3. Sūrat Āli ʿImrān

٣۔ سُورَةُ آل عِمرَان

3.7 Faith of the Jews and Christians.

٣۔٧ مقطع في سُورَةُ آل عِمرَان

quran:3:21

Those who disbelieve in the signs of Allah and kill the prophets without right and kill those who order justice from among the people - give them tidings of a painful punishment.  

Those who disbelieve in the signs of God and slay (yaqtulūna, is also read as yuqātilūna, ‘they fight against’) the prophets without right, and slay those who enjoin to equity, to justice, and these are the Jews, who are reported to have killed forty–three prophets and to have been forbidden this by a hundred and seventy devout worshippers among them, each of whom was killed immediately. So give them good tidings, let them know, of a painful chastisement. The use of ‘good tidings’ here is meant as a sarcastic ridicule of them (the fā’ ˹of fa-bashshirhum, so give them good tidings˺ is considered part of the predicate of inna because its noun, that is, its relative clause, resembles a conditional ˹sc. in yakfurūna, ‘if they disbelieve…’, fabashshirhum, ‘then, give them good tidings…’˺).
القرآن:٣:٢١

إِنَّ الَّذِينَ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ  

{إن الذين يكفرون بآيات الله ويقتلون} وفي قراءة يقاتلون {النبيين بغير حق ويقتلون الذين يأمرون بالقسط} بالعدل {من الناس} وهم اليهود رُوى أنهم قتلوا ثلاثة وأربعين نبياً فنهاهم مائة وسبعون من عبَّادهم فقتلوهم من يومهم {فبشِّرهم} أعلمهم {بعذاب اليم} مؤلم وذكر البشارة تهكم بهم ودخلت الفاء في خبر إن لشبه اسمها الموصول بالشرط.
quran:3:22

They are the ones whose deeds have become worthless in this world and the Hereafter, and for them there will be no helpers.  

Those are the ones whose works, what good they did in the way of charity and kindness to kin, have failed, ˹whose works˺ are invalid, in this world and the Hereafter, and so they have nothing to reckon with, since these ˹works˺ are of no consequence; they have no helpers, ˹no˺ protectors from the chastisement.
القرآن:٣:٢٢

أُولَٰئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ  

{أولئك الذين حبطت} بطلت {أعمالهم} ما عملوا من خير كصدقة وصلة رحم {في الدنيا والآخرة} فلا اعتداد بها لعدم شرطها {وما لهم من ناصرين} مانعين من العذاب.
quran:3:23

Do you not consider, ˹O Muhammad˺, those who were given a portion of the Scripture? They are invited to the Scripture of Allah that it should arbitrate between them; then a party of them turns away, and they are refusing.  

Have you not seen those who were given a portion, a share, of the Book, the Torah, being called to the Book of God (yud‘awna, ‘being called’, is a circumstantial qualifier), that it might decide between them, and then a party of them turned away, opposed? to the acceptance of its rulings. This was revealed concerning the Jews: two of them fornicated and they ˹the Jews˺ asked the Prophet (s) to adjudicate the case. He ruled that they be stoned, but they ˹the Jews˺ refused to do so. When the Torah was brought and consulted, the same verdict was found, and so the two were stoned, but they ˹the Jews˺ became wrathful.
القرآن:٣:٢٣

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُدْعَوْنَ إِلَىٰ كِتَابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِنْهُمْ وَهُمْ مُعْرِضُونَ  

{ألم تر} تنظر {إلى الذين أوتوا نصيبا} حظاً {من الكتاب} التوراة {يُدْعَوْنَ} حال {إلى كتاب الله ليحكم بينهم ثم يتولى فريق منهم وهم معرضون} عن قبول حكمه نزلت في اليهود زنى منهم اثنان فتحاكموا إلى النبي ﷺ فحكم عليهما بالرجم فغضبوا فجيء بالتوراة فوجدا فيها فرجما.
quran:3:24

That is because they say, "Never will the Fire touch us except for ˹a few˺ numbered days," and ˹because˺ they were deluded in their religion by what they were inventing.  

That, turning away and rejection was, because they said, ‘the Fire shall not touch us, except for a number of days’, that is, for forty days ˹only˺, the length of time their forefathers worshipped the calf, after which it would end; and the lies they used to invent, in their saying this, have deluded them in their religion (wagharrahum fī dīnihim, ‘it has deluded them in their religion’, is semantically connected to mā kānū yaftarūna, ‘the lies which they used to invent’).
القرآن:٣:٢٤

ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَاتٍ ۖ وَغَرَّهُمْ فِي دِينِهِمْ مَا كَانُوا يَفْتَرُونَ  

{ذلك} التولي والإعراض {بأنهم قالوا} أي بسبب قولهم {لن تمسنا النار إلا أياما معدودات} أربعين يوما مدة عبادة آبائهم العجل ثم تزول عنهم {وغرَّهم في دينهم} متعلق بقوله {ما كانوا يفترون} من قولهم ذلك.
quran:3:25

So how will it be when We assemble them for a Day about which there is no doubt? And each soul will be compensated ˹in full for˺ what it earned, and they will not be wronged.  

But how will it be, their predicament, when We gather them for a day, that is to say, on a day, of which there is no doubt, no uncertainty, that is, the Day of Resurrection; and every soul, from among the People of the Scripture and others, shall be paid in full, the requital of, what is has earned, ˹what˺ it has done of good or evil, and they, that is, people, shall not be wronged?, in that no good deed shall be diminished, and no evil deed shall be increased.
القرآن:٣:٢٥

فَكَيْفَ إِذَا جَمَعْنَاهُمْ لِيَوْمٍ لَا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ  

{فكيف} حالهم {إذا جمعناهم ليوم} أي في يوم {لا ريب} لا شك {فيه} هو يوم القيامة {ووفِّيت كل نفس} من أهل الكتاب وغيرهم جزاء {ما كسبت} عملت من خير وشر {وهم} أي الناس {لا يُظلمون} بنقص حسنة أو زيادة سيئة.