospel and by "the people
who have received a share of the knowledge of the Book" are meant the learned
people of the Jews and the Christians.
23As such people regard
themselves to be the favourites of God, they delude themselves that they are
going to enter into Paradise anyhow, irrespective of the quality of their deeds.
They foolishly believe that the fire of Hell dare not touch them because they
are "true" believers and the children of such pious ancestors, and the followers
of such and such prophets and the disciples of such and such saints, etc., etc.
And if at all they are cast into Hell, they argue, they will be kept there only
for a few days and that, too, to be cleansed of the impurity of sins and then
will go into Paradise permanently. Such misleading ideas and conceptions have
made them so bold that they commit the gravest crimes and the most heinous sins
fearlessly: so much so that they openly disown the Truth without the least fear
24Verses 26 and 27 fit in beautifully between the preceding
and the subsequent verses. From verse 19 begins a warning and challenge to the
opponents of Islam, and in verse 25, the Muslims have been consoled with the
assurance that their enemies shall be paid in full on the Day of Judgment. But
in order to reassure them, Allah has in these verses, answered an unasked
question which arises when one sees that the disbelievers and the disobedient to
Allah are prospering in the world, while the believers and the obedient servants
of Allah are starving and suffering from hardships. The question is: What wisdom
underlies this disparity in the prosperity and adversity of the two groups? At
the time (A.H. 3) of the revelation of this discourse the Holy Prophet and his
Companions were so hard pressed on all sides that the same question was arising
in the people's minds. Its answer is contained in these verses: Allah to Whom
belongs all authority, power, wealth, prosperity etc., etc., gives a portion of
these to whomsoever He wills, and they should not feel uneasy and anxious about
this disparity because He is All Wise and All-Knowing. Moreover Allah gives
wealth to whomsoever He wills; therefore it is not to be made the criterion of
honour and friendship. Hence in the subsequent verses, the Muslims have been
prohibited from making the prosperous disbelievers their friends.
is, "If a believer falls into the hands of the enemies of Islam and is afraid of
maltreatment and high-handedness, he may conceal his Faith, and live among them
as if he were one of them. Or, if they come to know of his Faith, he may make a
show of his friendship towards them to save his life. In case of extreme fear,
he is permitted even to disown his Faith, if he feels that he is not strong
enough to endure their oppression."
26This is the admonition: Let not
the fear of the people dominate over you so much as to drive out the fear of
Allah from your hearts. The greatest harm the people can do to you is confined
to the worldly life only, but Allah has the power to inflict an everlasting
torment on you. Therefore, if you are forced in a case of extremity to hide your
Faith due to any danger to your life, you may save your own life and property,
provided that you do not in any way harm the interests of the Islamic mission
and the Islamic community or the life or property of any Muslim. At the same
time you must remain on your guard against becoming the instrument in the hands
of disbelievers so as to strengthen the evil forces against Islam and render any
service to the disbelievers that might enable them to overpower the Muslims.
Remember that, if to save your life you do any kind of harm to the religion of
Allah or to the community of the faithful or even to the person of a single
believer, or if you render any real service to the rebels against Allah, you
will never be able to save yourselves on the Day of Reckoning, when you shall
have at last to return to Allah
27That is, "It is simply out of His
extreme compassion for you that Allah warns you beforehand of those things that
might lead you to ruin."
28Here the first discourse ends. If We consider
its theme, and especially its reference to the Battle of Badr, we come to the
conclusion that the probable period of the revelation of this was some time
after the Battle of Badr and before the Battle of Uhd, that is 3 A.H. A
tradition of Muhammad bin Ishaq has generally misled people to fix the period of
the revelation of the first 80 verses to 9 A.H., for according to that tradition
it was sent down on the occasion of the deputation from Najran. But obviously,
that is wrong for two reasons: first, the subject of this introductory discourse
shows clearly that it was revealed much earlier. Second, the tradition of
Mugatil-bin-Sulaiman is explicit on the point that on the occasion of the said
deputation only those verses (33-63) were revealed which give an account of John
the Baptist and Jesus (God's pe ace be upon them).
29From here begins
the second discourse. It was sent down in 9 A.H. on the occasion of the visit of
the deputation from the Christian State of Najran, which lay between Hijaz and
Yemen. It is said that it comprised 73 villages and towns and was capable of
raising an army of more than one hundred thousand strong. The population was
wholly Christian and was governed by the "Aqib," who was the head of the
community, and the "Sayyid," who was in charge of the social and political
affairs and the Bishop, who looked after the religious affairs of the people.
The above-mentioned deputation was one of the many who visited the Holy Prophet
after the conquest of Makkah, when the whole of Arabia came to realize that the
future. of the country was now in his hands. This deputation from Najran to
AI-Madinah consisted of 60 men and the three heads of the government. As they
had no mind to go to war, the question before them was either to embrace Islam
or to live as zimmi (proteges). On this occasion Allah sent down this discourse
to the Holy Prophet to invite the members of the deputation to Islam.
30`Imran was the name of the father of Moses and Aaron and has been mentioned as
"Amram" in the Bible.
31The main cause of the misguidance of the
Christians is that they consider Jesus to be the son of God and a partner in
God-head, instead of His Servant and Messenger. Therefore this basic error is
being corrected with a view to making them understand the true and real Islam.
That is why the introduction to the discourse begins with the assertion that
Adam and Noah and the Prophets from the family of Abraham and from the family of
`Imran, were all human beings and none of them was "God. " Their only
distinction was that Allah had chosen them for the preaching of His religion and
reforming the World.
32If by the "woman of `Imran" is meant the "wife of
`Imran", then this must be a different 'Imran from the one mentioned above in v.
33. In that case one comes to the conclusion that the father of Mary was named
'Imran after that ancestor. But if by the "woman of `Imran" is meant a woman
from the family of 'Imran, then it merely shows that Mary's mother was a
descendant of `Imran. We possess no authentic knowledge of the basis on which
one opinion may be preferred to the other. Though according to some Christian
traditions the name of Mary's father was Iaachim, history does not say who the
father of Mary was and to which family her mother belonged. But if the tradition
that the mothers of Mary and Elisabeth, the mother of John, were cousins be
taken as we, (Luke 1: 36), then the "woman of `Imran" will mean a woman from the
family of `Imran. The Gospel of Luke (1:5) says that Elisabeth, the wife of
Zacharias. "was of the daughters of Aaron", that is, 'Imran daughter or woman of
`Imran; therefore it is clear that there is no anachronism of confounding
Miriam, the sister of Aaron, with the virgin Mary. It is a common practice to
call children by the names of their ancestors; so both the explanations are
equally acceptable. Moreover, it does not make any difference whatsoever, in the
line of argument adopted here to explain the miraculous birth of Jesus, whether
'Imran was really the name of Mary's father or has been called so in the
33That is, "Thou hearest the prayers of Thy servants and
art aware of their intentions."
34By this she meant, "Had it been a
male, it would have been better because the female is handicapped by many
natural frailties and social restrictions and cannot become a priest. A male
child would, therefore, have served the purpose better for which I have
dedicated my child in Thy way."
35This happened when Mary had reached the
age of discretion and had been admitted into the sanctuary of the Temple
(Jerusalem), where she was busy, day and night, in the worship of Allah.
Zacharias who had been made her guardian was probably the husband of her
maternal aunt and was one of the keepers of the Temple. He was not the Prophet
Zachariah, who was killed according to the Old Testament.
word "mihrab"usually reminds one of the arch (prayer niche) meant for the imam
in the mosques. But here this word has been used for those cells which are built
on comparatively raised ground adjoining the monasteries and churches. They are
meant for the keepers and guardians of the places of worship, and for those who
retire for worship in seclusion. In such a Cell Mary had retired for worship in
37Zacharias was childless till that time. Seeing this pious
young girl, he longed for a good child. Seeing how she was growing under the
special protection of Allah, Who supplied her in her seclusion, with provisions
from His vast sources, he began to cherish the hope that Allah should bestow
upon him a child even in his old age, if He so willed.
mentions him as John the Baptist. (Matthew: Chaps. 3, 11,14; Mark 1, 6; Luke 1,
39"Command from Allah" here refers to Jesus Christ. The Holy Qur'an
calls him a "Command from Allah" because the birth was brought about
miraculously by an extraordinary Command from Allah.
40That is, "Despite
your old age and the sterility of your wife, Allah will bestow upon you a son."
41That is, "Give me a token to assure me beforehand of the birth of a
son to an old man and a barren woman."
42The main object of this
discourse is to make the Christians realize the error of their belief in taking
Jesus for the son of God, and making him an object of worship. The extraordinary
birth of John has been mentioned in the Qur'an to serve as .introduction to the
subsequent argument against their wrong belief. The miraculous birth of Jesus
could no more entitle him to Divinity than the extraordinary birth of John,
brought about in the same family in a different and unusual way could entitle
the latter to Divinity.
43As Mary was a girl who had been dedicated by
her mother to the Temple in the way of Allah, the question of her guardianship
had become a problem for the keepers because of her sex. They were therefore
casting lots to decide the delicate problem.
44That is, "Although no man
has touched you, yet a son shall be born to you." It should be noted that the
same word "kazalika, "meaning "so shall it be," had been used in response to
Zacharias' prayer. It, therefore, carries the same sense here. Moreover, the
whole context here corroborates the story that Mary was given the glad tidings
of the birth of a son without any sexual intercourse, and the birth of Christ,
in actual fact, took place in that unusual way. If a son was to be born to her
in the normal known way, and if the event of the birth of Jesus had taker. place
in a natural way, then the whole discourse starting from verse 33 and ending
with verse 63 would become absolutely pointless. Not only that but all other
references to the unusual birth of Jesus in the Qur'an would lose their
significance and meaning. The Christians had made Jesus the Son of God and
worthy of worship simply because of his unusual birth without a father and the
Jews had accused Mary because they had witnessed that she had given birth to a
child, though she was not married. Had it been otherwise, then the two groups
could have been told plainly that the girl was married to such and such a man
and that Jesus was from his seed. In that case, one fails to see the reason why
such a long introduction and a series of arguments should have been necessary to
remove all doubts about his miraculous birth. Then Jesus could have been called
the son of a particular man, instead of being called "the son of Mary". The
position of those people who, on the one hand, profess to believe the Holy
Qur'an to be the Word of Allah and on the other hand try to prove that Jesus was
born after the natural coming together of a husband and wife, really try to show
that Allah is not able to express Himself as clearly as these people. (May God
protect us from blasphemy!)
45That is, "These Signs are clear enough to
convince you that I have been sent by that Allah Who is the Creator and Absolute
Ruler of this universe, provided that you are not obdurate but are willing to
accept the Truth."
46That is, "This is yet another proof of the fact
that I have been sent by Allah. If I had been a false prophet I would have
invented my own religion and by virtue of these miracles striven to divert you
from your previous Faith to the New creed. But I profess the same original
religion to be true and confirm the same teachings which were brought by the
Prophets before me."
The fact that Jesus taught the same religion that
had been presented by Moses and the other Prophets is supported even by the
existing Gospels. For example, according to the Gospel of Matthew, Jesus
declared in the Sermon on the Mount: "Think not that I am come to destroy the
law, or the Prophets: I am not come to destroy, but to fulfil." (5: 17).
One of the Pharisees, who was a lawyer, asked Jesus, "Which is the great
commandment in the law?" He replied:
"Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all thy mind. This is the
first and the great commandment. And the second is like. unto it, Thou shalt
love thy neighbour as thyself. On these two commandments hang all the law and
Prophets." (Matthew 22: 37-40). On another occasion Jesus said to his disciples:
"The scribes and the Pharisees sit in Moses' seat: All therefore whatsoever
they bid you observe, that observe and do; but do not ye after their works: for
they say, and do not." (Matthew 23: 2-3).
47That is, "I have come to
efface and abolish the superstitions of your ignorant people, the hairsplitting
of your jurists, the religious austerities of your ascetics and the restrictive
additions made in the Law of Allah under the non-Muslim domination; I will make
lawful or unlawful for you only those things which Allah has made lawful or
48This shows that like all other Prophets, Jesus also based
his teachings on the following three fundamentals:
(1) The Supreme
Authority to which mankind should submit and surrender exclusively belongs to
Allah and all the social and moral systems should be built entirely on it.
(2) Being a representative of the same Pararmount Power, a prophet must be
(3) Allah alone is entitled to prescribe laws and
regulations for making things lawful or unlawful, pure and impure; consequently
all laws imposed by others must be abolished.
Thus it is clear that
Jesus, Moses, Muhammad and all other Prophets (Allah's peace be upon them all)
had one and the same mission. Those people who aver that different Prophets were
sent with different missions and to fulfil different aims, are gravely mistaken.
Anyone, who is delegated by the Absolute Master of the Universe to His subjects,
cannot have any other mission than to prevent the people, from becoming
disobedient to and independent of Him, and to forbid them to set others to rank
with Allah as partners in His Authority in any way. For, they are sent to invite
the people to surrender and submit and be loyal to the Almighty God and worship
It is a pity that the existing Gospels do not present the
mission of Jesus so precisely and clearly as it has been presented above in the
Holy Qur'an. Nevertheless all the three basic things mentioned above are found
scattered over in these Books. For instance, the fact that Jesus believed
exclusively in the worship of Allah is clear from the following:
"Thou shalt worship the Lord thy God, and Him only shalt thou serve." (Matthew
(2) Not only did he believe in this, but also made it the
ultimate aim of all his activities and strove to make the people of the earth to
submit to the revealed Law of Allah just as the whole universe submits to His
"Thy kingdom come. Thy will be done in earth, as it is in
heaven." (Matthew 6 :10).
Then the fact that Jesus always presented
himself as a prophet and as a representative of the Kingdom of Heaven, and
always invited the people to follow him in that capacity alone, is supported by
a number of his sayings. When he started his mission in his native place,
Nazareth, the people of his own town and his own kinsfolk rose against him and
according to an agreed tradition of Matthew, Mark and Luke, he said: "No prophet
is accepted in his own country". And when his enemies were conspiring at
Jerusalem to kill him and the people advised him to go to somewhere else, he
replied: "It cannot be that a prophet perish out of Jerusalem." (Luke 13: 33).
When he was entering Jerusalem for the last time, his disciples began to
utter in a loud voice: "Blessed be the King that cometh in the name of the
Lord." At this the Pharisees felt offended and asked him to silence his
disciples. He replied:
"I tell you that, if these should hold their
peace, the stones would inunediately cry out." (Luke 19: 38-40).
another occasion he said: "Come unto me, all ye that labour and are heavy laden,
and I will give you rest. Take my yoke upon you and learn of me for I am meek
and lowly in heart ..... my yoke is easy, and my burden is light." (Matthew 11:
28-30). Moreover the fact that Jesus wanted the people to obey the Divine Law
rather than man-made laws becomes clear from that tradition of Matthew and Mark
which says that when the Pharisees asked, why his disciples transgressed the
tradition of the elders and took food without washing their hands,. he replied
and said, "Well hath Esaias prophesied of you hypocrites, as it is written. This
people honoureth me with their lips, but their heart is far from me. Howbeit in
vain do they worship me, teaching for doctrines the commandments of men. For
laying aside the commandments of God, ye hold the tradition of men, as the
washing of pots and cups, and many other such like things ye do. And he said
unto them, Full well ye reject the commandment of God, that ye may keep your own
tradition. For Moses said, Honour thy father and thy mother; and, Whoso curseth
father or mother, iet him die the death: But ye say, If a man shall say to his
father or mother, It is Corban, that is to say, a gift, by whatsoever thou
mightest he profited by me; he shall be free. And ye suffer him no more to do
ought for his father or his mother; Making the word of God of none effect
through your tradition, which ye have delivered: and many such like things do
ye." (Mark 7: 6-13).
49The Arabic word (havari) is almost the equivalent
of "helper". In the Bible, they have been called "disciples" and at some places
"apostles" because Jesus used to send them tc the people to deliver his message,
and not because God had appointed them as His apostles.
who help establish Islam have been called Allah's helpers. In order to
understand its significance, it should be kept in view that Allah has taken upon
Himself to persuade human beings to adopt Islam of their free will, for He does
not force His will on man in those spheres of his life in which He has granted
him freedom of action but likes to convince him by reason and admonition. As it
is the work of Allah to bring the people to the right way by admonition and
advice, He calls those people who exert their utmost to establish Islam "His
helpers and companions:" This is indeed the highest position that a servant of
Allah can aspire to achieve. For man's position is merely that of a servant when
he is engaged in praying, fasting and other kinds of worship, but he is elevated
to the high and unique position of God's companion and assistant when he is
exerting for the establishment of the way of Allah. And this is indeed the
loftiest position of spiritual attainment, to which a man can aspire in this
51The word (mutawaffi) in the Arabic text is from (tawaffa) which
literally means "to take and to receive" and "to seize the soul" is not its
lexical but metaphorical meaning. Here it means "to recall from mission." Allah
recalled Jesus because the Israelites had rejected him in spite of the clear
Signs he had brought. They had been disobeying God for centuries and, in spite
of many a warning and admonition served to them, their national character was
rapidly deteriorating. They had killed several Prophets, one after the other,
and had grown so audacious as to demand the blood of any good man who ventured
to invite them to the Right Way. In order to give them the last chance for
turning to the Truth, God appointed among them two great Prophets, Jesus and
John (God's peace be upon them), at one and the same time. These Prophets came
with such clear signs of their appointment from Allah that only such people
dared reject them as were utterly perverted and prejudiced against the Truth and
were averse to following the Right Way. Nevertheless the Israelites lost their
last chance also as they not only rejected their invitation but also had the
head of a great Prophet like John cut off openly at the request of a dancing
girl. 'And their Pharisees and Jurists conspired and sought to get Jesus
punished with the death sentence by the Roman Government. Thus they had proved
themselves to be so obdurate that it was useless to give the Israelites any
further chance. So Allah recalled His Prophet Jesus and inflicted on them a life
of disgrace up to the Day of Resurrection.
It will be useful here to bear
in mind the fact that this whole discourse is meant to refute and correct the
Christian belief in the God-head of Jesus. Three main things were responsible
for the prevalence of this belief among the Christians:
miraculous birth of Jesus.
(2) His concrete and tangible miracles.
(3) His ascension to heaven about which their Scriptures were explicit.
The Qur'an confirmed the first thing and made it plain that the birth of
Jesus without a father was only a manifestation of the infinite powers of Allah.
He can create anybody in whatever manner He wills. His miraculous birth,
therefore, is no reason why he should be made a god or a partner in Godhead.
The Qur'an also confirms the second thing and even recounts the miracles
performed by Jesus, but makes it clear that all those miracles were performed by
him, as a servant of Allah, by His leave and not as an independent authority. It
is, therefore, wrong to infer that Jesus was a partner in Godhead.
let us consider the third thing. If the Christian belief in "Ascension" had been
wholly baseless, it could have been refuted by pointing out that the object of
their worship, the so-called "Son of God", expired long ago and had become one
with dust, and that they could see, for their full satisfaction, his grave at
such and such a place. But the Qur'an does not declare this explicitly. On the
other hand, it not only uses such words as give at least a vague suggestion of
his "Ascension", but also denies that Jesus was crucified at all. According to
it the one who gave a loud cry at his last hour, saying, "Eli" Eli, lama
sabachthani?" and the one whose picture they carry on the cross, was not Messiah
at all, because God had recalled to Himself the real Messiah before the
crucifixion took place.
It is thus clear that those people who try to
prove the death of Jesus from these verses, really try to show that God is not
able to express Himself clearly and unambiguously. (May God protect us from such
52"Those who rejected" him were the Jews who were invited
by Jesus to accept the Truth.
"Those who follow" him are really the
Muslims only but if it may be taken to imply all those who believe in him, then
the sincere Christians may also be included.
53That is, "If one's
miraculous birth entitles one to become God or the Son of God, then Adam was
better entitled to it because he was created without either a human father or a
mother, while Jesus was born without a father only.
54The main points in
the discourse presented before the Christians up to here are: First, they have
been admonished to realize that their belief in the Godhead of Jesus is gravely
ill-founded. He was only a man who was born in a miraculous way by the will of
Allah and given the power to perform certain miracles as a clear proof of his
Prophethood. As regards his "Ascension", Allah had arranged to recall him to
Himself before the disbelievers could crucify him. In fact, the Master of the
Universe has full powers to treat any of His servants in any special way He
pleases. It is, therefore, wrong to infer from the exceptional treatment
accorded to Jesus that he himself was the Master or the Master's Son or a
partner in the authority of the Master.
Secondly, their attention has
been drawn to the fact that Prophet Muhammad (Allah's peace be upon him) invites
them to the same Truth that had been preached by Prophet Jesus (God's peace be
upon him) in his own time and that the teachings of the two Prophets were
Thirdly, the disciples of Jesus believed in and
followed the same religion of Islam that is being presented in the Qur'an.
However the Christians of the later age discarded the message of Jesus and
digressed from the Faith of his disciples.
55This method of settling the
dispute was proposed to show conclusively that the members of the deputation of
Najran were behaving obdurately. As a matter of fact, they had no answer to the
things pointed out in the above discourse and could not bring any authority even
from their own Scriptures to justify and support their beliefs under discussion.
They could not, therefore, assert with full conviction that their beliefs
conformed to the fact and were not false. Besides this, when they observed
closely the character and the teachings and the works of the Holy Prophet, the
majority of the members of the deputation were so impressed that they became
convinced in their hearts of his Prophethood; or at least, they could not reject
it boldly. That is why they did not accept the challenge: "If you really believe
in the truth of your creed, you should pray with us to Allah and invoke His
curse on those who say false things about Christ." The fact that they declined
to accept the challenge showed plainly to the whole of Arabia that the religious
leaders and priests of the Christians of Najran who were known far and wide for
their piety, professed beliefs about which they themselves were not sure.
56From here begins the third discourse. Its subject-matter clearly shows
that it was revealed in the period intervening the battles of Badr and Uhd. The
contents of the three discourses are so closely interlinked that there is no
incoherence anywhere between them. That is why some commentators have been
misled to believe that this also formed part of the discourse addressed to the
Najran deputation. But the tone of the discourse commencing from here clearly
shows that it was addressed to the Jews.
57That is, "Join us in the
creed which we have accepted and which you also cannot reject as false, for it
is confirmed and supported by the teachings of your own Scriptures
58That is, "Your Judaism and Christianity came into existence long after the
revelation of the Torah and the Gospel, whereas Abraham (God's peace be upon
him) had passed away long before those Books were sent down. Now, even a man of
ordinary common sense can easily understand that the religion of Abraham could
in no sense be Judaism or Christianity. Thus, if Abraham was on the right way
and had obtained salvation, as you also believe, then it becomes abundantly
clear that one need not follow Judaism or Christianity to be on the Right Way
and to obtain salvation." (Also see E.N. 135 and 141, Al-Baqarah.)
Arabic word (hanif) stands for a person who chooses to follow one particular way
after rejecting all other ways. We have conveyed this meaning by "a Muslim,
sound in the Faith."
60There may be another rendering of this sentence:
"You yourselves testify these." But in neither case is the sense of the passage
affected. The fact is that the pious life of the Holy Prophet and the marvelous
effects which his precepts and example were producing on the lives of his
Companions, and the high and sublime teachings of the Qur'an, were all such
clear Signs of God that no one, who was familiar with the lives of the Prophets
and with the nature of the heavenly Scriptures, could possibly doubt or deny his
Prophethood. Thus, in fact, many a people of the Book (especially the learned
among them) had realized that Muhammad (Allah's peace be upon him) was the same
Prophet whose coming had been foretold by the former Prophets. So much so, that
they were at times completely overpowered by the force of the plain Truth, and
would unwittingly admit and confirm that the teachings of the Holy Prophet were
true. That is why, the Qur'an accuses them time and again of obduracy and
deliberate rejection of the Truth after seeing clear Signs of God and being
fully convinced of it in their hearts.
61This was one of those tricks
which the leaders and the rabbis of the Jews, living in the suburbs of
Al-Madinah used to play in order to weaken the force of the Islamic Movement.
They feigned an interest in Islam only to detach some of the Muslims by some
subtle arrangements. Their object was to dishearten the Muslims and create
doubts among the masses about teachings of the Holy Prophet. For this purpose
they began to send people to AI-Madinah to profess Islam openly and then become
apostates and proclaim everywhere that they had come out of Islam because they
had witnessed such and such evils among the Muslims and their Prophet.
61aThey were stirred to play this wicked game by their envy of Islam and bias in
favour of the religion of their fore-fathers. They have been rebuked, as if to
say, "God is not bound by your prejudices, but He bestows His Guidance on anyone
He wills, and He has by His grace blessed the Muslims with the same Guidance
that was once bestowed upon you. You must understand it well that your wily
tricks will not succeed in snatching away that Guidance from them nor in
changing it into misguidance but only in providing a strong argument against you
before your Lord." By this, Allah willed to see whether they would give up their
prejudice and accept the Guidance which had been given to another (Muhammad) or
whether they would persist in their envy and reject it and provide the Muslims
with a strong argument against themselves before their Lord that they rejected
the Truth merely because of their prejudice and obduracy.
word "wase" (All-embracing) generally occurs on three occasions in the Qur'an:
(1)When a community of people is warned of their narrow-mindedness and told
that Allah is not narrow-minded like them;
(2) When one is rebuked for
miserliness and stinginess and is told that Allah is generous and not miserly
(3) When people believe Allah to be finite because of the
limitations of their own imagination, they are told that Allah is Infinite and
Limitless. (Also see E.N. 116, Al-Baqarah.)
63That is, "Allah knows full
well Who deserves honour and excellence."
64That is, "They were required
to be fair only in their dealings with the Jews, and there was no harm in
usurping the property of a non-Jew." This belief was not confined to the
ignorant Jewish masses, but their whole religious system was so moulded as to
allow differentiation between Israelites and non-Israelites in their dealings.
Their moral code disallowed a certain treatment towards the Israelites but
allowed the same towards a non-Israelite; one and the same thing was right for
an Israelite but the same thing was wrong for a non-Israelite. For instance, the
Bible says: "At the end of every seven years...every creditor that lendeth ought
unto his neighbour shall release it...", but "Of a foreigner thou mayest exact
it again." (Deut. 15: 1-3). At another place the law about usury has been laid
down like this: "Unto a stranger thou mayest lend upon usury; but unto thy
brother thou shalt not lend upon usury." (Deut. 23: 20). "If a man be found
stealing any of his brethren of the children of Israel, and maketh merchandise
of him, or selleth him; then that thief shall die." (Deut. 24: 7).
65Although they were guilty of the blackest sins, yet they had taken it for
granted that they would rise as the favourites of God on the Day of Resurrection
and they alone would receive His blessings and favours, for they would be
rescued from the consequences of the sins they committed in this world by the
intercession of their saints in the Next World, but the fact is that they will
be dealt with on that Day in quite a different manner.
figuratively the Arabic Text may also imply that they turn away from the right
meaning of the Book or twist the words out of Context and pervert the meaning.
But the real meaning of the Text is this: while reading the Book, they twist
with their tongues certain words or sentences that are against their self
interest or self-invented religious beliefs or theories. Thus they change the
meanings so as to mislead people into mental errors or false judgments or wrong
religious beliefs. It is an irony that some people sometimes treat the Qur'an
itself in the same way. For instance, those people who believe in the Holy
Prophet to be superhuman twist verse 110 of chapter XVIII with their tongues and
read it The first and correct reading means, "Say, (O Prophet), I also am a man
like yourselves," while the second reading perverts the meaning thus: "Say, (O
prophet), indeed' 1 am not a man like yourselves. "
was the title of a religious functionary who guided the religious affairs of the
Jews, established worship and expounded law.
68These two verses are a
comprehensive refutation of all the wrong things that different people have
ascribed to their Prophets and entered into their Books in order to make an
angel or a Prophet a god and an object of worship. Here a fundamental formula
has been laid down: anything that teaches the worship of anyone other than Allah
and raises a servant of God to the high pedestal of Godhead can never be the
teaching of any Messenger of God: therefore the very existence of such a thing
in any book should be taken as a clear proof of its being a later insertion by
some misguided people. Hence the claim "to be the son of God and equal with
God," could never have been made by Jesus himself, but by some misguided
followers of his.
69It implies this: "You people of the Book are bound
by the Covenant of your own Prophets to believe in and help Muhammad (Allah's
peace be upon him) for we entered into a compact with every Prophet to the
effect that they (and their followers by implication) must help every Prophet
sent by Us for the preaching and the establishment of the way of life for which
they had been appointed. Therefore you should not have any prejudice against
him, nor consider religion as your own monopoly; you should not oppose the Truth
but come under the banner of anyone who raises it for this purpose.
interesting to note that according to Palmer (The Koran), "the Talmudic sources
confirm that God assembled all past, present, and future Prophets on Mount Sinai
and entered into the compact mentioned in the text."
In this connection
it should also be clearly understood that this compact was taken from every
Prophet before the advent of Hadrat Muhammad (Allah's peace be upon him);
therefore every Prophet informed his followers about the Prophet coming after
him and told them to follow him. But there is no mention in the Qur'an or in the
Traditions that any such compact was taken from the Holy Prophet: nor did he
inform his followers about the coming of any Prophet after him and believing in
him. On the contrary, he categorically declared that he was the last in the line
70This implies that the people of the Book were breaking
their covenant with Allah by rejecting Prophet Muhammad (God's peace be upon
him) and opposing his mission; they were disregarding that covenant which their
Prophets had made with Allah. Hence they were perverted transgressors who had
gone beyond the limits imposed by Allah.
71That is, "When the whole
universe and everything in it follow `Islam' and submit to Allah, what other way
of life than Islam do these rejectors, who live in the same universe, seek to
72That is, "We do not have different ways of treatment for
different Prophets: we accept each and everyone of them and do not reject any
one of them and we treat all of them as truthful Prophets and none as a liar. We
are free from prejudice and zeal for ignorance; we bear witness to the fact that
each and every servant of Allah, who brought the Truth from Him to any place
whatever in the world, was in the right.
73It has been reiterated here
that the Jewish scholars, who lived in Arabia at the time of the Holy Prophet,
had understood clearly and borne witness to it that he was a true Prophet of God
and that his teachings were the same as those of the former Prophets. But in
spite of this, they not only rejected but also opposed him because of their
centuries-old prejudices, obduracy and antagonism to the Truth.
persisted in their disbelief" : they did not stop at the rejection of the Faith
but went on further and further in their opposition and antagonism to it: they
did their very worst to hinder people from the way of Allah by creating doubts
and suspicions in their minds and by devising secret plans and plots to make the
mission a failure.
75It is meant to remove the misconception of the Jews
about virtue. Their highest ideal of virtue was to put on that outward
appearance which had been enjoined by the traditional and centuries-old heritage
of their ancestors. Besides this they measured virtue by the standard of that
elaborate legal system which had been evolved by their hair-splitting scholars.
But in spite of their outward religiosity, even their `pious' people were
narrow-minded, greedy and parsimonious. Moreover they did not hesitate to
conceal the Truth or to sell it, and yet the common people took them for
virtuous people. This is why they are being told here that they can attain to
real virtue not by the mere outward observance of some rituals of their own
invention but by loving God and by keeping His will above every worldly thing.
As the door of virtue is shut against anyone who loves any worldly thing more
than Allah, the one, who is not ready to sacrifice the beloved thing for the
sake of God's love, cannot attain to real virtue. The observance of rituals
without this spirit of love is like the paint on worm-eaten wood. It is possible
that a human being might be deceived by such outward paint, but it is impossible
to deceive God by such devices.
76Verse 93 answers an objection. When
the Jews could not find fault with the basic teachings of the Qur'an and of the
Holy Prophet (Allah's peace be upon him), for there was absolutely no difference
between these and the teachings of the previous Prophets, they began to raise
legal objections. One of their objections was that the Holy Prophet had made
lawful certain things which had been unlawful during the time of the previous
77If Israel refers to the children of Israel, then it would
mean that before the revelation of the Torah, they themselves had made certain
things unlawful because these had been unlawful by custom. But if it refers to
Jacob (and that is more probable), then it means that he did not eat certain
things because he did not like them or abstained from them on account of some
illness, but his children began to believe these to be unlawful. The subsequent
verse shows that the law in the Bible which declared the camel and the hare
etc., to be unlawful was not in the Torah, but was later on inserted in it by
the Jewish scholars. (For details please refer to E. N. 122 of Al-An'am).
78It is meant to bring home to them this lesson: obedience to God alone is
the root of the real Faith, which was taught by Abraham, but you have discarded
that and associated other gods with Him. Besides this, you have , entangled
yourselves in minor legal issues which had been raised by your scholars after
you had deviated from the way of Abraham during the centuries of your
79Their objection was about the change of qiblah to the
Ka`abah (Makkah) from the Temple (Jerusalem), which had been the qiblah of the
previous Prophets. This objection had already been answered in Al-Baqarah, but
as the Jews persisted in their criticism, it has again been answered here. It
has been asserted that the Ka`abah was built by Abraham long before the Temple
and therefore it had priority of time for being the qiblah. The Bible itself
bears testimony to the fact that the Temple was built by Solomon some 450 years
after Moses (I Kings, 6: 1) and made qiblah during his reign. (I Kings, 8:
29-30.) On the other hand, all the traditions of Arabia unanimously agree that
the Ka`abah was built by Abraham some 900 years before the advent of Moses. The
fact that the Ka`abah has priority of time over the Temple is so obvious that
none can deny it.
80There are such clear Signs in "the House:" to show
that Allah has accepted it and approved it as "His House." Though it has been
built in a barren place, Allah has provided the people of the neighbourhood with
the best of provisions. Besides this, though there was chaos and disorder in the
whole of Arabia for about 2500 years before the advent of Islam, yet there
reigned peace and security in the Ka`abah and in its surroundings. Not only
this: there was because of it, peace for four months every year in the whole of
Arabia. Another Sign was the miraculous destruction of Abrahah and his army,
when he attacked Makkah in order to destroy the Ka'abah. At the time of the
Revelation of the Qur'an, every Arab knew well even the details of this incident
and there wen even those who had actually beheld the occurrence.
inviolable sanctity of the Ka`abah was so much respected even in the dark days
of ignorance that blood thirsty enemies dared not touch each other in it. In v.
97, the word kafara does not mean that the one, who disobeys this Commandment of
Allah and does not perform Haj even if one can afford it, becomes a disbeliever
in the technical sense. It means that the person has adopted the attitude of a
disbeliever even after his profession of belief in Allah and His Prophet. This
is obvious because the Commandment to perform Haj has not been addressed to the
disbelievers but to those who profess to be Muslims. A Muslim judge, therefore,
will not declare him to be a disbeliever and apostate for this reason, as if he
had gone out of the pale of Islam.
"Allah does not stand .... world :"
Allah does not stand in need of any help from the people, whether they be
believers or dis-believers. It is for their own good if they become sincere
believers. On the other hand, those people, who reject the Commandments of Allah
by word or deed, will not be considered to be Believers by Allah, even if they
professed to be Believers
82That is, "Be loyal and obedient to Allah up
to your last breath."
83"Allah's cord" is the way of life prescribed by
Him. It is a "cord" because it keeps intact the relations of the Believers with
Allah and also binds and unites them into a community. "Hold fast together to
Allah's cord" implies that the Muslims should give the greatest importance to
Allah's Way, and should make it the centre of all their interests, and exert
their utmost to establish it and co-operate with one another for its service.
When and if they let loose this cord and deviate from its basic principles, they
would inevitably suffer from disunity and would be divided into sections and
sub-sections, like the communities of the former Prophets. As a consequence of
this, they would mat with disgrace both in this world and in the Next.
84This refers to that horrible state of the Arabs from which they were rescued
by Islam. Before Islam, their clans were divided into hostile camps, who went to
war for frivolous reasons. Human life had lost its sanctity and people were
killed without any pangs of conscience. The fire of enmity would have burnt to
ashes all the Arabs, if blessed Islam had not rescued them from it. This
blessing had appeared in a tangible form at AI-Madinah at the time of the
revelation of these verses. The two clans-Aus and Khazraj-who had been enemies
for years and had been involved in bitter feuds and bloody battles, became
brethren after they embraced Islam. Not only this: they also showed that spirit
of sacrifice for the rehabilitation of the refugees from Makkah that has no
parallel in history.
85That is to say, "If you have eyes to see, you can
yourselves judge whether your welfare lies in holding fast to Allah's way or in
discarding it and reverting to the old ways of ignorance, and whether your
well-wishers are Allah and His Messenger or the Jews and the hypocrites and the
polytheists who are trying to revert you to your former condition.
refers to those communities which received the Guidance and clear teachings from
the Messengers of Allah but after some time discarded the basic principles of
the Guidance and divided themselves into different sects on the basis of
irrelevant and minor side-issues and were involved in useless and meaningless
squabbles. They became so engrossed in these things that they totally forgot the
mission which Allah had entrusted to them and lost interest even in the basic
principles on which, in fact, depends the real success of humanity.
Allah, does not will to be unjust to the people of the world, He is showing them
Guidance and warning them before-hand of those things of which they shall have
ultimately to render an account. Thus, those who follow the crooked ways even
after this and do not return to the Right Way are doing injustice to themselves
88This is the same declaration that has been' made in Al-Baqarah (v.
143). The followers of the Holy Prophet are being reminded that they have been
appointed to the leadership of the world from which the children of Israel had
been deposed on account of their incompetence. The Muslims have been appointed
to that office because they possess those moral qualities which are essential
for just leadership. These are to establish virtue and to eradicate evil
practically and believe that there is no god other than Allah to put into
practice the implication of this belief. They should, therefore, understand the
responsibilities of the work which had been entrusted to them and avoid the
errors into which their predecessors had fallen. (Please refer also to E. N.
123-144 of Al-Baqarah).
89Here the Jews are "The people of the Book. "
90That is, "The little security that they enjoy anywhere in the world
has not been won by themselves but has been the result of the help and kindness
of others. They have been getting this either from some Muslim states in the
name of Allah or from some non-Muslim states for other reasons." And if
sometimes they have succeeded in gaining even some political power, they have
not accomplished this through their own efforts but have owed it to others.
91In this similitude, "tillage" stands for human life, for one sows in it
deeds or misdeeds which one shall have to harvest in the Next World. The "wind"
refers to the superficial and hypocritical show of charity that impels the
unbelievers to spend their wealth in charity and public works. And "frost"
refers to the lack of faith and willingness to obey the Divine Law in its right
spirit, which makes void the acts and deeds of one's life. By this similitude,
Allah teaches this lesson; just as air is very useful for the growth of crops
but it also destroys these if there is frost in it: in the same way charity
helps nourish the harvest that is to be reaped in the Next World but it destroys
the same, if it is poisoned with unbelief.
It is obvious that Allah is
the Master of man as well as of the wealth that he possesses and of the kingdom
in which he is acting. Now, if this slave of Allah does not acknowledge the
Sovereignty of his Master or unlawfully sets up other objects of worship and
does not obey His Law in his exploitation of His wealth and kingdom, he shall be
guilty of a crime. Therefore, he will not be entitled to any reward for his
charity, but shall be prosecuted for his unlawful exploitation. The charity of
such a man maybe likened to the charity of a servant who steals a sum of money
from the treasure of his master and spends it as he likes.
warns the Muslims to guard against the hypocritical attitude of the Jews who
lived in the suburbs of Al-Madinah. The two clans, Aus and Khazraj, had been on
friendly terms with them from very ancient times and kept sincere relations with
them even after embracing Islam. In contrast to this, the Jews, who had turned
into the enemies of the Holy Prophet and his mission, could not be friendly with
anyone who had joined the new Movement. Accordingly, they kept up an outward
show of friendship with the Ansar but in their heart of hearts they had become
their bitter enemies. They, however, . exploited this outward friendship and
tried to sow seeds of dissension and create chaos in the Muslim Community. They
also tried to draw out secrets from the Muslims and pass them on to their
enemies. That is why Allah has warned the Muslims that they should not take such
people into their confidence.
93That is, "It is strange that the Jews,
who themselves are guilty of rejecting your Book, whereas you believe in their
Book, the Torah, along with your Book, the Qur'an, should have a grievance
against you. There is no reason why they should complain against you: on the
other hand, you have a cogent grievance against them for their disbelief in your
94From here begins the fourth discourse, which was revealed after
the battle of Uhd. It has been beautifully connected with the previous discourse
which ended with the admonition that the machinations of their enemies could do
them no harm, if they would show restraint, and fear Allah. This discourse is an
apt continuation of the same theme, because the setback in the battle of Uhd was
due to lack of restraint and lack of fear of Allah.
As a review has been
made of all the important events of the battle in order to bring home the
lessons, it will be very useful to keep in view their background, because in the
discourse only passing references have been made to them without any details.
In the beginning of Shawwal (A.H. 3), the Quraish attacked Al-Madinah with
an army of 3,000 men. They not only out-numbered the Muslims but were also much
better equipped. Besides this, they were filled with passion to avenge their
defeat at Badr. The Holy Prophet and his experienced Companions were of the
opinion that they should defend Al-Madinah from within the walls, but some young
men, who had not taken part in the battle of Badr, were so imbued with the
spirit of martyrdom that they insisted on going out to meet the enemy. At last
on their persistence, the Holy Prophet decided to go out to fight. So he led out
an army of 1,000 men but at Shaut, `Abdullah bin Ubayy, the ring leader of the
hypocrites, deserted him with his 300 men. Naturally this treacherous act
produced much confusion in the Muslim army. So much so that two parties, Banu
Salmah and Banu Harithah, were so disheartened that they began to waver in their
minds and were about to turn back, but were dissuaded from this by those
Companions who had remained firm and constant.
Then the Holy Prophet
marched to Mount Uhd with the 700 men left with him after the desertion of
`Abdullah bin Ubayy. He arrayed his men at the foot of the Mount so that the
army of the Quraish was in their front and Mount Uhd at their back. Thus the
only vulnerable point was a pass on one side, where he posted 50 archers under
the command of `Abdullah bin Jubair, saying, " to let not any enemy come near us
and do not leave your posts in any case whatsoever. Even if you see birds peck
at our flesh, you should not abandon your posts at all. "
In the initial
stage of the battle, the Muslim army had the upper hand and succeeded in
creating great confusion in the army of the enemy. But instead, of pursuing this
initial success to the final victory, they were so lured by their greed for
booty that they began to loot the spoils. When the archers, who were guarding
the pass, saw their comrades plundering the fleeing enemy, they also deserted
their posts in order to join the looters. In vain did Hadrat `Abdullah bin
Jubair remind them of the strict command of the Holy Prophet to dissuade them
from this, but only a few of them listened to him. Khalid bin Walid, who was
commanding the cavalry of the enemy, made full use of this opportune moment. He
rode round the Mount and attacked the Muslims from behind through the pass.
Hadrat `Abdullah . bin Jubair did his best to defend it with the few men left
with him, but in vain, and Khalid fell upon the Muslims who were engaged in the
plunder of spoils. They were so overwhelmed by this sudden attack from behind
that they took to their heels in confusion. To add to their misery, the Quraish
who were in flight before them also turned back to attack them from the front.
This turned the scale of the battle against the Muslims who were put to rout by
this unexpected situation. Still there were some brave Muslims who stood firmly
in the battle-field. But then a rumour started that the Holy Prophet had been
martyred, and his Companions were so stunned by this rumour that even those who
were standing firm in the battle-field lost heart and only a dozen or so of the
devoted ones were left with him. Thus it was about to turn into an utter rout,
when his Companions heard that, though he was wounded, he was alive. Then they
again rallied round him and took him to a safe side of the Mount.
connection it is very important to note the strange thing that happened: the
Quraish did not make full use of this opportunity but marched back to Makkah
instead. This is an enigma, for, if they had pursued their success to complete
victory, nothing would have checked them, because the Muslims had been so
utterly routed that they could not have given them a battle.
groups were Banu Salmah and Banu Harithah who had wavered in their minds at the
desertion of `Abdullah bin Ubayy, the hypocrite, and his 300 followers.
96The Holy Prophet heartened the Muslims with this promise when they were
disheartened to confront an army of 3,000 men with a small army of 1,000 which
was further reduced to 700 men by the desertion of 300 hypocrites.
97These verses were an answer to the curse which the Holy Prophet called on his
enemies: when he was wounded in the battle, he involuntarily invoked evil upon
his enemies and said, "How can that community prosper which wounds the Prophet?"
98The main cause of the setback at Uhd was the greed for wealth shown by
the Muslims. They were so overpowered by the lust for booty, that, instead of
pursuing their initial success to victory, they got engaged in looting the
spoils. This is why the All-Wise Allah has struck at interest, the root cause of
the evils and prohibited it. For it is a common experience that those who lend
money on interest become so absorbed in it that day and night they think of
nothing but increasing their un-earned profits and this naturally increases
their greed for money.
99The devouring of interest had created greed,
avarice, parsimony and selfishness in those who took interest; hatred, anger,
enmity and jealousy in those who had to pay it, and these moral evils
contributed to some extent to the setback in the Battle of Uhd. Therefore Allah
has condemned and prohibited interest and prescribed charity as an antidote to
it. It is obvious that Paradise has been reserved for those who practise charity
and spend money generously, and not for those greedy persons who practise
money-lending on interest. (Please refer also to E. N. 320, Al-Baqarah.)
100God is encouraging the Muslims by mentioning the victory in the battle of
Badr, saying, "When the disbelievers did not lose heart by the blow at Badr, why
should you, the believers, lose heart by the blow at Uhd?"
original Arabic text may imply either of the two things: "Allah desired to give
some of you the honour of martyrdom. " Or it may mean, "He willed to winnow the
Believers from the hypocrites so that the true witnesses of the Truth, who may
really be worthy of performing the mission that has been assigned to the Muslim
Community, may be distinguished from the false ones."
102This alludes to
those who were so desirous of martyrdom that they had persuaded the Holy Prophet
against his wish to go out of Al-Madinah to fight with the enemy.
103This is the answer to the mischievous talk of those hypocrites who had
accompanied the Muslims in the battle of Uhd. When the rumour spread that the
Holy Prophet had been slain, naturally the we Muslims lost heart, but the
hypocrites began to say, "Let us go to `Abdullah bin Ubayy and request him to
obtain amnesty for us from Abu Sufyan. " Others who were more impudent, went
even so far as to say, "If Muhammad (Allah's peace be upon him) had been a true
Prophet of Allah, he could not have been slain. Let us now turn to our ancestral
Faith." Allah rebukes them as if to say, "Muhammad (Allah's peace be upon him)
is a Prophet, and is mortal like other Prophets who came before him: therefore,
if your attachment to Islam is because of the person of Muhammad (Allah's peace
be upon him), and if it stands on such flimsy ground that with his death you
will again return to disbelief, then Allah's religion does not stand in need of
This verse was also meant to impress that Muhammad (Allah's peace
be upon him) was mortal like all other Prophets. According to a tradition, on
the morning when the Prophet died, Abu Bakr came into the mosque at Al-Madinah
and found the people all distracted, and `Umar telling them that it was a sin to
say that he was dead. Abu Bakr went and ascertained the truth, and coming back
into the mosque, cried, "Lo! as for him who worshipped Muhammad, Muhammad
(Allah's peace be upon him) is dead, but as for him who worships Allah, Allah is
alive and does not die." Then he recited this verse "and it was as if the people
had not known till then that such a verse had been revealed."
meant to teach the Muslims that fleeing from fear of death will be of no avail,
because none shall die a moment before the time ordained for death by Allah, nor
can one live a moment after it. Therefore, what one should care for, is not how
to escape from death but how best to spend the time that has been given in this
world. The important question is this: Is it to be spent for the sake of this
worldly life or for the Life-after-death?
105As the consequences of all
actions follow them inevitably, the most important question from the Islamic
point of view is whether one's struggle in life is to be directed towards the
transitory interests and enjoyments of this world or towards the ever-lasting
joys of the Next World. The answer to this will determine one's moral attitude
in regard to good and evil.
106"Grateful servants" are those people who
appreciate fully the blessings of Allah, which He has bestowed upon them by
giving them the correct answer to the question posed in E. N. 105. He has
informed them that there is a limitless life beyond the limited life of this
world and that the consequences of the actions of this life are not confined to
this life alone, but follow inevitably in the Life-after-death. Hence he is
really a grateful servant who trusts in God's promise of sure reward of good
deeds in the Next World, and then goes on performing those deeds, disregarding
whether his deeds flourish in this life or produce the reverse results. On the
other hand, those people are ungrateful who are not ready and willing to spend
their time or money or energy on anything that is not expected to produce
immediate "good" results in this world. They are ungrateful because they do not
appreciate the correct knowledge which has been bestowed by God about the
consequences which inevitably follow in the everlasting life in the Next World.
107That is, "They did not surrender to the worshippers of falsehood,
even though they were less in number and worse off in equipment than their
108That is, "They will take you back to the state of
un-belief from which you had come out." This warning was timely because after
the reverse at Uhd, the hypocrites and the Jews tried to seduce the Muslims from
their Faith. Their fallacious reasoning was like this: "Had Muhammad been a
Prophet, he would never have suffered a defeat. It is obvious from this that he
is an ordinary man who gets victory one day and suffers defeat another day. It
is sheer propaganda that Allah had given him any promise of help and success."
108aThis refers to the conduct of the archers. When they were commanded to
abstain from taking spoils, they argued with and disobeyed their leader and
deserted their positions with the result that the scales of victory were turned
against the Muslims.
109That is, "Your desertion was an act which would
have resulted in your total destruction, if Allah had not pardoned you. It was
God's grace and succour that saved you from its grave consequences, and the
Quraish, in spite of their victory, retreated of their own accord without any
apparent reason. "
110It was the courage and firmness of the Holy
Prophet that saved the situation from utter ruin in the confusion caused by the
sudden attack of the enemy who was charging from the front and from the rear.
When some of the Muslims were fleeing towards Al-Madinah and the others were
climbing up the Uhd, the Holy Prophet stood firm and resolute at his post with a
dozen or so of his Companions who had stood the test. He was rallying those who
were taking to flight, calling out, "O servants of Allah, come to me."
111Sorrow was caused by the reverse and by the rumour that the Holy Prophet had
been martyred and by the loss of their companions and by the misery of their
wounded and by the insecurity of their homes and by the fear that the victorious
Quraish army, that out-numbered the total population of Al-Madinah, would crush
the routed army, enter into .the town and reduce it to ruins.
a favour shown to those Muslims who had remained firm in the battle. They
experienced such a strange sense of security that in spite of their sorrow, they
began to feel drowsy. Hadrat Abu Talhah, who had taken part in the battle, says
that they were so overpowered by drowsiness that even their swords began to fall
from their hands.
113These were their vain regrets which were the result
of their wrong thinking. The fact is that the decrees of God are inevitable.
Such regrets produce only grief and anguish in the hearts of those who do not
trust in Allah but in their own plans and designs. However, when their efforts
also end in utter failure, they wring their hands, saying, "Oh! had it been thus
and thus, the result would have been so and so."
114This is the answer to
the suspicion of the archers about the honesty of the Holy Prophet in regard to
the division of the spoils. When they saw their companions plunder the enemy,
the archers feared that the former would get the whole of the spoil and they
would be deprived of it at the time of division; just because they had not taken
part in the plunder. That is why they spontaneously deserted their posts. When
later on they put forward some lame excuses, these were not accepted. Then the
Holy Prophet said, "The real thing is that you had no trust in me. You suspected
that I would deal dishonestly with you and would not give you your due share."
In this verse Allah has taken them to task for cherishing such wrong ideas about
the Holy Prophet, by putting searching questions as if to say, "How is it that
you suspected that your interests would not be safe in the hands of the Prophet
of Allah? Can you ever expect that the Messenger of Allah would divide unjustly
the wealth that is in his trusteeship."
115This verse is meant to remove
the confusion caused in the minds of the common Muslims by the reverse at Uhd.
Though the intimate Companions close to the Holy Prophet were under no delusion
that his mere presence among them was a sure guarantee of success, yet the
common Muslims were suffering from this misunderstanding. They thought that the
disbelievers could in no way win a victory over them because the Holy Prophet
was present among them and the help and succour of Allah was with them.
Therefore, when contrary to their expectations, they met with a reverse at Uhd,
they began to ask questions like this: why has this misfortune befallen us, who
were fighting for the cause of Allah, and that, too, at the hands of the
disbelievers, who had come to destroy Islam? Above all, they could not
understand this because Allah had promised to help and succour them and the Holy
Prophet was himself present in the battlefield. They have been told that they
themselves were responsible for the disaster.
116In the battle of Uhd,
70 Muslims were martyred whereas in the battle of Badr, 70 disbelievers were
killed and 70 taken as prisoners.
117That is, "It is the result of your
own weakness and wrong acts: you did not show patience; you did things which
were against piety; you disobeyed the order of your leader; you became victims
of greed and you got engaged in disputes among yourselves: still you ask, "Where
has this disaster come from?" defeat.
118That is, "Allah is able to give
victory and is also able to bring about
119This was the pretext with
which `Abdullah bin Ubayy returned to AlMadinah with his 300 men from his way to
the battlefield. When the Muslims perceived that he was about to desert the
Muslim army, they tried to persuade him to accompany them but he replied, "We
are quite certain that there will be no battle today. That is why we are
returning home; we would have most surely accompanied you, if we had expected
any battle today."
120Please refer to E. N. 155', AI-Baqarah.
121It has been explained by the Holy Prophet in the Tradition cited in Musnad-i
Ahmad. "One, who enters the Next World with good deeds, is blessed by Allah with
such a cheerful and joyful life that he never wishes to return to this world,
but the case of a martyr is different. He dces wish that he should again be sent
to this world so that he may again enjoy the pleasure, joy and exultation that
he felt at the time of laying down his life in the way of Allah."
122This verse alludes to those devoted servants of Islam who willingly
accompanied the Holy Prophet in his pursuit of the Quraish at that critical
After the Battle of Uhd, the Quraish marched back towards
Makkah. When they had covered a good deal of distance from Al-Madinah, they
realized that they had not utilised the golden opportunity of crushing the power
of Muhammad (Allah's peace be upon him) and they began to regret: what a folly
have we committed by losing that excellent chance! Accordingly, they halted and
held a council of war. Though they were in favour of returning to Al-Madinah and
making a sudden attack, yet they could not muster up courage and continued their
march towards Makkah. At the same time, the Holy Prophet surmised an attack from
the enemy; so he assembled the Muslims on the next day after the battle of Uhd
and said, "Let us go in pursuit of the Quraish." Although that was a very
critical situation, yet the believers and the devoted servants of Allah
responded to the call and willingly marched with the Holy Prophet to
Hamra-ul-Asad, a place at a distance of 8 miles from Al-Madinah.
173-175 were sent down a year after the Battle of Uhd, but have been included in
this discourse because they deal with the events which are connected with the
124This refers to the terrifying rumours which were being spread
in Al-Madinah. On the occasion of his return from Uhd, Abu Sufyan had challenged
the Muslims to a fight the following year at Badr. But when the time approached,
he could not fmd courage on account of the famine that was raging in Makkah. So
in order to save face, he tried to shift on to the Muslims the responsibility
for the postponement. Accordingly, he sent a special spy to Al-Madinah to
terrify them by spreading rumours that the Quraish were making great
preparations for war and collecting such a large army as could defeat any army
in Arabia. This device of Abu Sufyan succeeded in producing the desired panic.
When the Holy Prophet made an appeal to the Muslims to meet the Quraish in
combat at Badr, it failed to produce any encouraging response. So much so that
the Messenger of Allah had to declare before the gathered assembly, "I will go
to the combat all alone, if none else is willing to go." It was then that 1,500
devotees volunteered to accompany him, and he reached Badr with them. From the
other side,Abu Sufyan left Makkah with an army of 2,000 men. But after two days'
journey, he told his men that it did not appear to suit them to have a fight
that year, and that they would come next year for it. Accordingly, he returned
to Makkah with his men. The Holy Prophet, however, waited for him at Badr for
eight days. During these days, his Companions did profitable business with a
trading party. Then he came to know that the disbelievers had gone back to
Makkah, and he returned to Al Madinah.
125That is, "Allah does not like
to see the Believers remaining mixed up with the hypocrites in one and the same
126That is, "Allah does not separate the believers
from the hypocrites by informing the Muslims that, in their heart of hearts,
such and such are hypocrites." He distinguishes true believers from hypocrites
by creating such occasions as practically separate the two groups from each
127Everything shall ultimately return to God as His inheritance
because it really belongs to God. Whatever is in the possession of any of His
creatures is a temporary trust. Everyone in every case shall be dis-possessed of
the property and wealth that he calls his own during the short life here and
that shall ultimately return to God, the real Owner. Therefore the wise one is
he who generously spends Allah's property in Allah's way and the foolish one is
he who tries to hoard it.
128The Jews uttered these words on the occasion
of the revelation of verse 245 of AI-Baqarah, "Who is there among you, who will
lend to Allah a goodly loan..." They ridiculed this appeal, saying, "Oh, yes!
God has been reduced to poverty, and now He is begging His servants for a loan."
129This was a lie invented and attributed to God by the Jews, for Allah
never enjoined such a thing. Though burnt sacrifices have been mentioned in the
Bible, these have not been held out as essential signs of true Prophethood. They
were merely symbols of the acceptance of sacrifices by God. (Please refer to
Judges, 6: 20-21, 13: 19-20, Leviticus, 9: 24, II Chronicles, 7: 1-2).
is obvious that this demand was merely a pretext for rejecting the Prophethood
of Muhammad (Allah's peace be upon him). As a further proof of their
insincerity, it may be recalled that these enemies of the Truth did not hesitate
to slay even some of their own Prophets who showed to them this same Sign of the
burnt sacrifice. The case of Elijah may be cited as an instance: "When Ahab did
more to vex the Eternal than all the kings of Israel before him, Elijah went to
him and remonstrated that He had ruined Israel by forsaking the Eternal. So Ahab
gathered all Israel. Then Elijah told the people to have a couple of bullocks
for the test of the burnt sacrifice. Of course, the "Prophets" of Baal failed in
the test. Then God's lightning burnt the sacrifice and all Israel witnessed it
but even after this they turned against Elijah who had to flee for his life.'
(For details please refer to 1 Kings, 18 and 19).
130The life of this
world (as it appears) is a thing that deceives because it helps create false
impressions which deceive one about me ultimate results of deeds and misdeeds.
One may thus be misled to take apparent prosperity or adversity as the criterion
of Truth or falsehood. If one is apparently prosperous in this life, it is wrong
to conclude that the one is on the right side and high in God's favour. On the
other hand, if another is suffering from misfortunes and is a victim of
adversity, it does not necessarily mean that the one is on the wrong side and
incurs the disfavour of God. For often the results in this world are just the
opposite of those which are to be met with in the Next World. The latter are,
however, real and therefore deserve one's greatest consideration.
131That is, "You should prove the strength of your high character even in the
face of provocation by keeping your temper under control. Endure with patience
their taunts, derision, accusations and improper words and false propaganda. Do
not get exasperated even in the most trying circumstances so as to say or do
false, unjust, uncivilized and immoral things."
132That is, "Remind them
of the Covenant that God made with them and of the great mission that was
entrusted to them because they had forgotten it, though they did remember the
sign of the burnt sacrifices given to some of their Prophets. "
Covenant referred to in this verse has been mentioned many times in the Bible,
especially a has been repeated over and over again in Deuteronorny. Prophet
Moses exhorted them not to "add unto the word" nor to "diminish aught from it"
and to "keep the commandments of the Lord." (4: 2); and to "teach them
diligently unto thy children", and to talk of them when thou sittest in their
house and when thou walkest by the way, and when thou liest down, and when thou
risest up, write them upon the posts of thy house, and on the gates." (6: 7, 9)
In his last will, he urged the elders of Israel to "set up great stones in mount
Ebal after crossing the boundary line of Palestine". (27: 2-4).
an instance of their negligence of the Book. Prophet Moses entrusted one copy of
the Torah to the Levites and instructed them to recite it word . by word every
seventh year on the occasion of the Pass-over Festival before a gathering of all
Israel-men, women and children. But owing to their gross negligence of their
duty, within seven hundred years of the death of Moses, they had even forgotten
that there was such a Book as Torah. so much so that even the high priest of the
Temple and the Jewish king of Jerusalem were ignoram of its existence. (11
Kings, 22: 8-13)
133For instance, such people wish to hear people praise
them for being very pious, religious, God-fearing servants of the Faith and
defenders of the law, when, in fact, they possess none of the characteristics,
or they desire that propaganda should be made in their favour that such and such
is an embodiment of self-sacrifice, sincerity and honesty and has rendered
meritorious services w the community, when in fact, he is quite the opposite of
134From here begins the concluding part of. the Surah and it has no
direct connection with the preceding verses, but with the Surah as a whole.
Therefore it is worth while to turn to the introduction to this Surah to
understand this portion.
135That is, "These Signs can help one
understand the Reality, provided that one is not unmindful of God and observes
the phenomena of Nature like a thinking person and not like an animal."
136A close observation of the system of the Universe leads them to the right
conclusion that most surely there is a life in the Hereafter with its rewards
and punishments. The system itself speaks eloquently of the great wisdom that
underlies it, so it follows that the All-Wise Creator must have a definite
purpose in the creation of Man. Moreover, the very fact, that He placed
everything at man's disposal and has endowed him with a moral sense to
discriminate between good and bad, clearly shows that he must be accountable to
Him as to whether he had fulfilled that purpose. Consequently he should be
rewarded for the good he dces in this world and punished for the evil. This
thinking leads one to the conclusion that there must be a life-after-death,
where one will be accountable for his deeds. This realization fills man's heart
with fear of punishment in the Hereafter, and he spontaneously prays to Him to
save him from the Hell-fire.
137In the same way, this observation also
convinces right thinking men that the point of view of the Messengers about the
beginning and the end of the Universe and the purpose of its creation is the
correct one; hence the way of life preached and prescribed by them is the only
138It does not mean that they have any doubts about the
promises of Allah, but this merely shows that they are anxious to know whether
they themselves are entitled to the blessings that have been promised. That is
why they pray to God, "Our Lord, forgive us-You do not break your promises," for
they tear lest they should be ridiculed in the Hereafter by the disbelievers as
they were here in this world by such taunts at these; "Look at these people-even
their Faith in the Messengers has not saved them from disgrace."
is, "In My sight all of you are alike as human bungs and I have the same
standards of justice and judgment for all, and men should not forget that women
are of the same "human status as they themselves have. I do not discriminate
between tnan and woman, master and slave, the black and the white, the high and
140There is a Tradition that VV. 190-195 were recited by the
Holy Prophet before some non-Muslims who came to him and said, "AlI the Prophets
brought one Sign or the other with them. For instance, Moses had the miraculous
staff and his bright hand to show, and Jesus healed the blind and the lepers.
Please tell us what sign have you brought us as a proof of your Prophethood."
The Holy . Prophet recited these verses and said, "I have brought this."
141The word sabiru in the original Arabic Text implies two things: Show more
valour in fighting for the right cause than that which the disbelievers are
showing for a wrong cause." and "Vie with one another in showing valour in your
fight with the disbelievers."