5:90 O YOU who have attained to faith! Intoxicants, and games of chance, and idolatrous practices, and the divining of the future are but a loathsome evil of Satan's doing:' shun it, then, so that you might attain to a happy state!
Muhammad Asad (The Message Of Quran)
 
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Edip-Layth Multiple-Meaning Verses: Requiring Knowledge and Good Intention 3:7 He is the One who sent down to you the book, from which there are definite signs; they are the essence of the book; and others, which are multiple-meaning. As for those who have disease in their hearts, eager to cause confusion and eager to derive their interpretation, they will follow what is multiple-meaning from it. But none knows their meaning except God and those who are well founded in knowledge; they say, "We acknowledge it, all is from our Lord." None will remember except the people of intellect.2
The Monotheist Group 3:7 He is the One who sent down to you the Scripture, from which there are governing verses; they are the essence of the Scripture; and others which are similar. As for those who have disease in their hearts, they will follow what is similar from it seeking to confuse, and seeking to derive an interpretation. But none know its interpretation except God and those who are well founded in knowledge; they say: "We believe in it, all is from our Lord." And none will remember except the people of understanding.
Muhammad Asad 3:7 He it is who has bestowed upon thee from on high this divine writ, containing messages that are clear in and by themselves - and these are the essence of the divine writ - as well as others that are allegorical.5 Now those whose hearts are given to swerving from the truth go after that part of the divine writ6 which has been expressed in allegory, seeking out [what is bound to create] confusion,7 and seeking [to arrive at] its final meaning [in an arbitrary manner]; but none save God knows its final meaning.8 Hence, those who are deeply rooted in knowledge say: "We believe in it; the whole [of the divine writ] is from our Sustainer - albeit none takes this to heart save those who are endowed with insight.
Rashad Khalifa 3:7 He sent down to you this scripture, containing straightforward verses - which constitute the essence of the scripture - as well as multiple-meaning or allegorical verses. Those who harbor doubts in their hearts will pursue the multiple-meaning verses to create confusion, and to extricate a certain meaning. None knows the true meaning thereof except GOD and those well founded in knowledge. They say, "We believe in this - all of it comes from our Lord." Only those who possess intelligence will take heed.
Shabbir Ahmed 3:7 (The Book He has sent down, bears an important Principle.) He is the One Who has revealed to you (O Prophet!) the scripture. In it some verses are literal, while some verses are allegorical. The verses that pertain to Permanent Values have been presented literally. These verses, Muhkamat, are the essence of the Divine law. On the other hand, abstract phenomena, some historical events, and the World of the Unseen are described in similes, metaphors and allegories (Mutashaabihaat) for your understanding. But those who are given to crookedness in their hearts pursue the allegories and try to give them literal meanings, thus creating dissension of thought. None encompasses their final meaning (of such as the Essence of God, His Throne, His Hand, His Book of Decrees, the exact mode of revelation on the heart of the messengers, the Eternity) but God. Those who are well founded in knowledge understand why the allegories have been used and they keep learning from them. They proclaim the belief that the entire Book is from their Lord. As the human knowledge evolves, more and more allegories will unfold their literal meaning. But only the men and women of understanding will bear this fact in mind. 2
Transliteration 3:7 Huwa allathee anzala AAalayka alkitabaminhu ayatun muhkamatun hunna ommualkitabi waokharu mutashabihatun faammaallatheena fee quloobihim zayghun fayattabiAAoona matashabaha minhu ibtighaa alfitnati waibtighaata/weelihi wama yaAAlamu ta/weelahu illa Allahuwaalrrasikhoona fee alAAilmi yaqooloona amannabihi kullun min AAindi rabbina wama yaththakkaruilla oloo al-albabi
A 3:7 هو الذى انزل عليك الكتب منه ءايت محكمت هن ام الكتب واخر متشبهت فاما الذين فى قلوبهم زيغ فيتبعون ما تشبه منه ابتغاء الفتنة وابتغاء تاويله وما يعلم تاويله الا الله والرسخون فى العلم يقولون ءامنا به كل من عند ربنا وما يذكر الا اولوا الالبب
Edip-Layth 3:8 "Our Lord, do not make our hearts deviate after You have guided us, and grant us from You a mercy; You are the Grantor."
The Monotheist Group 3:8 "Our Lord, do not make our hearts deviate after You have guided us, and grant us from You a mercy; You are the Grantor."
Muhammad Asad 3:8 "O our Sustainer! Let not our hearts swerve from the truth after Thou hast guided us; and bestow upon us the gift of Thy grace: verily, Thou art the [true] Giver of Gifts.
Rashad Khalifa 3:8 "Our Lord, let not our hearts waver, now that You have guided us. Shower us with Your mercy; You are the Grantor.
Shabbir Ahmed 3:8 They say, "Our Lord! Let not our hearts waver, now that you have guided us, and bestow upon us grace from Your Presence. You, only You are the Grantor of all that is good."
Transliteration 3:8 Rabbana la tuzigh quloobanabaAAda ith hadaytana wahab lana min ladunkarahmatan innaka anta alwahhabu
A 3:8 ربنا لا تزغ قلوبنا بعد اذ هديتنا وهب لنا من لدنك رحمة انك انت الوهاب
Edip-Layth 3:9 "Our Lord, You are the Gatherer of the people for a day in which there is no doubt; God does not break His appointment."
The Monotheist Group 3:9 "Our Lord, You will gather the people for a Day in which there is no doubt; God does not break His appointment."
Muhammad Asad 3:9 "O our Sustainer! Verily, Thou wilt gather mankind together to witness the Day about [the coming of] which there is no doubt: verily, God never fails to fulfil His promise."
Rashad Khalifa 3:9 "Our Lord, You will surely gather the people on a day that is inevitable. GOD never breaks a promise."
Shabbir Ahmed 3:9 "Our Lord! You will surely gather all mankind together on a Day about the advent of which there is no doubt. God never fails in His promise."
Transliteration 3:9 Rabbana innaka jamiAAu alnnasiliyawmin la rayba feehi inna Allaha layukhlifu almeeAAada
A 3:9 ربنا انك جامع الناس ليوم لا ريب فيه ان الله لا يخلف الميعاد
Edip-Layth Winners versus Losers 3:10 As for those who did not appreciate, neither their money nor their children will avail them anything from God. They are the fuel for the fire.
The Monotheist Group 3:10 As for those who rejected, neither their money nor their children will avail them anything from God. They are the fuel for the Fire.
Muhammad Asad 3:10 BEHOLD, as for those who are bent on denying the truth - neither their worldly possessions nor their offspring will in the least avail them against God; and it is they, they who shall be the fuel of the fire!
Rashad Khalifa 3:10 Those who disbelieve will never be helped by their money, nor by their children, against GOD. They will be fuel for Hell.
Shabbir Ahmed 3:10 Those who reject Divine guidance, neither their wealth nor their children will avail them against God. They will be fuel for the fire.
Transliteration 3:10 Inna allatheena kafaroo lan tughniyaAAanhum amwaluhum wala awladuhum mina Allahishay-an waola-ika hum waqoodu alnnari
A 3:10 ان الذين كفروا لن تغنى عنهم امولهم ولا اولدهم من الله شيا واولئك هم وقود النار
Edip-Layth 3:11 Like the behavior of the people of Pharaoh and those before them. They rejected Our signs, so God took them for their sins. God is severe in retribution.3
The Monotheist Group 3:11 Like the behavior of the people of Pharaoh and those before them. They rejected Our signs so God took them for their sins. God is awesome in retribution.
Muhammad Asad 3:11 [To them shall - happen] the like of what happened to Pharaoh's people and those who lived before them: they gave the lie to Our messages - and so God took them to task for their sins: for God is severe in retribution.
Rashad Khalifa 3:11 Like Pharaoh's people and those before them, they rejected our revelations and, consequently, GOD punished them for their sins. GOD is strict in enforcing retribution.
Shabbir Ahmed 3:11 Like Pharaoh's people and the ones before them, these people reject Our revelations, and so God will seize them for their trailing behind in humanity. God's Law of Requital is strong in pursuing and grasping.
Transliteration 3:11 Kada/bi ali firAAawna waallatheenamin qablihim kaththaboo bi-ayatinafaakhathahumu Allahu bithunoobihim waAllahushadeedu alAAiqabi
A 3:11 كداب ءال فرعون والذين من قبلهم كذبوا بايتنا فاخذهم الله بذنوبهم والله شديد العقاب
Edip-Layth 3:12 Say to those who did not appreciate, "You will be defeated and gathered towards hell. What a miserable abode!"
The Monotheist Group 3:12 Say to those who have rejected: "You will be defeated and gathered towards Hell, what a miserable abode!"
Muhammad Asad 3:12 Say unto those who are bent on denying the truth: "You shall be overcome and gathered unto hell - and how evil a resting-place!"
Rashad Khalifa 3:12 Say to those who disbelieve, "You will be defeated, then gathered in Hell; what a miserable abode!"
Shabbir Ahmed 3:12 (O Messenger!) Say to the rejecters, "Soon you shall be overcome and then will be gathered together to Hell, a miserable bed to lie on."
Transliteration 3:12 Qul lillatheena kafaroo satughlaboonawatuhsharoona ila jahannama wabi/sa almihadu
A 3:12 قل للذين كفروا ستغلبون وتحشرون الى جهنم وبئس المهاد
Edip-Layth 3:13 There was a sign for you in the two groups that met. One was fighting in the cause of God, and the other was ingrate. They thus saw them as twice their number with their eyes. God supports with His victory whomever He wills. In this is a lesson for those with vision.
The Monotheist Group 3:13 There was a sign for you in the two groups that met. One was fighting in the cause of God, and the other was rejecting. They thus saw them as twice their number with their eyes. And God supports with His victory whom He wills. In this is a lesson for those with vision.
Muhammad Asad 3:13 You have already had a sign in the two hosts that met in battle, one host fighting in God's cause and the other denying Him; with their own eyes [the former] saw the others as twice their own number: but God strengthens with His succour whom He wills. In this, behold, there is indeed a lesson for all who have eyes to see.9
Rashad Khalifa Believers: The Ultimate Victors 3:13 An example has been set for you by the two armies who clashed - one army was fighting in the cause of GOD, while the other was disbelieving. They saw with their own eyes that they were twice as many. GOD supports with His victory whomever He wills. This should provide an assurance for those who possess vision.
Shabbir Ahmed 3:13 (Only recently at Badr) there was a sign for you in the two armies that met in combat. One was fighting in the cause of God, the other denying Him. With their own eyes the two armies saw each other as twice their number. But God strengthens people with His support according to His laws. This must be a lesson for people of vision for all times. 3
Transliteration 3:13 Qad kana lakum ayatun feefi-atayni iltaqata fi-atun tuqatilu fee sabeeli Allahiwaokhra kafiratun yarawnahum mithlayhim ra/yaalAAayni waAllahu yu-ayyidu binasrihi manyashao inna fee thalika laAAibratan li-olee al-absari
A 3:13 قد كان لكم ءاية فى فئتين التقتا فئة تقتل فى سبيل الله واخرى كافرة يرونهم مثليهم راى العين والله يويد بنصره من يشاء ان فى ذلك لعبرة لاولى الابصر
Edip-Layth 3:14 It has been adorned for people to love the desire of women, buildings, ornaments made from gold and silver, trained horses, the livestock, and fields. These are the enjoyment of the world, and with God is the best place of return.4
The Monotheist Group 3:14 It has been adorned for people to love the desire of the most modern things, and buildings, and ornaments made from gold and silver, and trained horses, and the livestock, and fields. These are the enjoyment of the world, and with God are the best goods.
Muhammad Asad 3:14 ALLURING unto man is the enjoyment of worldly desires through women, and children, and heaped-up treasures of gold and silver, and horses of high mark, and cattle, and lands. All this may be enjoyed in the life of this world - but the most beauteous of all goals is with God.
Rashad Khalifa Different Priorities 3:14 Adorned for the people are the worldly pleasures, such as the women, having children, piles upon piles of gold and silver, trained horses, livestock, and crops. These are the materials of this world. A far better abode is reserved at GOD.
Shabbir Ahmed 3:14 Beautiful for mankind is love of the joys that come from women and children, heaps of gold and silver, branded horses, cattle and well-tilled land. These are comforts of the life of the world. God! With Him is a more excellent abode. 4
Transliteration 3:14 Zuyyina lilnnasi hubbualshshahawati mina alnnisa-i waalbaneenawaalqanateeri almuqantarati mina alththahabiwaalfiddati waalkhayli almusawwamati waal-anAAamiwaalharthi thalika mataAAu alhayatialddunya waAllahu AAindahu husnualmaabi
A 3:14 زين للناس حب الشهوت من النساء والبنين والقنطير المقنطرة من الذهب والفضة والخيل المسومة والانعم والحرث ذلك متع الحيوة الدنيا والله عنده حسن الماب
Edip-Layth 3:15 Say, "Shall I inform you of what is greater than all this? For those who are aware, at their Lord there will be gardens with rivers flowing beneath, abiding there eternally, and purified mates, and an acceptance from God. God is Seer of the servants."
The Monotheist Group 3:15 Say: "Shall I inform you of what is greater than all this? For those who believe in their Lord will be estates with rivers flowing beneath, in them they abide eternally, and with pure mates, and an acceptance from God. And God is watcher over the servants."
Muhammad Asad 3:15 Say: "Shall I tell you of better things than those [earthly joys]? For the God-conscious there are, with their Sustainer, gardens through which running waters flow, therein to abide, and spouses pure, and God's goodly acceptance." And God sees all that is in [the hearts of] His servants -
Rashad Khalifa 3:15 Say, "Let me inform you of a much better deal: for those who lead a righteous life, reserved at their Lord, are gardens with flowing streams, and pure spouses, and joy in GOD's blessings." GOD is Seer of His worshipers.
Shabbir Ahmed 3:15 Say (O Messenger!), "Shall I inform you of something better than these, with which the upright will be rewarded by their Lord? - Gardens with flowing streams beneath, where they will live forever with spouses of spotless character and the blissful Approval of God. God is Seer of His servants."
Transliteration 3:15 Qul aonabbi-okum bikhayrin min thalikumlillatheena ittaqaw AAinda rabbihim jannatun tajreemin tahtiha al-anharu khalideena feehawaazwajun mutahharatun waridwanunmina Allahi waAllahu baseerun bialAAibadi
A 3:15 قل اونبئكم بخير من ذلكم للذين اتقوا عند ربهم جنت تجرى من تحتها الانهر خلدين فيها وازوج مطهرة ورضون من الله والله بصير بالعباد
Edip-Layth 3:16 The ones who say, "Our Lord, we acknowledge, so forgive us our sins, and spare us the retribution of the fire."
The Monotheist Group 3:16 The ones who say: "Our Lord, we believe, so forgive us our sins, and spare us the retribution of the Fire."
Muhammad Asad 3:16 those who say, "O our Sustainer! Behold, we believe [in Thee]; forgive us, then, our sins, and keep us safe from suffering through the fire" - :
Rashad Khalifa 3:16 They say, "Our Lord, we have believed, so forgive us our sins, and spare us the agony of the hellfire."
Shabbir Ahmed 3:16 Those who say, "Our Lord! We have chosen to be graced with belief. So, protect us from trailing behind in honor and save us from the agony of fire."
Transliteration 3:16 Allatheena yaqooloona rabbanainnana amanna faighfir lana thunoobanawaqina AAathaba alnnari
A 3:16 الذين يقولون ربنا اننا ءامنا فاغفر لنا ذنوبنا وقنا عذاب النار
End Notes
Edip-Layth - Quran: A Reformist Translation
Edip-Layth - End Note 2 (3:7)
The Arabic word we have translated as "multiple meanings" is mutashabihat. The word comes from shabaha (to became similar), and its singular form is mutashabih, which means "similar," "multiple-meaning," or "allegorical" (see 2:118; 2:70; 4:157; 6:99; 6:141; 2:25). The verse about the mutashabih (allegorical or multi-meaning) verses itself is mutashabih. This is one of the most commonly mistranslated verses, and it has crucial implications for understanding the Quran. See 2:106; 16:44; 17:46; 23:14; 41:44; 56:79 for examples of multiple-meaning statements. Also, See 39:23. The word can be confusing for a novice. Verse 39:23, for instance, uses mutashabihat for the entire Quran, referring to its overall similarity -- in other words, its consistency. In a narrower sense, however, mutashabihat refers to all verses which can be understood in more than one way. The various meanings or implications require some special qualities from the person listening to or reading the Quran: an attentive mind, a positive attitude, contextual perspective, the patience necessary for research, and so forth. It is one of the intriguing features of the Quran that the verse about mutashabih verses of the Quran is itself mutashabih -- that is, it has multiple meanings. The word in question, for instance, can mean "similar", as we have seen; it can mean, "possessing multiple meanings"; it can also mean "allegorical" (where one single, clearly identifiable element represents another single, clearly identifiable element). As you may have noticed, interpretation of the last part of 3:7 depends on how one punctuates the verse. (There is no punctuation in the original Arabic text.) If one stops after the word "God", then one will assume, as centuries of Sunni and Shiite scholars have, that even those who possess deep levels of knowledge will never be able to understand the "mutashabih" verses. However, if the sentence does not stop there, the meaning will change to the opposite: Those who possess knowledge will be able to understand the meaning of allegorical or multiple- meaning verses. For a detailed discussion on this verse, see the Sample Comparisons section in the Introduction.

Edip-Layth - End Note 3 (3:11)
The word aya in its singular form occurs 84 times in the Quran and, in all of the occurrences, means miracle, evidence, or lesson. However, its plural form ayat is used both for miracle/evidence/lesson AND for the language of revelation that entails or leads to those miracles/evidences/lessons. See 2:106.

Edip-Layth - End Note 4 (3:14)
The topic of the previous verse is the fighting armies, which were almost all male. "The people" in verse 3:14 refers to adult males who are expected to draft for military service. Verse 3:14 gives a list of weaknesses in the minds of the drafted male population to join the military for defending their community. A short-term preoccupation with those blessings, ironically, could be the cause of long-term destruction and deprivation from all.

Muhammad Asad - The Message Of Quran
Muhammad Asad - End Note 5 (3:7)
The above passage may be regarded as a key to the understanding of the Qur'an. Tabari identifies the ayat muhkamat ("messages that are clear in and by themselves") with what the philologists and jurists describe as nass - namely, ordinances or statements which are self-evident (zahir) by virtue of their wording (cf. Lisan at-'Arab, art. nass). Consequently, Tabari regards as ayat muhkamat only those statements or ordinances of the Qur'an which do not admit of more than one interpretation (which does not, of course, preclude differences of opinion regarding the implications of a particular ayah muhkamah). In my opinion, however, it would be too dogmatic to regard any passage of the Qur'an which does not conform to the above definition as mutashabih ("allegorical"): for there are many statements in the Qur'an which are liable to more than one interpretation but are, nevertheless, not allegorical - just as there are many expressions and passages which, despite their allegorical formulation, reveal to the searching intellect only one possible meaning. For this reason, the ayat mutashabihat may be defined as those passages of the Qur'an which are expressed in a figurative manner, with a meaning that is metaphorically implied but not directly, in so many words, stated. The ayat muhkamat are described as the "essence of the divine writ" (umm al-kitab) because they comprise the fundamental principles underlying its message and, in particular, its ethical and social teachings: and it is only on the basis of these clearly enunciated principles that the allegorical passages can be correctly interpreted. (For a more detailed discussion of symbolism and allegory in the Qur'an. see Appendix 1.)

Muhammad Asad - End Note 6 (3:7)
Lit., "that of it".

Muhammad Asad - End Note 7 (3:7)
The "confusion" referred to here is a consequence of interpreting allegorical passages in an "arbitrary manner" (Zamakhshari).

Muhammad Asad - End Note 8 (3:7)
According to most of the early commentators, this refers to the interpretation of allegorical passages which deal with metaphysical subjects - for instance, God's attributes, the ultimate meaning of time and eternity, the resurrection of the dead, the Day of Judgment, paradise and hell, the nature of the beings or forces described as angels, and so forth - all of which fall within the category of al-ghayb, i.e., that sector of reality which is beyond the reach of human perception and imagination and cannot, therefore, be conveyed to man in other than allegorical terms. This view of the classical commentators, however, does not seem to take into account the many Qur'anic passages which do not deal with metaphysical subjects and yet are, undoubtedly, allegorical in intent and expression. To my mind, one cannot arrive at a correct understanding of the above passage without paying due attention to the nature and function of allegory as such. A true allegory - in contrast with a mere pictorial paraphrase of something that could equally well be stated in direct terms - is always meant to express in a figurative manner something which, because of its complexity, cannot be adequately expressed in direct terms or propositions and, because of this very complexity, can be grasped only intuitively, as a general mental image, and not as a series of detailed "statements": and this seems to be the meaning of the phrase, "none save God knows its final meaning".

Muhammad Asad - End Note 9 (3:13)
It is generally assumed that this is an allusion to the battle of Badr, in the third week of Ramadan, 2H., in which three hundred and odd poorly-equipped Muslims, led by the Prophet, utterly routed a well-armed Meccan force numbering nearly one thousand men, seven hundred camels and one hundred horses; it was the first open battle between the pagan Quraysh and the young Muslim community of Medina. According to some commentators, however (e.g., Manar III, 234), the above Qur'anic passage has a general import and alludes to an occurrence often witnessed in history - namely, the victory of a numerically weak and ill-equipped group of people, filled with a burning belief in the righteousness of their cause, over a materially and numerically superior enemy lacking a similar conviction. The fact that in this Qur'an-verse the believers are spoken of as being faced by an enemy "twice their number" (while at the battle of Badr the pagan Quraysh were more than three times the number of the Muslims) lends great plausibility to this explanation - and particularly so in view of the allusion, in the next verse, to material riches and worldly power.

Shabbir Ahmed -
Shabbir Ahmed - End Note 2 (3:7)
Every verse of the Qur'an is Muhkam, absolute truth. The context enables us to understand which ones are to be taken literally and which ones are to be taken allegorically. Each verse in the Book complements another. 11:1, 39:23, 41:53, 47:20, 74:31

Shabbir Ahmed - End Note 3 (3:13)
The believers in their motivation saw the manifold enemy just twice their own numbers, while the deniers saw the smaller opponents twice the size they actually were. God helps those who help themselves

Shabbir Ahmed - End Note 4 (3:14)
Believers in the Divine laws see this comfort as the means to a higher Goal --- Service --- Self-actualization --- Paradise

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