Verses 23–29
3. Aal-i-Imraan · The Family of Imraan
Madinan200 verses
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًۭا مِّنَ ٱلْكِتَٰبِ يُدْعَوْنَ إِلَىٰ كِتَٰبِ ٱللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌۭ مِّنْهُمْ وَهُم مُّعْرِضُونَ
3:23Have you not regarded those who were given a share of the Book, who are summoned to the Book of Allah in order that it may judge between them, whereat a part of them refuse to comply and they are disregardful?1
ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًۭا مَّعْدُودَٰتٍۢ ۖ وَغَرَّهُمْ فِى دِينِهِم مَّا كَانُوا۟ يَفْتَرُونَ
3:24That is because they say, ‘The Fire shall not touch us except for a number of days,’ and they have been misled in their religion by what they used to fabricate.*
فَكَيْفَ إِذَا جَمَعْنَٰهُمْ لِيَوْمٍۢ لَّا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍۢ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
3:25But how will it be [with them] when We gather them on a day in which there is no doubt, and every soul shall be recompensed fully for what it has earned, and they will not be wronged?
قُلِ ٱللَّهُمَّ مَٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ ۖ بِيَدِكَ ٱلْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ
3:26Say, ‘O Allah, Master of all sovereignty! You give sovereignty to whomever You wish, and strip of sovereignty whomever You wish; You make mighty whomever You wish, and You degrade whomever You wish; all choice is in Your hand. Indeed You have power over all things.’2
تُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ ۖ وَتُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَتُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ ۖ وَتَرْزُقُ مَن تَشَآءُ بِغَيْرِ حِسَابٍۢ
3:27‘You make the night pass into the day and You make the day pass into the night. You bring forth the living from the dead and You bring forth the dead from the living, and You provide for whomever You wish without any reckoning.’34
لَّا يَتَّخِذِ ٱلْمُؤْمِنُونَ ٱلْكَٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ ٱللَّهِ فِى شَىْءٍ إِلَّآ أَن تَتَّقُوا۟ مِنْهُمْ تُقَىٰةًۭ ۗ وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ ۗ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ
3:28The faithful should not take the faithless for allies instead of the faithful, and Allah will have nothing to do with those who do that, except when you are wary of them, out of caution. Allah warns you to beware of [disobeying] Him, and toward Allah is the return.
قُلْ إِن تُخْفُوا۟ مَا فِى صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ ٱللَّهُ ۗ وَيَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ
3:29Say, ‘Whether you hide what is in your hearts or disclose it, Allah knows it, and He knows whatever there is in the heavens and whatever there is in the earth; and Allah has power over all things.’
Tafsir
Commentary on this passage
Verse 24
1.According to some exegetists, Jews do not believe in heaven and hell and nothing is mentioned in their Holy book. But we opine that some verses of the same have been clearly mentioned. It is possible that Jews may have believed in the beginning and then rejected it as in a way of taunting or may be it had no concern with their belief. Our Holy Prophet (s.a.w.s.) gave his decision according to their Holy book Taurat but Jews did not take notice and in this way they were condemned to Hell. The resulting Truth of their condition was horrific on the denial of belief in the decision of Taurat, visualise then the result of the Muslims if they do not believe the commands of Holy Quran?
Verse 26
2.At the onset, Islam was very backward and was under the influence of Persia, Rome and Yemen. But due to the blessings and presence of Prophet (s.a.), the enitre system underwent change and the varied authorities were deprived of their power and Islam became supreme, as the night becomes short and day becomes long, or as the dead returns to life.
Verse 28
3.The friendship with infidels and inclination towards their faith or plotting against Islam is an open infidelity. But it is of no harm if this friendship is limited to a specific condition that its effects should not go against Islam. After the prohibition of friendship Islam permits dissimulation with them. This is derived in Tafseer Razi and Tafseer Manaar etc. but it is famous among Shias, due to the fact that tyrants of Bani Umayyah and Bani Abbas made them turn away from evasion and Taqayyah became famous. Besides this, it is determinedly false or deceitful and is obviously in violation of the order of Quran, such as it is mentioned about Ammar and is announced according to the tradition of Ayesha and Abudarda in Sahih-Bukhari.
Footnotes
Explanations of words and phrases in these verses
- 1
This word is used because those Jews had not preserved the whole Taurat or they have just learnt the word by heart and wasted the meaning. According to traditions this ayat was revealed for a Jew who committed fornication with a Jewess and the case came to the Holy Prophet (a.s.). He awarded the penalty of stoning and also gave reference to TauTat but they did not accept.
Benefit
Regarding the 24th ayat it is said that there is belief in Muslims also that they would come out orHell after some days so what is special about Jews? The reply is that the belief of the Muslims is of complete punishment and he would be removed from Hell only for rewarding his Islam and belief and not like the Jewish belief that all his crimes will be forgiven in few days’ punishment. If such a belief exists in the Muslims it is the influence of Judaism.
Benefit: The giving and taking of kingdom by Allah could mean that He has fixed causes in the world of causes and from them it is the work of the man himself and after that the man himself is answerable. The giving of kingdom does not mean freedom from answerability.
- 2
The root of this word is Ya Allah. The Ya is removed from the beginning and instead of the Meem is placed in the end.
- 3
The entering of day into the night and the entering of the night into the day means that sometimes the day lengthens and sometimes the night.
- 4
The extracting of dead from the living and the living from the dead is explained in different ways. For example the sperm from the living and then the living from the sperm or vegetation from a dry seed and then again dry grain from vegetation or birth of a Muslim from the loins of a disbeliever and birth of a disbeliever from the loins of a Muslim etc.