In the name of Allah, the Beneficent, the Merciful.
3-1 I, Allah, am the best Knower,
3-2 Allah, (there is) no god but He, the Ever-living, the Self-subsisting, by Whom all subsist.a
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
الٓمٓ (١)
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَىُّ ٱلۡقَيُّومُ (٢)
3-2a: The words of this verse are exactly the same as those at the head of the verse Ayat al-Kursi for which see 2-255a and 2-255d.
Because the first part of this surah refutes the beliefs of Christianity, those attributes of Allah that evidence the falsehood of the Christian religion are mentioned at the very beginning. Accordingly, the unity of Allah is mentioned first by stating that there is no god except Allah. It is stated next that He is حی (Ever-living) and قیوم (Self-subsisting by Whom all subsit). According to a narration in Ibn Jarir from Rabi, the Holy Prophet reasoned against the divinity of Jesus from these attributes and those mentioned in the next verse. The translation of this narration follows:
Conversation of the Holy Prophet with the Najran delegation: The Christians presented themselves before the Holy Prophet and argued with him about Jesus, son of Mary, and said that who is his father? And levelled lies and falsehoods against Allah. There is no god besides Allah who created neither a wife for Himself nor a son. So, the Holy Prophet said to them: Do you not know that there is no son who does not resemble his father? They said: yes. Holy Prophet said: Do you not know that our Lord is Forever Living and will never die, and Jesus died? They said: Yes. Holy Prophet said: Do you not know that our Lord maintains everything, looks after it, protects it, and provides it with sustenance? They said: Yes. Holy Prophet asked: Does Jesus have any of these powers? They said: No. Holy Prophet asked: Do you not know that nothing in the heaven and earth is hidden from him? (Verse 3:5) They said: Yes. Holy Prophet said: Does Jesus knows anything except the knowledge that was given to him? They said: No. Holy Prophet said: Our Lord fashioned the appearance of Jesus as He wished in the womb (Verse 3:6). Do you not know that our Lord does not partake of food or drink, nor answers to the call of nature? They said: Yes. Holy Prophet said: Do you not know that Jesus was conceived by a woman in the manner in which all women conceive? Then she was delivered of him as women are delivered of their children? Then he was fed as children are fed. Then he ate food and drank water and answered the call of nature (as all mortals do)? The deputation replied to all these questions in the affirmative. Holy Prophet said: Then how can what you claim be true.
Conclusions from the conversation with Najran delegation: It is evident from the conversation reported with the Najran delegation that the special Divine attributes mentioned here are the ones that negate the divinity of Jesus. The actual words of the narration where the death of Jesus is mentioned are: ان عیسیٰ یاتی علیه الفناء that is, extinction comes on Jesus or will come, but the present tense is sometimes used in the sense of past tense. It is also possible that the words of the narration may have been slightly altered because it has never been the belief of Christians that death has not visited Jesus till now and will come in the future. Instead, their open belief is that Jesus died but will not die in the future. Hence, if the Holy Prophet had said that Jesus will die, their answer could never have been in the affirmative. They positively do not believe that Jesus will pass away in the future. Hence, it is definite that the Holy Prophet must have used words whose import is that Jesus had died, and the Christians can without a doubt affirm this answer because they do believe that Jesus died, but that he defeated death to gain life everlasting.
3-3 He has revealed to thee the Book with truth, verifying that which is before it,a and He revealed the Torahb and the Gospelc
نَزَّلَ عَلَيۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ وَأَنزَلَ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ (٣)
3-3a: حَق – The real meaning of حَق is explained in 2-42a. Anything that is brought into existence to fulfill a specific purpose with wisdom is called حَق , and it is in this sense that the revelation of Quran is here called بِٱلۡحَقِّ . In other words, حَق signifies suitableness to the requirements of wisdom, justice, right, truth, or fact or to the exigencies of the case (R,LL).
The need for the revelation of Quran in the presence of previous revelations: This is the response to the question: what was the need for the revelation of Quran in the presence of previous revelations? An objection frequently voiced by Christians is what was the need for Quran in the presence of Torah and Gospels. A more detailed reply to this question is given in this surah later, but a reason given here is that there are prophecies about the Holy Prophet in the previous scriptures which necessitated that this Book be revealed to validate those prophecies. In other words, the veracity of previous revelations required the revelation of the Quran. This is explained in some detail in verse 3-81 where the need for this testimony is stated to be: وَإِذۡ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيۡتُڪُم مِّن ڪِتَـٰبٍ۬ وَحِكۡمَةٍ۬ ثُمَّ جَآءَڪُمۡ رَسُولٌ۬ مُّصَدِّقٌ۬ لِّمَا مَعَكُمۡ لَتُؤۡمِنُنَّ بِهِ (And when Allah made a covenant through the prophets: Certainly what I have given you of Book and Wisdom – then a Messenger comes to you verifying that which is with you, you shall believe in him). Thus, the fulfilment of prophecies made in the previous scriptures authenticates these scriptures. The second reason for the revelation of Quran is also explained further on in this surah.
3-3b: ٱلتَّوۡرَٮٰةَ – There is no doubt that the word Torah is Aramaic but there is great similarity between Arabic and Aramaic, and this word is also similar in both languages. According to the dwellers of Arabia, توۡرَٮٰةَ is from وری and for the people of Kufa it is of the measure of تَفۡعَلَة and for the people of Basra it is of the measure of فَوۡعَلۡ whose root is وَوَراة and و was replaced by ت (R). And the meaning of وری is to take out fire from وری الزند. It occurs in the same sense in the Quran: ٱلنَّارَ ٱلَّتِى تُورُونَ (fire which you kindle) (56:71). And the meaning of دَاریۡت is سَتۡرت that is hid a thing. In this sense, the word is used in the Quran in: لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ (clothing to cover your shame) and حَتَّىٰ تَوَارَتۡ بِٱلۡحِجَابِ (…until they were hidden behind the veil) (38:32). So توۡرَٮٰةَ is so called because analogically it is like getting fire out of stone, that is it requires a lot of effort to get some light from it. The analogy is taken from times past when flintstones were used to produce a spark for lighting a fire. In contrast to this, Quran has been referred to as a spontaneous light as in: يَكَادُ زَيۡتُہَا يُضِىٓءُ وَلَوۡ لَمۡ تَمۡسَسۡهُ نَارٌ۬ۚ (the oil whereof gives light though fire touch it not) (24:35). Another reason why توۡرَٮٰةَ may be so called is that there are some subjects in it that are in a concealed condition, as for example the issue of reward and punishment. It is only the Quran that has shed full light on these issues.
توۡرَٮٰةَ (Torah) is the name for the collection of books that were revealed to Moses: Quran has stated in one place that Torah was revealed to both Moses and Aaron: وَءَاتَيۡنَـٰهُمَا ٱلۡكِتَـٰبَ ٱلۡمُسۡتَبِينَ (And We gave them both the clear Book) (37:117). In the present condition, these are the first five Books of Bible, and their names are: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. In ancient Aramaic copies of Bible, this division into five Books is not manifest, and it is just one composition from Genesis to Deuteronomy, arranged in small and large chapters.
3-3c: ٱلۡإِنجِيلَ – In the Syriac language, there is a word resembling ٱلۡإِنجِيلَ which means glad tidings. Arab linguists consider the root of إِنجِيلَ to be نجل and the meaning of نجل is نَسۡل and also ولد and the connotation of اِنۡتَجَل الۡاَمۡر is اِستَبَان that is, became manifest, and the meaning of نَجَلۡتُ الۡاَرضَ is ploughed it for cultivation (LA). The plural of إِنجِيلَ is اناجیل and an attribute of the Companions mentioned in the Hadith is: صدورھم اناجیلھم (Their breasts are their إِنجِيلَیں ( (LA) and the use of the word إِنجِيلَ here seems to convey the meaning of glad tidings. The import of the hadith is that the breasts of the companions are full of glad tidings or that the glad tidings that the Gospels brought is now in the breasts of the Companions because the glad tiding that Gospels brought was about the coming of Prophet Muhammad, the Messenger of Allah.
According to Quran إِنجِيلَ (Gospel) is the book which was revealed to Jesus: Although the four Books in their present condition which are considered to be the Gospels by Christians is called إِنجِيلَ in the Quran, none of these Books was revealed to Jesus. They are scripts written by four separate authors Mathew, Mark, Lucas and John.
Bible does not just consist of Torah and Gospel: It is worth remembering that Bible is not just a compendium of Torah and Gospel. According to the Jews, Bible is the name of that compendium that contains the five Books of Moses in the beginning, and they include a large number of Books of other prophets like Job, Jonah, Ezekiel, Daniel, etcetera and they also include the Psalms of David. There is also some controversy about the inclusion of some Books. In the most common edition there are 35 Books that are not included which are in the Septuagint Bible (Greek Old Testament). Christians call this compendium Old Testament, and call the compendium of the four canonical gospels, the Acts of the disciples, the letters of Paul and other messengers, and the vision of John as the New Testament. For the Christians, Bible is both the New and Old Testaments. It is strange for a revealed Book be such that some editions of it have many more Books which are excluded in others
Authors of Bible: Christians do not have the original Gospel revealed to Jesus, and even the authorship attributed to the four canonical gospels is doubtful. It is speculated that the actual authors may be quite different. Reverend Dummelow while analyzing the authorship of Mathew in his commentary of the Bible writes: “From what has been said, it will be evident that direct authorship of this Gospel by the apostle Matthew is improbable” (Page 260). Further on, he shows that Matthew had probably collected some discourses of Jesus which the author made such liberal use that he acknowledged his obligations to the apostle by calling his work ‘according to Matthew’. The Reverend states that the Gospels could not have been written before 70AD. But based on historical events, none of the four gospels can be proven to exist in their present condition prior to 150 AD. The gospels by Luke and Mark are generally regarded to be written by them, but new research sheds doubt that they were the authors of these gospels. The same situation exists for the gospel by John which is considered to have been written at the end of the first century.
The Books though tampered are stilll called توۡرَٮٰةَ Torah and إِنجِيلَ Gospel: In the real sense, Torah and Gospel are the names of the Books that were revealed to Moses and Jesus respectively, but the existing tampered versions that exist today and contain some portions of the original Books also get called by the same name.
3-4 Aforetime, a guidance for the people,a and He sent the Discrimination.b Those who disbelieve in the messages of Allah — for them is a severe chastisement. And Allah is Mighty, the Lord of retribution.c
مِن قَبۡلُ هُدً۬ى لِّلنَّاسِ وَأَنزَلَ ٱلۡفُرۡقَانَۗ إِنَّ ٱلَّذِينَ كَفَرُواْ بِـَٔايَـٰتِ ٱللَّهِ لَهُمۡ عَذَابٌ۬ شَدِيدٌ۬ۗ وَٱللَّهُ عَزِيزٌ۬ ذُو ٱنتِقَامٍ (٤)
3-4a: Allah informs in this verse that these prior Books were also revealed for the guidance of previous people, and the truth is that even today there is some guidance still available in these Books. The most significant guidance still present in these Books is that both the Books contain prophecies of the advent of Holy Prophet, and the Gospels state clearly that the person who will bring the perfect guidance will come after Messiah.
3-4b: فُرۡقَانَ – The real meaning of فُرۡقَانَ , as explained in 2-53a, is that which discriminates between truth and falsehood, and it is also one of the names of Quran. According to a narration by Qatada, فُرۡقَانَ here means the Quran (IK). The revelation of Quran has already been mentioned previously; the mention here again with another name is for a special purpose. It is stated there that the Quran was revealed in accordance with the dictates of wisdom, that is, it is a revelation that is suitable to the requirement of justice, right and truth. One rationale for its revelation is given in verse 3, namely that it is a verifier, and a second rationale is given here, namely that it is فُرۡقَانَ (discriminator). Mention is made of Torah and Gospel and an indication is given of their adulteration, which is dealt in detail in Surah Bakarah. Since these Books have been tampered, there is no revealed Book left to distinguish between truth and falsehood. So, Allah revealed the Discriminator to discriminate between what is true and what is false.
3-4c: ٱنتِقَامٍ – It is derived from نقم and the meaning of نَقِمۡتُ الشَئ و نَقَمۡتُه‘ is I disliked this thing whether the dislike is announced verbally or manifested by punishment. Hence the meaning of نَقَمۡتُه is persecution (R) and the meaning of اِنۡتَقَمَ ٱللهُ مِنۡهُ is عَاقَبه‘ that is, he was punished (LA). It is in this sense that one of the attributes of Allah is منتقم or ذوانتقام that is, one who gives punishment (LA).
3-5 Surely nothing in the earth or in the heaven is hidden from Allah.a
إِنَّ ٱللَّهَ لَا يَخۡفَىٰ عَلَيۡهِ شَىۡءٌ۬ فِى ٱلۡأَرۡضِ وَلَا فِى ٱلسَّمَآءِ (٥)
3-5a: An example from Bible about Messiah’s admission of not having knowledge: Allah’s perfect knowledge has been expressed here in forceful words, and the objective, as is manifest from note: 3-2a, is to show that the Messiah is devoid of Divine attributes. The style of the Quran is such that it expresses things in a way that would not offend the sensibilities of anybody, but at the same time articulates a substantive subject in just one word. As the Holy Prophet argued from this verse, the Messiah had no knowledge except what is vouchsafed to pious men. Given the style of Quran, instead of stating that directly and giving examples from Gospels that the knowledge of Messiah was confined to human knowledge, it says that it is Allah from whom nothing in the heaven or earth is hidden. This is an indirect way of stating that that there were many things about which the Messiah had no knowledge. The validation for this is found in Gospels, as for example in the incident of fig trees: And on the morrow, when they were come from Bethany, he was hungry. And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon; and when he came to it, he found nothing but leaves; for the time of figs was not yet (Mark 11:12 and 13). Two expressions in this passage, “haply he might find any thing thereon” and “for the time of figs was not yet” are worth noting because they indicate that despite it not being the season for figs, the Messiah thought that he might find figs there. What helplessness from a lack of knowledge? This is a practical example of helplessness, but there are verbal statements to that effect as well, for example: But of that day and hour knoweth no man, no, not the angels of heaven, not the son, but my Father only (Matthew 24:36).
3-6 He it is Who shapes you in the wombs as He pleases. There is no god but He, the Mighty, the Wise.a
هُوَ ٱلَّذِى يُصَوِّرُڪُمۡ فِى ٱلۡأَرۡحَامِ كَيۡفَ يَشَآءُۚ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ (٦)
3-6a: يُصَوِّرُ – تصویر is the word for fashioning the appearance, and صورة is that which creates a precise impression as a result of which that thing is distinguished from all others. This distinction is of two types, one is محسوس which the general public and even animals can recognize and the other is معقول which is recognition of attributes such as intelligence and attitude that only certain people can recognize. In places where it is stated that Allah fashions a person, both the meanings of how things are distinguished are implied (R). Examples of this from other places in the Quran are: خَلَقۡنَـٰڪُمۡ ثُمَّ صَوَّرۡنَـٰكُمۡ (We created you, then We fashioned you) (7:11), وَصَوَّرَڪُمۡ فَأَحۡسَنَ صُوَرَڪُمۡ (…and He formed you, then made goodly your forms) (40:64), فِىٓ أَىِّ صُورَةٍ۬ مَّا شَآءَ رَكَّبَكَ (Into whatever form He pleases He casts thee) (82:8). It is in the same sense that the word is used in this verse. In respect of the hadith: اِنَّ ٱللَّهَ خَلَقَ اٰدَمَ عَلٰی صُوۡرَتِهٖ Imam Raghib says that by صورت here is meant صورت which is specific to humans, that is an intelligent form that can perceive and rationalize and which gives humans superiority over all other creations. The analogy in the personal pronoun صُوۡرَتِهٖ is not to indicate a similarity with Allah or that Allah has a صورت , but is علی سبیل الملک that is on account of being His possession and علی سبیل الشریف له that is on account of honoring him. This lingo is similar to the use of terms like بیت ٱللَّه and ناقة ٱللَّه which are just terms meant to honor.
Personal pronoun in روحی : Similarly the personal pronoun in the terms نفخت فیه من روحی or روح منه is attributed to Allah to show His possession and to honor the recipient of His Beneficence.
Messiah’s conception and birth like that of all children: The mention of how Allah shapes the appearance of a person in the womb as He likes is to show His attribute of omnipotence. He shapes not only his physical appearance in multiple layers of darkness as stated elsewhere in the Quran: ظُلُمَـٰتٍ۬ ثَلَـٰثٍ۬ۚ (…in triple darkness) (39:6) but his moral and spiritual appearance as well. This too is evidence against the Divinity of Messiah because his conception and birth was like that of all children. The objective is to make clear that the Messiah passed through the same stages through which all humans pass and his evolution in the womb was similar to that of all children. Ibn Jarir cites Ibn Masud, Ibn Abbas and other Companions in the commentary of this verse that the first stage is نطفه (sperm) then after forty days it becomes علقه (clot of blood). It is clear from this that Messiah passed through the same stages that other humans do starting from نطفه and there is no distinctiveness in his birth. This is also indicated in another place in the Quran where it is stated: فَحَمَلَتۡهُ (Then she conceived him) (19:22) and in the narration mentioned in 3-2a, the words of Holy Prophet are: ان عیسٰی حملته امّه‘ کما تحمل المراة ثم و ضعته کما تضع المرأة (Jesus was conceived by a woman in the manner in which all women conceive. Then she was delivered of him as women are delivered of their children). It is strange that in the presence of such clarity, commentators have made strange stories, and some have gone so far as to write that Mary conceived and instantly gave birth to Jesus.
3-7 He it is Who has revealed the Book to thee; some of its verses are decisive — they are the basis of the Book — and others are allegorical.a Then those in whose hearts is perversity follow the part of it which is allegorical, seeking to mislead, and seeking to give it (their own) interpretation.b And none knows its interpretation save Allah, and those firmly rooted in knowledge. They say: We believe in it, it is all from our Lord.c And none mind except men of understanding.d
هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَـٰبَ مِنۡهُ ءَايَـٰتٌ۬ مُّحۡكَمَـٰتٌ هُنَّ أُمُّ ٱلۡكِتَـٰبِ وَأُخَرُ مُتَشَـٰبِهَـٰتٌ۬ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ۬ فَيَتَّبِعُونَ مَا تَشَـٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۗ وَمَا يَعۡلَمُ تَأۡوِيلَهُ ۥۤ إِلَّا ٱللَّهُۗ وَٱلرَّٲسِخُونَ فِى ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ۬ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَـٰبِ (٧)
3-7a: مُحۡكَمَـٰتٌ – It is the plural of مُحۡكَم and مُحۡكَم is that about which there is no doubt about the word and its meaning (R). The actual meaning of حَكَمۡتُ – حۡكَمۡتُ اَ – حَکَّمۡتُ is مَنَعۡتُ that is, prevented (LA). The word is also spoken for preventing a fight or disturbance, and similarly a حاکم (ruler) is so called because he prevents people from being unjust and it has also been stated that another reason for the word مُحکم is that the ruler’s word is the law and he is not in need of anybody (LA). Ruh al-Maani states its meaning as: واضحة المعنی ظاھرة الدلالة محکمة العبارة
اُمّ – اُمّ means mother, and the word is used for anything that is responsible for the existence of another thing, or for its rearing, or for its reform, or for its origin (R). Thus, اُمّ is the original that gives birth to a thing or from which things branch out. So, by أُمُّ ٱلۡكِتَـٰبِ is meant the fundamentals. Jabeer states that ھن ام الکتاب لا نہن مکتوبات فی جمیع الکتاب (They are the basis of the Book because they are written into all heavenly scriptures) (IK) that is, they are the basic principles of religion.
أُخَرُ – It is the plural of اُخۡریٰ which is feminine of اٰخر and the word ءَايَـٰتٌ۬ is omitted after أُخَرُ but is understood from what follows which gives the description of the other type of verses. Its root is تاخیر which means left behind, and it is spoken of something other than what has been mentioned.
مُتَشَـٰبِهَـٰتٌ۬ – مُتَشَابه is from شبه and the شبه of something is its like by virtue of its condition and particulars (R). In the Quran, the term مُتَشَابه is used for that which is difficult to explain except by reference to its like and the similarity may be by way of the word or its meaning (R).
Imam Raghib’s discussion on مُحۡكَم (decisive) and مُتَشَابه (allegorical) verses: There are different opinions among the commentators as to which verses are decisive and which are allegorical. Imam Raghib in his book Mufradat has discussed this in length and in great detail. First, he classifies verses into three categories: مُحۡكَم مطلق (absolutely decisive), مُتَشَابه مطلق (absolutely allegorical), and مُحۡكَم (decisive) by one reason and مُتَشَابه (allegorical) by another reason. Further, مُتَشَابه (allegorical) verses are of three types: allegorical by reason of the word, allegorical by reason of its meaning, or allegorical by reason of both word and meaning. Then verses that are allegorical by reason of the word are of two types: either a single word or a phrase in a sentence. Allegory in the single word may be because of uncommonness or unfamiliarity as in: ابّ and یَزِفُون or because of partnership in speech as in the use of: یدَ and عینُ etcetera. In compound words the allegory may be because of abbreviation, an example of which is: وَإِنۡ خِفۡتُمۡ أَلَّا تُقۡسِطُواْ فِى ٱلۡيَتَـٰمَىٰ فَٱنكِحُواْ مَا طَابَ لَكُم (And if you fear that you cannot do justice to orphans, marry such women as seem good to you) (4:3) or because of the expansiveness of what has to be described as in: لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬ (Nothing is like Him) (42:11) . The attributes of Allah and the Day of Requital by virtue of their meaning are allegorical. The reason for this is that we cannot comprehend these attributes because we can only comprehend those things that we can feel or those that belongs to a category whose things we can feel. So, all matters falling in the realm of paradise, hell, requital are allegorical. The classification, when the allegory is in both word and meaning, is into five types. Only the first two classifications are taken up here. The first classification is based on quantity, like common or special, as for example: فَٱقۡتُلُواْ ٱلۡمُشۡرِكِينَ (…slay the idolaters) (9:5) where the words are common but the meaning is not to slay all idolaters but a special class of idolaters. The second classification is based on necessity as in فَٱنكِحُواْ مَا طَابَ لَكُم (…marry such women as seem good to you). In conclusion, he has written that all the explanations that commentators have given about decisive and allegorical verses are included in his classification.
Another classification of allegorical verses also exists. This too divides allegorical verses into three classes. Included in the first class are verses that describe things about whose true nature humans cannot comprehend such as affairs connected with Day of Requital etcetera, included in the second class are verses about which one can gain knowledge, for example, words of foreign languages, and difficult orders, and in the third class are verses whose knowledge only scholars can gain but not every person.
3-7b: زَيۡغٌ۬ – زَيۡغٌ۬ is to steadfastly deviate in a particular direction, as in: فَلَمَّا زَاغُوٓاْ أَزَاغَ ٱللَّهُ قُلُوبَهُمۡۚ (But when they deviated, Allah made their hearts deviate), and مَا زَاغَ ٱلۡبَصَرُ وَمَا طَغَىٰ (The eye turned not aside, nor did it exceed the limit) (53:17).
ٱبۡتِغَآءَ – It is derived from بَغَی which means having a desire to exceed moderation, and the meaning of بَغَیت الشئ and ابتغیته‘ is to seek or desire something in excess of what is proper (R). The word has specially been used extensively in sowing discord, as in: لَقَدِ ٱبۡتَغَوُاْ ٱلۡفِتۡنَةَ مِن قَبۡلُ (Certainly they sought (to sow) dissention before) (9:48) and يَبۡغُونَڪُمُ ٱلۡفِتۡنَةَ (seeking to sow dissention among you) (9:47).
ٱلۡفِتۡنَةِ – The actual meaning of فِتۡنَةِ has been explained in 2:191b. However, that meaning is not applicable here. This word has multiple meanings, and among them is to turn back a person from Truth. Accordingly, the meaning of فَتَنَ الرجُلَ is ازاله عما کان علیه (LA), that is he has been turned away from the state in which he was. Similarly, the meaning of لَيَفۡتِنُونَكَ in وَإِن ڪَادُواْ لَيَفۡتِنُونَكَ عَنِ ٱلَّذِىٓ أَوۡحَيۡنَآ إِلَيۡكَ (And surely they had purposed to turn thee away) (17:73) is given as: یمیلونك و یزیلونك , that is to persuade you and turn you away. It is also stated that in Arabic language the meaning of فِتۡنَةِ is to make a person incline away from the Truth, and the meaning of فِتۡنَةِ is also sometimes اضلال (LA). In the hadith انی اری الفتن خلال بیوتکم (I see fitnah in your houses) the meaning of فِتۡنَةِ is the dissention that was to arise in the various Muslim sects (LA). Any one of the three meanings of فِتۡنَةِ , that is, being turned away from the truth, to lead astray, and dissention could be meant here. Thus, the meaning of ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ may be desiring to turn away from the truth or desiring to lead astray, or desiring dissention. Their purpose, therefore, in following the allegorical is to create errors in place of Truth, or to lead people astray from the right religion, or to create dissention. According to Hazrat Mujahid, the meaning of فِتۡنَةِ here is doubt (IJ), that is to create doubt in the minds of people. Many commentators have accepted this in their commentaries and have stated that the meaning here is to turn people from their faith by creating misgivings and doubts.
تَأۡوِيل – It is derived from اوۡل which means to revert to its real self, and the meaning of تَأۡوِيلِ is:الۡمَرادَۃِ منه عِلمً کان او فعلاً رَدُّ الشئ اَلَی الغَایَة (Return a thing to its original purpose for which it was intended by knowledge or by action) (R). By تَأۡوِيلِ here is meant knowledge, but in: هَلۡ يَنظُرُونَ إِلَّا تَأۡوِيلَهُ ۥۚ يَوۡمَ يَأۡتِى تَأۡوِيلُهُ (Do they wait for aught but its final sequel? On the day when its final sequel comes…) (7:53) and ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً۬ (This is fair and better in the end) (17:35), تَأۡوِيلِ action is implied and means sequel or result.
Interpretation according to their own desire: The pronoun in ٱبۡتِغَآءَ تَأۡوِيلِهِ is said to stand for the covenant, that is, what is meant is a strange interpretation or an interpretation according to one’s desire that runs counter to the decisive verses (RM). Hence commentators have generally taken the meaning of ٱبۡتِغَآءَ تَأۡوِيلِهِ to be: طلب تاویل الذی یشتھونه‘ (interpreting it according to their own wish). Or it may mean, as the meaning of ٱبۡتِغَآءَ also evidences, that they exceed the limit in its interpretation, and exceeding the limit is that they do not tie the interpretation to the decisive verses. ٱبۡتِغَآءَ in the interpretation of allegorical verses is that one has a unidimensional focus on a word and pursues it so far that he does not consider other words or rules. This is a common mistake among those who follow the allegorical that their hard focus on one word causes them to ignore important, enlightened, and clear things, and there is also no doubt that they do this to fit their own preconceived notion. A person first establishes a particular idea in his mind and then picks up an allegorical word and twists and turns it to fit his predetermined idea.
3-7c: رَٲسِخُون –The establishment of something firmly is called رُسُوخ and راسخ فی العلم is someone with a proven knowledge (R). Some pause in their recitation after راسخ فی العلم (IK). So وَٱلرَّٲسِخُونَ فِى ٱلۡعِلۡمِ is common to what comes before and what comes after. Thus, none knows its interpretation save Allah and راسخ فی العلم and to show how راسخ فی العلم know its interpretation, the words يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ۬ مِّنۡ عِندِ رَبِّن have been added, that is they accept both the decisive and the allegorical verses to be from Allah. Thus, their rule is that they subordinate the allegorical to the decisive verses. In Bukhari, these words have been interpreted in the same way: وَٱلرَّٲسِخُونَ یعِلمون یقولون اٰمنابه (those rooted in knowledge also know their meaning and say we believe in it). Mujahid narrates a saying of Ibn Abbas in which he said: انا من الراسخین الّذین یعلمون تاویله (I am from those rooted in knowledge who know its meaning) (IK). An authentic hadith states about Ibn Abbas: اللّٰھم فَقِّھه فی الدین و علّمه التویل (O Allah! Grant him knowledge of religion and teach him interpretation). The meaning of decisive verses is clear and so this prayer can only be for the interpretation of allegorical verses. It is also obvious that if the meanings of allegorical verses cannot even be known to راسخ فی العلم (those firmly rooted in knowledge) then the revelation of these verses for the guidance of mankind is meaningless. As regards certain things like the nature of paradise and hell, there is no need for us to know these things in this world. When we leave this world for the next, then their real nature will also become manifest there.
3-7d: In this verse, Quran has provided a rule regarding decisive and allegorical verses. It indicates how the Christian faith strayed into error because of not distinguishing between what is decisive and what is allegorical. The foundation of the Christian faith rests on allegory. The most important evidence given regarding the divinity of Jesus is that he was called god in prophecies and his coming was likened to the coming of God. But this is a weak argument because prophecies are allegorical, and metaphors and similes are extensively used in them. If one examines the signs for the coming of Messiah, it becomes obvious that they are replete with metaphors and similes. In actuality, the prophecies that contain the mention of god are not for Jesus but for our Holy Prophet, and the proof of this is that Jesus too prophesied the coming of god. See Mathew 21:33-40 where in the parable of the vineyard, after mentioning the coming of the son, it is written that the lord of the vineyard will come himself. Further on in verse 43, it is clearly stated that, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof”. Thus, the god whose coming is prophesied in the Bible is the Holy Prophet but he did not claim to be god despite these prophecies.
Quite apart from this, the word god has been used in the Bible for pious men as in, “I have said, Ye are gods; and all of you are children of the Most High” (Psalm 82:6). In John 10:34, Jesus refers to this when he says: “Is it not written in your law, I said, Ye are gods?” Thus, the prophecy itself is a metaphor and the mention of the coming of god in it is no more than a metaphor. In addition, those prophecies pertain not to Jesus but to the Holy Prophet. Even apart from prophecies, the word god has been used in a metaphorical sense for pious persons, and the same meaning would hold in the other place. Thus, rejecting the decisive verses in favor of an allegorical verse is a dangerous error of the Christian faith. Jesus had also told them that his use of the phrase son of God for himself was in the same metaphorical sense in which all pious persons have been called god and son of god. Accordingly, when the Jews threatened to stone him, Jesus enquired from them that he had done many good deeds and for which of his good deeds did they want to stone him. Their reply was that they were threatening to stone him not for good deeds but because he blasphemed: “…thou, being a man, makest thyself God” (John 10:33). Jesus answered them, “Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came,…Say ye of him, whom the Father has sanctified , and sent into the world, Thou blasphemest; because I said, I am the Son of God?” (John 10:34-36). If one ponders on this conversation, it becomes obvious that if Jesus had actually claimed Divinity, then his reply to the charge that “…thou, being a man, makest thyself God” should have been, “I am God and the coming of God is written in your prophecies”. Instead, he replies that their elders had been called god in the revelation from God. If their being called God was not blasphemy, then why is his calling himself the Son of God a blasphemy. In other words, his reply was that he was the Son of God in the same manner as their elders had been called god. In reality, neither were the elders god, nor is he Son of God, but metaphorically they were called god and metaphorically he too is Son of God. Despite this clarity, Christians chose to adopt the allegorical and to reject the decisive. It was necessary, therefore, to elucidate the error of their faith. At the very beginning of this discussion, it is stated that Jesus did not have Divine attributes and then it is made clear that their error is based on adopting the allegorical. This they have done because of the perversity of their hearts which makes them follow the allegorical while ignoring the decisive. At the same time, Quran is also warning the Muslims not to make the same error.
False charge of prophethood against Mirza Ghulam Ahmad is based on the allegorical: Unfortunately, the same mistake is being made by those who attribute a claim of prophethood to Mirza Ghulam Ahmad of Qadian. The only evidence with them is that the prophecy regarding the coming of the Promised Messiah uses the word prophet for him. Now it is an established fact that prophecies are often metaphorical, and in particular this prophecy that contains the word prophet is replete with metaphors. In the same vein as the Israelite Messiah, the Promised Messiah, when confronted with the charge that he had used the word prophet in his writings, replied: “Has no previous saint said: او نبی وقت باشد اے مرید (The disciple has the authority of the prophet of the time)”. This was a clear declaration that his use of the word prophet in his writings is not in the sense in which it is used in religious terminology but in a literal sense and as a metaphor. Previous saints have also used this word in a metaphorical sense. He did not just leave the matter here but wrote very clearly in the end: سمّیتُ نبیاً من اللّٰه علیٰ طریق المجاز لا علیٰ وجه حقیقة (I have been named prophet by God in a metaphorical sense and not in the real sense).
It remains to be seen what is the rule that Quran gives regarding the explanation of decisive and allegorical verses. A difficulty that is confronted at this stage is that words often have several meanings. Persons with an agenda make whatever they wish allegorical and make it subservient to some other verse or interpret it according to their own wish. One person calls a verse decisive while another calls it allegorical. Does the Quran give any remedy for such a situation? A little reflection on the Quranic words shows that it gives a fool proof rule that ends all debate. The rule is that decisive verses are those that are: هُنَّ أُمُّ ٱلۡكِتَـٰبِ , that is they are the basis, or the roots, of the Book. Now اُم or root is that which is the basis. So, the guidance that Quran gives us is that by decisive verses are meant those that give the basic principles, and the manner of interpretation will be that minor and special issues that are in the nature of branches or children should be reverted to the root or اُم (the mother), that is to be subordinated to the basic principle.
Unless minor and special issues are brought in conformity with the basic principles, people will not be able to find the truth: If special issues are divorced from the fundamentals and law, the result will be as stated in the Quran: ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦ (seeking to mislead, and seeking to give it (their own) interpretation). Pursuing a particular issue with a single-minded purpose result in misleading interpretations and conflicting conclusions. To understand the correct meaning of a special matter, it is necessary to establish a principle and to interpret all issues arising from the special matter in accordance with the principle. This is the method that Quran advocates and by following it, not only external differences can be resolved but also the internal differences among Muslims can be settled to a considerable extent. Whatever issues are left unresolved will not be matters relating to principles because Quran claims that it has given complete instructions on all essential subjects. Minor and subsidiary issues are so extensive that it is not practical to gather them together and new issues keep sprouting daily. It must be admitted that Quran has clearly laid down and explained all the principles and has taken up only some subsidiary issues according to the needs of the time and to show that subsidiary matters have to be subordinated to principles and not the other way around. Unmindfulness of this rule has caused errors in religions, and has caused various Muslim sects to come up with Quranic interpretations against one another. If all sects agree to resolve subsidiary matters in the light of the decisive verses, as the Quran has postulated, many internal differences will get resolved.
3-8 Our Lord, make not our hearts to deviate after Thou hast guided us and grant us mercy from Thee; surely Thou art the most liberal Giver.a
3-9 Our Lord, surely Thou art the Gatherer of men on a day about which there is no doubt. Surely Allah will not fail in (His) promise.
رَبَّنَا لَا تُزِغۡ قُلُوبَنَا بَعۡدَ إِذۡ هَدَيۡتَنَا وَهَبۡ لَنَا مِن لَّدُنكَ رَحۡمَةًۚ إِنَّكَ أَنتَ ٱلۡوَهَّابُ (٨)
رَبَّنَآ إِنَّكَ جَامِعُ ٱلنَّاسِ لِيَوۡمٍ۬ لَّا رَيۡبَ فِيهِۚ إِنَّ ٱللَّهَ لَا يُخۡلِفُ ٱلۡمِيعَادَ (٩)
3-8a: ٱلۡوَهَّابُ – It is one of the attributes of Allah. The meaning of ھِبَة is to give away one’s kingdom to another without recompense (R) and ٱلۡوَهَّابُ manifests this action. Further: اِنّه‘ یُعۡطِی کُلا عَلیٰ قَدۡرِ اِسۡتحقاقِه (He gives to each according to their merit) (R).
The teaching of this prayer at this point clearly indicates that the people who mislead by following allegorical verses are those who accept guidance but have perversity in their hearts. Believers are taught this prayer to safeguard them against this perversity. Holy Prophet was so solicitous and full of benevolence for his disciples that he used to say this prayer abundantly for the education of his followers. Accordingly, Umme Salma narrates: ان النبی صلعم کان یقول یا مقلب القلوب قلبی علیٰ دینك ثم قرأ رَبَّنَا لَا تُزِغۡ قُلُوبَنَا بَعۡدَ إِذۡ هَدَيۡتَنَا وَهَبۡ لَنَا مِن لَّدُنكَ رَحۡمَةًۚ إِنَّكَ أَنتَ ٱلۡوَهَّابُ (IK). The meaning of this hadith is that the Holy Prophet used to pray: O Who causes hearts to deviate; keep my heart firm on my faith; then he used to make the prayer starting with رَبَّنَا لَا تُزِغۡ قُلُوبَنَا . It is also narrated that Abu Bakar used to say this prayer after reciting the Fatihah. The believer has been taught in this prayer that he should not rely on himself but should ask for Allah’s help in all conditions.
Bayan-ul-Quran 