Have you not noticed those who have been given a portion of the Book?

Al Quran Surah Al Imran Ayah No 21 to 40

Only Quran Text (If in Hurry)

(3:21) Give those who refuse to follow the directives of Allah, who slay the Prophets unjustly, and who slay those who enjoin justice, give them glad tidings of a grievous chastisement.12

(3:22) These are the people whose works have gone to waste in this world and in the World to Come.” They have none to help them.2!

(3:23) Have you not noticed those who have been given a portion of the Book? Whenever their learned men are summoned to the Book of Allah to judge the differences between them, a party of them turns away in aversion.

(3:24) This is because they say: ‘The fire of Hell shall not touch us except for a limited number of days.’23 The false beliefs which they have forged have deluded them in their faith.

(3:25) How, then, will they fare when We shall gather them all together to witness the Day about (the coming of) which there is no doubt, and when every human being shall be repaid in full for what he has done, and none shall be wronged?

(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-full.

(3:27) You cause the night to pass into the day and the day to pass into the night. You bring forth the living out of the dead, and You bring the dead out of the living, and You give sustenance to whom You will beyond all reckoning.’%

(3:29) Say: ‘Whether you conceal what is in your hearts or disclose it, Allah knows it. Allah knows what is in the heavens and in the earth and He has power over everything. ‘

(3:30) The Day is approaching when every soul shall find itself confronted with whatever good it has done and whatever evil it has wrought. It will then wish there is a wide space between it and the Day! Allah warns you to beware of Him; He is most tender towards His servants.2Z

(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

(3:35). (He also heard) when the woman of ‘Imran2 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.’3

(3:36) But when she gave birth to a female child, she said: ‘O Lord! I have given birth to a female’ – and Allah knew full well what she had given birth to – ‘and a female is not the same as a male.“ , 1 have named her Mary and commit her and her offspring to You for protection from Satan, the accursed.’

(3:37) Thereupon her Lord graciously accepted Mary and vouchsafed to her a goodly growth and placed her in the care of Zechariah. Whenever Zechariah® visited her in the sanctuary,%¢ 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.

(3:39) As he stood praying in the sanctuary, the angels called out to him: ‘Allah gives you good tidings of John (Yahya),38 who shall confirm a command of Allah ,22 shall be outstanding among men, utterly chaste, and a Prophet from among the righteous.’

(3:40) Zechariah exclaimed: ‘My Lord! How shall I have a son when old age has overtaken me and my wife is barren?’ He said: Thus shall it be;42 Allah does what He wills.

Quran Translation with Commentary ;

(3:21) Give those who refuse to follow the directives of Allah, who slay the Prophets unjustly, and who slays those who enjoin justice, give them glad tidings of a grievous chastisement.12

19. This is a sarcastic remark. Its purpose is to bring home to them that the misdeeds about which they are so jubilant, and which they regard as their proud achievements, will ultimately lead them to a painful end.

(3:22) These are the people whose works have gone to waste in this world and in the World to Come.” They have none to help them.2!

20. They have spent their efforts and energies in a manner leading to catastrophic results in this world and the Next.

21. No power can make these misdeeds either bear good fruit or prevent them bearing evil fruit. The powers upon which the wrong-doers rely for support in this world and in the World to Come will not be of any help to them.

(3:23) Have you not noticed those who have been given a portion of the Book? Whenever their learned men are summoned to the Book of Allah to judge the differences between them, a party of them turns away in aversion.

22. They are asked to acknowledge the Book of God as the final arbiter in all matters, and to

(3:24) This is because they say: ‘The fire of Hell shall not touch us except for a limited number of days.’23 The false beliefs which they have forged have deluded them in their faith.

23. These people considered themselves to be God’s favorites and cherished the illusion that, regardless of what they did, they were bound to enter Paradise. They took the view that since they were believers, were descended from pious people, followed noble Prophets, and were disciples and admirers of holy men, Hell would not dare touch them.

They also thought that even if they were thrown into Hell they would remain there for a few days only, to be purged of the impurity of the sins which had afflicted them, and would then be sent straight to Paradise. Such notions had made them so bold that even when they committed the most atrocious crimes and the most mortal of sins, and brazenly deviated from Truth and rectitude, their hearts remained utterly unmoved by the fear of God.

(3:25) How, then, will they fare when We shall gather them all together to witness the Day about (the coming of) which there is no doubt, and when every human being shall be repaid in full for what he has done, and none shall be wronged?

(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-Powerful.

 (3:27) You cause the night to pass into the day and the day to pass into the night. You bring forth the living out of the dead, and You bring the dead out of the living, and You give sustenance to whom You will beyond all reckoning.’%

24. Those who disbelieved and disobeyed were seen to be prosperous, whereas the believers, with their devotion and loyalty to God, suffered all the deprivation, persecution and torment to which the Prophet and his followers were subjected around the year 3 A.H. The contrasting states of the two groups of men were the reverse of what would naturally be expected. This raised disturbing questions in people’s minds about the underlying wisdom of this phenomenon. The verse conveys God’s answer.

(3:28) The believers may not take the unbelievers for their allies in preference to those who believe. Whoever does this has nothing to do with Allah unless he does so in order to protect himself from their wrong-doing. 2 Allah warns you to beware of Him for it is to Allah that you will return.

25. This means that it is lawful for a believer, helpless in the grip of the enemies of Islam and in imminent danger of severe wrong and persecution, to keep his faith concealed and to behave in such a manner as to create the impression that he is on the same side as his enemies. A person whose Muslim identity is discovered is permitted to adopt a friendly attitude towards the unbelievers in order to save his life. If he considers himself incapable of enduring the excesses to which he may be subjected, he may even state that he is not a believer.

26. One should not be overwhelmed by the fear of other human beings to the extent of losing the fear of God. Human beings can harm a man but the most they can do is to ruin his transient, earthly life. God, on the other hand, can subject him to everlasting torment. If one is constrained in extraordinary circumstances to resort to prudent concealment of faith (taqiyah) in order to save one’s life, this concealment should remain within reasonable limits.

The most one is permitted to do is to protect one’s life and property without jeopardizing either the interests of Islam or of the Muslim community as a whole, nd without causing loss of life and property to other Muslims. One must never allow saving one’s own life to lead to the propagation of unbelief at the expense of Islam and to the dominance of unbelievers over Muslims. Here the believers are warned that, no matter how dangerous the circumstances surrounding them, they cannot escape God’s reproach if they give substantial aid to those rebelling against Him, and cause any harm to God’s chosen religion, to the community of believers or to any individual believer. For, it is to God that one will ultimately return for reckoning.

(3:29) Say: ‘Whether you conceal what is in your hearts or disclose it, Allah knows it. Allah knows what is in the heavens and in the earth and He has power over everything. ‘

(3:30) The Day is approaching when every soul shall find itself confronted with whatever good it has done and whatever evil it has wrought. It will then wish there is a wide space between it and the Day! Allah warns you to beware of Him; He is most tender towards His servants.2Z

27. It is out of sheer goodwill that God warns people against deeds likely to have devastating consequences for them.

(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

28. This marks the conclusion of the first discourse. Reflection upon its contents, particularly the reference to the Battle of Badr, leads one to the conclusion that this section was probably revealed between the battles of Badr and Uhud, i.e. sometime in 3.A.H. The tradition mentioned by Muhammad b. Ishaq has led to the common misunderstanding that the first eighty verses of this surah were revealed on the occasion of the arrival of the deputation from Najran in 9 A.H. (See Ibn Hisham. Sirah, vol. 1, pp. 573 ff., especially p. 576; Ibn Ishaq, Life of Muhammad, tr. A. Guillaume, second impression, London, Oxford, 1968. pp. 270 ff.. especially p. 272 – Ed.) This is not true. In the first place, the introductory section indicates that the surah was revealed much earlier. Second, the Tradition narrated by Muaatil b. Sulayman states explicitly that on the occasion of the arrival of the deputation from Najran only those verses which concern the Prophets John (Yahya) and Jesus (‘Isa) (peace be on) them) were revealed, and the number of those verses is about thirty.

(3:33) Truly Allah chose Adam and Noah and the descendants of Abraham and of ‘Imran above all mankind.

29. This marks the beginning of the second discourse. The period of its revelation is about 9 A.H., when a delegation from the Christian republic of Najran visited the Prophet. Najran lies between the Hijaz and Yaman, and comprised, at that time, seventy-three towns and villages. Its population can be gauged from the fact that an estimated one hundred and twenty thousand men could bear arms. The entire population was Christian and was under the hegemony of three Christian chiefs. The first of these, ‘agib, was the head of the community. The second, sayyid, looked after the collective and political affairs of the people.

The third, usquf (bishop), was their religious leader. (See Ibn Hisham, vol. 1, p. 573; Ibn Ishaq, Life of Muhammad, tr. A. Guillaume, pp. 270 f. – Ed.)

When the Prophet annexed Makka, the whole of Arabia became convinced that the future of the area was bound up with him, and deputations from all parts of the peninsula began to visit him. In this connection the three chiefs of Najran came to Madina accompanied by sixty people. As they were not prepared to go to war, the alternatives before them were either to embrace Islam or to live as dhimmis (protected non-Muslim subjects of the Islamic state). It was on this occasion that God revealed this discourse; it served as an invitation to the people of Najran to accept Islam.

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

(3:34) (for His messenger ship) – a people alike and the seed of one another.*! Allah is All-Hearing, All-Knowing.

31. The real error of the Christians lies in considering Jesus to be the son of God and a partner in His godhead, rather than His servant and Messenger. If this misunderstanding was removed it would become quite easy for them to advance towards Islam. Hence at the very outset of the discourse, it is mentioned that Adam, Noah and the Prophets in the house of Abraham and ‘Imran were all human beings. Even though many Prophets were born in the same family, one from the other, none of them was God. Their merit lay in the fact that God had chosen them to preach His religion and reform the world.

(3:35). (He also heard) when the woman of ‘Imran2 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.’3

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).

33. That is, God heeds the prayers of His creatures and is well aware of their intentions.

(3:36) But when she gave birth to a female child, she said: ‘O Lord! I have given birth to a female’ – and Allah knew full well what she had given birth to – ‘and a female is not the same as a male.“ , 1 have named her Mary and committed her and her offspring to You for protection from Satan, the accursed.’

34. Since a boy is free from some of the physical shortcomings and social disabilities associated with a girl, the mother of Mary thought that had the child been a boy he would have been more able to achieve the purpose for which she had consecrated the child.

(3:37) Thereupon her Lord graciously accepted Mary and vouchsafed to her a goodly growth and placed her in the care of Zechariah. Whenever Zechariah® visited her in the sanctuary,%¢ 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.

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.

36. The word mihrab usually refers to that niche in mosques where the leader of the prayer stands. In this instance, however, the term signifies the apartments usually built in synagogues and sanctuaries on a raised platform adjacent to the place of congregational worship, which served as the residence of caretakers, servants and beggars. Mary lived in an apartment of this kind and devoted all her time to worship and prayer.

(3:38) Then Zechariah prayed to his Lord: ‘O Lord! Grant me from Yourself out of Your grace the gift of a goodly offspring, for indeed You alone heed all Prayers.’22

37. Until then Zechariah had no issue. The sight of this pious young girl made him yearn for a child just as virtuous and devout. When he saw that God sent food to her, by dint of His limitless power, he felt hopeful that God might also bless him with his issue, despite his old age.

(3:39) As he stood praying in the sanctuary, the angels called out to him: ‘Allah gives you good tidings of John (Yahya),38 who shall confirm a command of Allah,22 shall be outstanding among men, utterly chaste, and a Prophet from among the righteous.’

38. In the Bible his name is mentioned as John the Baptist. For information about him see Matthew 3, 9 and 14: Mark 1 and 6; Luke 1 and 3.

39. The ‘command from Allah’ signifies Jesus (peace be on him). His birth took place as the result of an extraordinary command from God and in an unusual manner, hence he is designated as ‘the command! or ‘word’ from Allah.

(3:40) Zechariah exclaimed: ‘My Lord! How shall I have a son when old age has

overtaken me and my wife is barren?’ He said: Thus shall it be;42 Allah does what He wills.

40. God granted Zechariah a son despite his old age and despite the barrenness of his wife.

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By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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