Do you now seek a religion other than prescribed by God?

Second Surah AL Imran Ayah no 71 to 100

Only Translation

In the name of Allah the most merciful, the Beneficent

(3:71) People of the Book! Why do you confound truth with falsehood, and why do you conceal the Truth knowingly?

(3:72) A party of the People of the Book said: ‘Belief 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).

(3:73) They also say among themselves: ‘Do not follow anyone except him who follows your faith.’ Say: ‘Surely true guidance is Allah’s. It is His favor that anyone should be given the like of what you have been given in the past, and that others should have been given firm evidence to proffer against you before your Lord.’ Say:

‘Surely bounty is in the Hand of Allah; He gives it to whom He wills. 12 Allah is All- Embracing,2 All-Knowing.®

(3:74) He singles out for His mercy whomever He wills, Allah is possessed of abounding bounty. ‘

(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 who 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 (Ummis mean not jews) .* Thus they falsely fix a lie upon Allah and do so wittingly.

(3:76) But Allah loves only those who fulfill their covenant and fear Allah. Truly Allah loves the God-fearing.

(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. 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. 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.

(3:79) It does not befit a man that Allah should grant him His Book and sound Judgment ability prophethood, and thereafter he should say to men: ‘Become servants to me apart from Allah.’ He would rather say: ‘Become dedicated men of Allah, in accord with the dictates of the Book you have been teaching and studying.

(3:80) He will never enjoin you to take the angels or Prophets for your lords. Will he enjoin upon you unbelief when you have submitted yourselves to Allah?

(3:81) And recall when Allah took a covenant from the Prophets: ‘This is the Book and the Wisdom which I have given you. But should a Prophet come to you confirming that which is already with you, you shall believe in him and shall help him.‘ So saying, Allah asked: ‘Do you agree and accept to take up the burden of the covenant?’ They answered: ‘We agree,’ He said: ‘Then bear witness and I will be with you among the witness.

 (3:82) Then whosoever shall turn away from this covenant they are the transgressors.

 (3:83) Do they now seek a religion other than prescribed by Allah even though all that is in the heavens and the earth is in submission to Him- willing or unwillingly – and to Him, all shall return?

(3:84) Say: ‘We believe in Allah and what was revealed to us and what was revealed to Abraham and Ishmael and to Isaac and Jacob and his descendants and the teachings which Allah gave to Moses and Jesus and to other Prophets. We make no distinction between any of them and to Him do we submit.

(3:85) And whoever seeks a way other than this way a submission (Islam), will find that it will not be accepted from him and in the Life to come he will be among the losers.

(3:86) How can Allah guide people who once believed, after they received clear signs and affirmed that the Messenger was a true one, lapsed into disbelief.2 Allah does not guide the wrong-doers.

(3:87) The recompense for their wrong-doing is that the curse of Allah and of the angels and of all men shall on them.

(3:88) Thus shall they abide. Neither shall their chastisement be granted nor shall they be granted any respite.

(3:89) But those who repent and mend their ways shall be excepted for indeed Allah is Forgiving, All-Compassionate.

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

(3:91) Truly those who disbelieved and died as unbelievers, not even an earth full of gold will be accepted from them as ransom. For such people, there is painful chastisement, and none shall come to their help.

 (3:92) You shall not attain righteousness until you spend out of what you love (in the way of Allah).2 Allah knows whatever you spend.

(3:93) All food (that is lawful in the Law revealed to Muhammad) was lawful to the Children of Israel, except what Israel? 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.’

(3:94) Those who falsely fix lies upon Allah despite this are the wrong-doers.

(3:95) Say: ‘Whatever Allah has said is true. Follow, then, the way of Abraham in total devotion to Allah. He was not one of those who associate others with Allah in His divinity.

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

(3:97) In it there are clear signs and the station of Abraham;%2 whoever enters it

becomes secure.! 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.

(3:98) Say: ‘People of the Book! Why do you reject the signs of Allah when Allah is witness to all that you do?’

(3:99) Say: ‘People of the Book! Why do you hinder one who believes in the way of Allah, seeking that he follows a crooked way, even though you yourselves are witnesses to its being the right way?’ Allah is not heedless of what you do.

(3:100) Believers! Were you to obey a party of those who were given the Book, they might cause you to renounce the Truth after you have attained faith.

Translation &Commentary

(3:71) People of the Book! Why do you confound truth with falsehood, and why do you conceal the Truth knowingly?

(3:72) A party of the People of the Book said: ‘Belief 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. 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 renounce it, and subsequently go about telling people they had done so because of the faults they had found in Islam, the Muslims and ,their Prophet.

(3:73) They also say among themselves: ‘Do not follow anyone except him who follows your faith.’ Say: ‘Surely true guidance is Allah’s. It is His favor that anyone should be given the like of what you have been given in the past, and that others should have been given firm evidence to proffer against you before your Lord.’ Say: ‘Surely bounty is in the Hand of Allah; He gives it to whom He wills. 12 Allah is All- Embracing,2 All-Knowing.®

61a. They were stirred to play this wicked game by their envy of Islam and bias in favor 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.

62. The word Wasi’ which is used here occurs in the Qur’an in three contexts. The first context is the narrow-mindedness and means outlook of certain people, in contrast to which God is not ‘narrow’. The second context is the denunciation of miserliness, meanness and niggardliness, in contrast to which God is Generous and Munificent. The third context is the ascription of finite, limited concepts to God as a result of their limited imagination, whereas the truth is that God is infinite see (Surah 2, n. 116 above)

63. That is, God knows who deserves to be honored and exalted.

(3:74) He singles out for His mercy whomever He wills, Allah is possessed of abounding bounty. ‘

(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 who 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 (Ummis( mean not Jews) .* Thus they falsely fix a lie upon Allah and do so wittingly.

64. This was not merely the misconception of the ignorant mass of Jews. Their religious teaching was the same and the legal doctrines of their accepted religious authorities and jurists reflected this idea. With regard to injunctions on loans and interest the Bible makes a clear distinction between an Israelite and a non-Israelite (Deuteronomy 15: 1-3; 23: 20).

It is stated in the Talmud that if the bullock of an Israelite injures the bullock of a non- Israelite the former is not liable to any penalty, but not vice versa. Similarly, it is laid down that if anyone finds an unclaimed article he should enquire amongst the people who live nearby. If they are Israelites he should announce his find; if not he may keep it without saying anything further.

Rabbi Samuel Ishmael says that if a dispute between a Jew and a Gentile is brought before a judge, he should base his verdict on Jewish law if it is favorable; if the law of the Gentiles goes in favor of the Jew he should justify his judgment by saying that the Gentile has no valid ground for complaint since the judgment was given according to his own law. Even if both laws are unfavorable towards the Jew the judge should still find some pretext for deciding in his favor Rabbi Samuel says that benefit should be derived from every mistake the non-Israelite may make. (See Paul Isaac Hershon, Talmudic Miscellany, London, 1880, pp. 37 and 210-21.)

(3:76) But Allah loves only those who fulfill their covenant and fear Allah. Truly Allah loves the God-fearing.

(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. A painful chastisement lies ahead of them.

65. The reason is that, despite their worst crimes, they still thought that on the Day of The judgement they alone would be honored with God’s favor, and that towards them alone He would turn His gracious attention. They also entertained the belief that if they had been stained by any trace of sin, it would be washed away by the grace of their pious elders. Such people are warned here that the treatment meted out to them in the Next Life will be altogether contrary to their expectations.

(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. 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 nothing but a human being like you.”

(3:79) It does not befit a man that Allah should grant him His Book and sound Judgment power, prophet-hood, and thereafter he should say to men: ‘Become servants to me apart from Allah.’ He would rather say: ‘Become dedicated men of Allah, in accord with the dictates of the Book you have been teaching and studying.

67. The term Rabbani is used here to denote Jewish religious scholars and functionaries who were supposed to provide true religious guidance to establish their rites of worship, implement religious laws, and so on. The same word occurs in( Surah 5: 44 and 63). In the In Christian tradition, the word ‘divine’ is used as an equivalent to the word Rabbani.

(3:80) He will never enjoin you to take the angels or Prophets for your lords. Will he enjoin upon you unbelief when you have submitted yourselves to Allah?

68. This refutation is directed at all the false concepts which were attributed to the Messengers of God by various nations, and then made an integral part of the religious scriptures. These concepts were false in that they elevated either the Prophets or the angels to the level of deities

(3:81) And recall when Allah took a covenant from the Prophets: ‘This is the Book and the Wisdom which I have given you. But should a Prophet come to you confirming that which is already with you, you shall believe in him and shall help him.‘2 So saying, Allah asked: ‘Do you agree and accept to take up the burden of the covenant?’ They answered: ‘We agree,’ He said: ‘Then bear witness and I will be with you among the witness.

69. A party of the People of the Book would fain lead you astray, whereas in truth they lead none astray except themselves, but they do not realize it.

 (3:82) Then whosoever shall turn away from this covenant they are the transgressors.

70. People of the Book! Why do you reject the signs of Allah even though you yourselves witness them?

(3:83) Do they now seek a religion other than prescribed by Allah even though all that is in the heavens and the earth is in submission to Him- willing or unwillingly – and to Him, all shall return?

71. The basic principle characterizing the universe, in other words, the religion of the The universe and every part of it is Islam; insofar as the universe is in a state of total obedience and service to the Will of God. Here people are asked if they would follow the way of life different from Islam though they are part of the universe which is characterized by submission to God (Islam).

(3:84) Say: ‘We believe in Allah and what was revealed to us and what was revealed to Abraham and Ishmael and to Isaac and Jacob and his descendants and the teachings which Allah gave to Moses and Jesus and to other Prophets. We make no distinction between any of them and to Him do we submit.

72. They are told that it is not the habit of Muslims either to believe in Prophets and disbelieve in others or to affirm to the truth of some call others false. Muslims are free from narrow prejudices and chauvinistic loyalties. The true attitude of Muslims is to bear witness the truth of every Messenger of God, irrespective of where and when he appears.

(3:85) And whoever seeks a way other than this way a submission (Islam), will find that it will not be accepted from him and in the Life to come he will be among the losers.

(3:86) How can Allah guide people who once believed, after they received clear signs and affirmed that the Messenger was a true one, lapsed into disbelief.2 Allah does not guide the wrong-doers.

73. This is a repetition of the statement made earlier, namely that the Jewish rabbis of Arabia in the time of the Prophet (peace be on him) knew, and sometimes even testified to verbally, that Muhammad was a true Prophet and that his teachings were the same as those of the earlier Prophets. (See for instance Qur’an 2: 89 – Ed.) Their subsequent attitude – namely that of rejection and opposition – was the outcome of prejudice and intransigence, born out of their centuries-old hostility to the Truth.

(3:87) The recompense for their wrong-doing is that the curse of Allah and of the angels and of all men shall — them.

(3:88) Thus shall they abide. Neither shall their chastisement be granted nor shall they be granted any respite.

(3:89) But those who repent and mend their ways shall be excepted for indeed Allah is Forgiving, All-Compassionate.

(3:90) Those who relieved and have hardened in their disbelief after once believing, their (pretense 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).

(3:91) Truly those who disbelieved and died as unbelievers, not even an earth full of gold will be accepted from them as ransom. For such people, there is painful chastisement, and none shall come to their help.

 (3:92) You shall not attain righteousness until you spend out of what you love (in the way of Allah).2 Allah knows whatever you spend.

75. The purpose of this verse is to remove the misconception of the Jews concerning ‘righteousness’. The Jews had inherited an elaborate legal code that had accumulated as a result of the casuistry and hair-splitting legalism of their jurists. Their notion of ‘righteousness’ consisted of outward, formal conformity to that code and they evaluated all day-to-day actions, especially the trivial ones, in terms of conformity to that code. 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 – a love which makes man value the good pleasure of God above all worldly acquisitions. If the love of anything seizes a man’s mind to such an extent that he is unable to sacrifice it for the sake of the love of God, then that thing has virtually become an idol, and until he smashes it the door to righteousness will remain closed to him. 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 luster 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, except what Israel? 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.)

(3:94) Those who falsely fix lies upon Allah despite this are the wrong-doers.

(3:95) Say: ‘Whatever Allah has said is true. Follow, then, the way of Abraham in total devotion to Allah. He was not one of those who associate others with Allah in His divinity.

78. The Jews had enmeshed themselves in legalistic minutiae and these had become their major concern. They had abandoned service to the One True God and had allowed their religious life to become corrupted by polytheism. Instead of attending to the fundamentals of religion, they indulged in discussions about questions that had only arisen because of the hair-splitting legalism of their scholars during their centuries of decadence.

(3:96) Behold, the first House (of Prayer) established for mankind is the one at Bakkah: it is full of blessings and a center of guidance for the whole world.2

79. The second objection raised by the Jews was that the direction for Prayer had been changed from Jerusalem to the Ka’abah. This objection is answered in (Surah 2 (see verses 142 ff. and no. 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’abah was constructed by Abraham who lived some eight or nine centuries before Moses. That the Ka’abah was older than the Temple of Jerusalem was beyond dispute.

(3:97) In it there are clear signs and the station of Abraham;%2 whoever enters it becomes secure.®! 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 Makkah 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 tranquility reigned in both the precincts and the environs of the Ka’abah. Thanks to the Kaabah 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 Makkah with the intention of destroying the Kaabah. 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.

(3:98) Say: ‘People of the Book! Why do you reject the signs of Allah when Allah is witness to all that you do?’

(3:99) Say: ‘People of the Book! Why do you hinder one who believes in the way of Allah, seeking that he follows a crooked way, even though you yourselves are witnesses to its being the right way?’ Allah is not heedless of what you do.

(3:100) Believers! Were you to obey a party of those who were given the Book, they might cause you to renounce the Truth after you have attained faith.

Published
Categorized as quran

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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