سُوْرَةُ اٰلِ عِمْرٰنَ
Surah Aal-i-Imraan (3) — Ayah 79
مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ ٱللَّهُ ٱلْكِتَـٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا۟ عِبَادًا لِّى مِن دُونِ ٱللَّهِ وَلَـٰكِن كُونُوا۟ رَبَّـٰنِيِّـۧنَ بِمَا كُنتُمْ تُعَلِّمُونَ ٱلْكِتَـٰبَ وَبِمَا كُنتُمْ تَدْرُسُونَ ﴿79﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
It is not (possible) for any human being to whom Allâh has given the Book and Al-Hukm (the knowledge and understanding of the laws of religion) and Prophethood to say to the people: "Be my worshippers rather than Allâh’s." On the contrary (he would say): "Be you Rabbâniyyûn (learned men of religion who practise what they know and also preach others), because you are teaching the Book, and you are studying it."
Word by Word — Arabic, Transliteration & Meaning
مَا
mā
Not
كَانَ
kāna
is
لِبَشَرٍ
libasharin
for a human
أَن
an
that
يُؤْتِيَهُ
yu'tiyahu
gives him
ٱللَّهُ
l-lahu
Allah
ٱلْكِتَـٰبَ
l-kitāba
the Book
وَٱلْحُكْمَ
wal-ḥuk'ma
and the wisdom
وَٱلنُّبُوَّةَ
wal-nubuwata
and the Prophethood
ثُمَّ
thumma
then
يَقُولَ
yaqūla
he says
لِلنَّاسِ
lilnnāsi
to the people
كُونُوا۟
kūnū
Be
عِبَادًۭا
ʿibādan
worshippers
لِّى
lī
of me
مِن
min
from
دُونِ
dūni
besides
ٱللَّهِ
l-lahi
Allah
وَلَـٰكِن
walākin
but (would say)
كُونُوا۟
kūnū
Be
رَبَّـٰنِيِّـۧنَ
rabbāniyyīna
worshippers of the Lord
بِمَا
bimā
because
كُنتُمْ
kuntum
you have been
تُعَلِّمُونَ
tuʿallimūna
teaching
ٱلْكِتَـٰبَ
l-kitāba
the Book
وَبِمَا
wabimā
and because
كُنتُمْ
kuntum
you have been
تَدْرُسُونَ
tadrusūna
studying (it)
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 79) ➊ { مَا كَانَ لِبَشَرٍ … : } After mentioning the distortion by the People of the Book in the Torah and the Gospel, it is indicated that distortion was also made in the Gospel for the sake of claiming divinity for Jesus (peace be upon him). Otherwise, prophets are human beings, and after being honored with such attributes as revelation and prophethood, it is impossible for them to claim to be God. (Razi)
➋ Then, when even a prophet does not have the right for people to worship him, how can other elders and imams attain this status, and how did they acquire the right to command their disciples to keep their image before their eyes and minds twenty-four hours a day, and to take a pledge from them that they must obey every word of theirs, whether it seems right or wrong, and when a calamity befalls, they should remember them? Tell me, what else is divinity? As prophets, it is obligatory to follow them and obey every command of theirs, but elders and imams are not even obligatory to follow.
➌ {كُوْنُوْا عِبَادًا لِّيْ: } From this, it is understood that it is not permissible to name someone Abdul-Masih, Abdul-Rasool, or Abdul-Mustafa.
➍ { ”اَلرَّبَّانِيُّ“ } The word "Rabb" has been augmented with "alif noon" and the "ya" of attribution has been added, and its meaning is a pious scholar. Mubarrad says that this is {’’رَبَّهُ يَرُبُّهُ فَهُوَ رَبَّانُ ‘‘}, i.e., a descriptive form. The "ya" has been joined with {’’رَبَّانُ ‘‘ }. (Fath al-Bayan) In Sahih Bukhari, Ibn Abbas (may Allah be pleased with them both) said, the meaning of the verse: «كُوْنُوْا رَبّٰنِيّٖنَ » is "become wise men, jurists," and he said: "It is said that 'Rabbani' is the one who nurtures people with the minor aspects of knowledge before its major aspects." [بخاری، العلم، باب العلم قبل القول والعمل …، بعد ح : ۶۷ ]
➎ { بِمَا كُنْتُمْ:} In this, the "ba" is for causation; since you are engaged in teaching and studying, you should become pious scholars and devoted servants of Allah. (Baydawi)
➏ { كُوْنُوْا رَبّٰنِيّٖنَ:} Shah Abdul Qadir (may Allah have mercy on him) writes: "Yes, you (O People of the Book!) should say that the piety that was previously among you, i.e., reading and teaching the Book, is no longer there; now, in my company, attain that same excellence again." (Muwaddih) And this can now only be achieved through reading, teaching, learning, and teaching the Noble Qur'an.
➐ If a person does not develop the quality of servitude to Allah through knowledge and reading and teaching the divine books, then this occupation is a waste of time, and the Messenger of Allah (peace and blessings be upon him) sought refuge from such knowledge. He used to pray: [ اَللّٰهُمَّ اِنِّيْ أَعُوْذُ بِكَ مِنْ عِلْمٍ لَّا يَنْفَعُ ] [مسلم، الذکر والدعاء، باب فی الأدعیۃ : ۲۷۲۲ ] "O Allah! I seek refuge in You from knowledge that does not benefit." (Fath al-Bayan)
➋ Then, when even a prophet does not have the right for people to worship him, how can other elders and imams attain this status, and how did they acquire the right to command their disciples to keep their image before their eyes and minds twenty-four hours a day, and to take a pledge from them that they must obey every word of theirs, whether it seems right or wrong, and when a calamity befalls, they should remember them? Tell me, what else is divinity? As prophets, it is obligatory to follow them and obey every command of theirs, but elders and imams are not even obligatory to follow.
➌ {كُوْنُوْا عِبَادًا لِّيْ: } From this, it is understood that it is not permissible to name someone Abdul-Masih, Abdul-Rasool, or Abdul-Mustafa.
➍ { ”اَلرَّبَّانِيُّ“ } The word "Rabb" has been augmented with "alif noon" and the "ya" of attribution has been added, and its meaning is a pious scholar. Mubarrad says that this is {’’رَبَّهُ يَرُبُّهُ فَهُوَ رَبَّانُ ‘‘}, i.e., a descriptive form. The "ya" has been joined with {’’رَبَّانُ ‘‘ }. (Fath al-Bayan) In Sahih Bukhari, Ibn Abbas (may Allah be pleased with them both) said, the meaning of the verse: «كُوْنُوْا رَبّٰنِيّٖنَ » is "become wise men, jurists," and he said: "It is said that 'Rabbani' is the one who nurtures people with the minor aspects of knowledge before its major aspects." [بخاری، العلم، باب العلم قبل القول والعمل …، بعد ح : ۶۷ ]
➎ { بِمَا كُنْتُمْ:} In this, the "ba" is for causation; since you are engaged in teaching and studying, you should become pious scholars and devoted servants of Allah. (Baydawi)
➏ { كُوْنُوْا رَبّٰنِيّٖنَ:} Shah Abdul Qadir (may Allah have mercy on him) writes: "Yes, you (O People of the Book!) should say that the piety that was previously among you, i.e., reading and teaching the Book, is no longer there; now, in my company, attain that same excellence again." (Muwaddih) And this can now only be achieved through reading, teaching, learning, and teaching the Noble Qur'an.
➐ If a person does not develop the quality of servitude to Allah through knowledge and reading and teaching the divine books, then this occupation is a waste of time, and the Messenger of Allah (peace and blessings be upon him) sought refuge from such knowledge. He used to pray: [ اَللّٰهُمَّ اِنِّيْ أَعُوْذُ بِكَ مِنْ عِلْمٍ لَّا يَنْفَعُ ] [مسلم، الذکر والدعاء، باب فی الأدعیۃ : ۲۷۲۲ ] "O Allah! I seek refuge in You from knowledge that does not benefit." (Fath al-Bayan)
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
79. 1 This is being said regarding the Christians, that they have made ‘Isa (Jesus) ؑ into God, whereas he was a human who was honored with the Book, wisdom, and prophethood. No such person can claim that, leaving Allah aside, become my worshippers and servants; rather, he would say: become those devoted to the Lord. رَبَّانِیُّ is attributed to the Lord; the addition of alif and nun is for emphasis. (Fath al-Qadeer)
79. 2 That is, as a result of teaching and instructing the Book of Allah, there should be recognition of the Lord and a special connection and relationship with the Lord should be established. Similarly, it is necessary for the one who possesses knowledge of the Book of Allah to also teach the Qur’an to others. It is clear from this verse that when even the prophets of Allah do not have the right to command people to worship them, then how can anyone else have this right? (Ibn Kathir)
79. 2 That is, as a result of teaching and instructing the Book of Allah, there should be recognition of the Lord and a special connection and relationship with the Lord should be established. Similarly, it is necessary for the one who possesses knowledge of the Book of Allah to also teach the Qur’an to others. It is clear from this verse that when even the prophets of Allah do not have the right to command people to worship them, then how can anyone else have this right? (Ibn Kathir)
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
79. It is not for any human being to whom Allah has given the Book, wisdom, and prophethood, that he should then say to the people, "Be my servants instead of Allah's [69]." Rather, (he would say), "Be devoted to Allah [70], because you teach the Book and you study it yourselves." (This is what the teaching of the Book requires.)
[69]
The Act of Elevating Any Creature to the Rank of Divinity Can Never Be That of a Prophet:
There are several reports regarding the context of revelation of this verse, and all of them seem to be correct. For example, one is that when the Christians of Najran came to debate and argue with you, the Jews joined them and sarcastically said to you, “Do you want us to worship you?” Then this verse was revealed. Another report is that a Companion asked you, “The Romans and Persians prostrate before their kings; should we not prostrate to you instead of greeting you with salam?” You strictly forbade this and said, “If it were permissible to prostrate to anyone other than Allah, I would have commanded the wife to prostrate to her husband, because the husband has great rights over the wife.”
[ترمذی، ابواب الرضاع والطلاق، باب ماجاء فی حق الزوج علی المراۃ]
Then this verse was revealed. Whatever the case may be, in this verse there is a comprehensive refutation of all such matters that various nations have attributed to the prophets and included in their religious books, according to which a prophet or an angel is declared to be a deity. In these verses, a general principle has been stated: any teaching that instructs servitude to anyone other than Allah and elevates a servant to the rank of God can never be the teaching of a prophet. And wherever such a thing is found in any religious book, it should be understood that this misguided belief is the result of people’s distortions.
[70]
It Is Impossible for a Prophet to Call for His Own Worship:
Those Jewish scholars who held religious offices were called rabbis. Their job was to guide people in religious matters, establish acts of worship, and implement religious rulings. In this verse, it is being explained that it is not the job of a prophet to first invite people to the worship of Allah, and then, when they begin to obey him, to start having them worship himself. Rather, his task is to prepare people of the rabbinic type, and the book that is given to him, and which you read and teach, also demands this. Because the work of the prophets is to eradicate disbelief and polytheism, not to spread it. And what could be greater disbelief and polytheism than making prophets or anyone else into a lord?
The Meaning of Making Scholars into Lords:
It should be clear that blindly submitting to the words of one’s scholars and spiritual leaders without investigation is also tantamount to making them one’s lord. When this verse:
﴿ اِتَّخَذُوْٓا اَحْبَارَهُمْ وَرُهْبَانَهُمْ اَرْبَابًا مِّنْ دُوْنِ اللّٰهِ﴾
was revealed, ‘Adi bin Hatimؓ (who was previously a Christian) said to the Messenger of Allahﷺ, “We did not make our scholars and spiritual leaders into lords.” Heﷺ said, “Was it not the case that whatever they declared lawful, you considered lawful, and whatever they declared unlawful, you considered unlawful?” ‘Adi bin Hatimؓ replied, “Yes, that was the case.” The Prophetﷺ said, “That is what making them lords means.”
[ترمذی ابواب التفسیر، زیر تفسیر آیت مذکورہ]
[69]
The Act of Elevating Any Creature to the Rank of Divinity Can Never Be That of a Prophet:
There are several reports regarding the context of revelation of this verse, and all of them seem to be correct. For example, one is that when the Christians of Najran came to debate and argue with you, the Jews joined them and sarcastically said to you, “Do you want us to worship you?” Then this verse was revealed. Another report is that a Companion asked you, “The Romans and Persians prostrate before their kings; should we not prostrate to you instead of greeting you with salam?” You strictly forbade this and said, “If it were permissible to prostrate to anyone other than Allah, I would have commanded the wife to prostrate to her husband, because the husband has great rights over the wife.”
[ترمذی، ابواب الرضاع والطلاق، باب ماجاء فی حق الزوج علی المراۃ]
Then this verse was revealed. Whatever the case may be, in this verse there is a comprehensive refutation of all such matters that various nations have attributed to the prophets and included in their religious books, according to which a prophet or an angel is declared to be a deity. In these verses, a general principle has been stated: any teaching that instructs servitude to anyone other than Allah and elevates a servant to the rank of God can never be the teaching of a prophet. And wherever such a thing is found in any religious book, it should be understood that this misguided belief is the result of people’s distortions.
[70]
It Is Impossible for a Prophet to Call for His Own Worship:
Those Jewish scholars who held religious offices were called rabbis. Their job was to guide people in religious matters, establish acts of worship, and implement religious rulings. In this verse, it is being explained that it is not the job of a prophet to first invite people to the worship of Allah, and then, when they begin to obey him, to start having them worship himself. Rather, his task is to prepare people of the rabbinic type, and the book that is given to him, and which you read and teach, also demands this. Because the work of the prophets is to eradicate disbelief and polytheism, not to spread it. And what could be greater disbelief and polytheism than making prophets or anyone else into a lord?
The Meaning of Making Scholars into Lords:
It should be clear that blindly submitting to the words of one’s scholars and spiritual leaders without investigation is also tantamount to making them one’s lord. When this verse:
﴿ اِتَّخَذُوْٓا اَحْبَارَهُمْ وَرُهْبَانَهُمْ اَرْبَابًا مِّنْ دُوْنِ اللّٰهِ﴾
was revealed, ‘Adi bin Hatimؓ (who was previously a Christian) said to the Messenger of Allahﷺ, “We did not make our scholars and spiritual leaders into lords.” Heﷺ said, “Was it not the case that whatever they declared lawful, you considered lawful, and whatever they declared unlawful, you considered unlawful?” ‘Adi bin Hatimؓ replied, “Yes, that was the case.” The Prophetﷺ said, “That is what making them lords means.”
[ترمذی ابواب التفسیر، زیر تفسیر آیت مذکورہ]
