Sherfuddin: QN 3 Al Imran

Imran in Islam is regarded as the father of Mary. This chapter is named after the family of Imran, which includes Imran, wife of Imran, Mary, and Jesus.

According to Christian tradition, Joachim is the husband of Saint Anne and the father of Mary, the mother of Jesus.

Maryam is called a sister of Hārūn, and the use of these three names ‘Imrān, Hārūn, and Maryam has

led to the supposition that the Kur'ān does not clearly distinguish between the two Maryams, of the Old and the New Testaments. ... It is not necessary to assume that these kinship links are to be interpreted in modern terms. The words "sister" and "daughter", like their male counterparts, in Arabic usage, can indicate extended kinship, descendance or spiritual affinity. ... Muslim tradition is clear that there are eighteen centuries between the Biblical ‘Amram and the father of Maryam.^[8]^[9]

Similarly, Stowasser concludes that "to confuse Mary the mother of Jesus with Mary the sister of Moses and Aaron in Torah is completely wrong and in contradiction to the sound Hadith and the Qur'anic text as we have established".^[10]^[11]

(3:3) He has revealed this Book to you, setting forth the truth and confirming the earlier Books, and earlier He revealed the Torah and Gospel

(3:4) for the guidance of mankind;² and He has also revealed the Criterion (to distinguish truth from falsehood). A severe chastisement lies in store for those who deny the signs of Allah. Allah is All-Mighty; He is the Lord of Retribution.

SEE EN How Torah and Gospel lost originality

(3:7) It is He Who has revealed the Book to you. Some of its verses are absolutely clear and lucid, and these are the core of the Book.⁵ Others are ambiguous.⁶ Those in whose hearts there is perversity, always go about the part which is ambiguous, seeking mischief and seeking to arrive at its meaning arbitrarily, although

none knows their true meaning except Allah. On the contrary, those firmly rooted in knowledge say: 'We believe in it; it is all from our Lord alone.'⁷ No one derives true admonition from anything except the men of understanding.

Clear and Ambiguous verses in QURAN see EN

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(3:13) You have already come across an instructive sign in the two hosts that encountered each other in battle (at Badr): one host fighting in the way of Allah, and the other that of unbelievers. They saw with their own eyes that one host was twice the number of the other.⁹ But (the result of the battle has proved that) Allah succours with His victory whomsoever He wills. In this there is surely a lesson for all who have eyes to see.¹⁰

9. The actual disparity between the two armies was roughly three to one, but even a cursory glance was enough to tell the casual observer that the army of unbelievers was about twice as large as that of the believers.

10. The events and results of the Battle of Badr are briefly reviewed so as to bring home certain lessons to the Muslims. There are three important lessons to be learnt. First, the manner in which the believers and the unbelievers advanced to the battlefield clearly demonstrated the difference in the moral fibre of the two armies. In the army of the unbelievers, the soldiers held drinking parties and were entertained by the songs and dances of slave girls. The prevalent mood of that army was one of self-indulgence. On the other hand, piety, fear of God and moral restraint of the highest order characterized the Muslim army. The soldiers were busy in devotion and remembrance of God, to Whom they addressed all their prayers and supplication. It was obvious to anyone which army was fighting in God's cause. Second, the believers won a resounding victory against an army of unbelievers superior to them in numbers, and in the quality and the quantity of arms. So the victory clearly indicated which of the two armies enjoyed the support of God. Third, the outcome of the battle came as a shocking humiliation for those who, heedless of God's might, had been exulting in the strength of their arms and the number of their supporters. It came as a shock to such people when God subjected a tribe like the Quraysh, foremost in influence and power throughout Arabia, to an ignominious defeat at the hands of a few ill-equipped Makkan fugitives and peasants from Madina.

(3:17) men who are steadfast,¹³ truthful, obedient, spend (in the way of Allah) and implore the forgiveness of Allah before daybreak.

18-20 Testimony of Allah about Himself and that the True Religion in the sight of Allah is Al-Islam

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(3:26) Say: 'O Allah, Lord of all dominion! You give dominion to whom You will, and take away dominion from whom You will, and You exalt whom You will, and abase whom You will. In Your Hand is all good. Surely You are All-Power-ful.

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(3:31) (O Messenger!) Tell people: 'If you indeed love Allah, follow me, and Allah will love you and will forgive you your sins. Allah is All-Forgiving, All-Compassionate.'

(3:32) Say: 'Obey Allah and obey the Messenger.' If they turn away from this then know that Allah does not love those who refuse to obey Him and His Messenger.²⁸

(3:33) Truly Allah²⁹ chose Adam and Noah and the descendants of Abraham and of 'Imran³⁰ above all mankind.

30. 'Imran was the father of Moses and Aaron, and has been mentioned in the Bible as Amram

(3:35). (He also heard) when the woman of 'Imran³² said: 'O Lord! Behold, unto You do I vow that the child in my womb is to be devoted to Your exclusive service. Accept it, then, from me. Surely You alone are All-Hearing, All-Knowing.'³³

IMRAN- MARY

32. If the 'woman of 'Imran' is interpreted as the wife of 'Imran, this 'Imran must be different from the 'Imran just mentioned (see the preceding verse). In the Christian tradition the name of the father of Mary is mentioned as Joachim. If this expression, however, is interpreted to mean 'a woman of the house of 'Imran', it would mean that the mother of Mary belonged to that tribe. There is, unfortunately, no definite source of information that would lead us to prefer one interpretation to the other, as there is no historical record either about who the parents of Mary were, or to which tribes they belonged. Were we to accept the tradition that the mother of John (Yahya) and the mother of Jesus were cousins, then it would be valid to interpret the expression as meaning 'a woman of the tribe of 'Imran' for, according to the Gospel of Luke, the mother of John was one of the daughters of Aaron (Luke 1:5).

3:37) Thereupon her Lord graciously accepted Mary and vouchsafed to her a goodly growth and placed her in the care of Zechariah. Whenever Zechariah³⁵ visited her in the sanctuary,³⁶ he found her provided with food. He asked her: 'O Mary, how did this come to you?' She said: 'It is from Allah. Allah provides sustenance to whom He wills beyond all reckoning.'

ZACHARIAH

35. This section refers to that period of Mary's life when she attained her majority and was admitted to the Temple of Jerusalem, and devoted all her time to remembering God. Zechariah, into whose care she was given, was perhaps the husband of her maternal aunt, and was one of the guardians of the Temple. This Zechariah is not to be confused with the Prophet Zechariah whose assassination is mentioned in the Old Testament.

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(3:42) Then came the time when the angels said: 'O Mary! Behold, Allah has chosen you, and made you pure, and exalted you above all the women in the world.

(3:51) Surely, Allah is my Lord and your Lord; so serve Him alone. This is the straight way

(3:59) Surely, in the sight of Allah, the similitude of the creation of Jesus is as the creation of Adam whom He created out of dust, and then said: 'Be', and he was.⁵³

53. This means that if Jesus' miraculous birth is sufficient proof that he should be regarded either as God or as the son of God then there are even stronger grounds to apply this to Adam. For, while Jesus was born without a father, Adam was born with neither father nor mother.

JESUS See EN

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(3:59) Surely, in the sight of Allah, the similitude of the creation of Jesus is as the creation of Adam whom He created out of dust, and then said: 'Be', and he was.⁵³

(3:60) This is the truth from your Lord; be not, then, among those who doubt.⁵⁴

54. The main points set before the Christians so far are the following:

JESUS

First, it was impressed upon them that none of the various arguments which gave rise to the doctrine of the divinity of Jesus provided valid grounds to support that doctrine. Jesus was merely a human being whom God had created in an extraordinary manner for reasons best known to Him.

God had also invested Jesus with the power to perform certain miracles by means of which he could categorically establish his claim to prophethood. It seems perfectly reasonable that God should not have allowed such an extraordinary person to be crucified by unbelievers and should have raised him up to Himself.

As the Sovereign, God has the power to treat any of His subjects as He wishes. How can this extraordinary treatment of Jesus justify the conclusion that the subject was himself either the Sovereign, the son of the Sovereign or an associate with Him in His Sovereignty?

Second, the message of Muhammad (peace be on him) is the same as that of Jesus. The missions of the two are identical.

Third, even after [the ascension of] Jesus the religion of his disciples remained the same, namely, Islam, which is now expounded by the Qur'an. What has happened is that, in the course of time, the Christians have abandoned the teachings of Christ, and have deviated from the religion followed by the early disciples of Jesus.

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(3:65) People of the Book! Why do you dispute with us about Abraham even though the Torah and the Gospel were not revealed until after the time of Abraham? Do you not understand?

(3:67) Abraham was neither a Jew nor a Christian; he was a Muslim, wholly devoted to God.⁵⁹ And he certainly was not amongst those who associate others with Allah in His divinity.

59. The word hanif denotes someone who turns his face away from all other directions in order to follow one particular course. We have tried to convey this sense through the expression: 'a Muslim, wholly devoted to God'.

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(3:72) A party of the People of the Book said: 'Believe in the morning what has been revealed to those who believe, and then deny it in the evening that they may thus retract (from their faith).'⁶¹

61. This was one of the devices adopted by the leaders and rabbis of the Jews who lived on the outskirts of Madina in order to damage the mission of Islam. To demoralize the Muslims and create misgivings about the Prophet (peace be on him), they sent their agents to embrace Islam publicly, then to renounce it, and subsequently to go about telling people they had done so because of the faults they had found in Islam, the Muslims and their Prophet.

(3:75) And among the People of the Book there are some who would restore you even if you were to entrust a treasure of gold, and of them there are some whom were you to entrust with one gold piece, will not restore it unless you stand over them. That is because they say: 'We will not be taken to task for whatever we may do to non-Jews (ummls).⁶⁴ Thus they falsely fix a lie upon Allah, and do so wittingly.

(3:77) There shall be no share in the Life to Come for those who sell away the covenant of Allah and their oaths for a trivial gain. On the Day of Resurrection Allah will neither address them, look at them, nor will He purify them.⁶⁵ A painful chastisement lies ahead of them.

(3:78) And there is a party among them who twist their tongues while reciting the Book to make you think that it is part of the Book when in fact it is not.⁶⁶ They say: 'It is from Allah', when in fact it is not from Allah. They falsely fix a lie upon Allah, and do so wittingly.

66. This could mean that they either distort the meaning of the Scriptures or twist the words of the text in order to misinterpret it. Its real meaning, however, seems to be that when, during their reading of the Scriptures, they encounter any word or sentence which goes against their interests, and the beliefs and notions which they cherish, they distort the meaning of it by deliberately twisting their tongues. Instances of such tongue-twisting are not altogether wanting among those who, despite their belief in the Qur'an, share some of these people's characteristics. For instance, some people who stress the superhuman character of the Prophet (peace be on him) misread the following verse: innama ana basharun mithlukum (Qur'an 18: 110) (I am nothing but a human being like you), replacing innama by inna ma ana and translate it: '(O Prophet), say to them: "I am not a human being like you."

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(3:90) Those who relieved and have har-dened in their disbelief after once believing,⁷⁴ their (pretence to) repentance shall not be accepted. Indeed such men have altogether strayed.

74. They were not content with just rejecting the call to the Truth but stood in vehement opposition and hostility to it and spared no efforts in obstructing people from following the way of God. They created doubts, spread misgivings, sowed the seeds of distrust and engaged in the worst conspiracies and machinations in order to frustrate the mission of the Prophet (peace be on him).

86-91 Curse of Allah, the Angels and all mankind on the unbelievers and fate of the unbelievers who die as unbelievers

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(3:92) You shall not attain righteousness until you spend out of what you love (in the way of Allah).⁷⁵ Allah knows whatever you spend.

75. The purpose of this verse is to remove the misconception of the Jews concerning 'righteousness'.

Narrow-mindedness, greed, covetousness, meanness, concealment of the Truth and readiness to barter with it lay beneath this veneer of formal piety. They were, nevertheless, considered pious in the minds of the people; Jewish public opinion condoned their conduct because it conformed to its concept of 'righteousness'.

In order to remove this misconception they are told that the things they considered fundamental to righteous conduct are of little consequence.

The real spirit of righteousness consists in the love of God - If a man lacks this spirit, then his excessively formal and legalistic approach in religious matters can be considered no more than glossy paint over a piece of hollow, worm-eaten wood.

It may be possible to deceive human beings by the sheer lustre of the outer paint, but not God.

(3:93) All food (that is lawful in the Law revealed to Muhammad) was lawful to the Children of Israel,⁷⁶ except what Israel⁷⁷ made unlawful to themselves before the revelation of the Torah. Tell them: 'Bring the Torah and recite any passage of it if you are truthful.'

76. When the Jewish rabbis found no grounds for criticizing the fundamental teachings of the Prophet (there was no difference between the teachings of the previous Prophets and that of the Arabian Prophet on matters which constitute the core of religion), they raised objections about the details of religious law. The first objection was that the Prophet (peace be on him) had declared lawful a number of things which had been reckoned as unlawful since the time of the ancient Prophets. What is said here is a refutation of that objection.

77. If 'Israel' is taken to mean the 'Children of Israel' then the interpretation of this verse must be that before the revelation of the Torah they treated a number of things as prohibited on the grounds of custom and usage alone

. If, however, 'Israel' signifies Jacob (Ya'qub) then, the meaning is that he avoided the use of certain foods, which his descendants wrongly understood to be religiously prohibited, as a result of either a temperamental dislike or an ailment. This latter version is more commonly accepted. It becomes clear from the next verse that the Biblical injunction regarding the prohibition of the flesh of camels and rabbits was not part of the original Torah but an interpolation by Jewish doctors. (For a detailed discussion see ( Surah 6, n. 122 below.)

(3:96) Behold, the first House (of Prayer) established for mankind is the one at Bakkah: it is full of blessing and a centre of guidance for the whole world.⁷⁹

79. The second objection raised by the Jews was that the direction for Prayer had been changed from Jerusalem to the Ka'bah. This objection is answered in (Surah 2 (see verses 142 ff. and nn. 142 and 147 above) The Bible, itself, testifies that Jerusalem was built by Solomon more than four and a half centuries after Moses (see 1 Kings 6: 1), and that it was during his time that the worshippers of the One God began to pray towards it (1 Kings 8: 29-30). It is established by traditions from numerous sources which are undisputed throughout Arabia, however, that the Ka'bah was constructed by Abraham who lived some eight or nine centuries before Moses. That the Ka'bah was older than the Temple of Jerusalem was beyond dispute.

(3:97) In it there are clear signs and the station of Abraham;⁸⁰ whoever enters it becomes secure.⁸¹ Pilgrimage to the House is a duty owed to Allah by all who can make their way to it. As for those who refuse to follow His command, surely Allah does not stand in need of anything.

80. Here it is stressed that there are several clear signs which prove that the Makkan sanctuary enjoys God's blessing and has been chosen by Him as His sanctuary. Even though it is located in the middle of wide expanses of desert God has seen to it that its inhabitants enjoy a satisfactory living. Although the rest of Arabia was plunged into chaos and disorder for about two and a half thousand years, peace and tranquillity reigned in both the precincts and the environs of the Ka'bah. Thanks to the Ka'bah the entire Arabian peninsula enjoyed four months of peace and order every year. These were the sacred months when people went on Pilgrimage. Moreover, barely a half century before the revelation of these verses, people had seen how Abrahah, the Abyssinian invader, fell prey to God's scourge when he attacked Makka with the intention of destroying the Ka'bah. At that time, this incident was known to everybody in Arabia. Its memory was fresh and many eye-witnesses were still alive at the time of the Prophet (peace be on him).

81. Even during the pre-Islamic era - the Age of Ignorance in Arabia - this sanctuary enjoyed such veneration that even those who thirsted for each other's blood saw their enemies in the sacred territory but dare not attack them.

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(3:102) Believers! Fear Allah as He should be feared, and see that you do not die save in the state of submission to Allah (as Muslims)

(3:103) Hold fast together to the cable of Allah⁸³ and be not divided

(3:105) Do not be like those who fell into factions and differed among themselves⁸⁶ after clear signs had come to them. A mighty chastisement awaits them.

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(3:110) You are now the best people brought forth for (the guidance and reform of) mankind.⁸⁸ You enjoin what is right and forbid what is wrong and believe in Allah. Had the People of the Book⁸⁹ believed it were better for them. Some of them are believers but most of them are transgressors.

88. This is the same declaration that was made earlier (see verse 2: 143 above)

(3:111) They will not be able to harm you except for a little hurt, and if they fight against you they will turn their backs (in flight), and then they will not be succoured

(3:117) The example of what they spend in the life of this world is like that of a wind accompanied with frost which smites the harvest of a people who wronged themselves, and lays it to waste.⁹¹ It is not Allah who wronged them; rather it is they who wrong themselves.

(3:118) Believers! Do not take for intimate friends those who are not of your kind. They spare no effort to injure you.⁹² Indeed they love all that distresses you. Their hatred is clearly manifest in what they say, and what their breasts conceal is even greater. Now We have made Our messages clear to you, if only you can understand (the danger of their intimacy).

(3:119) Lo! It is you who love them but they do not love you even though you believe in the whole of the (heavenly) Book.⁹³ When they meet you they say: 'We believe', but when they are by themselves they bite their fingers in rage at you. Say: 'Perish in your rage.' Allah knows even what lies hidden in their breasts.

93. It is strange that although the Muslims had reason to feel aggrieved by the Jews it was the latter who felt aggrieved by the Muslims. Since the Muslims believed in the Torah along with the Qur'an the Jews had no justifiable ground for complaint. If anyone had cause to complain it was the Muslims for the Jews did not believe in the Qur'an.

ஆத்திரத்தினால் (தம்) விரல் நுனிகளைக் கடித்துக்கொள்கிறார்கள்

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121-129 Lessons from the Battle of Uhud and Allah's help to the believers and Prophet does not have the authority to pardon the sinners

(3:129) Whatever is in the heavens and the earth belongs to Allah. He forgives whom He wills, and chastises whom He wills: Allah is indeed All-Forgiving, Most-Compassionate.⁹⁷

97. When the Prophet was injured he uttered words of imprecation against the unbelievers: 'How can a people that injures its own Prophet attain salvation?' These verses are in response to that utterance.

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(3:130) Believers! Do not swallow interest, doubled and redoubled, and be mindful of Allah so that you may attain true success.

(3:134) who

spend in the way of Allah both in plenty and hardship,

who restrain their anger,

and forgive others. Allah loves such good-doers.

3:135) These are the ones who, when they commit any indecency and wrong against themselves, instantly remember Allah and implore forgiveness for their sins - for who will forgive sins save Allah? - and who do not wilfully persist in the wrong they did

(3:137) Many eras have passed before you. Go about, then, in the land and behold the end of those who gave the lie to (the directives and ordinances of Allah).

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DEATH (BLOG))

(3:145) It is not given to any soul to die except with the leave of Allah, and at an appointed time.¹⁰⁴ And he who desires his reward in this world, We shall grant him the reward of this world; and he who desires the reward of the Other World,¹⁰⁵ We shall grant him the reward of the Other World. And soon shall We reward the ones who are grateful.¹⁰⁶

104. The purpose of this directive is to bring home to the Muslims that

it would be futile for them to try to flee from death. No one can either die before or survive the moment determined for death by God. Hence one should not waste one's time thinking how to escape death. Instead, one should take stock of one's activities and see whether one's efforts have either been directed merely to one's well-being in this world or to well-being in the Hereafter.

105. The word thawab denotes recompense and reward. The 'reward of this world' signifies the totality of benefits and advantages which a man receives as a consequence of his actions and efforts within the confines of this world. The 'reward of the Other World' denotes the benefits that a man will receive in the lasting World to Come as the fruits of his actions and efforts. From the Islamic point of view, the crucial question bearing upon human morals is whether a man keeps his attention focused on the worldly results of his endeavours or on the results which will acrue to him in the Next World.

106. The 'ones who are grateful' are those who fully appreciate God's favour in making the true religion available to them, and thereby intimating to them knowledge of a realm that is infinitely vaster than this world. Such people appreciate that God has graciously informed them of the truth so that the consequences of human endeavour are not confined to the brief span of earthly life but cover a vast expanse, embracing both the present life and the much more important life of the Hereafter.

A grateful man is he who, having gained this breadth of outlook and having developed this long-range perception of the ultimate consequences of things, persists in acts of righteousness out of his faith in God and his confidence in God's assurance that they will bear fruit in the Hereafter. He does so even though he may sometimes find that, far from bearing fruit, righteousness leads to privation and suffering in this world. The ungrateful ones are those who persist in a narrow preoccupation with earthly matters. They are those who disregard the evil consequences of unrighteousness in the Hereafter, seizing everything which appears to yield benefits and advantages in this world, and who are not prepared to devote their time and energy to those acts of goodness which promise to bear fruit in the Hereafter and which are either unlikely to yield earthly advantages or are fraught with risks. Such people are ungrateful and lack appreciation of the valuable knowledge vouchsafed to them by God.

(3:147) And all they said was this: 'Our Lord! Forgive us our sins, and our excesses, and set our feet firm, and succour us against those who deny the Truth.'

(3:148) Thereupon Allah granted them the reward of this world as well as a better reward of the World to Come. Allah loves those who do good.

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(3:150) But Allah is your Protector, and He is the best of helpers.

(3:154) Then, after inflicting this grief, He sent down an inner peace upon you - a sleep which overtook some of you.¹¹² Those who were concerned merely about themselves, entertaining false notions about Allah - the notions of the Age of Ignorance - asked: 'Have we any say in the matter?' Tell them: 'Truly, all power of decision rests solely with Allah.' Indeed, they conceal in their hearts what they would not reveal to you, saying: 'If we had any power of decision, we would not have been slain here.' Say: 'Even if you had been in your houses, those for whom slaying had been appointed would have gone forth to the places where they were to be slain.' And all this happened so that Allah might test your secret thoughts and purge your hearts of all impurities. Allah knows well what is in the breasts of men.

112. A strange phenomenon was then experienced by certain Muslim soldiers. Abu Talhah, who took part in the battle, states that the Muslims were seized by such drowsiness that their swords were slipping from their hands. (For several Traditions stating this incident, including one related by Abu Talhah, see Waqidi, Maghazi, vol. 1, pp. 295-6 - Ed.)

(3:155) Surely those of them who turned their backs on the day when the two armies met (at Uhud) did so because Satan made them slip because of some of their lapses. But Allah has pardoned them; He is All-Forgiving, All-Forbearing.

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(3:156) Believers, do not behave like those who disbelieved and say to their brothers (who meet some mishap) in the course of their journey for fighting: 'Had they remained with us, they would not have died nor been slain.' Allah makes such thoughts the cause of deep regrets in their hearts.¹¹³ For in truth it is Allah alone who grants life and deals death. Allah sees all that you do.

(3:157) And were you to be slain or to die in the way of Allah, then surely Allah's forgiveness and mercy are better than all the goods they amass.

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(3:159) It was thanks to Allah's mercy that you were gentle to them. Had you been rough, hard-hearted, they would surely have scattered away from you. So pardon them, and pray for their forgiveness, and

take counsel from them in matters of importance. And when you are resolved on a course of action place your trust in Allah; surely Allah loves those who put their trust (in Him).

(3:160) If Allah helps you none shall prevail over you; if He forsakes you then who can help you? It is in Allah that the believers should put their trust.

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(3:165) And how come when a calamity befell you, you began to ask: 'How has this come about?'¹¹⁵ even though the enemy has suffered at your hands (in the Battle of Badr) double what you have suffered!¹¹⁶ Say: This calamity has been brought about by yourselves.¹¹⁷ Surely Allah is All-Powerful.¹¹⁸

116. In the Battle of Uhud seventy Muslims were martyred. In the Battle of Badr. seventy unbelievers were killed and seventy taken as captives.

18. If God has the power to make them victorious He also has the power to bring about their defeat.

PICKTHALL

(3:167)And that He might know the hypocrites, unto whom it was said: Come, fight in the way of Allah, or defend yourselves. They answered: If we knew aught of fighting we would follow you. On that day they were nearer disbelief than faith. They utter with their mouths a thing which is not in their hearts. Allah is Best Aware of what they hide.

(3:169) Think not of those slain in the way of Allah as dead.¹²⁰ Indeed

they are living, and with their Lord they have their sustenance,

120. For an explanation see (Surah 2. n. 155) above.

(3:170) rejoicing in what Allah has bestowed upon them out of His bounty,¹²¹ jubilant that neither fear nor grief shall come upon the believers left behind in the world who have not yet joined them.

121. There is a Tradition from the Prophet that he who leaves the world after having lived righteously is greeted with a life so felicitous that he never wishes to return to the world. The only exception to this are martyrs who wish to be sent back to the world so that they may once again attain martyrdom and thereby enjoy that unique joy, bliss and ecstasy which one experiences at the time of laying down one's life for God. (Ahmad b. Hanbal, Musnad, vol. Ill, 103, 126, 153, 173, 251, 276, 278, 284, 289; Bukhari, 'Tafsir al-Qur'an', 6 and 21: Muslim, 'Al-Imarah', 108, 109. 121 - Ed.)

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(3:180) Those who are niggardly about what Allah has granted them out of His bounty think that niggardli ness is good for them; it is bad for them. What they were niggardly about will turn into a halter round their necks on the Day of Resurrection. To Allah belongs the inheritance of the heavens and the earth;¹²⁷ and Allah is well aware of what you do.

127. Everything in the heavens and the earth belongs to God alone. Hence the possession and use of anything by man is purely transient. For everyone will be dispossessed of his temporary belongings, and everything will ultimately return to and abide with God. If anyone therefore spends openheartedly in the way of God out of his temporary possessions he does so from property which, ultimately, belongs to God alone. Anyone who hoards his possessions and fails to spend them in

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BLOG A is Poor

(3:181) Allah has heard the saying of those who said: 'Allah is poor, and we are rich.¹²⁸ We shall record what they have said, and the fact of their slaying the Prophets unjustly, and we shall say to them: Taste now the torment of the Fire.

"நிச்சயமாக அல்லாஹ் ஏழை, நாங்கள் தாம் சீமான்கள்" என்று கூறியவர்களின் சொல்லை திடமாக அல்லாஹ் கேட்டுக் கொண்டான்;. (இவ்வாறு) அவர்கள் சொன்னதையும், அநியாயமாக நபிமார்களை அவர்கள் கொலை செய்ததையும் நாம் பதிவு செய்து கொள்வோம், "சுட்டுப் பொசுக்கும் நரக நெருப்பின் வேதனையைச் சுவையுங்கள்" என்று (அவர்களிடம் மறுமையில்) நாம் கூறுவோம்.

TRANSLITERATION

128. This statement was made by the Jews. On the revelation of the Qur'anic verse (2: 245): 'Who of you will lend Allah a goodly loan?', the Jews began to ridicule it and said: 'Look, God has now gone bankrupt and has begun to beg of His creatures for loans.' (For this statement made by the Jews see the Tradition mentioned by Ibn Kathir in his comments on this verse - Ed.)

(3:183) To those who say: 'Allah has directed us that we accept none as Messenger until he makes an offering that the fire will consume', say: 'Other Messengers came to you before me with clear signs, and with the sign you have mentioned. So why did you slay them, if what you say is true?¹²⁹

மேலும் அவர்கள், "எந்த ரஸூலாக இருந்தாலும், அவர் கொடுக்கும் குர்பானியை(பலியை) நெருப்பு சாப்பிடு(வதை நமக்கு காண்பிக்கு)ம் வரை அவர் மீது நாங்கள் விசவாசம் கொள்ள வேண்டாம்" என்று அல்லாஹ் எங்களிடம் உறுதிமொழி வாங்கியுள்ளான்" என்று கூறுகிறார்கள். (நபியே!) "எனக்கு முன்னர் உங்களிடம் வந்த தூதர்களில் பலர், தெளிவான ஆதாரங்களையும், இன்னும் நீங்கள் கேட்டுக்கொண்ட (படி பலியை நெருப்பு உண்ப)தையும் திடமாகக் காண்பித்தார்கள். அப்படியிருந்தும் ஏன் அவர்களை நீங்கள் கொன்றீர்கள்? நீங்கள் உண்மையாளர்களாக இருந்தால் இதற்கு பதில் சொல்லுங்கள்" என்று நீர் கூறும்.

129. The Bible mentions at several places that the token of Divine acceptance of a person's sacrificial offering was the appearance of a mysterious fire which consumed the offering. (See Judges 6: 20-1 and 13: 19-20; 2 Chronicles 7: 1-2.) The Bible does not state, however, that the consuming fire was an indispensable token of prophethood and that anyone not endowed with that miracle could not be a Prophet. The Jews in discussing the claim of Muhammad (peace be on him) to be a Messenger of God brought up the question of this miraculous sign, and used it as a pretext for denying that claim. There was even clearer evidence of the Jews' hostility to Truth: they had not hesitated to murder a number of Prophets who had been endowed with the miracle of consuming fire.

BLOG Prophet ELIJA

The Bible mentions, for example, the Prophet Elijah who had challenged the worshippers of Ba'l to sacrifice a bull, promising that he too would sacrifice a bull. He stated that the offering of the one who was truthful would be consumed by the miraculous fire. The confrontation took place before a large crowd and it was Elijah's sacrifice which was consumed by the fire. This so antagonized the Ba'1-worshipping Queen that the henpecked King decided to put the Prophet Elijah to death. Elijah was forced to leave his homeland and take refuge in the mountains of Sinai. (See 1 Kings 18 and 19.) The Jews are told in effect: 'How dare you ask for the miracle of the consuming fire when in the past you have not even refrained from murdering Prophets who performed that miracle?

(3:187) And recall when Allah took a covenant from those who were given the Book: 'You shall explain it to men and not hide it.¹³²

Then they cast the Book behind their backs, and sold it away for a trivial gain. Evil indeed is their bargain.

தவிர வேதம் கொடுக்கப்பட்டோரிடம் அவர்கள் அதை மக்களுக்குத் தெளிவாக எடுத்துரைக்க வேண்டும், அதை மறைக்கக் கூடாது என்று அல்லாஹ் உறுதி மொழி வாங்கியதை (அம்மக்களுக்கு நபியே! நீர் நினைவுபடுத்துவீராக). அப்பால், அவர்கள் அதைத் தங்கள் முதுகுகளுக்குப் பின்னால் எறிந்து விட்டு; அதற்குப் (பதிலாகச்) சொற்ப கிரயத்தைப் பெற்றுக் கொண்டார்கள் - அவர்கள் (இவ்வாறு) வாங்கிக் கொண்டது மிகக் கெட்டதாகும்.

BLOG last sermon of Moses,

132. Although the Jews remembered that some Prophets had been endowed with the miracle of consuming fire, they conveniently forgot their covenant with God at the time they were entrusted with the Scripture, and their mission as the bearers of the Scripture. The 'covenant' to which this verse alludes is mentioned at several places in the Bible. In the last sermon of Moses, cited in Deuteronomy, he again and again calls the attention of Israel to the covenant in the following words: 'Hear, O Israel: The Lord our God is one Lord; and you shall love the Lord your God with all your heart, with all your soul, with all your might. And these words which I command shall be upon your heart; and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. And you shall bind them as a sign upon your hand, and they shall be as frontlets between your eyes. And you shall write them on the doorposts of your house and on your gates.' (Deuteronomy 6: 4-9.)

Then, in his last testament Moses said: 'And on the day you pass over the Jordan to the land which the Lord your God gives you, you shall set up large stones, and plaster them with plaster and you shall write upon them all the words of this law, when you pass over to enter the land which the Lord your God gives you, a land flowing with milk and honey, as the Lord, the God of your fathers, has promised you. And when you have passed over the Jordan, you shall set up these stones, concerning which I command you this day, on Mount Ebal, and you shall plaster them with plaster.' (Deuteronomy 27: 2-4.) When the Levites were handed a copy of the Torah, they were instructed to gather men, women and children every seventh year on the occasion of the Feast of Tabernacles and to recite the entire text to them. But their indifference to the Book of God grew to such a point that seven hundred years later even the priests of the Temple of Solomon and the Jewish ruler of Jerusalem did not know that they had the Book of God with them. (See 2 Kings 22: 8-13.)

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(3:188) Do not think that those who exult in their misdeeds and love to be praised for what indeed they have not done,¹³³ do not think that they are secure from chastisement. A painful chastisement awaits them.

133. Such people expected praises to be lavished upon them for being God-fearing, devout and pious, for being sincere servants of the true faith, for being defenders of God's Law and for having reformed and purified the lives of people, even though none of this might be true. They wanted people to go about trumpeting that such and such a person had made great sacrifices in the cause of God and had sincerely guided people to the right way even though the facts might be the reverse of what they claimed.

(3:191) those who remember Allah while standing, sitting or (reclining) on their backs, and reflect in the creation of the heavens and the earth,¹³⁵ (saying): 'Our Lord! You have not created this in vain. Glory to You! Save us, then, from the chastisement of the Fire.¹³⁶

(3:195) Their Lord answered the Prayer thus: "I will not suffer the work of any of you, whether male or female, to go to waste; each of you is from the other.¹³⁹ Those who emigrated and were driven out from their homesteads and were persecuted in My cause, and who fought and were slain, indeed I shall wipe out their evil deeds from them and shall certainly admit them to the gardens beneath which rivers flow." This is their reward with their Lord; and with Allah lies the best reward.¹⁴⁰

(3:196) (O Messenger!) Do not let the strutting about of the unbelievers in the land deceive you.

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Sherfuddin

Friday, 23 July 2021

QN 3 Al Imran

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