5:57 O you who acknowledge, do not take as allies those who have taken your system as fun and games from among those who have been given the book before you and the ingrates. Be aware of God if you are those who acknowledge.
Edip-Layth (Quran: A Reformist Translation)
 
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Edip-Layth 3:89 Except those who repent after this and reform, then God is Forgiver, Compassionate.
The Monotheist Group 3:89 Except those who repent after this and make amends, then God is Forgiver, Merciful.
Muhammad Asad 3:89 But excepted shall be they that afterwards repent and put themselves to rights: for, behold, God is much-forgiving, a dispenser of grace.
Rashad Khalifa 3:89 Exempted are those who repent thereafter, and reform. GOD is Forgiver, Most Merciful.
Shabbir Ahmed 3:89 Except those who practically repent by ceasing their transgressions, start journeying in the right direction and, thus, take corrective action. God is Absolver of faults, Nourisher of the Universe. 35
Transliteration 3:89 Illa allatheena taboomin baAAdi thalika waaslahoo fa-inna Allahaghafoorun raheemun
A 3:89 الا الذين تابوا من بعد ذلك واصلحوا فان الله غفور رحيم
Edip-Layth Repentance and Criterion for Charity 3:90 Those who have rejected after their acknowledgement, then increased in rejection, their repentance will not be accepted; they are the strayers.
The Monotheist Group 3:90 Those who have rejected after their belief then increased in rejection, their repentance will not be accepted, they are the strayers.
Muhammad Asad 3:90 Verily, as for those who are bent on denying the truth after having attained to faith, and then grow [ever more stubborn] in their refusal to acknowledge the truth, their repentance [of other sins] shall not be accepted:70 for it is they who have truly gone astray.
Rashad Khalifa When Repentance is Unacceptable 3:90 Those who disbelieve after believing, then plunge deeper into disbelief, their repentance will not be accepted from them; they are the real strayers.
Shabbir Ahmed 3:90 As for those who reject faith after choosing to believe, and then, go on adding to their defiance of faith, their repentance will not be accepted. For, it is those who have chosen the wrong direction. 36
Transliteration 3:90 Inna allatheena kafaroo baAAda eemanihimthumma izdadoo kufran lan tuqbala tawbatuhum waola-ikahumu alddalloona
A 3:90 ان الذين كفروا بعد ايمنهم ثم ازدادوا كفرا لن تقبل توبتهم واولئك هم الضالون
Edip-Layth 3:91 Those who have rejected and died while they are ingrates, if the earth full of gold were to be ransomed with it, it would not be accepted from any of them. For these there will be a painful retribution and they will have no supporters.
The Monotheist Group 3:91 Those who have rejected and died while they are rejecters, if the Earth full of gold were to be ransomed with it would not be accepted from any of them. For these there will be a painful retribution and they will have no supporters.
Muhammad Asad 3:91 Verily, as for those who are bent on denying the truth and die as deniers of the truth - not all the gold on earth could ever be their ransom.71 It is they for whom grievous suffering is in store; and they shall have none to succour them.
Rashad Khalifa 3:91 Those who disbelieve and die as disbelievers, an earthful of gold will not be accepted from any of them, even if such a ransom were possible. They have incurred painful retribution; they will have no helpers.
Shabbir Ahmed 3:91 Those who reject the truth and prefer to journey through life in the darkness of ignorance, and die as deniers, thereafter, not even the entire gold of the earth could ever be their ransom. It is they for whom is reserved a grievous torment and for them will be no helpers. 37
Transliteration 3:91 Inna allatheena kafaroo wamatoowahum kuffarun falan yuqbala min ahadihim miloal-ardi thahaban walawi iftada bihi ola-ikalahum AAathabun aleemun wama lahum min nasireena
A 3:91 ان الذين كفروا وماتوا وهم كفار فلن يقبل من احدهم ملء الارض ذهبا ولو افتدى به اولئك لهم عذاب اليم وما لهم من نصرين
Edip-Layth 3:92 You will not reach piety until you spend from what you love. Whatever you spend, God is aware of it.
The Monotheist Group 3:92 You will not reach piety until you spend from what you love; and whatever you spend, God is aware of it.
Muhammad Asad 3:92 [But as for you, O believers,] never shall you attain to true piety unless you spend on others out of what you cherish yourselves; and whatever you spend - verily, God has full knowledge thereof.72
Rashad Khalifa 3:92 You cannot attain righteousness until you give to charity from the possessions you love. Whatever you give to charity, GOD is fully aware thereof.
Shabbir Ahmed 3:92 You will never attain exponential growth of the 'self' unless you open up for others the possessions you cherish. And whatever you spend, certainly, God is well Aware thereof. 38
Transliteration 3:92 Lan tanaloo albirra hattatunfiqoo mimma tuhibboona wama tunfiqoo minshay-in fa-inna Allaha bihi AAaleemun
A 3:92 لن تنالوا البر حتى تنفقوا مما تحبون وما تنفقوا من شىء فان الله به عليم
Edip-Layth Prohibitions Falsely Attributed to God 3:93 All the food used to be lawful to the Children of Israel except what Israel forbade for himself before the Torah was sent down. Say, "Bring the Torah and recite it if you are truthful."
The Monotheist Group 3:93 All the food was made lawful to the Children of Israel except what Israel forbade for himself before the Torah was sent down. Say: "Bring the Torah and recite it if you are truthful."
Muhammad Asad 3:93 ALL FOOD was lawful unto the children of Israel, save what Israel had made unlawful unto itself [by its sinning] before the Torah was bestowed from on high.73 Say: "Come forward, then, with the Torah and recite it, if what you say is true!"
Rashad Khalifa 3:93 All food used to be lawful for the Children of Israel, until Israel imposed certain prohibitions on themselves before the Torah was sent down. Say, "Bring the Torah and read it, if you are truthful."
Shabbir Ahmed 3:93 All means of physical sustenance were abundantly available to the Children of Israel, except what Israel as a community had deprived themselves (due to their transgressions) - before the Torah was revealed. Say, "Bring the Torah and study it if you are truthful." 39
Transliteration 3:93 Kullu alttaAAami kanahillan libanee isra-eela illa ma harramaisra-eelu AAala nafsihi min qabli an tunazzala alttawratuqul fa/too bialttawrati faotlooha inkuntum sadiqeena
A 3:93 كل الطعام كان حلا لبنى اسرءيل الا ما حرم اسرءيل على نفسه من قبل ان تنزل التورىة قل فاتوا بالتورىة فاتلوها ان كنتم صدقين
Edip-Layth 3:94 Whoever invents lies about God after this, these are the wicked.
The Monotheist Group 3:94 Whoever invents lies about God after this, these are the wicked.
Muhammad Asad 3:94 And all who henceforth invent lies about God - it is they, they who are evildoers!74
Rashad Khalifa Do Not Prohibit What Is Lawful 3:94 Those who fabricate false prohibitions after this, and attribute them to GOD, are truly wicked.
Shabbir Ahmed 3:94 Then, whoever invents a lie concerning God, after this (clear evidence), it is those who will be unjust.
Transliteration 3:94 Famani iftara AAala Allahialkathiba min baAAdi thalika faola-ika humualthalimoona
A 3:94 فمن افترى على الله الكذب من بعد ذلك فاولئك هم الظلمون
Edip-Layth 3:95 Say, "God bears truth. Follow the creed of Abraham, monotheism, and he was not of those who set up partners."
The Monotheist Group 3:95 Say: "God bears truth. Follow the creed of Abraham, monotheism, and he was not of those who set up partners."
Muhammad Asad 3:95 Say: "God has spoken the truth: follow, then, the creed of Abraham, who turned away from all that is false, and was not of those who ascribe divinity to aught beside God."
Rashad Khalifa 3:95 Say, "GOD has proclaimed the truth: You shall follow Abraham's religion - monotheism. He never was an idolater."
Shabbir Ahmed 3:95 Say, "God has declared the truth. Follow, then, the Creed of Abraham, the upright who shunned all falsehood. For, he was not of those who choose authorities besides God."
Transliteration 3:95 Qul sadaqa Allahu faittabiAAoomillata ibraheema haneefan wama kanamina almushrikeena
A 3:95 قل صدق الله فاتبعوا ملة ابرهيم حنيفا وما كان من المشركين
Edip-Layth The First Public House 3:96 The first house established for the public is the one in Bakka, blessed, and guidance for the worlds.25
The Monotheist Group 3:96 The first Dwelling established for the people is the one in Bakk'a, blessed, and a guidance for the worlds.
Muhammad Asad 3:96 Behold, the first Temple ever set up for mankind was indeed the one at Bakkah:75 rich in blessing, and a [source of] guidance unto all the worlds,
Rashad Khalifa 3:96 The most important shrine established for the people is the one in Becca; a blessed beacon for all the people.
Shabbir Ahmed 3:96 In fact, (he erected) the First House (Sanctuary or Meeting Point) appointed for all mankind, that is at the blessed Bakkah, for it is to serve as a beacon of light for all humanity 40
Transliteration 3:96 Inna awwala baytin wudiAAa lilnnasilallathee bibakkata mubarakan wahudan lilAAalameena
A 3:96 ان اول بيت وضع للناس للذى ببكة مباركا وهدى للعلمين
Edip-Layth 3:97 In it are clear signs: the place of Abraham. Whoever enters it will be secure. Pilgrimage to the sanctuary is a duty from God for the people who can afford a means to it. Whoever rejects, and then God has no need of the worlds.
The Monotheist Group 3:97 In it are clear signs: the situation of Abraham. And whoever enters it will be secure. And God is owed from the people to make Pilgrimage to the Dwelling, whoever can make a path to it. And whoever rejects, then God has no need of the worlds.
Muhammad Asad 3:97 full of clear messages.76 [It is] the place whereon Abraham once stood; and whoever enters it finds inner peace.77 Hence, pilgrimage unto the Temple is a duty owed to God by all people who are able to undertake it. And as for those who deny the truth - verily, God does not stand in need of anything in all the worlds.
Rashad Khalifa 3:97 In it are clear signs: the station of Abraham. Anyone who enters it shall be granted safe passage. The people owe it to GOD that they shall observe Hajj to this shrine, when they can afford it. As for those who disbelieve, GOD does not need anyone.
Shabbir Ahmed 3:97 Therein are clear messages (to achieve that coveted goal and recall) how Abraham once took his stand (against all divisions of humanity and was granted the leadership of all mankind 2:124-125). Those who enter the System symbolized thereby shall find inner peace and external security. So, joining the Hajj Convention at this Meeting Point for the cause of God alone is due on all people who (understand the noble objective and) have the circumstantial means to undertake the visit. One who denies (this wisdom, should know that) certainly, God is Absolutely Independent of His creation. 41
Transliteration 3:97 Feehi ayatun bayyinatunmaqamu ibraheema waman dakhalahu kana aminanwalillahi AAala alnnasi hijjualbayti mani istataAAa ilayhi sabeelan waman kafarafa-inna Allaha ghaniyyun AAani alAAalameena
A 3:97 فيه ءايت بينت مقام ابرهيم ومن دخله كان ءامنا ولله على الناس حج البيت من استطاع اليه سبيلا ومن كفر فان الله غنى عن العلمين
Edip-Layth 3:98 Say, "O people of the book, why do you reject God's signs, while God is witness over what you do?"
The Monotheist Group 3:98 Say: "O people of the Scripture, why do you reject God's signs, while God is witness over what you do?"
Muhammad Asad 3:98 SAY: "O followers of earlier revelation! Why do you refuse to acknowledge the truth of God's messages, when God is witness to all that you do?"
Rashad Khalifa 3:98 Say, "O followers of the scripture, why do you reject these revelations of GOD, when GOD is witnessing everything you do?"
Shabbir Ahmed 3:98 Say, "O People of the Book! Why do you reject God's messages when God Himself is Witness to all that you do?"
Transliteration 3:98 Qul ya ahla alkitabi limatakfuroona bi-ayati Allahi waAllahushaheedun AAala ma taAAmaloona
A 3:98 قل ياهل الكتب لم تكفرون بايت الله والله شهيد على ما تعملون
End Notes
Shabbir Ahmed -
Shabbir Ahmed - End Note 35 (3:89)
The terms Taubah, Ghafoor and Raheem have been translated according to the Quraish lexicon

Shabbir Ahmed - End Note 36 (3:90)

Shabbir Ahmed - End Note 37 (3:91)
We have already seen that 'Azaab = Torment = Chastisement = Punishment = Suffering, is a natural consequence of transgressions according to the Law of Cause and Effect. God does not punish people out of rage like human tyrants and kings. Reward and punishment are built-in results of one's own deeds. So, no helpers either

Shabbir Ahmed - End Note 38 (3:92)
God, the Knower of your own 'self', reminds you that Paradise is for those who attain self-actualization by giving. 92:18

Shabbir Ahmed - End Note 39 (3:93)
Hillan = Halaal = Permissible = Abundantly available. Israel = A title of Jacob = Figuratively here, the Israelites

Shabbir Ahmed - End Note 40 (3:96)
in order to regain their lost unity. 2:125. Bakkah came to be known as Makkah later. In the ancient Arabic dialect b was interchangeable with m

Shabbir Ahmed - End Note 41 (3:97)
Mankind can realize the blessings of unity by rallying around this Divinely appointed Center. 22:25-28

Muhammad Asad - The Message Of Quran
Muhammad Asad - End Note 70 (3:90)
My interpolation, between brackets, of the words "of other sins" is based on Tabari's convincing explanation of this passage.

Muhammad Asad - End Note 71 (3:91)
Lit., "there shall not be accepted from any of them the earth full of gold, were he to proffer it in ransom". The meaning of this sentence is obviously metaphorical; but in view of the mention of "ransom", some of the commentators are of the opinion that what is meant here are otherwise good actions in this world (and, in particular, efforts and possessions spent for the sake of helping one's fellow-men), on the strength of which such stubborn "deniers of the truth" might plead for God's clemency on the Day of Judgment - a plea that would be rejected on the ground of their deliberate denial of fundamental truths.

Muhammad Asad - End Note 72 (3:92)
After telling those who deliberately deny the truth that even their benevolent spending of efforts and possessions during their lifetime will be of no avail to them on the Day of Judgment, the Qur'an reminds the believers that, on the other hand, their faith in God cannot be considered complete unless it makes them conscious of the material needs of their fellow-beings (cf . 2:177).

Muhammad Asad - End Note 73 (3:93)
Up to this point, most of this surah dealt with the divine origin of the Qur'an and was meant to establish the true nature of the mission entrusted to the Prophet - namely, his call to an acknowledgement of God's oneness and uniqueness. Now, verses 93-97 are devoted to a refutation of two objections on the part of the Jews to what they consider to be an infringement, by the Qur'an, of Biblical laws, in spite of the oft-repeated Qur'anic claim that this revelation confirms the truth inherent in the teachings of the earlier prophets. These two objections relate to (a) the Qur'anic annulment of certain dietary injunctions and prohibitions laid down in the Torah, and (b) the alleged "substitution" of Mecca for Jerusalem as the direction of prayer (qiblah)- see surah 2, note 116. In order to answer the objection relating to Jewish food laws, the Qur'an calls to mind that originally all wholesome foods were lawful to the children of Israel, and that the severe restrictions subsequently imposed upon them in the Torah were but a punishment for their sins (cf. 6:146), and were, therefore, never intended for a community that truly surrenders itself to God. For an answer to the second objection, see verse 96.

Muhammad Asad - End Note 74 (3:94)
This is a reference to the unwarranted Jewish belief that the Mosaic food restrictions were an eternal law decreed by God. As against this claim, the Qur'an stresses that no food restrictions had been imposed before the time of Moses and, secondly, that the restrictions arising from the Mosaic Law were imposed on the children of Israel alone. To claim that they represent an eternal divine law is described here as "inventing lies about God".

Muhammad Asad - End Note 75 (3:96)
All authorities agree that this name is synonymous with Mecca (which, correctly transliterated, is spelt Makkah). Various etymologies have been suggested for this very ancient designation; but the most plausible explanation is given by Zamakhshari (and supported by Razi): in some old Arabic dialects the labial consonants b and m, being phonetically close to one another, are occasionally interchangeable. The mention, in this context, of the Temple in Mecca - that is, the Ka'bah - arises from the fact that it is the direction of prayer (qiblah) stipulated in the Qur'an. Since the prototype of the Ka`bah was built by Abraham and Ishmael (see 2:125 ff.) - and is, therefore, much older than the Temple of Solomon in Jerusalem - its establishment as the qiblah of the followers of the Qur'an does not only not imply any break with the Abrahamic tradition (on which, ultimately, the whole Bible rests), but, on the contrary, re-establishes the direct contact with that Patriarch: and herein lies the answer to the second of the two Jewish objections mentioned in note 73 above.

Muhammad Asad - End Note 76 (3:97)
Lit., "in it [are] clear messages" - such as the messages relating to God's oneness and uniqueness (symbolized by the Ka'bah), to the continuity of mankind's religious experience ("the first Temple set up for mankind") and, finally, to the brotherhood of all believers (who, wherever they may be, turn their faces in prayer towards this one focal point).

Muhammad Asad - End Note 77 (3:97)
Or: "is secure" - i.e., in the original sense of amn, which implies "ease of mind and freedom from fear" (cf. Lane I, 100 f.).

Edip-Layth - Quran: A Reformist Translation
Edip-Layth - End Note 25 (3:96)
It is interesting to see that the name of the city mentioned in 48:24 as Mecca is spelled differently here, as Bakka. Considering the role of the alphabet letters initializing this chapter, one understands the relationship of preferring a different spelling of the same name, a spelling without the letter M in a chapter that starts with A.L.M., where the number of M participates in the numerical structure based on code 19. Does the "Valley of Baca" mentioned in Psalms 84:6 refer to the same city?

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