Surah 3 · Madinah · 200 āyāt

Phase 05 · Hijrah and the building of Madinah(1–5 AH) — view in timeline

Āl ʿImrānThe Family of ʿImrān

آل عمران

Revealed 89th, largely in the period around and after the Battle of Uḥud, with an opening section addressed to the Christian delegation of Najrān. It carries the family of ʿImrān — the mother of Maryam, Maryam herself, and ʿĪsā عليه السلام — as a model of consecrated devotion, then turns to a long, verse-by-verse review of Uḥud: the causes of the setback, the discipline that was broken, the martyrs honoured, and the lessons drawn for a community that had tasted defeat for the first time. It closes with the description of ūlū al-albāb, those of understanding who reflect on the creation of the heavens and the earth.

Why it was revealed

After the victory at Badr, Quraysh returned in far greater numbers to avenge their dead from Badr at Uḥud. The Prophet ﷺ's plan to defend from the mountain's slope was undone when the archers left their post, and the army was routed until it rallied around him ﷺ. A large section of Āl ʿImrān (āyāt 121–180) reviews this battle in close detail. Separately, the surah's opening addresses a delegation of Najrānī Christians who came to debate the nature of ʿĪsā عليه السلام.

Drawn fromṢaḥīḥ al-Bukhārī 4043; Ṣaḥīḥ al-Bukhārī 4043–4079 (Uḥud); Ṣaḥīḥ al-Bukhārī 4079; Ibn Kathīr on 3:152; Ibn Kathīr on 3:172; Ibn Kathīr, introduction to Āl ʿImrān; Ibn Hishām, al-Sīrah; Ibn Hishām, al-Sīrah (via Ibn Isḥāq), on Uḥud and the Najrān delegation

Al-Bukhārī and Muslim narrate extensively from the Companions who were present at Uḥud, including the reversal caused by the archers descending from their post against the Prophet's ﷺ explicit order, and the rumour that he had been killed which nearly broke the army entirely. Ibn Isḥāq records the delegation from Najrān, some sixty riders, who came to Madinah and debated the Prophet ﷺ over ʿĪsā's nature; the opening of Āl ʿImrān addresses their claims directly.

Cited toIbn Hishām, al-Sīrah (via Ibn Isḥāq), on Uḥud and the Najrān delegation; Ṣaḥīḥ al-Bukhārī 4043–4079 (Uḥud); Ibn Kathīr, introduction to Āl ʿImrān

In the Prophet's ﷺ life

Loss3 AH, Shawwāl · Age 55 · Uḥud, near Madinah

Quraysh march to avenge Badr

A force of roughly three thousand marched from Makkah to Uḥud, just outside Madinah, seeking revenge for their losses the previous year.

Cited toIbn Hishām, al-Sīrah; Ibn Kathīr, introduction to Āl ʿImrān

  • Madd — 2 vowels
  • Madd — 2, 4 or 6 vowels
  • Madd — 6 vowels (lāzim)
  • Madd — 4 or 5 vowels (wājib)
  • Ghunnah — 2 vowels
  • Qalqalah
  • Ikhfāʾ
  • Ikhfāʾ shafawī
  • Idghām shafawī
  • Idghām with ghunnah
  • Idghām without ghunnah
  • Idghām mutajānisayn
  • Idghām mutaqāribayn
  • Iqlāb
  • Hamzat al-waṣl
  • Lām shamsiyyah
  • Silent letter

Tajwīd markup and colour convention: Quran.com API (v4) — text_uthmani_tajweed. Recitation audio: Quran.com / Quran Foundation Audio API (v4).

THEME 01Āyāt 1–32

The precise and the unspecific, and the People of the Book's claims

The surah opens confirming the Qurʾān as a continuation of earlier revelation, then explains that the Book contains muḥkamāt (precise, foundational āyāt) and mutashābihāt (āyāt open to more than one reading); those with deviation in their hearts pursue the latter seeking discord, while those firm in knowledge submit, saying 'all of it is from our Lord'. This frames the surah's engagement with Najrān's claims about ʿĪsā, built substantially on ambiguous readings of earlier scripture.

Drawn fromAl-Ṭabarī on 3:7; Ibn Kathīr on 3:7

7

هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيْكَ ٱلْكِتَـٰبَ مِنْهُ ءَايَـٰتٌ مُّحْكَمَـٰتٌ هُنَّ أُمُّ ٱلْكِتَـٰبِ وَأُخَرُ مُتَشَـٰبِهَـٰتٌ ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَـٰبَهَ مِنْهُ ٱبْتِغَآءَ ٱلْفِتْنَةِ وَٱبْتِغَآءَ تَأْوِيلِهِۦ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُۥٓ إِلَّا ٱللَّهُ ۗ وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ

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It is He who has sent down to you, [O Muḥammad], 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 Allāh. 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.

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From the tafsīr

The muḥkamāt are the foundation to which the mutashābihāt must be referred; the disputants of Najrān and others built their claims on the latter alone, ignoring the clear.

Cited toIbn Kathīr on 3:7

'Those firm in knowledge' respond to ambiguity with submission to the whole revelation, not selective use of what appears to support a prior conclusion.

Cited toAl-Ṭabarī on 3:7

Key takeaways

Reflect

Where have you built a conclusion on an ambiguous detail while ignoring what is clearly established?

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Question 1 of 2

What does 3:7 say about those in whose hearts is deviation?

Question 2 of 2

How does 3:7 describe the response of 'those firm in knowledge' to the mutashābihāt?

THEME 02Āyāt 33–63

The family of ʿImrān: consecration, Maryam, and ʿĪsā

The wife of ʿImrān vows what is in her womb to Allah's service before knowing it would be a daughter; Maryam is placed under Zakariyyā's care, favoured and purified above the women of creation, and receives the announcement of ʿĪsā, born by a word from Allah without a father, as a sign — 'be, and it is'. The surah then directly refutes the claim of divine sonship: ʿĪsā's likeness to Allah is as Ādam's, created from dust and told 'be'.

Drawn fromAl-Ṭabarī on 3:59; Ibn Kathīr on 3:35–37

35

إِذْ قَالَتِ ٱمْرَأَتُ عِمْرَٰنَ رَبِّ إِنِّى نَذَرْتُ لَكَ مَا فِى بَطْنِى مُحَرَّرًا فَتَقَبَّلْ مِنِّىٓ ۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ

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[Mention, O Muḥammad], when the wife of ʿImrān 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."

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42

وَإِذْ قَالَتِ ٱلْمَلَـٰٓئِكَةُ يَـٰمَرْيَمُ إِنَّ ٱللَّهَ ٱصْطَفَىٰكِ وَطَهَّرَكِ وَٱصْطَفَىٰكِ عَلَىٰ نِسَآءِ ٱلْعَـٰلَمِينَ

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And [mention] when the angels said, "O Mary, indeed Allāh has chosen you and purified you and chosen you above the women of the worlds.

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From the tafsīr

The vow to dedicate the unborn child was customary among Banū Isrāʾīl for service of the Temple, ordinarily made for a male; Allah accepted it for Maryam and raised her in extraordinary provision under Zakariyyā's care.

Cited toIbn Kathīr on 3:35–37

The comparison to Ādam is decisive: both were created without the ordinary means, yet no one calls Ādam the son of Allah, showing the argument for ʿĪsā's sonship from his birth is invalid on its own terms.

Cited toAl-Ṭabarī on 3:59

Key takeaways

Reflect

What have you vowed to Allah that did not unfold as you expected, and how did you respond?

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Question 1 of 2

What had the wife of ʿImrān vowed before Maryam's birth?

Question 2 of 2

What argument does the Qurʾān use in 3:59 against the claim that ʿĪsā is the son of Allah?

THEME 03Āyāt 59–80

The delegation of Najrān and the call to a common word

Addressing the Christian delegation of Najrān, the surah offers mubāhalah — each side calling their sons, women and selves, and invoking Allah's curse on whoever lies — a call they declined, choosing instead a treaty. The passage then invites the People of the Book to 'a word common between us': worship none but Allah, associate nothing with Him, and take no one as lords besides Him.

Drawn fromIbn Kathīr on 3:64; Ibn Hishām, al-Sīrah

From the tafsīr

The Najrān delegation, after the offer of mubāhalah, declined to invoke Allah's curse and instead agreed a treaty with the Prophet ﷺ, taking the offer as evidence of the seriousness of his claim.

Cited toIbn Hishām, al-Sīrah

'A word common between us' is framed as the shared ground of the earlier prophets' true teaching — pure monotheism — against later doctrinal additions.

Cited toIbn Kathīr on 3:64

Key takeaways

  • Confidence in a claim expressed through mubāhalah is a serious rhetorical and theological instrument, not used lightly.

    Drawn fromIbn Kathīr on 3:64; Ibn Hishām, al-Sīrah

  • The invitation to shared monotheism is framed as return to a common origin, not the imposition of something new.

    Drawn fromIbn Kathīr on 3:64; Ibn Hishām, al-Sīrah

  • Declining a definitive test can itself be read as evidence of doubt about one's own position.

    Drawn fromIbn Kathīr on 3:64; Ibn Hishām, al-Sīrah

Reflect

In a disagreement, are you willing to stake something serious on being right, or do you hedge?

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Question 1 of 2

What did the Prophet ﷺ offer the Najrān delegation in the mubāhalah?

Question 2 of 2

What is the 'word common between us' called for in 3:64?

THEME 04Āyāt 102–120

The best nation and holding to the rope of Allah

The community is commanded to hold firmly to the rope of Allah together and not divide, recalling how enmity between them was turned into brotherhood by His favour, and how they stood at the edge of a pit of fire before being saved. They are then named the best nation brought out for mankind, enjoining right and forbidding wrong and believing in Allah — a description tied to function, not to birth.

Drawn fromAl-Qurṭubī on 3:110; Ibn Kathīr on 3:103

103

وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا۟ ۚ وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِۦٓ إِخْوَٰنًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَـٰتِهِۦ لَعَلَّكُمْ تَهْتَدُونَ

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And hold firmly to the rope of Allāh all together and do not become divided. And remember the favor of Allāh upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allāh make clear to you His verses that you may be guided.

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110

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّهِ ۗ وَلَوْ ءَامَنَ أَهْلُ ٱلْكِتَـٰبِ لَكَانَ خَيْرًا لَّهُم ۚ مِّنْهُمُ ٱلْمُؤْمِنُونَ وَأَكْثَرُهُمُ ٱلْفَـٰسِقُونَ

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You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allāh. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.

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From the tafsīr

'The rope of Allah' is explained by the majority of exegetes as the Qurʾān and the religion of Islam; unity is tied directly to holding that rope together, not to holding it separately.

Cited toIbn Kathīr on 3:103

'Best nation' is conditioned on the three clauses that follow it — enjoining right, forbidding wrong, and believing — so the title describes a function that can be lost if the function ceases.

Cited toAl-Qurṭubī on 3:110

Key takeaways

Reflect

Is your enjoining of right and forbidding of wrong active, or has the title outlived the function in your own life?

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Question 1 of 2

According to al-Qurṭubī, on what is the title 'best nation' in 3:110 conditioned?

Question 2 of 2

How do most exegetes explain 'the rope of Allah' in 3:103?

THEME 05Āyāt 121–155

Uḥud reviewed: discipline broken and desire for this world

The surah walks through Uḥud in close narrative detail: the Prophet ﷺ positioning the army at dawn, the promise of Allah fulfilled as the enemy was routed, until weakness, disputing over the order, and disobedience after victory was shown to them led to reversal — some desiring this world, some the Hereafter. Allah then turned them back from the enemy to test them, and forgave them, before the command 'do not weaken and do not grieve, you will be superior if you are believers'.

Drawn fromAl-Qurṭubī on 3:139; Ibn Kathīr on 3:152

139

وَلَا تَهِنُوا۟ وَلَا تَحْزَنُوا۟ وَأَنتُمُ ٱلْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ

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So do not weaken and do not grieve, and you will be superior if you are [true] believers.

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152

وَلَقَدْ صَدَقَكُمُ ٱللَّهُ وَعْدَهُۥٓ إِذْ تَحُسُّونَهُم بِإِذْنِهِۦ ۖ حَتَّىٰٓ إِذَا فَشِلْتُمْ وَتَنَـٰزَعْتُمْ فِى ٱلْأَمْرِ وَعَصَيْتُم مِّنۢ بَعْدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَ ۚ مِنكُم مَّن يُرِيدُ ٱلدُّنْيَا وَمِنكُم مَّن يُرِيدُ ٱلْـَٔاخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنكُمْ ۗ وَٱللَّهُ ذُو فَضْلٍ عَلَى ٱلْمُؤْمِنِينَ

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And Allāh had certainly fulfilled His promise to you when you were killing them [i.e., the enemy] by His permission until [the time] when you lost courage and fell to disputing about the order [given by the Prophet (ﷺ)] and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then He turned you back from them [defeated] that He might test you. And He has already forgiven you, and Allāh is the possessor of bounty for the believers.

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From the tafsīr

The archers' descent for the spoils after apparent victory is the disobedience referenced; the āyah distinguishes 'some of you desired this world' from 'some of you desired the Hereafter' among those present.

Cited toIbn Kathīr on 3:152

'You will be superior if you are believers' ties ultimate superiority to the condition of faith, meaning defeat in a battle does not indicate abandonment by Allah where faith persists.

Cited toAl-Qurṭubī on 3:139

Key takeaways

Reflect

In your own setbacks, can you identify a moment where discipline broke because the outcome looked secured?

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Question 1 of 2

On what condition does 3:139 tie ultimate superiority?

Question 2 of 2

What caused the reversal at Uḥud, according to 3:152?

THEME 06Āyāt 155–175

Uḥud reviewed: the Prophet's ﷺ mercy, consultation, and the martyrs

Rather than harshness after the army's failure, the Prophet ﷺ is described as lenient by a mercy from Allah; had he been harsh they would have scattered, so he is commanded to pardon them, seek forgiveness for them, consult them, and then rely on Allah once resolved. The martyrs of Uḥud are described as alive with their Lord, receiving provision, and rejoicing both for themselves and for those left behind who have not yet joined them.

Drawn fromAl-Qurṭubī on 3:169; Ibn Kathīr on 3:159

159

فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ ۖ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ

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So by mercy from Allāh, [O Muḥammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allāh. Indeed, Allāh loves those who rely [upon Him].

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169

وَلَا تَحْسَبَنَّ ٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتًۢا ۚ بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ

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And never think of those who have been killed in the cause of Allāh as dead. Rather, they are alive with their Lord, receiving provision,

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From the tafsīr

The command to consult (shūrā) followed a battle whose plan itself had come from consultation, and where the outcome had been costly; the āyah insists consultation continues regardless of outcome.

Cited toIbn Kathīr on 3:159

The martyrs' life is affirmed as a real, though unseen, barzakhī life with provision from their Lord — a description scholars take literally, distinct from ordinary metaphorical usage of 'alive in memory'.

Cited toAl-Qurṭubī on 3:169

Key takeaways

Reflect

After a decision you made in good process that still failed, did you abandon the process or only the outcome?

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Question 1 of 2

How does 3:169 describe those killed in Allah's cause?

Question 2 of 2

What would have happened, per 3:159, had the Prophet ﷺ been harsh and hard-hearted?

THEME 07Āyāt 190–200

Ūlū al-albāb: those who reflect on creation

The surah's closing movement praises those of understanding who see signs in the creation of the heavens and earth and the alternation of night and day, remembering Allah standing, sitting and lying on their sides, reflecting on creation and concluding 'Our Lord, You did not create this without purpose'. The surah ends urging patience, steadfastness, readiness and taqwā for success.

Drawn fromAl-Saʿdī on 3:191; Ibn Kathīr on 3:190–191

190

إِنَّ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ لَـَٔايَـٰتٍ لِّأُو۟لِى ٱلْأَلْبَـٰبِ

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Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding -

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191

ٱلَّذِينَ يَذْكُرُونَ ٱللَّهَ قِيَـٰمًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَـٰذَا بَـٰطِلًا سُبْحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ

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Who remember Allāh while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.

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From the tafsīr

It is reported that when this āyah was revealed, the Prophet ﷺ said, 'Woe to one who recites it and does not reflect upon it,' underscoring that the āyah demands active contemplation, not passive recitation.

Cited toIbn Kathīr on 3:190–191

Remembrance 'standing, sitting and lying on their sides' covers every state of the body, joining constant dhikr to intellectual reflection as two inseparable habits of ūlū al-albāb.

Cited toAl-Saʿdī on 3:191

Key takeaways

Reflect

When did you last look at the sky or the turning of day into night and actually reflect, rather than simply notice?

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Question 1 of 2

What conclusion do ūlū al-albāb draw from reflecting on creation, per 3:191?

Question 2 of 2

What did the Prophet ﷺ reportedly say about 3:190–191?

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VOCABULARY

Roots from this surah

Learn the three-letter root and you unlock every word built from it — across the whole Qur'an, not just this surah.

ح ك م

āyāt 4, 7, 18, 58

to be precise, to judge, wisdom

  • مُّحْكَمَـٰتٌprecise, foundational verses
  • ٱلْحَكِيمُthe All-Wise
  • حُكْمًاjudgement

ص ف و

āyāt 33, 42

to choose, to purify

  • ٱصْطَفَىٰHe chose
  • ٱصْطَفَىٰكِHe chose you
  • مُصْطَفًىchosen one

ح ب ل

āyāt 103, 112

rope, bond

  • بِحَبْلِ ٱللَّهِto the rope of Allāh
  • حَبْلٍa rope/bond
  • حِبَالَهُمْtheir ropes

أ م ر

āyāt 104, 109, 110, 152, 154, 159

to command, matter/affair

  • تَأْمُرُونَyou enjoin
  • ٱلْأَمْرِthe matter/affair
  • أَمْرُ ٱللَّهِthe command of Allāh

ع ص ي

āyāt 32, 152

to disobey

  • وَعَصَيْتُمand you disobeyed
  • عَاصٍa disobedient one
  • مَعْصِيَةٍdisobedience

ش و ر

āyāt 159

to consult

  • وَشَاوِرْهُمْand consult them
  • شُورَىٰconsultation
  • تَشَاوُرٍmutual consultation

ح ي ي

āyāt 169

to live

  • أَحْيَآءٌalive ones
  • يُحْىِۦHe gives life
  • ٱلْحَىُّthe Ever-Living

ف ك ر

āyāt 191

to reflect, ponder

  • يَتَفَكَّرُونَthey reflect
  • تَفَكُّرًاreflection
  • فِكْرَةٍa thought

خ ل ق

āyāt 6, 47, 59, 190, 191

to create

  • خَلَقَكِHe created you
  • خَلْقِ ٱلسَّمَـٰوَٰتِthe creation of the heavens
  • خَلَقْتَYou created

و ه ن

āyāt 139, 146

to weaken

  • لَا تَهِنُوا۟do not weaken
  • وَهَنُوا۟they weakened
  • وَهْنًاweakness

Carry this with you

  • Read the ambiguous in light of the clear; seeking out ambiguity to manufacture doubt is named as deviation.
  • A sincere vow may be accepted by Allah in a form the one who made it did not expect.
  • Extraordinary birth does not establish divinity; the Ādam comparison closes that claim.
  • Confidence in a claim, tested by mubāhalah, is a serious instrument, not used lightly.
  • This community's unity is tied to holding the rope of Allah together, not to personality.
  • 'Best nation' is a functional, conditional description — active enjoining and forbidding, not identity alone.
  • Uḥud shows that a promise fulfilled can still be followed by a real test through human failure.
  • Leadership after failure is commanded toward mercy and continued consultation, not toward harshness.
  • Martyrs are described as alive and provided for — a matter of belief, not literary metaphor.
  • Reflection on creation, joined to constant remembrance, is the mark of those the Qurʾān calls people of understanding.

Where this surah connects

Cross-surah threads

Parts of the Qurʾān explain other parts. Each thread below opens the same subject as it is argued across every other surah you have studied, in revelation order.

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Sources behind Sūrah Āl ʿImrān

Every line of context, tafsīr and takeaway on this page traces back to one of these references. Ḥadīth numbers open on sunnah.com and āyah references open on quran.com, so you can check the claim rather than take it on trust. The Arabic text itself is fetched live from a verified public corpus.

FINAL ASSESSMENT

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Āl ʿImrān — full exam

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14 questions across 7 themes.

Āl ʿImrān · The best nation and holding to the rope of Allah

How do most exegetes explain 'the rope of Allah' in 3:103?

Arabic (Uthmānī script) and the Ṣaḥīḥ International translation are fetched live from the Quran.com API (v4), sourced from the King Fahd Complex muṣḥaf — api.quran.com API docs · Translation: Ṣaḥīḥ International · Integrity & testing protocol