3:90-91
3:90
But those who reject Faith after they accepted it, and then go on adding to their defiance of Faith,- never will their repentance be accepted; for they are those who have (of set purpose) gone astray.
Commentators address a potential misunderstanding regarding the verse stating, “How shall Allah guide a people…” (Qur’an 3:86). At first glance, the verse may appear to suggest that individuals who fall into apostasy can never again receive divine guidance. However, this interpretation conflicts with the observable reality that some individuals who once abandoned the faith later return to it and regain guidance. According to Bayan al-Qur’an, the verse should be understood in accordance with a common rhetorical style found in language. In this usage, the statement emphasizes that such individuals are not ordinarily granted divine favor or special guidance due to their actions, rather than implying that guidance is absolutely impossible for them in the future. Thus, the verse conveys a general principle about the consequences of disbelief while leaving open the possibility that a person may later become deserving of guidance through repentance and renewed faith (Thanavi).
3:91
As to those who reject Faith, and die rejecting,- never would be accepted from any such as much gold as the earth contains, though they should offer it for ransom. For such is (in store)a penalty grievous, and they will find no helpers.
3:92
By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well.
The verse is commonly interpreted as correcting misunderstandings about the nature of true righteousness, particularly those associated with an overly legalistic approach to religious practice. Some commentators explain that certain religious scholars were criticized for emphasizing strict outward adherence to detailed legal regulations while neglecting deeper ethical and spiritual principles. Such a focus on external conformity could give the appearance of piety while concealing attitudes such as greed, narrow-mindedness, or the suppression of truth. In this interpretation, the Qur’anic passage redefines righteousness as fundamentally rooted in sincere devotion to God, where love for the divine takes precedence over attachment to worldly interests. When a person becomes so attached to a possession or desire that it cannot be sacrificed for the sake of God, that attachment effectively becomes an obstacle to genuine spiritual growth. Consequently, purely external expressions of religiosity, when unaccompanied by sincerity and moral integrity, are described as superficial displays that may impress others but hold no value before God.
3:93
All food was lawful to the Children of Israel, except what Israel Made unlawful for itself, before the Law (of Moses) was revealed. Say: “Bring ye the Law and study it, if ye be men of truth.”
According to Bayan al-Qur’an, the Prophet Jacob (Yaʿqub) is reported to have abstained from certain foods not because they were divinely prohibited, but due to personal preference or illness. Over time, however, the Children of Israel interpreted these personal abstentions as religious prohibitions and began avoiding those foods themselves. One example mentioned in the commentary is camel meat, which Jacob reportedly refrained from eating. Later, some Jews criticized the Prophet Muhammad for declaring camel meat lawful, claiming that it had been prohibited in earlier religious traditions. In response, the Qur’an instructs the Prophet to challenge them to produce evidence from their own scripture, the Torah, if their claim were accurate (Thanavi).
References:
Ahmad, Israr. (2012). Bayan ul Quran.
3:94-95
3:94
If any, after this, invent a lie and attribute it to Allah, they are indeed unjust wrong-doers
3:95
Say: “Allah speaketh the Truth: follow the religion of Abraham, the sane in faith; he was not of the
Pagans.”
References:
Maududi, Abul Ala (2010). Tafhim ul Quran.
Shafi, Muhammad (2008). Maariful Quran. (Vol .2 surah 3 pg. 108-109).