3. Sūrat Āli ʿImrān

٣۔ سُورَةُ آل عِمرَان

3.20 Birth of Jesus is compared to the creation of Adam; Calling God's decision if Jesus' birth is disputed.

٣۔٢٠ مقطع في سُورَةُ آل عِمرَان

quran:3:58

This is what We recite to you, ˹O Muhammad˺, of ˹Our˺ verses and the precise ˹and wise˺ message.  

This, what is mentioned of the matter of Jesus, We recite to you, narrate to you, O Muhammad (s), of verses and wise, clear, remembrance, namely, the Qur’ān (min al-āyāt, ‘of verses’ is a circumstantial qualifier referring to the ˹suffixed pronoun˺ hā’ of natlūhu, and its operator is the demonstrative import of dhālika, ‘this’).
القرآن:٣:٥٨

ذَٰلِكَ نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيمِ  

{ذلك} المذكور من أمر عيسى {نتلوه} نقصه {عليك} يا محمد {من الآيات} حال من الهاء في نتلوه وعامله ما في ذلك من معنى الإشارة {والذكر الحكيم} المحكم أي القرآن.
quran:3:59

Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was.  

Truly, the likeness of Jesus, his remarkable case, in God’s sight, is as Adam’s likeness, as the case of Adam, whom God created without father or mother: this is a comparison of one remarkable thing with another more remarkable, so that it convinces the disputer and establishes itself in one’s mind more effectively. He created him, Adam, that is, his form, of dust, then said He to him, ‘Be,’, a human being, and he was; similarly, He said to Jesus, ‘Be’ — without a father — and he was.
القرآن:٣:٥٩

إِنَّ مَثَلَ عِيسَىٰ عِنْدَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ  

{إن مثل عيسى} شأنه الغريب {عند الله كمثل آدم} كشأنه في خلقه من غير أب وهو من تشبيه الغريب بالأغرب ليكون أقطع للخصم وأوقع في النفس {خلقه} أي آدم أي قالبه {من تراب ثم قال له كن} بشرا {فيكون} أي فكان وكذلك عيسى قال له كن من غير أب فكان.
quran:3:60

The truth is from your Lord, so do not be among the doubters.  

The truth is from your Lord (al-haqqu min rabbik, the predicate of a missing subject, which is ˹implied to be˺ amr ‘Īsā ˹‘the matter concerning Jesus’˺); be not of those who waver, those who are uncertain about it.
القرآن:٣:٦٠

الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُنْ مِنَ الْمُمْتَرِينَ  

{الحق من ربك} خبر مبتدأ محذوف أي أمر عيسى {فلا تكن من الممترين} الشاكين.
quran:3:61

Then whoever argues with you about it after ˹this˺ knowledge has come to you - say, "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly ˹together˺ and invoke the curse of Allah upon the liars ˹among us˺."  

And whoever, from among the Christians, disputes with you concerning him, after the knowledge, of his affair, that has come to you, say, to them: ‘Come! Let us call our sons and your sons, our wives and your wives, our selves and your selves, and gather them together, then let us humbly pray and invoke God’s curse upon those who lie’, by saying: ‘Lord, curse the one that tells lies concerning the affair of Jesus’. The Prophet (s) had called upon the Najrān delegation to do this when they disputed with him about Jesus. They said, ‘Let us think about it and we will come back to you’. The judicious one among them said, ‘You know that he is a prophet, and that every people that has ever challenged a prophet to a mutual imprecation has been destroyed’. They left him and departed. When they went to see the Prophet (s), who had set out with al-Hasan, al-Husayn, Fātima and ‘Alī, he said to them ˹the Najrān delegation˺, ‘When I supplicate, you say ‘Amen’; but they refrained from this mutual imprecation and made peace with the Prophet on the condition that they pay the jizya, as reported by Abū Nu‘aym. According to Ibn ‘Abbās ˹the Prophet˺ said, ‘Had they set out and performed the mutual cursing, they would have gone home and found neither possessions nor family’. It is also reported that had they set out with this intention, they would have been consumed by fire.
القرآن:٣:٦١

فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ  

{فمن حاجَّك} جادلك من النصارى {فيه من بعد ما جاءك من العلم} بأمره {فقل} لهم {تعالوا ندع أبناءنا وأبناءكم ونساءنا ونساءكم وأنفسنا وأنفسكم} فنجمعهم {ثم نبتهل} نتضرع في الدعاء {فنجعل لعنة الله على الكاذبين} بأن نقول: اللهم العن الكاذب في شأن عيسى وقد دعا النبي ﷺ وفد نجران لذلك لما حاجُّوه به فقالوا: حتى ننظر في أمرنا ثم نأتيك فقال ذو رأيهم: لقد عرفتم نبوته وأنه ما بأهل قوم نبيا إلا هلكوا فودعوا الرجل وانصرفوا فأتوا الرسول ﷺ وقد خرج معه الحسن والحسين وفاطمة وعلي وقال لهم: إذا دعوت فأمِّنوا فأبوا أن يلاعنوا وصالحوه على الجزية رواه أبو نُعَيْم، وعن ابن عباس: قال: لو خرج الذين يباهلون لرجعوا لا يجدون مالا ولا أهلا، ورُوي: لو خرجوا لاحترقوا.
quran:3:62

Indeed, this is the true narration. And there is no deity except Allah. And indeed, Allah is the Exalted in Might, the Wise.  

This, mentioned above, is the true story, the report free of any doubt. There is no god but God, and assuredly God is Mighty, in His Kingdom, Wise, in His actions.
القرآن:٣:٦٢

إِنَّ هَٰذَا لَهُوَ الْقَصَصُ الْحَقُّ ۚ وَمَا مِنْ إِلَٰهٍ إِلَّا اللَّهُ ۚ وَإِنَّ اللَّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ  

{إن هذا} المذكور {لهو القصص} الخبر {الحق} الذي لاشك فيه {وما من} زائدة {إله إلا الله وإن الله لهو العزيز} في ملكه {الحكيم} في صنعه.
quran:3:63

But if they turn away, then indeed - Allah is Knowing of the corrupters.  

And if they turn their backs, rejecting faith, assuredly God knows the agents of corruption, and will requite them (here the ˹third person˺ pronominalisation has been replaced with the overt noun ˹al-mufsidūn, ‘the agents of corruption’˺).
القرآن:٣:٦٣

فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ عَلِيمٌ بِالْمُفْسِدِينَ  

{فإن تولَّوا} أعرضوا عن الإيمان {فإن الله عليم بالمفسدين} فيجازيهم وفيه وضع الظاهر موضع المضمر.