3. Sūrat Āli ʿImrān (1/4)

٣۔ سُورَةُ آل عِمرَان ص ١

Qurʾān > Chapter 3
القرآن > كتاب ٣

The Family of Imran (Medinan)

quran:3:1 – In the name of Allah, the Entirely Merciful, the Especially Merciful.

Alif, Lam, Meem.  

Alif Lām Mīm: God knows best what He means by these ˹letters˺.
القرآن:٣:١ – بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

الم  

{آلم} الله اعلم بمراده بذلك.
quran:3:2 –

Allah - there is no deity except Him, the Ever-Living, the Sustainer of existence.  

God! There is no god except Him, the Living, the Eternal.
القرآن:٣:٢ –

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ  

{الله لا إله إلا هو الحي القيوم}.
quran:3:3 –

He has sent down upon you, ˹O Muhammad˺, the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel.  

He has revealed to you, O Muhammad (s), the Book, the Qur’ān, enveloped, by the truth, with veracity, in what it announces, confirming what was before it, of Books; and He revealed the Torah and the Gospel
القرآن:٣:٣ –

نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ  

{نزَّل عليك} يا محمد {الكتاب} القرآن ملتبسا {بالحق} بالصدق في أخباره {مصدقا لما بين يديه} قبله من الكتب {وأنزل التوراة والإنجيل من قبل} أي قبل تنزيله {هدّى} حال بمعني هادين من الضلالة {للناس} ممن تبعهما وعبر فيهما بأنزل وفي القرآن ينزل المقتضي للتكرير لأنهما أنزلا دفعة واحدة بخلافة {وأنزل الفرقان} بمعني الكتب الفارقة بين الحق والباطل وذكره بعد ذكر الثلاثة ليعم ما عداها.
quran:3:4 –

Before, as guidance for the people. And He revealed the Qur'an. Indeed, those who disbelieve in the verses of Allah will have a severe punishment, and Allah is exalted in Might, the Owner of Retribution.  

before, that is to say, before revealing it ˹the Qur’ān˺, as guidance (hudan, a circumstantial qualifier meaning, hādiyīn, ‘guides from error’) to people, to those who followed these two ˹Books˺ (He uses the word anzala for the revelation of these two, and nazzala for that of the Qur’ān, for the latter entails repetition, whereas the two Books were revealed in one instance); and He revealed the Criterion (al-furqān), meaning the Scriptures that discriminate between truth and falsehood. He mentions this ˹Criterion˺ after He has mentioned the three Scriptures so that it encompasses all ˹revealed Scriptures˺ besides these. As for those who disbelieve in God’s signs, the Qur’ān or any other ˹revelation˺, for them awaits a terrible chastisement; God is Mighty, victorious in His affair, so that nothing can prevent Him from effecting His promise and His threat; Lord of Retribution, with a severe punishment for those that disobeyed Him, the like of which none can do.
القرآن:٣:٤ –

مِنْ قَبْلُ هُدًى لِلنَّاسِ وَأَنْزَلَ الْفُرْقَانَ ۗ إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ  

{إن الذين كفروا بآيات الله} القرآن وغيره {لهم عذاب شديد والله عزيز} غالب على أمره فلا يمنعه شيء من إنجاز وعده ووعيده {ذو انتقام} عقوبة شديدة ممن عصاه لا يقدر على مثلها أحد
quran:3:5 –

Indeed, from Allah nothing is hidden in the earth nor in the heaven.  

Nothing, no existent thing, whatever is hidden in heaven and earth from God, on account of His knowledge of universals and particulars. God specifies them ˹heaven and earth˺ because sensory perception does not go beyond these.
القرآن:٣:٥ –

إِنَّ اللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ  

{إن الله لا يخفى عليه شيء} كائن {في الأرض ولا في السماء} لعلمه بما يقع في العالم من كلَّي وجزئي وخصمهما بالذكر لأن الحس لا يتجاوزهما.
quran:3:6 –

It is He who forms you in the wombs however He wills. There is no deity except Him, the Exalted in Might, the Wise.  

He it is Who forms you in the wombs as He will, as males or females, white, black or otherwise. There is no god except Him, the Mighty, in His Kingdom, the Wise, in His actions.
القرآن:٣:٦ –

هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ  

{هو الذي يصوّركم في الأرحام كيف يشاء} من ذكورة وأنوثة وبياض وسواد وغير ذلك {لا إله إلا هو العزيز} في ملكه {الحكيم} في صنعه.
quran:3:7 –

It is He who has sent down to you, ˹O Muhammad˺, the Book; in it are verses ˹that are˺ precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation ˹from truth˺, they will follow that of it which is unspecific, seeking discord and seeking an interpretation ˹suitable to them˺. And no one knows its ˹true˺ interpretation except Allah. But those firm in knowledge say, "We believe in it. All ˹of it˺ is from our Lord." And no one will be reminded except those of understanding.  

He it is Who revealed to you the Book, wherein are verses ˹that are˺ clear, lucid in proof, forming the Mother Book, the original basis for rulings, and others allegorical, whose meanings are not known, such as the opening verses of some sūras. He ˹God˺ refers to the whole ˹Qur’ān˺ as: 1) ‘clear’ ˹muhkam˺ where He says ˹A Book˺ whose verses have been made clear ˹Q. 11:1˺, meaning that it contains no imperfections; and as 2) ‘allegorical’ ˹mutashābih˺, where He says A Book consimilar ˹Q. 39:23˺, meaning that its parts resemble each other in terms of beauty and veracity. As for those in whose hearts is deviation, inclination away from truth, they follow the allegorical part, desiring sedition, among the ignorant of them, throwing them into specious arguments and confusion, and desiring its interpretation, its explanation, and none knows its interpretation, its explanation, save God, Him alone. And those firmly rooted, established and capable, in knowledge (al-rāsikhūna fī’l-‘ilm is the subject, the predicate of which is ˹what follows˺) say, ‘We believe in it, the allegorical part, that it is from God, and we do not know its meaning; all, of the clear and the allegorical, is from our Lord’; yet none remembers (yadhdhakkar, the initial tā’ ˹of yatadhakkar˺ has been assimilated with the dhāl), that is, none is admonished, but people of pith, possessors of intellect, who, when they see those following that ˹allegorical part only˺, also say:
القرآن:٣:٧ –

هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ  

(هو الذي أنزل عليك الكتاب منه آيات محكمات) واضحات الدلالة (هن أم الكتاب) أصله المعتمد عليه في الأحكام (و أخر متشابهات) لا تفهم معانيها كأوائل السور وجعله كله محكما في قوله "" أحكمت آياته "" بمعنى أنه ليس فيه عيب، ومتشابهًا في قوله (كتابا متشابهًا) بمعنى أنه يشبه بعضه بعضا في الحسن والصدق (فأما الذين في قلوبهم زيغ) ميل عن الحق (فيتبعون ما تشابه منه ابتغاء) طلب (الفتنة) لجهالهم بوقوعهم في الشبهات واللبس (وابتغاء تأويله) تفسيره (وما يعلم تأويله) تفسيره (إلا الله) وحده (والراسخون) الثابتون المتمكنون (في العلم) مبتدأ خبره (يقولون آمنا به) أي بالمتشابه أنه من عند الله ولا نعلم معناه (كل) من المحكم والمتشابه (من عند ربنا وما يذكر) بادغام التاء في الأصل في الذال أي يتعظ (إلا أولوا الألباب) أصحاب العقول ويقولون أيضا إذا رأوا من يتبعه.
quran:3:8 –

˹Who say˺, "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.  

Our Lord, do not cause our hearts to deviate, do not cause them to incline away from the truth, in ˹their˺ desire to interpret it, such as is inappropriate for us — as You caused the hearts of those ˹others˺ to deviate — after You have guided us, ˹after˺ You have shown us the way to it; and give us mercy from You, as a strengthening; You are the Bestower.
القرآن:٣:٨ –

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً ۚ إِنَّكَ أَنْتَ الْوَهَّابُ  

{ربنا لا تُزغ قلوبنا} تملها عن الحق بابتغاء تأويله الذي لا يليق بنا كما أزغت قلوب أولئك {بعد إذ هديتنا} أرشدتنا إليه {وهب لنا من لَدنك} من عندك {رحمة} تثبيتا {إنك أنت الوهاب}.
quran:3:9 –

Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah does not fail in His promise."  

Our Lord, You shall gather mankind for a day, that is, on a day, of which there is no doubt, no uncertainty, that is, the Day of Resurrection, when You will requite them for their deeds as You had promised; verily God will not fail the tryst, His promise of the Upraising: there is a shift of address here from the second ˹to the third˺ person and these ˹last words˺ could constitute God’s speech. The purpose of their supplication in this way is to show that their concern is with the matter of the Hereafter, and for this reason they ask ˹God˺ for adherence to the path of guidance, in order to attain its reward. The two Shaykhs ˹Bukhārī and Muslim˺ reported that ‘Ā’isha, may God be pleased with her, said, ‘The Messenger of God (s) recited this verse: It is He Who revealed to you the Book, wherein are verses clear ˹to the end of˺ the verse, and said, “When you see those pursuing the allegorical parts, ˹know that˺ these are the ones God refers to ˹in this verse˺, so beware of them” ’. Al-Tabarānī reported in his al-Kabīr that Abū Mūsā al-Ash‘arī heard the Prophet (s) say, ‘I fear nothing for my community except three faults’, and he mentioned that one of these would be when the Book is opened in front of them, and the believer will desire to interpret it, and yet none knows its interpretation, save God; and those firmly rooted in knowledge say, ‘We believe in it, all is from our Lord; yet none remembers but people of pith’ ˹Q. 3:7˺ ˹end of the˺ hadīth.
القرآن:٣:٩ –

رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ  

يا {ربنا إنك جامع الناس} تجمعهم {ليوم} أي في يوم {لا ريب} لا شك {فيه} هو يوم القيامة فتجازيهم بأعمالهم كما وعدت بذلك {إن الله لا يخلف الميعاد} موعده بالبعث فيه التفات عن الخطاب ويحتمل أن يكون من كلامه تعالى والغرض من الدعاء بذلك بيان أن همهم أمر الآخرة ولذلك سألوا الثبات على الهداية لينالوا ثوابها روى الشيخان عن عائشة ؓ قالت: (تلا رسول الله ﷺ هذه الآية هو الذي أنزل عليك الكتاب منه آيات محكمات إلى آخرها وقال: فإذا رأيت الذين يتبعون ما تشابه منه فأولئك الذين سمى الله فاحذروهم) وروى الطبراني في الكبير عن أبي موسى الأشعري أنه سمع النبي ﷺ يقول: (ما أخاف على أمتي إلا ثلاث خلال وذكر منها أن يفتح لهم الكتاب فيأخذه المؤمن يبتغي تأويله وليس يعلم تأويله إلا الله والراسخون في العلم يقولون آمنا به كل من عند ربنا وما يذكر إلا أولو الألباب) الحديث.
quran:3:10 –

Indeed, those who disbelieve - never will their wealth or their children avail them against Allah at all. And it is they who are fuel for the Fire.  

As for the disbelievers, neither their riches nor their children will avail, will protect, them against God, that is, ˹against˺ His chastisement; those — they shall be fuel for the Fire, ˹they shall constitute˺ what the Fire will be fuelled by (read waqūd ˹as opposed to wuqūd˺, ‘fuel’).
القرآن:٣:١٠ –

إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۖ وَأُولَٰئِكَ هُمْ وَقُودُ النَّارِ  

{إن الذين كفروا لن تُغنيَ} تدفع {عنهم أموالهم ولا أولادهم من الله} أي عذابه {شيئا وأولئك هم وقود النار} بفتح الواو ما توقد به.
quran:3:11 –

˹Theirs is˺ like the custom of the people of Pharaoh and those before them. They denied Our signs, so Allah seized them for their sins. And Allah is severe in penalty.  

Their way is, as the way, as the habit, of Pharaoh’s folk, and the, communities of people before them, such as ‘Ād and Thamūd, who denied Our signs; God seized them, He destroyed them, for their sins (this statement explains the previous one); God is severe in retribution.
القرآن:٣:١١ –

كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِنْ قَبْلِهِمْ ۚ كَذَّبُوا بِآيَاتِنَا فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ ۗ وَاللَّهُ شَدِيدُ الْعِقَابِ  

دأبُهم {كدأب} كعادة {آل فرعون والذين من قبلهم} من الأمم كعاد وثمود {كذبوا بآياتنا فأخذهم الله} أهلكم {بذنوبهم} والجملة مفسرة لما قبلها {والله شديد العقاب} ونزل لما أمر النبي ﷺ اليهودَ بالإسلام بعد مرجعه من بدر فقالوا لا يغرنك أن قتلت نفراً من قريش أغمارا لا يعرفون القتال.
quran:3:12 –

Say to those who disbelieve, "You will be overcome and gathered together to Hell, and wretched is the resting place."  

When the Prophet (s) enjoined the Jews to enter into Islam, after his return from Badr, they said, ‘Do not fool yourself just because you killed a few men of Quraysh, inexperienced and knowing nothing about fighting’, whereupon the following was revealed: Say, O Muhammad (s), to the disbelievers, from among the Jews, ‘You shall be vanquished (sa-tughlabūn, or ˹read˺ sa-yughlabūn, ‘they shall be vanquished’), in this world, through being killed or taken captive and made to pay the jizya (which actually took place), and mustered, (˹read˺ in both ways ˹wa-tuhsharūna, ‘you will be mustered’, or wa-yuhsharūna, ‘they will be mustered’˺), in the Hereafter, to Hell, which you shall enter — an evil cradling!’, ˹an evil˺ resting place.
القرآن:٣:١٢ –

قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ ۚ وَبِئْسَ الْمِهَادُ  

{قل} يا محمد {للذين كفروا} من اليهود {ستُغلبون} بالتاء والياء في الدنيا بالقتل والأسر وضرب الجزية وقد وقع ذلك {وتُحشرون} بالوجهين في الآخرة {إلى جهنم} فتدخلونها {وبئس المهاد} الفراش هي.
quran:3:13 –

Already there has been for you a sign in the two armies which met - one fighting in the cause of Allah and another of disbelievers. They saw them ˹to be˺ twice their ˹own˺ number by ˹their˺ eyesight. But Allah supports with His victory whom He wills. Indeed in that is a lesson for those of vision.  

There has already been a sign, an example (the verb qad kāna, ‘there has been’, is used to separate ˹the statement to follow from the previous one˺), for you in two hosts, two parties, that met, one another in battle, on the day of Badr; one company fighting in the way of God, in obedience to Him, namely, the Prophet and his Companions, who numbered three hundred and thirteen men, most of them on foot, with two horses, six plates of armour and eight swords; and another unbelieving; they, the disbelievers, numbering almost a thousand, saw them, the Muslims, twice the like of them, that is, more numerous than themselves, as the eye sees, in manifest vision, witnessing; and God granted them victory despite their fewer number; for God confirms, He strengthens, with His help whom He will, granting him victory. Surely in that, which is mentioned, is a lesson for people of vision, those who are discerning: so will you not be warned by this and become believers?
القرآن:٣:١٣ –

قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا ۖ فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللَّهِ وَأُخْرَىٰ كَافِرَةٌ يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ ۚ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَنْ يَشَاءُ ۗ إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِأُولِي الْأَبْصَارِ  

{قد كان لكم آية} عبرة وذكر الفعل للفصل {في فئتين} فرقتين {التقتا} يوم بدر للقتال {فئة تقاتل في سبيل الله} أي طاعته، وهم النبي وأصحابه وكانوا ثلاثمائة وثلاثة عشر رجلا معهم فرسَان وست أذرع وثمانية سيوف وأكثرهم رجالة {وأخرى كافرة يرونهم} أي الكفار {مثليهم} أي المسلمين أي أكثر منهم وكانوا نحو ألف {رأي العين} أي رؤية ظاهرة معاينة وقد نصرهم الله مع قلتهم {والله يؤيد} يقِّوي {بنصره من يشاء} نصره {إن في ذلك} المذكور {لعبرة لأولي الأبصار} لذوى البصائر أفلا تعتبرون بذلك فتؤمنون.
quran:3:14 –

Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return.  

Beautified for mankind is love of lusts, that which the self lusts after and calls for, beautified by Satan, or by God as a test — of women, children, stored-up heaps of gold and silver, horses of mark, fine ˹horses˺, cattle, namely, camels, cows and sheep, and tillage, the cultivation of land. That, which is mentioned, is the comfort of the life of this world, enjoyed while it lasts, but then perishes; but God — with Him is the more excellent abode, place of return, which is Paradise, and for this reason one should desire none other than this ˹abode˺.
القرآن:٣:١٤ –

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ  

{زُيَّن للناس حبُّ الشهوات} ما تشتهيه النفس وتدعوا إليه زينها الله ابتلاءً أو الشيطانُ {من النساء والبنين والقناطير} الأموال الكثيرة {المقنطرة} المجمعة {من الذهب والفضة والخيل المسومة} الحسان {والأنعام} أي الإبل والبقر والغنم {والحرث} الزرع {ذلك} المذكور {متاع الحياة الدنيا} يتمتع به فيها ثم يفنى {والله عنده حسن المآب} المرجع وهو الجنة فينبغي الرغبة فيه دون غيره.
quran:3:15 –

Say, "Shall I inform you of ˹something˺ better than that? For those who fear Allah will be gardens in the presence of their Lord beneath which rivers flow, wherein they abide eternally, and purified spouses and approval from Allah. And Allah is Seeing of ˹His˺ servants -  

Say, O Muhammad (s) to your people, ‘Shall I tell you, shall I inform you, of something better than that?, ˹that˺ which has been mentioned of lusts (this interrogative is meant as an affirmative). For those that are fearful, of idolatry, with their Lord (‘inda rabbihim is the predicate, the subject being ˹the following jannātun…˺’) are Gardens underneath which rivers flow, abiding therein, decreed for them ˹therein˺ is eternal life, when they enter it, and spouses purified, of menstruation and other impurities, and beatitude (read ridwān or rudwān, meaning ‘much pleasure’) from God; and God is Seer, knower, of His servants, requiting each of them according to his deeds.
القرآن:٣:١٥ –

قُلْ أَؤُنَبِّئُكُمْ بِخَيْرٍ مِنْ ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِنْدَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُطَهَّرَةٌ وَرِضْوَانٌ مِنَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ  

{قل} يا محمد لقومك {أؤنبِّئكم} أخبركم {بخير من ذلكم} المذكور من الشهوات استفهام تقرير {للذين اتقوا} الشرك {عند ربهم} خبر مبتدأُه {جنات تجري من تحتها الأنهار خالدين} أي مقدرين الخلود {فيها} إذا دخلوها {وأزواج مطهرة} من الحيض وغيره مما يستقذر {ورضوان} بكسر أوله وضمه لغتان أي رضا كثير {من الله والله بصير} عالم {بالعباد} فيجازي كلاً منهم بعمله.
quran:3:16 –

Those who say, "Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire,"  

Those (alladhīna is either an adjectival qualification of, or a substitution for, the previous alladhīna) who say: “O, Our Lord, we believe, in You and in Your Prophet; so forgive us our sins, and guard us from the chastisement of the Fire”.
القرآن:٣:١٦ –

الَّذِينَ يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ  

{الذين} نعت أو بدل من الذين قبله {يقولون} يا {ربَّنا إننا آمنا} صدَّقنا بك وبرسولك {فاغفر لنا ذنوبنا وقنا عذاب النار}.
quran:3:17 –

The patient, the true, the obedient, those who spend ˹in the way of Allah˺, and those who seek forgiveness before dawn.  

The patient, in obedience and against disobedience (al-sābirīna, ‘the patient’, is an adjectival qualification ˹of alladhīna, ‘those’˺), truthful, in their faith, obedient, compliant before God, expenders, of charity, imploring God’s pardon, by saying, ‘Lord, forgive us’ at daybreak’, in the last part of the night, singled out here for mention because it is the time of unawareness and of the joy of sleep.
القرآن:٣:١٧ –

الصَّابِرِينَ وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنْفِقِينَ وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ  

{الصابرين} على الطاعة وعن المعصية نعت {والصادقين} في الإيمان {والقانتين} المطيعين لله {والمنفقين} المتصدقين {والمستغفرين} الله بأن يقولوا اللهم اغفر لنا {بالأسحار} أواخر الليل خُصت بالذكر لأنها وقت الغفلة ولذة النوم.
quran:3:18 –

Allah witnesses that there is no deity except Him, and ˹so do˺ the angels and those of knowledge - ˹that He is˺ maintaining ˹creation˺ in justice. There is no deity except Him, the Exalted in Might, the Wise.  

God bears witness, ˹that is to say˺ He has made it clear to His creation through proofs and signs, that there is no god, none that is truly worshipped in existence, except Him, He has borne witness to this, and the angels, ˹have also borne witness to this˺ by affirming it, and those of knowledge, from among the prophets and the believers, through ˹their˺ conviction and in words; upholding, constantly and uniquely maintaining His creations with justice, (qā’iman, ‘upholding’, is in the accusative because it is a circumstantial qualifier and is governed by the import of the statement ˹implied to be something like˺ tafarrada, ‘He alone is ˹upholding˺…’); there is no god except Him (He has repeated it for emphasis); the Mighty, in His Kingdom, the Wise, in His actions.
القرآن:٣:١٨ –

شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ  

{شهد الله} بيَّن لخلقه بالدلائل والآيات {أنه لا إله} أي لا معبود في الوجود بحق {إلا هو و} شهد بذلك {الملائكةُ} بالإقرار {وأولوا العلم} من الأنبياء والمؤمنين بالاعتقاد واللفظ {قائماً} بتدبير مصنوعاته ونصبه على الحال والعامل فيها معنى الجملة أي تفرد {بالقسط} بالعدل {لا إله إلا هو} كرره تأكيدا {العزيز} في ملكه {الحكيم} في صنعه.
quran:3:19 –

Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them - out of jealous animosity between themselves. And whoever disbelieves in the verses of Allah, then indeed, Allah is swift in ˹taking˺ account.  

Lo!, the religion with God, pleasing ˹to Him˺, is submission ˹to the One God˺, (al-islām), that is to say, the Divine Law with which the messengers were sent, founded upon the affirmation of God’s Oneness (a variant reading ˹for inna, ‘lo!’˺ has anna, ‘that’, as an inclusive substitution for annahu to the end ˹of that verse, sc. shahida Llāhu … anna l-dīna ‘inda Llāhi l-islām, ‘God bears witness that religion with God is Islām˺). Those who were given the Scripture, the Jews and the Christians, differed, in religion, some affirming God’s Oneness, others rejecting it, only after the knowledge, of Oneness, came to them through transgression, on the part of the disbelievers, among themselves. And whoever disbelieves in God’s signs, God is swift at reckoning, that is, at requiting him.
القرآن:٣:١٩ –

إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ ۗ وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۗ وَمَنْ يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ  

{إن الدين} المرضي {عند الله} هو {الإسلام} أي الشرع المبعوث به الرسل المبنى على التوحيد وفي قراءة بفتح أن بدل من أنه الخ بدل اشتمال {وما اختلف الذين أوتوا الكتاب} اليهود والنصارى في الدين بأن وحَّد بعضٌ وكفر بعضٌ {إلا من بعد ما جاءهم العلم} بالتوحيد {بغيا} من الكافرين {بينهم ومن يكفر بآيات الله} {فإن الله سريع الحساب} أي المجازاة له.
quran:3:20 –

So if they argue with you, say, "I have submitted myself to Allah ˹in Islam˺, and ˹so have˺ those who follow me." And say to those who were given the Scripture and ˹to˺ the unlearned, "Have you submitted yourselves?" And if they submit ˹in Islam˺, they are rightly guided; but if they turn away - then upon you is only the ˹duty of˺ notification. And Allah is Seeing of ˹His˺ servants.  

So if they, the disbelievers, dispute with you, O Muhammad (s), concerning religion, say, to them: ‘I have surrendered my countenance to God, ˹that is to say˺ I have submitted to Him, I, and whoever follows me’ (wajh, ‘countenance’, is chosen here because of its noble character, for the other ˹parts of the body˺ will just as soon ˹surrender once the countenance has˺); and say to those who have been given the Scripture, the Jews and the Christians, and to the uninstructed, the Arab idolaters: ‘Have you submitted?’, that is to say, ‘Submit!’ And so if they have submitted, they have been guided, from error, but if they turn their backs, to Islam, your duty is only to deliver, the Message; and God sees His servants, and so requites them for their deeds — this ˹statement˺ was ˹revealed˺ before the command to fight ˹them˺ had been revealed.
القرآن:٣:٢٠ –

فَإِنْ حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ وَمَنِ اتَّبَعَنِ ۗ وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا ۖ وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ  

{فإن حاجوك} خاصمك الكفار يا محمد في الدين {فقل} لهم {أسلمت وجهي لله} أنقدت له أنا {ومن اتبعن} وخص الوجه بالذكر لشرفه فغيره أولى {وقل للذين أوتوا الكتاب} اليهود والنصارى و {الأميين} مشركي العرب {أأسلمتم} أي أسلموا {فإن أسلموا فقد اهتدوا} من الضلال {وإن تولوا} عن الإسلام {فإنما عليك البلاغ} أي التبليغ للرسالة {والله بصير بالعباد} فيجازيهم بأعمالهم وهذا قبل الأمر بالقتال
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.
quran:3:26 –

Say, "O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is ˹all˺ good. Indeed, You are over all things competent.  

When the Prophet (s) promised his community sovereignty over the lands of Persia and Byzantium, the hypocrites said, ‘How preposterous!’, and so the following was revealed, Say: ‘O God, Master of the Kingdom, you give the Kingdom to whom You will, from among your creatures, and seize the Kingdom from whom You will; You exalt whom You will, by giving it ˹the kingdom˺ to him, and You abase whom You will, by seizing it from him; in Your hand, in Your power, is good, that is, as well as evil. You are Able to do all things.
القرآن:٣:٢٦ –

قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ  

ونزلت لما وعد ﷺ أمته مُلك فارس والروم فقال المنافقون هيهات: {قل اللهم} يا الله {مالك الملك تؤتي} تعطي {الملك من تشاء} من خلقك {وتنزع الملك ممن تشاء وتعز من تشاء} بإيتائه {وتذل من تشاء} بنزعه منه {بيدك} بقدرتك {الخير} أي والشر {إنك على كل شيء قدير}.
quran:3:27 –

You cause the night to enter the day, and You cause the day to enter the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provision to whom You will without account."  

You make the night to pass, to enter, into the day and You make the day to pass, to enter, into the night, each of them increasing by the amount by which the other decreases; You bring forth the living from the dead, such as humans and birds, from sperm-drops and eggs ˹respectively˺; and You bring forth the dead, the sperm-drop and the egg, from the living, and You provide, with abundant provision, whom You will without reckoning’.
القرآن:٣:٢٧ –

تُولِجُ اللَّيْلَ فِي النَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ ۖ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ ۖ وَتَرْزُقُ مَنْ تَشَاءُ بِغَيْرِ حِسَابٍ  

{تولج} تدخل {الليل في النهار وتولج النهار} تدخله {في الليل} فيزيد كل منهما مما نقص من الآخر {وتخرج الحيَّ من الميت} كالإنسان والطائر من النطفة والبيضة {وتخرج الميت} كالنطفة والبيضة {من الحي وترزق من تشاء بغير حساب} أي رزقا واسعا.
quran:3:28 –

Let not believers take disbelievers as allies rather than believers. And whoever ˹of you˺ does that has nothing with Allah, except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the ˹final˺ destination.  

Let not the believers take the disbelievers as patrons, rather than, that is, instead of, the believers — for whoever does that, that is, ˹whoever˺ takes them as patrons, does not belong to, the religion of, God in anyway — unless you protect yourselves against them, as a safeguard (tuqātan, ‘as a safeguard’, is the verbal noun from taqiyyatan), that is to say, ˹unless˺ you fear something, in which case you may show patronage to them through words, but not in your hearts: this was before the hegemony of Islam and ˹the dispensation˺ applies to any individual residing in a land with no say in it. God warns you, He instills fear in you, of His Self, ˹warning˺ that He may be wrathful with you if you take them as patrons; and to God is the journey’s end, the return, and He will requite you.
القرآن:٣:٢٨ –

لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۖ وَمَنْ يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَإِلَى اللَّهِ الْمَصِيرُ  

{لا يتخذ المؤمنون الكافرين أولياء} يوالونهم {من دون} أي غير {المؤمنين ومن يفعل ذلك} أي يواليهم {فليس من} دين {الله في شيء إلا أن تتقوا منهم تقاة} مصدر تقيته أي تخافوا مخافة فلكم موالاتهم باللسان دون القلب وهذا قبل عزَّة الإسلام ويجري فيمن هو في بلد ليس قويا فيها {ويحذركم} يخوفكم {الله نفسه} أن يغضب عليكم إن واليتموهم {وإلى الله المصير} المرجع فيجازيكم.
quran:3:29 –

Say, "Whether you conceal what is in your breasts or reveal it, Allah knows it. And He knows that which is in the heavens and that which is on the earth. And Allah is over all things competent.  

Say, to them: ‘Whether you hide what is in your breasts, in your hearts, of patronage to them, or disclose it, manifest it, God knows it and, He, knows what is in the heavens and what is in the earth; and God is Able to do all things, and this includes punishing those who patronise them.
القرآن:٣:٢٩ –

قُلْ إِنْ تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ ۗ وَيَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ  

{قل} لهم {إن تخفوا ما في صدوركم} قلوبكم من موالاتهم {أو تبدوه} تظهروه {يعلمْه الله و} هو {يعلم ما في السماوات وما في الأرض والله على كل شيء قدير} ومنه تعذيب من والاهم.
quran:3:30 –

The Day every soul will find what it has done of good present ˹before it˺ and what it has done of evil, it will wish that between itself and that ˹evil˺ was a great distance. And Allah warns you of Himself, and Allah is Kind to ˹His˺ servants."  

And remember, the day every soul shall find what it has done of good present before it, and what it has done of evil (the ˹last statement constitutes the˺ subject, the predicate of which is ˹what follows˺), it will wish that between it and that there were a great distance, an extremely lengthy distance so that it ˹the evil˺ could never reach it. God warns you of His Self (this is repeated for emphasis), and God is Kind to His servants.
القرآن:٣:٣٠ –

يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَرًا وَمَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ  

اذكر {يوم تجد كل نفس ما عملتـ} ـهُ {من خير محضرا وما عملتـ} ـهُ {من سوءٍ} مبتدأ خبره {تود لو أن بينها وبينه أمدا بعيدا} غاية في نهاية البعد فلا يصل إليها {ويحذركم الله نفسه} كرر للتأكيد {والله رؤوف بالعباد}.
quran:3:31 –

Say, ˹O Muhammad˺, "If you should love Allah, then follow me, ˹so˺ Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful."  

When they said, ‘We only worship idols out of our love for God, that they might bring us close to Him’, the following was revealed: Say, O Muhammad (s), ‘If you love God, follow me, and God will love you, meaning that He will reward you, and forgive you your sins; God is Forgiving, as regards the sins, committed previously, by one who ˹now˺ follows me; Merciful, to him.
القرآن:٣:٣١ –

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ  

ونزل لما قالوا ما نعبد الأصنام إلا حبّا لله ليقربونا إليه {قل} لهم يا محمد {إن كنتم تحبون الله فاتبعوني يحببكم الله} بمعنى يثيبكم {ويغفر لكم ذنوبكم والله غفور} لمن اتبعني ما سلف من قبل ذلك {رحيم} به.
quran:3:32 –

Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers.  

Say, to them: ‘Obey God, and the Messenger’, as regards the ˹belief in the˺ Oneness of God which he enjoins upon you. But if they turn their backs, ˹if they˺ object to obedience, God loves not the disbelievers, meaning that He will chastise them (the ˹third person˺ pronominalisation ˹‘they’˺ is replaced by the overt noun ˹‘the disbelievers’˺).
القرآن:٣:٣٢ –

قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ  

{قل} لهم {أطيعوا الله والرسول} فيما يأمركم به من التوحيد {فإن تولَّوا} أعرضوا عن الطاعة {فان الله لا يحب الكافرين} فيه إقامة الظاهر مقام المضمر أي لا يحبهم بمعني أنه يعاقبهم.
quran:3:33 –

Indeed, Allah chose Adam and Noah and the family of Abraham and the family of 'Imran over the worlds -  

Lo! God preferred, He has chosen, Adam and Noah and the House of Abraham and the House of ‘Imrān, meaning ˹He preferred˺ their selves ˹sc. Abraham and ‘Imrān˺, above the worlds, by making prophethood reside in ˹them and˺ their progeny:
القرآن:٣:٣٣ –

إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ  

{إن الله اصطفى} اختار {آدم ونوحا وآل إبراهيم وآل عمران} بمعني أنفسهما {على العالمين} يجعل الأنبياء من نسلهم.
quran:3:34 –

Descendants, some of them from others. And Allah is Hearing and Knowing.  

the seed of one, offspring from, another, of them; God is Hearer, Knower.
القرآن:٣:٣٤ –

ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ  

{ذرِّية بعضها من} ولد {بعض} منهم {والله سميع عليم}.
quran:3:35 –

˹Mention, O Muhammad˺, when the wife of 'Imran said, "My Lord, indeed I have pledged to You what is in my womb, consecrated ˹for Your service˺, so accept this from me. Indeed, You are the Hearing, the Knowing."  

Mention, when the wife of ‘Imrān, Hanna, said, after she had reached old age and longed for a child, and supplicated to God and sensed that she was carrying child, ‘O, Lord, I have vowed to, offer, You what is within my womb as a consecration, ˹one˺ liberated and delivered from the distractions of this world for the service of Your Holy House ˹in Jerusalem˺. Accept this from me. Lo! It is You Who are the Hearer, of petition, the Knower, of intentions. ‘Imrān died while she was still pregnant.
القرآن:٣:٣٥ –

إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ  

اذكر {إذ قالت امرأة عمران} حنة لما أسنت واشتاقت للولد فدعت الله وأحست بالحمل يا {رب إني نذرت} أن أجعل {لك ما في بطني محرَّرا} عتيقا خالصا من شواغل الدنيا لخدمة بيتك المقدس {فتقبَّل مني إنك أنت السميع} للدعاء {العليم} بالنيات، وهلك عمران وهي حامل.
quran:3:36 –

But when she delivered her, she said, "My Lord, I have delivered a female." And Allah was most knowing of what she delivered, "And the male is not like the female. And I have named her Mary, and I seek refuge for her in You and ˹for˺ her descendants from Satan, the expelled ˹from the mercy of Allah˺."  

And when she gave birth to her, a girl, and she had been hoping for a boy, since only males were consecrated to the service of God, she said, apologetically, ‘O, Lord, I have given birth to a female’ — and God knew very well what she had given birth to: a parenthetical statement constituting God’s speech (a variant reading ˹for wada‘at, ‘she gave birth’, has wada‘tu, ‘I gave birth’ ˹making these Hanna’s words, sc. ‘and God knows very well what I have given birth to’˺); the male, that she had asked for, is not as the female, that was bestowed upon her, because he is designed for the service ˹of God˺, while she would not be suitable on account of her lesser physical ability, her private parts, the effects of menstruation on her, and so on. ‘And I have named her Mary, and commend her to You with her seed, her children, to protect them from the accursed, the outcast, Satan’. In a hadīth ˹it is stated˺: ‘Every new-born is touched by Satan and begins ˹life˺ by crying, except for Mary and her son’, as reported by the two Shaykhs ˹Bukhārī and Muslim˺.
القرآن:٣:٣٦ –

فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَىٰ وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنْثَىٰ ۖ وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ  

(فلما وضعتها) ولدتها جارية وكانت ترجو أن يكون غلامًا إذ لم يكن يحرر إلا الغلمان (قالت) معتذرة يا (رب إني وضعتها أنثى والله أعلم) أي عالم (بما وضعت) جملة اعتراض من كلامه تعالى وفي قراءة بضم التاء (وليس الذكر) الذي طلبت (كالأنثى) التي وهبت لأنه يقصد للخدمة وهي لا تصلح لضعفها وعورتها وما يعتريها من الحيض ونحوه (وإني سميتها مريم وإني أعيذها بك وذريتها) أولادها (من الشيطان الرجيم) المطرود في الحديث "" ما من مولود يولد إلا مسه الشيطان حين يولد فيستهل صارخًا إلا مريم وابنها "" رواه الشيخان.
quran:3:37 –

So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, "O Mary, from where is this ˹coming˺ to you?" She said, "It is from Allah. Indeed, Allah provides for whom He wills without account."  

Her Lord accepted the child, that is, He received Mary from her mother, with gracious acceptance, and made her grow excellently, He made her grow up with excellent character. She would grow in a day by as much as a new-born grew during a year. Her mother took her to the priests, the keepers of the Holy House ˹of Jerusalem˺ and said: ‘This here before you is the dedication ˹I offered˺’. They competed for ˹guardianship of˺ her, because she was the daughter of their religious leader, at which point Zachariah said, ‘I am most worthy of her, for, her maternal aunt lives with me’. The others said, ‘No, ˹not until˺ we have cast lots’. Thus, all twenty nine of them departed to the River Jordan, where they cast their quills, agreeing that the one whose quill remained fast and floated to the surface of the water would be most worthy of ˹being guardian over˺ her. Zachariah’s quill remained fast ˹and surfaced˺. He took ˹charge of˺ her and built for her a gallery-room with a ladder in the temple, and none apart from him went up to her. He used to bring her food, drink and oil, and would find her with summer fruits in winter, and winter fruits in summer, just as God says, and Zachariah took charge of her, he took her to him (a variant reading ˹of kafalahā, ‘he took charge of her’˺ is kaffalahā, ‘He ˹God˺ gave Zachariah charge of her’, with Zakariyyā’, or Zakariyyā, in the accusative and ‘God’ as the subject of the verb). Whenever Zachariah went into the sanctuary, that is, the room, the most noble seat ˹in the temple˺, where she was, he found her with provisions. ‘O Mary,’ he said, ‘Whence comes this to you?’ She, still very young, said, ‘From God, He sends it to me from Paradise,’ ‘Truly God provides, abundant provision, for whomever He will without reckoning’, without consequence.
القرآن:٣:٣٧ –

فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ  

{فتقبلها ربها} أي قبل مريم من أمها {بقبول حسن وأنبتها نباتا حسنا} أنشأها بخلق حسن فكانت تنبت في اليوم كما ينبت المولود في العام وآتت بها أمها الأحبار سدنة بيت المقدس فقالت: دونكم هذه النذيرة فتنافسوا فيها أنها بنت إمامهم فقال زكريا أنا أحق بها لأن خالتها عندي فقالوا لا حتى نقترع فانطلقوا وهم تسعة وعشرون إلى نهر الأردن وألقوا أقلامهم على أن من ثبت قلمه في الماء وصعد فهو أولى بها فثبت قلم زكريا فأخذها وبنى لها غرفة في المسجد بسلم لا يصعد إليها غيره وكان يأتيها بأكلها وشربها ودهنها فيجد عندها فاكهة الصيف في الشتاء وفاكهة الشتاء في الصيف كما قال تعالى {وَكَفَلَهَا زَكَريَّاُ} ضمها إليه وفي قراءة بالتشديد ونصب زكريا ممدودا ومقصورا والفاعل الله {كلما دخل عليها زكريا المحراب} الغرفة وهي أشرف المجالس {وجد عندها رزقا قال يا مريم أنَّى} من أين {لك هذا قالت} وهي صغيرة {هو من عند الله} يأتيني به من الجنة {إن الله يرزق من يشاء بغير حساب} رزقا واسعا بلا تبعة.
quran:3:38 –

At that, Zechariah called upon his Lord, saying, "My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication."  

Then, when Zachariah had seen this and realised that the One with power to bring something about in other than its ˹natural˺ time, is able to bring about a child in old age, and with those of his family line all deceased, Zachariah prayed to his Lord, when he entered the sanctuary to pray in the middle of the night, saying, ‘Lord, bestow upon me from You a goodly offspring, a righteous son, verily, You are the Hearer of, ˹You are˺ the One Who answers, supplication’.
القرآن:٣:٣٨ –

هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ ۖ قَالَ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ  

{هنالك} أي لما رأى زكريَّا ذلك وعلم أن القادر على الإتيان بالشيء في غير حينه قادر على الإتيان بالولد على الكبر وكان أهل بيته انقرضوا {دعا زَكَريَّاُ ربَّه} لما دخل المحراب للصلاة جوف الليل {قال ربِّ هب لي من لدنك} من عندك {ذرية طيبة} ولدا صالحا {إنك سميع} مجيب {الدعاء}.
quran:3:39 –

So the angels called him while he was standing in prayer in the chamber, "Indeed, Allah gives you good tidings of John, confirming a word from Allah and ˹who will be˺ honorable, abstaining ˹from women˺, and a prophet from among the righteous."  

And the angels, namely, Gabriel, called to him, standing in the sanctuary, in the temple, at worship that (anna, means bi-anna; a variant reading has inna, implying a direct speech statement) ‘God gives you good tidings (read yubashshiruka, or yubshiruka) of John, who shall confirm a Word, being, from God, namely, Jesus, that he is God’s Spirit; he is referred to as ˹God’s˺ ‘Word’, because he was created through the word kun, ‘Be’; a lord, with a following, and one chaste, forbidden from women, and a prophet of the righteous’: it is said that he never sinned and never so intended.
القرآن:٣:٣٩ –

فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًا بِكَلِمَةٍ مِنَ اللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِنَ الصَّالِحِينَ  

{فنادته الملائكة} أي جبريل {وهو قائم يصلي في المحراب} أي المسجد {أنَّ} أي بأن وفي قراءة بالكسر بتقدير القول {الله يُبشِّرك} مثقلا ومخففا {بيحيى مصدِّقاً بكلمة} كائنة {من الله} أي بعيسى أنه روح الله وسُمي كلمة لأنه خلق بكلمة كن {وسيِّدا} متبوعا {وحصورا} ممنوعا من النساء {ونبيا من الصالحين} رُوي أنه لم يعمل خطيئة ولم يهم بها.
quran:3:40 –

He said, "My Lord, how will I have a boy when I have reached old age and my wife is barren?" The angel said, "Such is Allah; He does what He wills."  

He said, ‘My Lord! How shall I have a boy, a son, when old age has overtaken me, that is, ˹after˺ I have reached extreme ˹old˺ age, 120 years ˹old˺; and my wife is barren?’, having reached the age of 98. He said, ‘So it, the matter, will be’, with God creating a boy from both of you. ‘God does what He will’, nothing can prevent Him therefrom, and in order to manifest this great power he was inspired with the question so that he would be answered through it ˹this great power˺. And when his soul longed for the swift fulfilment of that of which good tidings had been given:
القرآن:٣:٤٠ –

قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَقَدْ بَلَغَنِيَ الْكِبَرُ وَامْرَأَتِي عَاقِرٌ ۖ قَالَ كَذَٰلِكَ اللَّهُ يَفْعَلُ مَا يَشَاءُ  

{قال ربِّ أنَّى} كيف {يكون لي غلام} ولد {وقد بلغني الكبر} أي بلغت نهاية السن مائة وعشرين سنة {وامرأتي عاقر} بلغت ثمانية وتسعين سنة {قال} الأمر {كذلك} من خلق الله غلاما منكما {الله يفعل ما يشاء} لا يعجزه منه شيء ولإظهار هذه القدرة العظيمة ألهمه السؤال ليجاب بها ولما تاقت نفسه إلى سرعة المبشَر به.
quran:3:41 –

He said, "My Lord, make for me a sign." He Said, "Your sign is that you will not ˹be able to˺ speak to the people for three days except by gesture. And remember your Lord much and exalt ˹Him with praise˺ in the evening and the morning."  

He said, ‘My Lord! Appoint for me a sign’, that is, an indication of my wife’s pregnancy. He said, ‘Your sign, for this, is that you shall not speak to men, that is, you shall refrain from speaking to them, but not from remembrance of God, save by tokens, gestures, for three days, and nights. And remember your Lord often, and glorify, perform prayer, at evening and dawn’, at the end of the day and at its beginning.
القرآن:٣:٤١ –

قَالَ رَبِّ اجْعَلْ لِي آيَةً ۖ قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا ۗ وَاذْكُرْ رَبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالْإِبْكَارِ  

{قال رب اجعل لي آية} أي علامة على حمل امرأتي {قال آيتك} علية {أ} ن {لا تكلم الناس} أي تمتنع من كلامهم بخلاف ذكر الله تعالى {ثلاثة أيام} أي بلياليها {إلا رمزا} إشارة {واذكر ربَّك كثيرا وسبِّح} صلِّ {بالعشي والإبكار} أواخر النهار وأوائله.
quran:3:42 –

And ˹mention˺ when the angels said, "O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.  

And, mention, when the angels, namely, Gabriel, said, ‘O Mary, God has preferred you, He has elected you, and made you pure, of the touch of men; He has preferred you above all women of the worlds, that is, the inhabitants of your time.
القرآن:٣:٤٢ –

وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ  

{و} اذكر {إذ قالت الملائكة} أي جبريل {يا مريم إن الله اصطفاك} اختارك {وطهرك} من مسيس الرجال {واصطفاك على نساء العالمين} أي أهل زمانك.
quran:3:43 –

O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow ˹in prayer˺."  

O Mary, be obedient to your Lord, be compliant before Him, prostrating and bowing with those who bow’, that is, pray with those who pray.
القرآن:٣:٤٣ –

يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ  

{يا مريم اقنتي لربك} أطيعيه {واسجدي واركعي مع الراكعين} أي صلِّي مع المصلِّين.
quran:3:44 –

That is from the news of the unseen which We reveal to you, ˹O Muhammad˺. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed.  

That, which has been mentioned of the matter of Zachariah and Mary, is of the tidings of the Unseen, of the news of what was unknown to you. We reveal it to you, O Muhammad (s), for you were not with them, when they were casting quills, in the water, drawing their lots so that it be manifested to them, which of them should have charge of, ˹which of them should˺ bring up, Mary; nor were you with them, when they were disputing, about the custodianship of Mary, such that you might have known it and related it; but truly you know it only through revelation.
القرآن:٣:٤٤ –

ذَٰلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ  

{ذلك} المذكور من أمر زكريا ومريم {من أنباء الغيب} أخبار ما غاب عنك {نوحيه إليك} يا محمد {وما كنت لديهم إذ يُلْقُون أقلامهم} في الماء يقترعون ليطهر لهم {أيهم يكْفُلُ} يربي {مريم وما كنت لديهم إذ يختصون} في كفالتها فتعرف ذلك فتخبر به وإنما عرفته من جهة الوحي.
quran:3:45 –

˹And mention˺ when the angels said, "O Mary, indeed Allah gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary - distinguished in this world and the Hereafter and among those brought near ˹to Allah˺.  

Mention, when the angels, namely, Gabriel, said, ‘O Mary, God gives you good tidings of a Word from Him, that is, a boy, whose name is the Messiah, Jesus, son of Mary, He addresses her attributing him to her in order to point out that she will give birth to him without a father, for, the custom is to attribute the child to its father, honoured shall he be in this world, through prophethood, and the Hereafter, through ˹his˺ intercession and the high stations ˹al-darajāt al-‘ulā, cf. Q. 20:75˺, and of those brought close, to God.
القرآن:٣:٤٥ –

إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ  

اذكر {إذ قالت الملائكة} أي جبريل {يا مريم أن الله يبشرك بكلمة منه} أي ولد {اسمه المسيح عيسى بن مريم} خاطبها بنسبته إليها تنبيها على أنها تلده بلا أب إذ عادة الرجال نسبتهم إلى آبائهم {وجيها} ذا جاه {في الدنيا} بالنبوة {والآخرة} بالشفاعة والدرجات العُلا {ومن المقرَّبين} عند الله.
quran:3:46 –

He will speak to the people in the cradle and in maturity and will be of the righteous."  

He shall speak to mankind in the cradle, that is to say, as a child before the age of speech, and in his manhood, and he is of the righteous’.
القرآن:٣:٤٦ –

وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَمِنَ الصَّالِحِينَ  

{ويكلِّم الناس في المهد} أي طفلا قبل وقت الكلام {وكهلا ومن الصالحين}.
quran:3:47 –

She said, "My Lord, how will I have a child when no man has touched me?" ˹The angel˺ said, "Such is Allah; He creates what He wills. When He decrees a matter, He only says to it, 'Be,' and it is.  

She said, ‘Lord, how shall I have a child when no mortal has touched me?’, neither through conjugality or otherwise; He said, the command, ‘It is such, that God will create from you a child without a father. God creates what He will. When He decrees a thing, willing its creation, He says to it only: “Be”, and it is, that is, ˹and˺ ‘he is’.
القرآن:٣:٤٧ –

قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ ۖ قَالَ كَذَٰلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ  

{قالت ربِّ أنَّى} كيف {يكون لي ولد ولم يمسني بشر} بتزوج ولا غيره {قال} الأمر {كذلك} من خلق ولد منك بلا أب {الله يخلق ما يشاء إذا قضي أمرا} أراد خلقه {فإنما يقول له كن فيكون} أي فهو يكون.
quran:3:48 –

And He will teach him writing and wisdom and the Torah and the Gospel  

And We will teach him (read nu‘allimuhu, or, yu‘allimuhu, ‘He will teach him’) the Book, that is, script, wisdom, and the Torah, and the Gospel.
القرآن:٣:٤٨ –

وَيُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ  

{وَنُعَلِّمُهُ} بالنون والياء {الكتاب} الخط {والحكمة والتوراة والإنجيل}.
quran:3:49 –

And ˹make him˺ a messenger to the Children of Israel, ˹who will say˺, 'Indeed I have come to you with a sign from your Lord in that I design for you from clay ˹that which is˺ like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah. And I cure the blind and the leper, and I give life to the dead - by permission of Allah. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers.  

And He will make him, to be a messenger to the Children of Israel, during his tender years, or after puberty. Gabriel breathed into the opening of her garment and she became pregnant. What happened to her after this is mentioned later in sūrat Maryam ˹Q. 19:21ff˺. Thus, when God sent him to the Children of Israel, he said to them, ‘I am God’s Messenger to you’, and, ‘I have come to you with a sign, an indication of my truthfulness, from your Lord, and it is that, I will create (a variant reading for ˹the particle introducing the relative clause˺ annī, ‘that I’, has innī, ‘truly I’, indicating a new ˹independent˺ sentence) ˹that˺ I will fashion, for you out of clay like the shape of a bird (ka-hay’at, ‘something like the shape of’: the kāf is the subject of a passive participle) then I will breathe into it (fīhi, the ˹suffixed˺ pronoun ˹-hi˺ refers to the ˹preceding˺ kāf), and it will be a bird (tayran, is also read tā’iran) by the leave, the will, of God. So he created for them a bat, being the most perfectly-created of birds, and they would watch it flying, but when it went out of sight, it would fall dead — so that the work of a creature ˹sc. Jesus˺ may be distinguished from the work of the Creator, namely, God, exalted be He, and that he might know that perfection belongs to God ˹alone˺. I will also heal the blind (akmah is one that is blind from birth) and the leper; these two are singled out for mention because with both afflictions the person is completely helpless. He ˹Jesus˺ was sent in an age of ˹characterised by˺ medicinal science, and he cured, through supplication, fifty thousand in one day on the condition that each person would become a believer; and I bring to life the dead, by the leave of God — He repeats this to preclude any false attributions of divinity to him — he brought back to life his friend ‘Āzar, the son of an old woman, and the daughter of the tithe-collector, all of whom lived on and produced offspring, and ˹he also brought back to life˺ Shem, son of Noah, but he died ˹again˺ immediately. I will inform you too of what things you eat, and what you treasure up, store, in your houses, and what I have never seen, and he would inform people what they had eaten and what they would eat. Surely in that, mentioned, is a sign for you, if you are believers.
القرآن:٣:٤٩ –

وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ ۖ أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ  

{و} يجعله {رسولا إلى بنى إسرائيل} في الصبا أو بعد البلوغ فنفخ جبريل في جيب درعها فحملت، وكان من أمرها ما ذكر في سورة مريم فلما بعثه الله إلى بني إسرائيل قال لهم إني رسول الله إليكم {إني} أي بأني {قد جئتكم بآية} علامة على صدقي {من ربكم} هي {أنِّي} وفي قراءة بالكسر استئنافا {أخلق} أصوِّر {لكم من الطين كهيئة الطير} مثل صورته فالكاف اسم مفعول {فأنفخ فيه} الضمير للكاف {فيكون طيرا} وفي قراءة طائرا {بإذن الله} بإرادته فخلق لهم الخفاش لأنه أكمل الطير خلقا فكان يطير وهم ينظرونه فإذا غاب عن أعينهم سقط ميتا {وأبرئ} أشفي {الأكمه} الذي وُلد أعمى {والأبرص} وخصا بالذكر لأنهما ذا إعياء وكان بعثه في زمن الطب فأبرأ في يوم خمسين ألفا بالدعاء بشرط الإيمان {وأحيي الموتى بإذن الله} كرره لنفي توهم الألوهية فيه فأحيا عازر صديقا له وابن العجوز وابنة العاشر فعاشوا وولد لهم، وسام بن نوح ومات في الحال {وأنبئكم بما تأكلون وما تدَّخرون} تخبئون {في بيوتكم} مما لم أعانيه فكان يخبر الشخص بما أكل وبما يأكل وبما يأكل بعد {إن في ذلك} المذكور {لآية لكم إن كنتم مؤمنين}.
quran:3:50 –

And ˹I have come˺ confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear Allah and obey me.  

Likewise, I have come to you, confirming that which was before me of the Torah, and to make lawful for you some of that which was forbidden to you, in it. Thus he made lawful for them fish and birds which had no spikes; it is also said that he made it all lawful for them, so that ba‘d, ‘some’, means, kull, ‘all’). I have come to you with a sign from your Lord, He has repeated it for emphasis and to expand upon it: so fear God, and obey me, in what I command you of affirming God’s Oneness and being obedient to Him.
القرآن:٣:٥٠ –

وَمُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ ۚ وَجِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ  

{و} جئتكم {مصدقاً لما بين يدي} قبلي {من التوراة ولأحلَّ لكم بعض الذي حرم عليكم} فيها فأحل لهم من السمك والطير مالا صيصة له وقيل أحل الجميع فبعض بمعنى كل {وجئتكم بآية من ربكم} كرره تأكيدا وليبنى عليه {فاتقوا الله وأطيعون} فيما آمركم به توحيد الله وطاعته.