3. Sura al-Imran
Medina 89 [200 verses]
The Quranic Text & Ali’s Version:
قُلْ
يَا أَهْلَ
الْكِتَابِ
تَعَالَوْاْ
إِلَى كَلَمَةٍ
سَوَاء بَيْنَنَا
وَبَيْنَكُمْ
...
3: 64. Say:
"O People of the Book!
come to common terms as between us and you:
...أَلاَّ نَعْبُدَ إِلاَّ اللّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضاً أَرْبَابًا مِّن دُونِ اللّهِ...
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."
C402. In the abstract the People of the Book would agree to all three propositions. In practice they fail.
Apart from doctrinal lapses from the unity of the One True God, there is the question of a consecrated Priesthood (among the Jews it was hereditary also), as if a mere human being-Cohen, or Pope, or Priest, or Brahman, could claim superiority apart from his learning and the purity of his life, or could stand between man and Allah in some special sense.
The same remarks apply to the worship of saints. They may be pure and sincere, but no one can protect us or claim Lordship over us except Allah.
For Rabb, see note 20 to 1:2.
Abraham was a true Prophet of Allah, but he could not be called a Jew or a Christian as he lived long before the Law of Moses or the Gospel of Jesus was revealed.
...فَإِن تَوَلَّوْاْ فَقُولُواْ اشْهَدُواْ بِأَنَّا مُسْلِمُونَ ﴿٦٤﴾
If then they turn back, say:
"Bear witness that we (at least) are Muslims (bowing to Allah's will)."
يَا
أَهْلَ الْكِتَابِ
لِمَ تُحَآجُّونَ
فِي إِبْرَاهِيمَ
...
3: 65. Ye People of the Book! why dispute ye about Abraham,
...وَمَا أُنزِلَتِ التَّورَاةُ وَالإنجِيلُ إِلاَّ مِن بَعْدِهِ أَفَلاَ تَعْقِلُونَ ﴿٦٥﴾
when the Law and the Gospel were not revealed till after him?
Have ye no understanding?
هَاأَنتُمْ
هَؤُلاء حَاجَجْتُمْ
فِيمَا لَكُم
بِهِ عِلمٌ ...
3: 66. Ah! ye are those who fell to disputing (even) in matters of which ye had some knowledge!
C403. The number of sects among the Jews and Christians shows that they wrangled and disputed even about some of the matters of their own religion, of which they should have had some knowledge. But when they talk of Father Abraham, they are entirely out of court, as he lived before their peculiar systems were evolved.
... فَلِمَ تُحَآجُّونَ فِيمَا لَيْسَ لَكُم بِهِ عِلْمٌ...
but why dispute ye in matters of which ye have no knowledge?
...وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ ﴿٦٦﴾
It is Allah Who knows, and ye who know not!
مَا
كَانَ إِبْرَاهِيمُ
يَهُودِيًّا
وَلاَ نَصْرَانِيًّا
وَلَكِن كَانَ
حَنِيفًا مُّسْلِمًا
...
3: 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),
...وَمَا كَانَ مِنَ الْمُشْرِكِينَ ﴿٦٧﴾
and he joined not gods with Allah.
C404. Cf. 2:135 and the whole argument in that passage.
قُلْ
يَا أَهْلَ
الْكِتَابِ
لِمَ تَكْفُرُونَ
بِآيَاتِ اللّهِ...
3: 98. Say:
"O People of the Book! why reject ye the signs of Allah,
...وَاللّهُ شَهِيدٌ عَلَى مَا تَعْمَلُونَ ﴿٩٨﴾
when Allah is Himself witness to all ye do?
قُلْ
يَا أَهْلَ
الْكِتَابِ
لِمَ تَصُدُّونَ
عَن سَبِيلِ
اللّهِ مَنْ
آمَنَ تَبْغُونَهَا
عِوَجًا وَأَنتُمْ
شُهَدَاء...
3: 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)?
C426. Cf. 3:81.
...وَمَا
اللّهُ بِغَافِلٍ
عَمَّا تَعْمَلُونَ
﴿٩٩﴾
But Allah is not unmindful of all that ye do."
Pickthall’s Version:
3: 64
Pickthall Say: O People of the Scripture. Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partners unto Him, and that none of us shall take others for lords beside Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto Him).
Transliteration Qul ya_ ahlal kita_bi ta'a_lau ila_ kalimatin sawa_'im bainana_ wa bainakum alla_ na'buda illalla_ha wa la_ nusyrika bihi syai'aw wa la_ yattakhiza ba'duna_ ba'dan arba_bam min du_nilla_h(i), fa in tawallau fa qu_lusyhadu_ bi anna_ muslimu_n(a).
3: 65
Pickthall O People of the Scripture! Why will ye argue about Abraham, when the Torah and the Gospel were not revealed till after him? Have ye then no sense?
Transliteration Ya_ ahlal kita_bi lima tuha_jju_na fi ibra_hima wa ma_ unzilatit taura_tu wal injilu illa_ mim ba'dih(i), afala_ ta'qilu_n(a).
3: 66
Pickthall Lo! ye are those who argue about that whereof ye have some knowledge: Why then argue ye concerning that whereof ye have no knowledge? Allah knoweth. Ye know not.
Transliteration Ha_ antum ha_'ula_'i ha_jajtum fima_ lakum bihi 'ilmun falima tuha_jju_na fima_ laisa lakum bihi 'ilm(un), walla_hu ya'lamu wa antum la_ ta'lamu_n(a).
3: 67
Pickthall Abraham was not a Jew, nor yet a Christian; but he was an upright man who had surrendered (to Allah), and he was not of the idolaters.
Transliteration Ma_ ka_na ibra_himu yahu_diyyaw wa la_ nasra_niyyaw wa la_kin ka_na hanifam muslima_(n), wa ma_ ka_na minal musyrikin(a).
3: 98
Pickthall Say: O People of the Scripture! Why disbelieve ye in the revelations of Allah, when Allah (Himself) is Witness of what ye do?
Transliteration Qul ya_ ahlal kita_bi lima takfuru_na bi a_ya_tilla_hi walla_hu syahidun 'ala_ ma_ ta'malu_n(a).
3: 99
Pickthall Say: O People of the Scripture! Why drive ye back believers from the way of Allah, seeking to make it crooked, when ye are witnesses (to Allah's guidance)? Allah is not unaware of what ye do.
Transliteration Qul ya_ ahlal kita_bi lima tasuddu_na 'an sabililla_hi man a_mana tabgu_naha_ 'iwajaw wa antum syuhada_'(u), wa malla_hu bi ga_filin 'amma_ ta'malu_n(a).
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5. Surah al-Maida, Medina 112
The Quranic Text & Ali’s Version:
لَّقَدْ
كَفَرَ الَّذِينَ
قَآلُواْ إِنَّ
اللّهَ هُوَ
الْمَسِيحُ
ابْنُ مَرْيَمَ
...
5: 17. In blasphemy indeed are those that say that Allah is Christ the son of Mary.
... قُلْ فَمَن يَمْلِكُ مِنَ اللّهِ شَيْئًا ...
Say:
"Who then hath the least power against Allah,
... إِنْ أَرَادَ أَن يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَن فِي الأَرْضِ جَمِيعًا ...
if His Will were to destroy Christ the son of Mary, his mother, and all, everyone that is on the earth?
... وَلِلّهِ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا...
For to Allah belongeth the dominion of the heavens and the earth, and all that is between.
... يَخْلُقُ مَا يَشَاء ...
He createth what He pleaseth.
C717. The most honoured of the prophets of Allah are but men.
All power belongs to Allah, and not to any man. Allah's creation may take many forms, but because in any particular form it is different from what we see daily around us, it does not cease to be Creation, or to be subject to the power of Allah. No creature can be God.
... وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿١٧﴾
For Allah hath power over all things."
وَقَالَتِ
الْيَهُودُ
وَالنَّصَارَى
نَحْنُ أَبْنَاء
اللّهِ وَأَحِبَّاؤُهُ...
5: 18. (Both) the Jews and the Christians say: "We are sons of Allah, and His beloved."
C718. Sons of Allah:
Cf. Job, 38:7; "When the morning stars sang together, and all the sons of God shouted for joy."
In the 29th Psalm, 1st verse, the authorized Translation "O ye mighty" should apparently be "O ye sons of Elim". El being a name of God,
Cf. also Genesis, 6:2: "The sons of God saw the daughters of men." Beloved:
Cf. Psalms, 127:2: "He giveth his beloved sleep."
If used figuratively, these and like words refer to the love of Allah. Unfortunately, "son" used in a physical sense, or "beloved" in an exclusive sense as if Allah loved only the Jews, make a mockery of religion.
... قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم بَلْ أَنتُم بَشَرٌ مِّمَّنْ خَلَقَ ...
Say: "Why then doth He punish you for your sins?
Nay, ye are but men, of the men He hath created:
... يَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء...
He forgiveth whom He pleaseth, and He punisheth whom He pleaseth:
... وَلِلّهِ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا ...
and to Allah belongeth the dominion of the heavens and the earth, and all that is between:
C719. This refrain in the last verse negatives the idea of sonship, and in this verse negatives the idea of an exclusive "Beloved".
In both cases it means that Allah is independent of physical relationship or exclusive partiality.
... وَإِلَيْهِ الْمَصِيرُ ﴿١٨﴾
and unto Him is the final goal (of all)."
يَا
أَهْلَ الْكِتَابِ
قَدْ جَاءكُمْ
رَسُولُنَا
يُبَيِّنُ
لَكُمْ عَلَى
فَتْرَةٍ مِّنَ
الرُّسُلِ ...
5: 19. O People of the Book!
now hath come unto you, making (things) clear unto you, Our Messenger, after the break in (the series of) Our messengers,
C720. The six hundred years (in round figures) between Christ and Muhammad were truly the dark ages of the world.
Religion was corrupted: the standard of morals fell low: many false systems and heresies arose; and there was a break in the succession of prophets until the advent of Muhammad.
... أَن تَقُولُواْ مَا جَاءنَا مِن بَشِيرٍ وَلاَ نَذِيرٍ فَقَدْ جَاءكُم بَشِيرٌ وَنَذِيرٌ ...
lest ye should say: there came unto us no bringer of glad tidings and no warner (from evil): but now hath come unto you a bringer of glad tidings and a warner (from evil):
... وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿١٩﴾
and Allah hath power over all things.
5: 17
Pickthall They indeed have disbelieved who say: Lo! Allah is the Messiah, son of Mary. Say : Who then can do aught against Allah, if He had willed to destroy the Messiah son of Mary, and his mother and everyone on earth? Allah's is the Sovereignty of the heavens and the earth and all that is between them. He creates what He will. And Allah is Able to do all things.
Transliteration Laqad kafaral lazina qa_lu_ innalla_ha huwal masihubnu maryam(a), qul famay yamliku minalla_hi syai'an in ara_da ay yuhlikal masihabna maryama wa ummahu_ wa man fil ardi jami'a_(n), wa lilla_hi mulkus sama_wa_ti wal ardi wa ma_ bainahuma_, yakhluqu ma_ yasya_'(u), walla_hu 'ala_ kulli syai'in qadir(un).
5: 18
Asad …………Nay, you are but human beings of his creating. He forgives whom He wills, and He causes to suffer whom he wills:
Pickthall The Jews and Christians say: We are sons of Allah and His loved ones. Say: Why then doth He chastise you for your sins? Nay, ye are but mortals of His creating. He forgives whom He will, and chastises whom He will. Allah's is the Sovereignty of the heavens and the earth and all that is between them, and unto Him is the journeying.
Transliteration Wa qa_latil yahu_du wan nasa_ra_ nahnu abna_'ulla_hi wa ahibba_'uh(u_), qul falima yu'azzibukum bi zunu_bikum, bal antum basyarum mimman khalaq(a), yagfiru limay yasya_'u wa yu'azzibu may yasya_'(u), wa lilla_hi mulkus sama_wa_ti wal ardi wa ma_ bainahuma_, wa ilaihil masir(u).
[[ Asad’s note 30 – Cf. EXODUS IV, 22-23 (“Israel is My son”), Jeremiah xxxi 9 (“I am a father to Israel”), and the many parallel expressions in the Gospels.]]
5: 19
Asad O followers of the Bible! Now, after a long time during which no apostles have appeared, there has come unto you [this] Our Apostle to make clear to you, lest you say, :No bearer of glad tidings has come unto us, not any warner”:…………….
Pickthall O people of the Scripture! Now hath Our messenger come unto you to make things plain after an interval (of cessation) of the messengers, lest ye should say: There came not unto us a messenger of cheer nor any warner. Now hath a messenger of cheer and a warner come unto you. Allah is Able to do all things.
Transliteration Ya_ ahlal kita_bi qad ja_'akum rasu_luna_ yubayyinu lakum'ala_ fatratim minar rusuli an taqu_lu_ ma_ ja_'ana_ mim basyiriw wa nazir(in), fa qad ja_'akum basyiruw wa nazir(un), walla_hu 'ala_ kulli syai'in qadir(un).
[[ Ali’s notes - 718 Sons of God: Cf. Job, xxxviii. 7; "When the morning stars sang together, and all the sons of God shouted for joy." In the 29th Psalm, 1st verse, the authorised Translation "O ye mighty" should apparently be "O ye sons of Elim". El being a name of God, Cf. also Genesis, vi. 2: "The sons of God saw the daughters of men." Beloved: Cf. Psalms, cxxvii, 2: "He giveth his beloved sleep." If used figuratively, these and like words refer to the love of Allah. Unfortunately, "son" used in a physical sense, or "beloved" in an exclusive sense as if Allah loved only the Jews, make a mockery of religion. (5.18)
719 This refrain in the last verse negatives the idea of sonship, and in this verse negatives the idea of an exclusive "Beloved". In both cases it means that Allah is independent of physical relationship or exclusive partiality, (5.18)
720 The six hundred years (in round figures) between Christ and Muhammad were truly the dark ages of the world. Religion was corrupted: the standard of morals fell low: many false systems and heresies arose; and there was a break in the succession of prophets until the advent of Muhammand. (5.19) ]]
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27. An-Naml (The Ants)
Mecca Period 48
Asad’s Version:
27:76 BEHOLD, this Qur'an explains 6 ' to the children of Israel most [of that] whereon they hold divergent views; 70
(27:77) and, verily, it is a guidance and a grace unto all who believe [in it].
The Quranic Text & Ali’s Version:
إِنَّ
هَذَا الْقُرْآنَ
يَقُصُّ عَلَى
بَنِي إِسْرَائِيلَ
أَكْثَرَ الَّذِي
هُمْ فِيهِ
يَخْتَلِفُونَ
﴿٧٦﴾
27: 76. Verily this Qur'án doth explain to the Children of Israel most of the matters in which they disagree.
C3309. The Jews had numerous sects. Some were altogether out of the pale, e.g., the Samaritans, who had a separate Tawrah of their own: they hated the other Jews and were hated by them. But even in the orthodox body, there were several sects, of which the following may be mentioned:
1. the Pharisees, who were literalists, formalists, and fatalists, and had a large body of traditional literature, with which they overlaid the Law of Moses;
2. the Sadducees, who were rationalists, and seemed to have doubted the doctrine of the Resurrection or of a Hereafter;
3. the Essenes, who practised a sort of Communism and Asceticism and prohibited marriage.
About many of their doctrines they had bitter disputes, which were settled by the Quran, which supplemented and perfected the Law of Moses. It also explained clearly the attributes of Allah and the nature of Revelation, and the doctrine of the Hereafter.
وَإِنَّهُ
لَهُدًى
وَرَحْمَةٌ
لِّلْمُؤْمِنِينَ
﴿٧٧﴾
27: 77. And it certainly is a Guide and Mercy to those who believe.
[Asad’s notes -
70 I.e., where they differ from the truth made evident to them in their scriptures. The term "children of Israel" comprises here both the Jews and the Christians (Zamakhshari) inasmuch as both follow the Old Testament, albeit in a corrupted form. It is precisely because of this corruption, and because of the great influence which Jewish and Christian ideas exert over a large segment of mankind, that the Qur'an sets out to explain certain ethical truths to both these communities. The above reference to "most" (and not all) of the problems alluded to in this context shows that the present' passage bears only on maris moral outlook and social life in this world, and not on ultimate, metaphysical questions which - as the Qur'an so often repeats will be answered only in the hereafter. ]