Surah Ale-Imran (The Family Of Imran ) 3 : 93
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
Click word/image to view Qur'an Dictionary | ||
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Word | Arabic word | |
(3:93:1) kullu All |
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(3:93:2) l-ṭaʿāmi [the] food |
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(3:93:3) kāna was |
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(3:93:4) ḥillan lawful |
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(3:93:5) libanī for (the) Children |
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(3:93:6) is'rāīla (of) Israel |
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(3:93:7) illā except |
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(3:93:8) |
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(3:93:9) ḥarrama made unlawful |
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(3:93:10) is'rāīlu Israel |
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(3:93:11) |
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(3:93:12) nafsihi himself |
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(3:93:13) |
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(3:93:14) qabli before |
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(3:93:15) |
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(3:93:16) tunazzala (was) revealed |
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(3:93:17) |
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(3:93:18) qul Say |
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(3:93:19) fatū So bring |
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(3:93:20) |
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(3:93:21) fa-it'lūhā and recite it |
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(3:93:22) |
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(3:93:23) kuntum you are |
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(3:93:24) ṣādiqīna truthful |
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Explanatory Note
The Jews used every trick and argument to try to raise suspicion concerning the truthfulness of the Prophet and his message. Their only chance to stop the tide of Islam was to create doubts in the minds of the Muslims and to spread confusion within the Muslim community. When the Qur’ān stated that it endorsed what was in the Torah, the Jews seized the opportunity to proceed with their campaign. They asked: “How is it possible in this case that the Qur’ān makes lawful certain types of food which have been forbidden to the Children of Israel?” Reports suggest that they specifically mentioned camel flesh and milk which were forbidden to the Jews. There are, however, other types of food forbidden in Judaism which God has made lawfulto the Muslims.
The Qur’ān refers the Jews back to the historical fact which they chose to overlook because that served their purpose in creating doubts about the Qur’ān. The fact is that all types of food were lawful to the Children of Israel, with the exception of what Israel forbade himself long before the revelation of the Torah. Reports suggest that during a serious illness, Israel, or Jacob, pledged to God that if He were to restore his health for him, he would voluntarily abstain from eating camel flesh and drinking camel milk, his favourite food and drink. God accepted his
pledge. It became a tradition with the Children of Israel to follow in their father’s footsteps and to forbid themselves what he had forbidden himself. Moreover, God forbade the Israelites certain types of food in punishment for certain sins they had committed. God refers to these types of forbidden food in verse 146 of sūrah 6, Al-An ’am, or Cattle: “And to those who followed the Jewish faith did We forbid all beasts that have claws; and we forbade them the fat of both oxen and sheep, excepting that which is in their backs or entrails or that which is within the bone. Thus did We punish them for their evil doing; for, We are indeed true to Our word.” Prior to this prohibition, all these types of food were lawful to the Israelites.
God refers them to this historical fact in order to explain that these types of food were originally lawful. They were forbidden them because of certain special circumstances relevant to them alone. If these types of food are made lawful to the Muslims, this only represents a return to the original status. Hence, it should raise no objection from anyone. Nor can it be used to raise doubts about the Qur’ān and the final Divine law it lays down.
The Qur’ān poses a challenge to the Jews to refer back to the Torah, to bring it forward and read it. They were certain to find in it an explanation that the prohibition was imposed on them alone. It is not a prohibition common to all people: “Say: ’Bring the Torah and recite it, if what you say is true.’”
3. Surah Overview
“This Surah consists of four discourses:
- The first discourse (v. 1-32) was probably revealed soon after the Battle of Badr.
- The second discourse (v. 33-63) was revealed in 9 A.H. (After Hijrah - migration from Makkah to Madinah) on the occasion of the visit of the deputation from the Christians of Najran.
- The third discourse (v. 64-120) appears to have been revealed immediately after the first one.
- The fourth discourse (v. 121-200) was revealed after the Battle of Uhud.” [Mawdudi]
1. The Believers had met with all sorts of trials and hardships about which they had been forewarned in Al-Baqarah. Though they had come out victorious in the Battle of Badr they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the islamic Movement. Signs of threatening storms had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. It looked as if the whole Arabian world around the tiny state of Madinah - which was no more than a village state at that time - was bent upon blotting out its very existence. This state of war was also adversely affecting its economy which had already been badly disturbed by the influx of the Muslim refugees from Makkah.
2. Then there was the disturbing problem of the Jewish clans who lived in the suburbs of Madinah. They were discarding the treaties of alliance they had made with the Prophet after his migration from Makkah. So much so that on the occasion of the Battle of Badr these people of the Book sympathized with the evil aims of the idolaters in spite of the fact that their fundamental articles of Faith - Monotheism, Prophethood and Life-after-death - were the same as those of the Muslims. After the Battle of Badr they openly began to incite the Quraysh and other Arab clans to wreak their vengeance on the Muslims. Thus those Jewish clans set aside their centuries-old friendly and neighbourly relations with the people of Madinah. At last when their mischievous actions and breaches of treaties became unbearable the Prophet attacked the Bani-Qaynuqah, the most mischievous of all the other Jewish clans who had conspired with the hypocrites of Madinah and the idolatrous Arab clans to encircle the Believers on all sides. The magnitude of the peril might be judged from the fact that even the life of the Prophet himself was always in danger. Therefore his Companions slept in their armours during that period and kept watch at night to guard against any sudden attack and whenever the Prophet happened to be out of sight even for a short while they would at once set out in search of him.
3. This incitement by the Jews added fuel to the fire which was burning in the hearts of the Quraysh and they began to make preparations to avenge the defeat they had suffered at Badr. A year after this an army of 3000 strong marched out of Makkah to invade Madinah and a battle took place at the foot of Mount Uhud. The Prophet came out of Madinah with one thousand men to meet the enemy. While they were marching to the battlefield three hundred hypocrites deserted the army and returned to Madinah but there still remained a small band of hypocrites among the seven hundred who accompanied the Prophet. They played their part and did their utmost to create mischief and chaos in the ranks of the Believers during the Battle. This was the first clear indication of the fact that within the fold of the Muslim Community there was quite a large number of saboteurs who were always ready to conspire with the external enemies to harm their own brethren.
4. Though the devices of the hypocrites had played a great part in the set-back at Uhud, the weaknesses of the Muslims themselves contributed no less to it. And it was but natural that the Muslims should show signs of moral weakness for they were a new community which had only recently been formed on a new ideology and had not as yet got a thorough moral training. Naturally in this second hard test of their physical and moral strength some weaknesses came to the surface. That is why a detailed review of the Battle of Uhud was needed to warn the Muslims of their shortcomings and to issue instructions for their reform. It should also be noted that this review of the Battle is quite different from the reviews that are usually made by generals on similar occasions.
10. Wiki Forum
11. Tafsir Zone
Overview (Verses 93- 94) The Beginning of a Long Debate All food was lawful to the Children of Israel except what Israel forbade himself in the days before the Torah was bestowed from on high. Say: “Bring the Torah and recite it, if what you say is true.” Those who fabricate lies about God after this are indeed wrongdoers. (Verses 93-94) The Jews used every trick and argument to try to raise suspicion concerning the truthfulness of the Prophet and his message. Their only chance to stop the tide of Islam was to create doubts in the minds of the Muslims and to spread confusion within the Muslim community. When the Qur’ān stated that it endorsed what was in the Torah, the Jews seized the opportunity to proceed with their campaign. They asked: “How is it possible in this case that the Qur’ān makes lawful certain types of food which have been forbidden to the Children of Israel?” Reports suggest that they specifically mentioned camel flesh and milk which were forbidden to the Jews. There are, however, other types of food forbidden in Judaism which God has made lawful to the Muslims. The Qur’ān refers the Jews back to the historical fact which they chose to overlook because that served their purpose in creating doubts about the Qur’ān. The fact is that all types of food were lawful to the Children of Israel, with the exception of what Israel forbade himself long before the revelation of the Torah. Reports suggest that during a serious illness, Israel, or Jacob, pledged to God that if He were to restore his health for him, he would voluntarily abstain from eating camel flesh and drinking camel milk, his favourite food and drink. God accepted his pledge. It became a tradition with the Children of Israel to follow in their father’s footsteps and to forbid themselves what he had forbidden himself. Moreover, God forbade the Israelites certain types of food in punishment for certain sins they had committed. God refers to these types of forbidden food in verse 146 of sūrah 6, Al-An ’am, or Cattle: “And to those who followed the Jewish faith did We forbid all beasts that have claws; and we forbade them the fat of both oxen and sheep, excepting that which is in their backs or entrails or that which is within the bone. Thus did We punish them for their evil doing; for, We are indeed true to Our word.” Prior to this prohibition, all these types of food were lawful to the Israelites. God refers them to this historical fact in order to explain that these types of food were originally lawful. They were forbidden them because of certain special circumstances relevant to them alone. If these types of food are made lawful to the Muslims, this only represents a return to the original status. Hence, it should raise no objection from anyone. Nor can it be used to raise doubts about the Qur’ān and the final Divine law it lays down. The Qur’ān poses a challenge to the Jews to refer back to the Torah, to bring it forward and read it. They were certain to find in it an explanation that the prohibition was imposed on them alone. It is not a prohibition common to all people: “Say: ’Bring the Torah and recite it, if what you say is true.’” (Verse 93) This is followed by a threat to anyone who fabricates lies about God. Such a person is a wrongdoer who is unfair both to himself and to other people. He is, indeed, unfair to truth itself. The punishment of a wrongdoer is well known. It is sufficient, therefore, that they are described as wrongdoers to determine the type of punishment which awaits them. They certainly fabricate lies about God, and they certainly will return to Him. The first sentence here, “Say.: ‘God speaks the truth,’” refers to what has been stated previously. The Ka`bah was built by Abraham and Ishmael so that it may be a place of refuge and security for all people and to serve as a qiblah or focal point and a praying place for all those who believe in Abraham’s faith. Hence, the command to follow Abraham’s creed which is based on the belief in the absolute oneness of God, associating no partners with Him in any form or shape: “’Follow, then, the creed of Abraham, who turned away from all that is false and was not one of those who associate partners with God.’” The Jews claimed that they were the descendants of Abraham. Here, the Qur’ān tells them the true nature of Abraham’s faith, namely, the belief in the absolute Oneness of God. This is emphasised twice in succession: the first states that Abraham turned away from all that is false, and the second asserts that he was not one of those who associate partners with God. How can they, then, go as far as to ascribe partners to God? |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 93- 94) The Beginning of a Long Debate All food was lawful to the Children of Israel except what Israel forbade himself in the days before the Torah was bestowed from on high. Say: “Bring the Torah and recite it, if what you say is true.” Those who fabricate lies about God after this are indeed wrongdoers. (Verses 93-94) The Jews used every trick and argument to try to raise suspicion concerning the truthfulness of the Prophet and his message. Their only chance to stop the tide of Islam was to create doubts in the minds of the Muslims and to spread confusion within the Muslim community. When the Qur’ān stated that it endorsed what was in the Torah, the Jews seized the opportunity to proceed with their campaign. They asked: “How is it possible in this case that the Qur’ān makes lawful certain types of food which have been forbidden to the Children of Israel?” Reports suggest that they specifically mentioned camel flesh and milk which were forbidden to the Jews. There are, however, other types of food forbidden in Judaism which God has made lawful to the Muslims. The Qur’ān refers the Jews back to the historical fact which they chose to overlook because that served their purpose in creating doubts about the Qur’ān. The fact is that all types of food were lawful to the Children of Israel, with the exception of what Israel forbade himself long before the revelation of the Torah. Reports suggest that during a serious illness, Israel, or Jacob, pledged to God that if He were to restore his health for him, he would voluntarily abstain from eating camel flesh and drinking camel milk, his favourite food and drink. God accepted his pledge. It became a tradition with the Children of Israel to follow in their father’s footsteps and to forbid themselves what he had forbidden himself. Moreover, God forbade the Israelites certain types of food in punishment for certain sins they had committed. God refers to these types of forbidden food in verse 146 of sūrah 6, Al-An ’am, or Cattle: “And to those who followed the Jewish faith did We forbid all beasts that have claws; and we forbade them the fat of both oxen and sheep, excepting that which is in their backs or entrails or that which is within the bone. Thus did We punish them for their evil doing; for, We are indeed true to Our word.” Prior to this prohibition, all these types of food were lawful to the Israelites. God refers them to this historical fact in order to explain that these types of food were originally lawful. They were forbidden them because of certain special circumstances relevant to them alone. If these types of food are made lawful to the Muslims, this only represents a return to the original status. Hence, it should raise no objection from anyone. Nor can it be used to raise doubts about the Qur’ān and the final Divine law it lays down. The Qur’ān poses a challenge to the Jews to refer back to the Torah, to bring it forward and read it. They were certain to find in it an explanation that the prohibition was imposed on them alone. It is not a prohibition common to all people: “Say: ’Bring the Torah and recite it, if what you say is true.’” (Verse 93) This is followed by a threat to anyone who fabricates lies about God. Such a person is a wrongdoer who is unfair both to himself and to other people. He is, indeed, unfair to truth itself. The punishment of a wrongdoer is well known. It is sufficient, therefore, that they are described as wrongdoers to determine the type of punishment which awaits them. They certainly fabricate lies about God, and they certainly will return to Him. The first sentence here, “Say.: ‘God speaks the truth,’” refers to what has been stated previously. The Ka`bah was built by Abraham and Ishmael so that it may be a place of refuge and security for all people and to serve as a qiblah or focal point and a praying place for all those who believe in Abraham’s faith. Hence, the command to follow Abraham’s creed which is based on the belief in the absolute oneness of God, associating no partners with Him in any form or shape: “’Follow, then, the creed of Abraham, who turned away from all that is false and was not one of those who associate partners with God.’” The Jews claimed that they were the descendants of Abraham. Here, the Qur’ān tells them the true nature of Abraham’s faith, namely, the belief in the absolute Oneness of God. This is emphasised twice in succession: the first states that Abraham turned away from all that is false, and the second asserts that he was not one of those who associate partners with God. How can they, then, go as far as to ascribe partners to God? |