Arrogance-Haughty-Boasting
7.Sura al-Araf
The Quranic Text& Ali’s Version:
قَالَ
الْمَلأُ
الَّذِينَ
اسْتَكْبَرُواْ
مِن
قَوْمِهِ
لِلَّذِينَ
اسْتُضْعِفُواْ
لِمَنْ
آمَنَ
مِنْهُمْ...
7: 75. The leaders of the arrogant party among his people said to those who were reckoned powerless -- those among them who believe:
C1045. As usually happens in such cases, the Believers were the lowly and the humble, and the oppressors were the arrogant, who in selfishly keeping back nature's gifts (which are Allah's gifts) from the people, were deaf to the dictates of justice and kindness.
Salih took the side of the unprivileged, and was therefore himself attacked.
...أَتَعْلَمُونَ أَنَّ صَالِحًا مُّرْسَلٌ مِّن رَّبِّهِ...
"Know ye indeed that Salih is a messenger from his Lord?"
...قَالُواْ إِنَّا بِمَا أُرْسِلَ بِهِ مُؤْمِنُونَ ﴿٧٥﴾
They said: "We do indeed believe in the revelation which hath been sent through him."
C1046. Notice the relation between the question and the answer.
The godless chiefs wanted to discredit Salih, and put a personal question, as much as to say, "Is he not a liar?"
The Believers took back the issue to the higher plane, as much as to say. "We know he is a man of Allah, but look at the justice for which he is making a stand: to resist it is to resist Allah".
The answer of the godless was to reject Allah in words, and in action to commit a further act of cruelty and injustice in ham-stringing and killing the she-camel, at the same time hurling defiance at Salih and his God.
قَالَ
الَّذِينَ
اسْتَكْبَرُواْ
إِنَّا
بِالَّذِيَ
آمَنتُمْ
بِهِ
كَافِرُونَ
﴿٧٦﴾
7: 76. The arrogant party said: "For our part, we reject what ye believe in."
فَعَقَرُواْ
النَّاقَةَ
وَعَتَوْاْ
عَنْ
أَمْرِ
رَبِّهِمْ
وَقَالُواْ
يَا
صَالِحُ...
7: 77. Then they ham-strung the she-camel, and insolently defied the order of their Lord, saying: "O Salih!
...ائْتِنَا بِمَا تَعِدُنَا إِن كُنتَ مِنَ الْمُرْسَلِينَ ﴿٧٧﴾
bring about thy threats, if thou art a messenger (of Allah)!"
فَأَخَذَتْهُمُ
الرَّجْفَةُ
فَأَصْبَحُواْ
فِي
دَارِهِمْ
جَاثِمِينَ
﴿٧٨﴾
7: 78. So the earthquake took them unawares, and they lay prostrate in their homes in the morning!
C1047. The retribution was not long delayed. A terrible earthquake came and buried the people and destroyed their boasted civilisation.
The calamity must have been fairly extensive in area and intense in the terror it inspired, for it is described (54:31) as a "single mighty blast" (saihatan wahidatan), the sort of terror-inspiring noise which accompanies all big earthquakes.
7: 75
Asad The great ones among his people, who glorified in their arrogance towards all who were deemed weak, said............[Salih and Thamud]
Pickthall The chieftains of his people, who were scornful, said unto those whom they despised, unto such of them as believed: Know ye that Salih is one sent from his Lord? They said : Lo! In that wherewith he hath been sent we are believers.
Transliteration Qa_lal mala'ul lazinastakbaru_ min qaumihi lillazinastud'ifu_ liman a_mana minhum ata'lamu_na anna sa_liham mursalum mir rabbih(i), qa_lu_ inna_ bima_ ursila bihi mu'minu_n(a).
7: 76
Pickthall Those who were scornful said : Lo! in that which ye believe we are disbelievers.
Transliteration Qa_lal lazinastakbaru_ inna_ billazi a_mantum bihi ka_firu_n(a).
7: 77
Pickthall So they hamstrung the she-camel, and they flouted the commandment of their Lord, and they said: O Salih! Bring upon us that thou threatenest if thou art indeed of those sent (from Allah).
Transliteration Fa'aqarun na_qata wa 'atau 'an amri rabbihim wa qa_lu_ ya_ sa_lihu'tina_ bima_ ta'iduna_ inkunta minal mursalin(a).
7: 78
Pickthall So the earthquake seized them, and morning found them prostrate in their dwelling place.
Transliteration Fa akhazathumur rajfatu fa asbahu_ fi da_rihim ja_simin(a).
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7. Sura al-Araf
The Quranic Text& Ali’s Version:
قَالَ
الْمَلأُ
الَّذِينَ
اسْتَكْبَرُواْ
مِن
قَوْمِهِ...
7: 88. The leaders, the arrogant party among his people, said:
C1058. The gentle, all-persuasive arguments of Shu'ayb fell on hard hearts. Their only reply was: "Turn him out! him and his people."
When courtesy and a plea for toleration are pitted against bigotry, what room is there for logic? But bigotry and unrighteousness have their own crooked ways of pretending to be tolerant. "O yes!" they said, "we are very tolerant and long-suffering! But we are for our country and religion. Come back to the ways of our fathers, and we shall graciously forgive you!"
"Ways of their fathers!" - they meant injustice and oppression, high-handedness to the poor and the weak, fraud under cover of religion, and so on! Perhaps the righteous were the poor and the weak.
Were they likely to love such ways?
Perhaps there was implied a bribe as well as a threat. "If you come back and wink at our iniquities, you shall have scraps of prosperity thrown at you. If not, out you go in disgrace!"
لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُواْ مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا...
"O Shu'aib! we shall certainly drive thee out of our city, (thee) and those who believe with thee:
or else ye (thou and they) shall have to return to our ways and religion."
...قَالَ أَوَلَوْ كُنَّا كَارِهِينَ ﴿٨٨﴾
He said: "What! even though we do detest (them)?
Others version:
7: 88
Asad Said the great ones among his people, who gloried in their arrogance: “Most certainly, O Shuayb, we shall expel you and your fellow-believers from our land, unless you indeed return to our ways!”
Said [Shuayab] : “Why, even though we abhor ? We should be guilty of blaspheming against God were we to return to your ways after God has saved us from them! It is not conceivable that we should return to them – unless God, our Sustainer, so wills.
All things does out Sustainer embrace within His knowledge: in God do we place our trust. O our Sustainer! Lay you open the truth between us and our people – for Thou are the best of all to lay open the truth!”
Pickthall The chieftains of his people, who were scornful, said: Surely we will drive thee out, O Shueyb, and those who believe with thee, from our township, unless ye return to our religion. He said : Even though we hate it?
Transliteration Qa_lal mala'ul lazinastakbaru_ min qaumihi lanukhrijannaka ya_ syu'aibu wallazina a_manu_ ma'aka min qaryatina_ au lata'u_dunna fi milltatina_, qa_la awalau kunna_ ka_rihin(a).
Humility
[[ Ruby’s comment:- When Hardship comes people become obsessed with the difficulty and often fail to be patient, humble and hopeful. On the other hand they also often fail during prosperity and affluence. Humility and true awareness as to one’s duty during this time of ease, affluence and success can lead to true success. However, humans become arrogant and deliberately ignorant about the truth of the reality and the true cause and consequence: they ignore the cause of this success and what they are supposed to do with it. They can utterly fail others in need and fail themselves as human beings as they recklessly hibernate in the state without taking “caretaker” responsibility of the things that are given to them. Prosperity and adversity both can be life’s trial: one can be truly successful being in either of this state or fail depending on one’s attitude and actions. ]]
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7. Sura al-Araf
The Quranic Text& Ali’s Version:
وَمَا
أَرْسَلْنَا
فِي
قَرْيَةٍ
مِّن
نَّبِيٍّ
إِلاَّ
أَخَذْنَا
أَهْلَهَا
بِالْبَأْسَاء
وَالضَّرَّاء
لَعَلَّهُمْ
يَضَّرَّعُونَ
﴿٩٤﴾
7: 94. Whenever We sent a prophet to a town, We took up its people in suffering and adversity, in order that they might learn humility.
C1065. Man was originally created pure. The need of a prophet arises when there is some corruption and iniquity, which he is sent to combat.
His coming means much trial and suffering, especially to those who join him in his protest against wrong. Even so peaceful a prophet as Jesus said; "I came not to send peace but a sword" (Matt. 10:34).
But it is all in Allah's Plan, for we must learn humility if we would be worthy of Him.
ثُمَّ
بَدَّلْنَا
مَكَانَ
السَّيِّئَةِ
الْحَسَنَةَ...
7: 95. Then We changed their suffering into prosperity,
...حَتَّى عَفَواْ وَّقَالُواْ قَدْ مَسَّ آبَاءنَا الضَّرَّاء وَالسَّرَّاء...
until they grew and multiplied, and began to say: "Our fathers (too) were touched by suffering and affluence."...
C1066. Allah gives enough rope to the sinful. They grow and multiply, and become scornful.
Neither suffering nor affluence teaches them the lessons which they are meant to learn, viz., patience and humility, gratitude and kindness to others.
They take adversity and prosperity alike as a matter of chance. "O yes!" they say, "such things have happened in all ages! Our fathers had such experience before us, and our sons will have them after us. Thus goes on the world for all time!"
But does it?
What about the decree of Allah?
They are found napping when Nemesis overtakes them in the midst of their impious tomfoolery!
...فَأَخَذْنَاهُم بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ ﴿٩٥﴾
Behold! We called them to account of a sudden, while they realized not (their peril).
وَلَوْ
أَنَّ
أَهْلَ
الْقُرَى
آمَنُواْ
وَاتَّقَواْ
لَفَتَحْنَا
عَلَيْهِم
بَرَكَاتٍ
مِّنَ
السَّمَاء
وَالأَرْضِ...
7: 96. If the people of the towns had but believed and feared Allah, We should indeed have opened out to them (all kinds of) blessings from heaven and earth;
...وَلَـكِن كَذَّبُواْ فَأَخَذْنَاهُم بِمَا كَانُواْ يَكْسِبُونَ ﴿٩٦﴾
but they rejected (the truth), and We brought them to book for their misdeeds.
أَفَأَمِنَ
أَهْلُ
الْقُرَى
أَن
يَأْتِيَهُمْ
بَأْسُنَا
بَيَاتاً
وَهُمْ
نَآئِمُونَ
﴿٩٧﴾
7: 97. Did the people of the towns feel secure against the coming of our wrath by night while they were asleep?
C1067. This and the two following verses should be read together. They furnish a commentary on the story of the five prophets that has already been related.
Allah's wrath may come by night or by day, whether people are arrogantly defying Allah's laws or are sunk in lethargy or vain dreams of unreality.
Who can escape Allah's decree, and who can feel themselves outside it except those who are seeking their own ruin?
أَوَ
أَمِنَ
أَهْلُ
الْقُرَى
أَن
يَأْتِيَهُمْ
بَأْسُنَا
ضُحًى
وَهُمْ
يَلْعَبُونَ
﴿٩٨﴾
7: 98. Or else did they feel secure against its coming in broad daylight while they played about (carefree)?
أَفَأَمِنُواْ
مَكْرَ
اللّهِ
فَلاَ
يَأْمَنُ
مَكْرَ
اللّهِ
إِلاَّ
الْقَوْمُ
الْخَاسِرُونَ
﴿٩٩﴾
7: 99. Did they then fell secure against the plan of Allah?
But no one can feel secure from the plan of Allah, except those (doomed) to ruin!
C1068. This closes that chapter of the narrative which deals with Prophets who were rejected by their own people, but who stood firm on Allah's message and were able to rescue a remnant who believed.
In each case there were special circumstances and special besetting sins, which have been explained in the notes. The nations which as a body could not be won over to Allah's Law perished.
So far we have been dealing with the corruptions and iniquities within each nation. In the story of Moses we have first a struggle against the bondage of Egypt, one of the foremost powers then in the world, the rescue of the Israelites and their wanderings, and their proving themselves unworthy and being left to wander in a new sense when they rejected the new Prophet (Muhammad) who came to renew Allah's Message.
Others version:
7: 94
Asad And never yet have We sent a prophet unto any community without trying its people with misfortune and hardship, so that they might humble themselves;
Pickthall And We sent no prophet unto any township but We did afflict its folk with tribulation and adversity that haply they might grow humble.
Transliteration Wa ma_ arsalna_ fi qaryatim min nabiyyin illa_ akhazna_ ahlaha_ bil ba'sa_'i wad darra_'i la'allahum yaddarra'u_n(a).
7: 95
Asad then We transformed the affliction into ease of life, so that they throve and said [to themselves], “Misfortune and hardship befell our fathers as well” [note 75] – whereupon We took them to task, as of a sudden, without their being aware [of what was coming] (note 76).
Pickthall Then changed We the evil plight for good till they grew affluent and said: Tribulation and distress did touch our fathers. Then We seized them unawares, when they perceived not.
Transliteration Summa baddalna_ maka_nas sayyi'atil hasanata hatta_'afau wa qa_lu_ qad massa a_ba_'anad darra_'u was sarra_'u fa akhazna_hum bagtataw wahum la_ yasy'uru_n(a).
[[ Asad’s note 75 – I.e., they regarded is as a normal course of events and did not draw any lesson from it.]]
[[ Ali’s notes - 1065 Man was originally created pure. The need of a prophet arises when there is some corruption and iniquity, which he is sent to combat. His coming means much trial and suffering, especially to those who join him in his protest against wrong. Even so peaceful a prophet as Jesus said; "I came not to send peace but a sword" (Matt. x. 34). But it is all in Allah's Plan, for we must learn humility if we would be worthy of Him. (7.94)
1066 Allah gives enough rope to the sinful. They grow and multiply, and become scornful. Neither suffering nor affluence teaches them the lessons which they are meant to learn, viz., patience and humility, gratitude and kindness to others. They take adversity and prosperity alike as a matter of chance. "O yes!" they say, "such things have happened in all ages! Our fathers had such experience before us, and our sons will have them after us. Thus goes on the world for all time!" But does it? What about the decree of Allah? They are found napping when Nemesis overtakes them in the midst of their impious tomfoolery! (7.95)
1067 This and the two following verses should be read together. They furnish a commentary on the story of the five prophets that has already been related. Allah's wrath may come by night or by day, whether people are arrogantly defying Allah's laws or are sunk in lethargy or vain dreams of unreality. Who can escape Allah's decree, and who can feel themselves outside it except those who are seeking their own ruin? (7.97)
1068 This closes that chapter of the narrative which deals with Prophets who were rejected by their own people, but who stood firm on Allah's message and were able to rescue a remnant who believed. In each case there were special circumstances and special besetting sins, which have been explained in the notes. The nations which as a body could not be won over to Allah's Law perished. So far we have been dealing with the corruptions and iniquities within each nation. In the story of Moses we have first a struggle against the bondage of Egypt, one of the foremost powers then in the world, the rescue of the Israelites and their wanderings, and their proving themselves unworthy and being left to wander in a new sense when they rejected the new Prophet (Muhammad) who came to renew Allah's Message. (7.99) ]]
7: 96
Pickthall And if the people of the township had believed and kept from evil, surely We should have opened for them, blessings from the sky and from the earth. But (unto every messenger) they gave the lie, and so We seized them on account of what they used to earn.
Transliteration Wa lau anna ahlal qura_ a_manu_ wattaqau lafatahna_ 'alaihim barakatim minas sama_'i wal ardi wa la_kin kazzabu_ fa akhazna_hum bima_ ka_nu_ yaksibu_n(a).
7: 97
Asad Can, then, the people of any community ever feel secure that Our punishment will not come upon them by night, while they are asleep?
Pickthall Are the people of the townships then secure from the coming of Our wrath upon them as a night raid while they sleep?
Transliteration Afa amina ahlul qura_ ay ya'tiyahum ba'suna_ bayataw wahum na'imu_n(a).
7: 98
Asad Why, can the people of any community ever feel secure that Our punishment will nto come upon them in broad ddalight, while they are engaged in [worldly] play? [Note 79]
Pickthall Or are the people of the townships then secure from the coming of Our wrath upon them in the daytime while they play?
Transliteration Awa amina ahlul qura_ ay ya'tiyahum ba'suna_ duhaw wahum yal'abu_n(a).
7: 99
Pickthall Are they then secure from Allah's scheme? None deemeth himself secure from Allah's scheme save folk that perish.
Transliteration Afa aminu_ makralla_h(i), fala_ ya'manu makrallahi illa_l qaumul kha_siru_n(a).
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7. Sura al-Araf
The Quranic Text& Ali’s Version:
7: 146. Those who behave arrogantly on the earth in defiance of right,
وَإِن يَرَوْاْ كُلَّ آيَةٍ لاَّ يُؤْمِنُواْ بِهَا...
them will I turn away from My signs, they will not believe in them;
C1110. The argument may be simplified thus in paraphrase.
The right is established on the earth as Allah created it: Nature recognises and obeys Allah's law as fixed for each portion of Creation. But man, because of the gift of Will, sometimes upsets this balance. The root-cause is his arrogance, as it was in the case of Iblis.
Allah's Signs are everywhere, but if they are rejected with scorn and blasphemy, Allah will withdraw His grace, for sin hardens the heart and makes it impervious to the truth.
Want of faith produces a kind of blindness to spiritual facts, a kind of deafness to the warnings of a Day of Account. If we had contumaciously rejected faith, can we hope for anything but justice,-the just punishment of our sins? (R).
...وَإِن يَرَوْاْ سَبِيلَ الرُّشْدِ لاَ يَتَّخِذُوهُ سَبِيلاً...
and if they see the way of right conduct, they will not adopt it as the way;
...وَإِن يَرَوْاْ سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلاً...
but if they see the way of error that is the way they will adopt;
...ذَلِكَ بِأَنَّهُمْ كَذَّبُواْ بِآيَاتِنَا وَكَانُواْ عَنْهَا غَافِلِينَ ﴿١٤٦﴾
for they rejected Our signs, and failed to take warning from them.
C1111. Rejected Our Signs: again a return to the Plural of impersonal Dignity and Authority, from the singular of personal concern in granting grace and guidance to the Righteous.
وَالَّذِينَ
كَذَّبُواْ
بِآيَاتِنَا
وَلِقَاء
الآخِرَةِ
حَبِطَتْ
أَعْمَالُهُمْ...
7: 147. Those who reject Our signs and the meeting in the hereafter, vain are their deeds:
...هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ ﴿١٤٧﴾
can they expect to be rewarded except as they have wrought?
Others version:
7: 146
Asad From My messages shall I cause to turn away all those who, without any right, behave haughtily on earth: for, though they may see every sign [of the truth], they do not believe in it, and though they may see the path of rectitude, they do not choose to follow it – whereas, if they see a path of error, they take it for their own: this, because they have given the lie to Our messages, and have remained heedless of them [note 110].
Pickthall I shall turn away from My revelations those who magnify themselves wrongfully in the earth, and if they see each token believe it not, and if they see the way of righteousness choose it not for (their) way, and if they see the way of error choose it for (their) way. That is because they deny Our revelations and are used to disregard them.
Transliteration Sa asrifu 'an a_ya_tiyal lazina yatakabbaru_na fil ardi bi gairil haqq(i), wa iy yarau kulla a_yatil la_ yu'minu_ biha_, wa iy yarau sabilar rusydi la_ yattakhizu_hu sabila_(n), wa iy yarau sabilal gayyi yattakhizu_hu sabila_(n), za_lika bi annahum kazzabu_ bi a_ya_tina_ wa ka_nu_ 'anha_ ga_filin(a).
7: 147
Asad Hence, all who give the lie to Our messages, and [thus] to the truth of the life to come – in vain shall be all their doings: [for] are they to be rewarded for aught but what they were wont to do?
Pickthall Those who deny Our revelations and the meeting of the Hereafter, their works are fruitless. Are they requited aught save what they used to do?
Transliteration Wallazina kazzabu_ bi a_ya_tina_ wa liqa_'il a_khirati habitat a'ma_luhum, hal yujzauna illa_ ma_ ka_nu_ ya'malu_n(a).
[[ Asad’s notes: 108 see surah 6, note 156.
109 - ……….the meaning of ‘dar’ (“abode”) in this context, see surah 6, note118. …..the plural form of address in “I will show you” makes it more probable that it is the beginning of a parenthetic passage connected, no doubt, with the preceding one, but having a general import not confined to Moses.
110 – As so often in the Quran, God’s “causing” the sinners to sin is shown to be a consequence of their own behavior and the result of their free choice. By “those who, without any right, behave haughtily on earth” are obviously meant people who think that their own judgment as to what constitutes right and wrong is the only valid one, and therefore refuse to submit their personal concerns to the criterion of absolute (i.e., revealed) moral standards: cf. 96: 6-7-“man becomes grossly overweening whenever he believes himself to be self-sufficient”.]]
[[ Ali’s notes -1105 "Above (other) men": i.e. among his contemporaries. He had a high mission, and he had the honour of speaking to Allah. (7.144)
1106 Allah's revelation is for the benefit of His creatures, who should receive it with reverence and gratitude. While Moses was having these great spiritual experiences on the Mount, his people below were ungrateful enough to forget Allah and make a golden calf for worship (vii. 147). (7.144)
1107 The Tablets of the Law contained the essential Truth, from which were derived the positive injunctions and prohibitions, explanations and interpretations, which it was the function of the prophetic office to hold up for the people to follow. The precepts would contain, as the Shari'at does, matters absolutely prohibited, matters not prohibited but disapproved, matters about which there was no prohibition or injunction, but in which conduct was to be regulated by circumstances; matters of positive and universal duty, matters recommended for those whose zeal was sufficient to enable them to work on higher than minimum standards. No soul is burdened beyond its capacity; but we are asked to seek the best and highest possible for us in conduct. (7.145)
1108 Notice the transition from the "We" of authority and honour and impersonal dignity, to the "I" of personal concern in specially guiding the righteous. (7.145)
1109 Literally, the homes of the wicked, both individuals and nations, lie desolate, as in the case of the ancient Egyptians, the 'Ad, and the Thamud. (7.145)
1110 The argument may be simplified thus in paraphrase. The right is established on the earth as Allah created it: Nature recognises and obeys Allah's law as fixed for each portion of Creation. But man, because of the gift of Will, sometimes upsets this balance. The root-cause is his arrogance, as it was in the case of Iblis. Allah's Signs are everywhere, but if they are rejected with scorn and blasphemy, Allah will withdraw His grace, for sin hardens the heart and makes it impervious to the truth. Want of faith produces a kind of blindness to spiritual facts, a kind of deafness to the warnings of a Day of Account. If we had contumaciously rejected faith, can we hope for anything but justice,-the just punishment of our sins. (7.146)
1111 Rejected Our Signs: again a return to the Plural of impersonal Dignity and Authority, from the singular of personal concern in granting grace and guidance to the Righteous. (7.146)]]
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7. Sura al-Araf
The Quranic Text& Ali’s Version:
أَوَلَمْ
يَنظُرُواْ
فِي
مَلَكُوتِ
السَّمَاوَاتِ
وَالأَرْضِ
وَمَا
خَلَقَ
اللّهُ
مِن
شَيْءٍ...
7: 185. Do they see nothing in the government of the heavens and the earth and all that Allah hath created?
C1157. An appeal to Allah's most wonderful universe should at once convince a thinking mind of man's nothingness, and Allah's power, glory, and goodness.
Man's term here is fleeting. If he is not warned by the great Signs, and the Messages which call his attention to them, is he capable of any faith at all?
...وَأَنْ عَسَى أَن يَكُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ ...
(Do they not see) that it may well be that their term is nigh drawing to an end?
...فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ ﴿١٨٥﴾
In what message after this will they then believe?
مَن
يُضْلِلِ
اللّهُ
فَلاَ
هَادِيَ
لَهُ...
7: 186. To such as Allah rejects from His guidance, there can be no guide;
...وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ ﴿١٨٦﴾
He will leave them in their trespasses, wandering in distraction.
C1158. Cf. 2:15.
If Allah's light is removed, the best of them can only wander hither and thither, like blind men, in distraction.
Others version:
7: 185
Asad Have they, then, never considered [God’s] mighty dominion over the heavens and the earth, and all the things that God has created, and [asked themselves] whether, perchance, the end of their own term might already have drawn nigh? In what other tiding, then, will they, after this believe?
Pickthall Have they not considered the dominion of the heavens and the earth, and what things Allah hath created, and that it may be that their own term draweth nigh? In what fact after this will they believe?
Transliteration Awalam yanzuru_ fi malaku_tis sama_wa_ti wal ardi wa ma_ khalaqalla_hu min syai'iw wa an 'asa_ ay yaku_na qadiqtaraba ajaluhum, fabi'ayyi hadisim ba'dahu_ yu'minu_n(a).
7: 186
Asad For those whom God lets go astray, there is no guide: and He shall leave them in their overweening arrogance, blindly stumbling to and fro [note 152].
Pickthall Those whom Allah sends astray, there is no guide for them. He leaves them to wander blindly on in their contumacy.
Transliteration May yudlililla_hu fala_ ha_diya lah(u_), wa yazaruhum fi tugya_nihim ya'mahu_n(a).
[[ Asad’s note 152 – As in verse 178 above – and in many other places I nthe Quran …………whereby a willful neglect of one’s inborn, cognitive faculties unavoidably results in the loss of all ethical orientation: that is, not an act of “predisposition” but a result of one’s own choice. See also surah 2, note 7, and surah 14, note 4.]]
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2. Surah Al Baqarah
The Quranic Text& Ali’s Version:
اللّهُ
يَسْتَهْزِىءُ
بِهِمْ ...
2: 15. Allah will throw back their mockery on them,
... وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ ﴿١٥﴾
and give them rope in their trespasses; so they will wander like blind ones (to and fro).
أُوْلَـئِكَ
الَّذِينَ
اشْتَرُوُاْ
الضَّلاَلَةَ
بِالْهُدَى...
2: 16. These are they who have bartered guidance for error:
... فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ ﴿١٦﴾
but their traffic is profitless, and they have lost true direction.
Others version:
2: 15
Asad God will requite them for their mockery, and will leave them for a while in their overweening arrogance, blindly stumbling to and fro:
Pickthall Allah (Himself) doth mock them, leaving them to wander blindly on in their contumacy.
Transliteration Alla_hu yastahzi'u bihim wa yamudduhum fi tugya_nihim ya'mahu_n(a).
2: 16
Pickthall These are they who purchase error at the price of guidance, so their commerce doth not prosper, neither are they guided.
Transliteration Ula_'ikal lazinasy tarawuddala_lata bil huda_, fama_ rabihat tiaja_ratuhum wama_ ka_nu_ muhtadin(a).
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2. Surah Al Baqarah
The Quranic Text& Ali’s Version:
وَإِذْ
قُلْنَا
لِلْمَلاَئِكَةِ
اسْجُدُواْ
لآدَمَ ...
2: 34. And behold, We said to the angels: "Bow down to Adam;"
... فَسَجَدُواْ إِلاَّ إِبْلِيسَ ...
and they bowed down, not so Iblis,
C49. The Arabic may also be translated: "They bowed down, except Iblis."
In that case Iblis (Satan) would be one of the angels.
But the theory of fallen angels is not usually accepted in Muslim theology. In 18:50 Iblis is spoken of as a Jinn.
We shall discuss later the meaning of this word. (R).
.... أَبَى وَاسْتَكْبَرَ...
he refused and was haughty,
... وَكَانَ مِنَ الْكَافِرِينَ ﴿٣٤﴾
he was of those who reject Faith.
2: 34
Asad And when We told the angels, “Prostrate yourselves before Adam! – they all prostrated themselves, save Iblis, who refused and glories in his arrogance: and thus he became one of those who deny the truth. (note 26)
Pickthall And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever.
Transliteration Wa iz qulna_ lil mala_'ikatis judu_ lia_dama fasajadu_ illa_ iblis(a), aba_ wastakbar(a), wa ka_na minal ka_firin(a).
[ Asad’s note 26: ……..led some of the commentators to the conclusion that he could not have been one of the angels, since these are incapable of sinning:…………………..As against this, other commentators point to the Quranic phrasing of God’s command to the angels and of Iblis’ refusal to obey, which makes it absolutely clear that at the time of that command he was indeed oen of the heavenly host. Hence, we must assume that his “rebellion” has a purely symbolic significance and is, in reality, the outcome of a specific function assigned to him by God (see note 31 on 15:41). ]
4. Sura an-Nisa
The Quranic Text& Ali’s Version:
.
وَاعْبُدُواْ
اللّهَ
وَلاَ
تُشْرِكُواْ
بِهِ
شَيْئًا...
4: 36. Serve Allah, and join not any partners with Him:
C550. The essence of Islam is to serve Allah and do good to your fellow-creatures. This is wider and more comprehensive than "Love God and love your neighbour".
For it includes duties to animals as our fellow-creatures, and emphasises practical service rather than sentiment.
... وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى ...
and do good to;
- parents,
- kinsfolk,
- orphans,
- those in need,
- neighbors who are near,
C551. Neighbors who are near: that is, in local situation as well as intimate relationships, just as neighbors who are strangers includes those whom we do not know or who live away from us or in a different sphere altogether.
... وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ وَابْنِ السَّبِيلِ ...
neighbors who are strangers, the companion by your side,
the wayfarer (ye meet),
C552. The Companion by your side may be your intimate friends and associates, just as the way-farer you meet may be a casual acquaintance on your travels.
This last is much wider than the "stranger within your gate."
... وَمَا مَلَكَتْ أَيْمَانُكُمْ ...
and what your right hands possess:
C553. What your right hands possess: For the meaning of the phrase see n. 537 above. (R).
... إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُورًا ﴿٣٦﴾
for Allah loveth not the arrogant, the vainglorious;
C554. Real deeds of service and kindness proceed, not from showing off or from a superior sort of condescension (cf. "White Man's Burden"), but from a frank recognition of our own humility and the real claims, before Allah, of all our fellow-creatures.
For in our mutual needs we are equal before Allah, or perhaps the best of us (as the world sees us) may be worse than the worst of us (from the same point of view).
4: 36
Asad And worship God [alone], and do not ascribe divinity, in any way, to aught beside Him [note 46]. And do good unto your parents, and near of kin, and the orphans, and the needy and the neighbor from among your own people, and neighbor who is a stranger [note 47], and the friend by your side, and the wayfarer, and those whom you rightfully possess [note 48].
Verily, God does not love any of those who, full of self-conceit, act in a boastful manner.
Pickthall And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and into the neighbor who is of kin (unto you) and the neighbor who is not of kin and the fellow traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful,
Transliteration Wa'budulla_ha wa la_ tusyriku_ bihi syai'aw wa bil wa_lidaini ihsa_naw wa bizil qurba_ wal yata_ma_ wal masa_kini wal ja_rizil qurba_ wal ja_ril junubi was sa_hibi bil jambi wabnis sabil(i), wa ma_ malakat aima_nukum, innalla_ha la_ yuhibbu man ka_na mukhta_lan fakhu_ra_(n).
=====================================
4. Sura an-Nisa,
The Quranic Text& Ali’s Version:
مِّنَ
الَّذِينَ
هَادُواْ
يُحَرِّفُونَ
الْكَلِمَ
عَن
مَّوَاضِعِهِ
وَيَقُولُونَ...
4: 46. Of the Jews there are those who displace words from their (right) places, and say:
... سَمِعْنَا وَعَصَيْنَا ...
"We hear and we disobey;" and
... وَاسْمَعْ غَيْرَ مُسْمَعٍ...
"Hear what is not heard":
A trick of the Jews was to twist words and expressions, so as to ridicule the most solemn teachings of Faith. Where they should have said, "We hear and we obey,"
they said aloud, "We hear," and whispered. "We disobey."
Where they should have said respectfully. "We hear," they added in a whisper, "May you not hear," by way of ridicule.
Where they claimed the attention of the Prophet, they used an ambiguous word apparently harmless, but in their intention disrespectful. (R).
... وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ...
and "Ra'ina;" with a twist of their tongues and a slander to faith.
"Raina" if used respectfully in the Arabic way, would have meant
"Please attend to us."
With a twist of their tongue, they suggested an insulting meaning, such as
"O thou that takest us to pasture!" or
in Hebrew. "Our bad one!"
... وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا ...
If only they had said:
"We hear and we obey;" and "Do hear;" and "Do look at us":
... لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ...
it would have been better for them, and more proper;
... وَلَكِن لَّعَنَهُمُ اللّهُ بِكُفْرِهِمْ ...
but Allah hath cursed them, for their unbelief;
... فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً ﴿٤٦﴾
and but few of them will believe.
Others version:
4: 46 Among those of the Jewish faith there are some who distort the meaning of the [revealed] words, taking them our of their context and saying, [as it were,] " We have heard but we disobey," and, " Hear without hearkening," and, "Hearken you unto us, [O Muhammad]" - thus making a play with their tongues, and implying that the [true] Faith is false……….but God has rejected them because of their refusal to acknowledge the truth - for it is in but few things that they believe.
4: 36, 37 ….Verily, God does not love any of those who , full of self-conceit, act in a boastful manner; [nor] those who are niggardly, and bid others to be niggardly, and conceal whatever God has bestowed upon them out of His bounty; and so We have readied shameful suffering for all who thus deny the truth.
=====================================
7. Sura al-Araf
The Quranic Text& Ali’s Version:
يَا
بَنِي
آدَمَ
إِمَّا
يَأْتِيَنَّكُمْ
رُسُلٌ
مِّنكُمْ
يَقُصُّونَ
عَلَيْكُمْ
آيَاتِي...
7: 35. O ye children of Adam!
whenever there come to you Messengers from amongst you, rehearsing my signs unto you,
...فَمَنِ اتَّقَى وَأَصْلَحَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٣٥﴾
those who are righteous and mend (their lives), on them shall be no fear, nor shall they grieve.
وَالَّذِينَ
كَذَّبُواْ
بِآيَاتِنَا
وَاسْتَكْبَرُواْ
عَنْهَا
أُوْلَـَئِكَ
أَصْحَابُ
النَّارِ
هُمْ
فِيهَا
خَالِدُونَ
﴿٣٦﴾
7: 36. But those who reject our signs and treat them with arrogance, they are companions of the fire, to dwell therein (for ever).
Others version:
7: 35
Asad O children of Adam! Whenever there come unto you apostles of your own, conveying My messages unto you, then all who are conscious of Me and live righteously – no fear need they have, and neither shall they grieve;
Pickthall O Children of Adam! If messengers of your own come unto you who narrate unto you My revelations, then whosoever refrain from evil and amend there shall no fear come upon them neither shall they grieve.
Transliteration Ya_ bani a_dama imma_ ya'tiyannakum rusulum minkum yaqussu_na 'alaikum a_ya_ti, famanittaqa_ wa aslaha fala_ khaufun 'alaihim wa la_ hum yahzanu_n(a).
7: 36
Asad but they who give the lie to Our messages and scorn them in their pride – these are destined for the fire, therein to abide.
Pickthall But they who deny Our revelations and scorn them such are rightful owners of the Fire; they will abide therein.
Transliteration Wallazina kazzabu_ bi a_ya_tina_ wastakbaru_ 'anha_ ula_'ika asha_bun na_r(i), hum fiha_ kha_lidu_n(a).
=====================================
8. Surah Al Anfal
The Quranic Text& Ali’s Version:
وَلاَ تَكُونُواْ
كَالَّذِينَ
خَرَجُواْ مِن
دِيَارِهِم
بَطَرًا وَرِئَاء
النَّاسِ وَيَصُدُّونَ
عَن سَبِيلِ
اللّهِ...
8: 47. And be not like those who started from their homes insolently and to be seen of men, and to hinder (men) from the path of Allah:
C1216. A true description of the Makkan army which met its doom.
...وَاللّهُ بِمَا يَعْمَلُونَ مُحِيطٌ ﴿٤٧﴾
for Allah compasseth round about all that they do.
Asad’s Version:
8: 47 And be not like those who started from their homes insolently and to be seen of men, and to hinder [men] from the path of God: for God compass round about all that they do.
=====================================
7. Sura al-Araf
The Quranic Text& Ali’s Version:
مَن
يُضْلِلِ
اللّهُ
فَلاَ
هَادِيَ
لَهُ...
7: 186. To such as Allah rejects from His guidance, there can be no guide;
...وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ ﴿١٨٦﴾
He will leave them in their trespasses, wandering in distraction.
C1158. Cf. 2:15.
If Allah's light is removed, the best of them can only wander hither and thither, like blind men, in distraction.
Asad’s Version:
7: 186 for those whom God lets go astray, there is no guide; and He shall leave them in their overweening arrogance, blindly stumbling to and from.
=====================================
9. Surah At Tawbah
The Quranic Text& Ali’s Version:
وَمِنْهُم
مَّنْ عَاهَدَ
اللّهَ لَئِنْ
آتَانَا مِن
فَضْلِهِ
لَنَصَّدَّقَنَّ...
9: 75. Amongst them are men who made a Covenant with Allah that if He bestowed on them of His bounty, they would give (largely) in charity,
...وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ ﴿٧٥﴾
and be truly amongst those who are righteous.
فَلَمَّا
آتَاهُم مِّن
فَضْلِهِ بَخِلُواْ
بِهِ وَتَوَلَّواْ
وَّهُم مُّعْرِضُونَ ﴿٧٦﴾
9: 76. But when He did bestow of His bounty, they became covetous, and turned back (from their Covenant), averse (from its fulfillment).
فَأَعْقَبَهُمْ
نِفَاقًا فِي
قُلُوبِهِمْ
إِلَى يَوْمِ
يَلْقَوْنَهُ
بِمَا أَخْلَفُواْ
اللّهَ...
9: 77. So He hath put as a consequence hypocrisy into their hearts, (to last) till the day whereon they shall meet Him:
C1332. If men are false to their covenants and words, the natural consequence will be hypocrisy to cover their falsehood. Such consequences will last till the Day of Judgment, when they will have to account for their deeds.
They may think that they are deceiving men by their hypocrisy, but they cannot deceive Allah, to Whom all their most secret thoughts and plots and doings are known.
...مَا وَعَدُوهُ وَبِمَا كَانُواْ يَكْذِبُونَ ﴿٧٧﴾
because they broke their Covenant with Allah, and because they lied (again and again).
Asad’s Version:
9: 75-77 And among them are such as vow unto God, “If indeed He grant us out of His bounty, we shall most certainly spend in charity, and shall most certainly be among the righteous!” But as soon as He has given them out of bounty, they cling to it niggardly, and turn away in their obstinacy: whereupon He causes hypocrisy to take root in their hearts, until the Day on which they shall meet Him – because they have failed to fulfill
the vow which they had made unto God, and because they were wont to lie.
=====================================
The Quranic Text& Ali’s Version:
ثُمَّ بَعَثْنَا
مِن بَعْدِهِم
مُّوسَى وَهَارُونَ
إِلَى فِرْعَوْنَ
وَمَلَئِهِ
بِآيَاتِنَا...
10: 75. Then after them sent We Moses and Aaron to Pharaoh and his chiefs with Our Signs.
C1461. The story of Moses, Aaron, and Pharaoh is fully told in 7:103-137, and there are references to it in many places in the Quran.
The incidental reference here is to illustrate a special point, viz., that
- the wicked are arrogant and bound up in their sin, and prefer deception to Truth:
- they do not hesitate to charge the men of Allah, who work unselfishly for them, with mean motives, such as would actuate them in similar circumstances!
...فَاسْتَكْبَرُواْ وَكَانُواْ قَوْمًا مُّجْرِمِينَ ﴿٧٥﴾
But they were arrogant: they were a people in sin.
فَلَمَّا
جَاءهُمُ الْحَقُّ
مِنْ عِندِنَا
قَالُواْ إِنَّ
هَـذَا لَسِحْرٌ
مُّبِينٌ ﴿٧٦﴾
10: 76. When the Truth did come to them from Us, they said:
"This is indeed evident sorcery!"
Pickthall’s Version:
10: 75
Pickthall Then, after them, We sent Moses and Aaron unto Pharaoh and his chiefs with Our revelations, but they were arrogant and were a guilty folk.
Transliteration Summa ba'asna_ mim ba'dihim mu_sa_ wa ha_ru_na ila_ fir'auna wa mala'ihi bi a_ya_tina_ fa-stakbaru_ wa ka_nu_ qaumam mujrimin(a).
10: 76
Pickthall And when the Truth from Our presence came unto them, they said: This is mere magic.
Transliteration Falamma_ ja_'ahumul haqqu min 'indina_ qa_lu_ inna ha_za_ lasihrum
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14. Surah Ibrahim
The Quranic Text& Ali’s Version:
14: 15. But they sought victory and decision (there and then),
C1889. Cf. 8:19.
1 have assumed that "they" in this verse is the same as "them" in the preceding verse, i.e., the ungodly.
Hoping for victory they forced a decision, and they got it-against themselves.
Or they challenged a punishment, and it came in good time.
Some Commentators construe "they" here to mean "the Prophets": in that case the verse would mean:
"The Prophets prayed for a victory and decision, and the ungodly were frustrated in their efforts to suppress the Truth."
... وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ ﴿١٥﴾
and frustration was the lot of every powerful obstinate transgressor.
C1890. Cf. 11:59.
Others version:
14: 15
Asad And they prayed [to God] that the truth be made to triumph. And every arrogant enemy of the truth shall be undone.
Pickthall And they sought help (from their Lord) and every froward potentate was brought to naught;
Transliteration Wa-staftahu_ wa kha_ba kullu jabba_rin 'anid(im),
[ Ruby’s note: the meaning of ‘istaftaha’ “he sought to open [something]”, and ‘wastaftahu’ connoting vindication or opening the door of truth. Shuayb prayed in 7:89, “Lay You open [iftah] the truth between us and our people”.]
=====================================
16. Sura al-Nahl
The Quranic Text& Ali’s Version:
16: 22. Your Allah is One Allah:
... فَالَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ قُلُوبُهُم مُّنكِرَةٌ وَهُم مُّسْتَكْبِرُونَ ﴿٢٢﴾
as to those who believe not in the Hereafter, their hearts refuse to know and they are arrogant.
C2045. Everything points to Allah, the One True Eternal God. If so, there is a Hereafter, for He has declared it.
In so far as people do not believe this, the fault is in their Will; they do not wish to believe, and the motive behind is arrogance, the sin which brought about the fall of Iblis: 2:34. (R).
لاَ جَرَمَ
أَنَّ اللّهَ
يَعْلَمُ مَا
يُسِرُّونَ
وَمَا يُعْلِنُونَ...
16: 23. Undoubtedly Allah doth know what they conceal, and what they reveal:
C2046. Cf. 16:19, where the same words refer to man generally.
Whether he conceals or reveals what is in his heart, Allah knows it, and as Allah is Oft-Forgiving. Most Merciful, His grace is available as His highest favour if man will take it.
Here the reference is to those who "refuse to know", who reject Allah's guidance out of arrogance. Allah"loveth not the arrogant". Such men deprive themselves of Allah's grace.
... إِنَّهُ لاَ يُحِبُّ الْمُسْتَكْبِرِينَ ﴿٢٣﴾
verily He loveth not the arrogant.
وَإِذَا
قِيلَ لَهُم
مَّاذَا أَنزَلَ
رَبُّكُمْ...
16: 24. When it is said to them, "What is it that your Lord has revealed?"
C2047. When the arrogant Unbelievers are referred to some definite argument or illustration from Scripture, they dismiss it contemptuously with the remark. "Tales of the ancients!"
In this, they are not only playing with their own conscience, but misleading others, with perhaps less knowledge than themselves.
... قَالُواْ أَسَاطِيرُ الأَوَّلِينَ ﴿٢٤﴾
They say, "Tales of the ancients!"
لِيَحْمِلُواْ
أَوْزَارَهُمْ
كَامِلَةً
يَوْمَ الْقِيَامَةِ...
16: 25. Let them bear, on the Day of Judgment, their own burdens in full,
... وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ...
and also (something) of the burdens of those without knowledge, whom they misled.
C2048. Their responsibility or crime is twofold:
- that they rejected Allah's Message, and
- that they misled others.
Their Penalty will also be double.
In 6:164, we are told that "no bearer of burdens can bear the burden of another".
This is against the doctrine of vicarious atonement. Every man is responsible for his own sins; but the sin of misleading others is a sin of the misleader himself, and he must suffer the penalty for that also, without relieving those misled, of their responsibility.
... أَلاَ سَاء مَا يَزِرُونَ ﴿٢٥﴾
Alas, how grievous the burdens they will bear!
قَدْ مَكَرَ
الَّذِينَ مِن
قَبْلِهِمْ...
16: 26. Those before them did also plot (against Allah's Way):
... فَأَتَى اللّهُ بُنْيَانَهُم مِّنَ الْقَوَاعِدِ...
but Allah took their structures from their foundations,
... فَخَرَّ عَلَيْهِمُ السَّقْفُ مِن فَوْقِهِمْ...
and the roof fell down on them from above;
... وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ ﴿٢٦﴾
and the Wrath seized them from directions they did not perceive.
C2049. Evil will always devise plots against the Prophets of Allah. So was it with Al-Mustafa, and so was it with the Prophets before him. But the imposing structures which the ungodly build up (metaphorically) collapse at the Command of Allah, and they are often punished from quarters from which they least expected punishment.
For example, the Quraish were confident in their numbers, their organizations, and their superior equipment. But on the field of Badr they collapsed where they expected victory.
ثُمَّ يَوْمَ
الْقِيَامَةِ
يُخْزِيهِمْ...
16: 27. Then, on the Day of Judgment, He will cover them with shame,
... وَيَقُولُ أَيْنَ شُرَكَآئِيَ الَّذِينَ كُنتُمْ تُشَاقُّونَ فِيهِمْ...
and say: "Where are My 'partners' concerning whom ye used to dispute (with the godly)?"
... قَالَ الَّذِينَ أُوتُواْ الْعِلْمَ ...
Those endued with knowledge will say:
C2050. The worshippers of false gods (ungodly, the Unbelievers) will be unable to reply when brought before the Judgment Seat.
The comment of those "endued with knowledge" -the Prophets and Teachers whom they had rejected- will be by way of indictment and explanation of the position of those before the Judgment Seat.
... إِنَّ الْخِزْيَ الْيَوْمَ وَالْسُّوءَ عَلَى الْكَافِرِينَ ﴿٢٧﴾
"This Day, indeed, are the Unbelievers covered with Shame and Misery --
الَّذِينَ
تَتَوَفَّاهُمُ
الْمَلائِكَةُ
ظَالِمِي
أَنفُسِهِمْ...
16: 28. "(Namely) those whose lives the angels take in a state of wrongdoing to their own souls.
C2051. That is, those who died in a state of Kufr, or rebellion against Allah, which was really wrong-doing against their own souls.
... فَأَلْقَوُاْ السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ...
Then would they offer submission (with the pretence), 'We did no evil (knowingly).'"
C2052. The excuse is a mere pretence. At first they were too dazed to reply. When they reply, they cannot deny the facts, but resort to the sinner's excuse of saying that they sinned through ignorance, and that their motives were not wrong.
Such a plea raises a question of hidden thoughts which are difficult to appraise before a human tribunal. But here they are before their Divine Author, Who knows every secret of their souls, and before Whom no false plea can be of any value. So they are condemned.
... بَلَى إِنَّ اللّهَ عَلِيمٌ بِمَا كُنتُمْ تَعْمَلُونَ ﴿٢٨﴾
(The angels will reply),
"Nay, but verily Allah knoweth all that ye did;
فَادْخُلُواْ
أَبْوَابَ
جَهَنَّمَ
خَالِدِينَ
فِيهَا...
16: 29. "So enter the gates of Hell, to dwell therein.
... فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ ﴿٢٩﴾
Thus evil indeed is the abode of the arrogant."
Others version:
16: 22
Asad Your God is the One God: but because of their false pride, the hearts of those who do not believe in the life to come refuse to admit this.
Pickthall Your God is One God. But as for those who believe not in the Hereafter their hearts refuse to know, for they are proud.
Transliteration Ila_hukum ila_huw wa_hid(un), fallazina la_ yu'minu_na bil a_khirati qulu_buhum munkiratuw wa hum mustakbiru_n(a).
[Asad note 15: I.e., they are too arrogant to accept the idea of man’s utter dependence on, and responsibility to, a Supreme Being.]
[Ruby’s note: If one refuse to believe Hereafter, and thinks that this life is final, then he/she has not enough reason to acknowledge existence of God and to submit to his Laws. They may think that they can get away with anything and they would not be accountable. ]
16: 23
Asad Truly, God knows all they keep secret as well as all that they bring into the open – [and,] behold, He does not love those who are given to arrogance,
Pickthall Assuredly Allah knoweth that which they keep hidden and that which they proclaim. Lo! He loveth not the proud.
Transliteration La_ jarama annalla_ha ya'lamu ma_ yusirru_na wa ma_ yu'linu_n(a), innahu_ la_ yuhibbul mustakbirin(a).
16: 24
Pickthall And when it is said unto them: What hath your Lord revealed? they say: (Mere) fables of the men of old.
Yuksel If they are told: "What has your Lord sent down?" They say, "Fairytales of the past."*
Transliteration Wa iza_ qila lahum ma_ anzala rabbukum, qa_lu_ asa_tirul awwalin(a),
16: 25
Pickthall That they may bear their burdens undiminished on the Day of Resurrection, with somewhat of the burdens of those whom they mislead without knowledge. Ah! evil is that which they bear!
Yuksel They will carry their burdens in full on the day of Resurrection, and also from the burdens of those whom they misguided without knowledge. Evil indeed is what they bear.*
Transliteration Liyahmilu_ auza_rahum ka_milatay yaumal qiya_mah(ti), wa min auza_ril lazina yudillu_nahum bi gairi 'ilm(in), ala_ sa_'a ma_ yaziru_n(a).
16: 26
Pickthall Those before them plotted, so Allah struck at the foundations of their building, and then the roof fell down upon them from above them, and the doom came on them whence they knew not;
Yuksel Those before them have schemed, but God came to their buildings from the foundation, thus the roof fell on top of them, and the retribution came to them from where they did not know.
Transliteration Qad makaral lazina min qablihim fa atalla_hu bunya_nahum minal qawa_'idi fa kharra 'alaihimus saqfu min fauqihim wa ata_humul 'aza_bu min haisu la_ yasy'uru_n(a).
16: 27
Pickthall Then on the Day of Resurrection He will disgrace them and will say: Where are My partners, for whose sake ye opposed (My Guidance)? Those who have been given knowledge will say: Disgrace this day and evil are upon the disbelievers,
Yuksel Then, on the day of Resurrection He will humiliate them, and say, "Where are My partners whom you used to dispute regarding them?" Those who have received the knowledge said, "The humiliation today and misery is upon the ingrates."
Transliteration Summa yaumal qiya_mati yukhzihim wa yaqu_lu aina syuraka_'iyal lazina kuntum tusya_qqu_na fihim, qa_lal lazina u_tul 'ilma innal khizyal yauma was su_'a 'alal ka_firin(a),
16: 28
Pickthall Whom the angels cause to die while they are wronging themselves. Then will they make full submission (saying): We used not to do any wrong. Nay! Surely Allah is Knower of what ye used to do.
Yuksel Those whom the angels take while they had wronged themselves: "Amnesty, we did not do any evil!" "Alas, God is aware of what you had done."
Transliteration Allazina tatawaffa_humul mala_'ikatu za_limi anfusihim, fa alqawus salama ma_ kunna_ na'malu min su_'(in), bala_ innalla_ha 'alimum bima_ kuntum ta'malu_n(a).
16: 29
Pickthall So enter the gates of hell, to dwell therein forever. Woeful indeed will be the lodging of the arrogant.
Yuksel "So enter the gates of hell, in it you shall reside; such is the abode of the arrogant."
Transliteration Fa-dkhulu_ abwa_ba jahannama kha_lidina fiha_, fa labi'sa maswal mutakabbirin(a).
=====================================
17. Surah Al Isra
The Quranic Text& Ali’s Version:
وَلاَ تَمْشِ
فِي الأَرْضِ
مَرَحًا...
17: 37. Nor walk on the earth with insolence:
C2223. Insolence, or arrogance, or undue elation at our powers or capacities, is the first step to many evils. Besides, it is unjustified.
All our gifts are from Allah.
...إِنَّكَ لَن تَخْرِقَ الأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً ﴿٣٧﴾
for thou canst not rend the earth asunder, nor reach the mountains in height.
Pickthall’s Version:
17: 37
Pickthall And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the hills.
Transliteration Wa la_ tamsyi fil ardi maraha_(n), innaka lan takhriqal arda wa lan tablugal jiba_la tu_la_(n).
[ Ali’s note: 2223 Insolence, or arrogance, or undue elation at our powers or capacities, is the first step to many evils. Besides, it is unjustified. All our gifts are from Allah. ]
The Quranic Text& Ali’s Version:
وَنُنَزِّلُ
مِنَ الْقُرْآنِ
مَا هُوَ شِفَاء
وَرَحْمَةٌ
لِّلْمُؤْمِنِينَ...
17: 82. We send down (stage by stage) in the Qur'án that which is a healing and a mercy to those who believe:
...وَلاَ يَزِيدُ الظَّالِمِينَ إَلاَّ خَسَارًا ﴿٨٢﴾
to the unjust it causes nothing but loss after loss.
C2282. In Allah's revelation there is healing for our broken spirits, hope for our spiritual future, and joy in the forgiveness of our sins. All who work in faith will share in these privileges.
It is only the rebels against Allah's Law who will suffer loss. The more they will oppose Truth, the deeper down will they go into the mire-the state of sin and Wrath, which is worse than destruction.
وَإِذَآ أَنْعَمْنَا
عَلَى الإِنسَانِ
أَعْرَضَ وَنَأَى
بِجَانِبِهِ...
17: 83. Yet when We bestow Our favors on man, he turns away and becomes remote on his side (instead of coming to Us),
...وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَؤُوسًا ﴿٨٣﴾
and when Evil seizes him he gives himself up to despair!
C2283. Truth saves us from two extremes:
- when we are happy, we are saved from being puffed up, for we realise that everything comes from Allah;
- and when we suffer misfortunes, we are not in despair, for we know that Allah is our sure refuge and help.
Others version:
17: 82
Wa nunazzilu minal qur'a_ni ma_ huwa syifa_'uw wa rahmatul lil mu'minin(a), wa la_ yaziduz za_limina illa_ khasa_ra_(n).
Asad Thus, step by step, We bestow from on high through this Quran all that gives health and is a grace unto those who believe, the while it only adds to the ruin of evildoers.
Pickthall And We reveal of the Qur'an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin.
17: 83
Wa iza_ an'amna_ 'alal insa_ni a'rada wa na'a_ bi ja_nibih(i), wa iza_ massahusy syarru ka_na ya'u_sa_(a).
Asad for when We bestow Our blessings upon man, he turns away and arrogantly keeps aloof; and when evil fortune touches him, he abandons all hope.
Pickthall And when We make life pleasant unto man, he turns away and is averse; and when ill touches him he is in despair.
[asad note 99]
=====================================
18. Surah Al Kahf
The Quranic Text& Ali’s Version:
وَدَخَلَ جَنَّتَهُ
وَهُوَ ظَالِمٌ
لِّنَفْسِهِ...
18: 35. He went into his garden in a state (of mind) unjust to his soul:
C2377. It was not wealth that ruined him, but the attitude of his mind. He was unjust, not so much to his neighbour, as to his own soul. In his love of the material, he forgot or openly defied the spiritual.
As verse 37 shows, he took his companion with him, to impress him with his own importance, but the companion was unmoved.
... قَالَ مَا أَظُنُّ أَن تَبِيدَ هَذِهِ أَبَدًا ﴿٣٥﴾
He said, "I deem not that this will ever perish.
وَمَا أَظُنُّ
السَّاعَةَ
قَائِمَةً...
18: 36. "Nor do I deem that the Hour (of Judgment) will (ever) come:
... وَلَئِن رُّدِدتُّ إِلَى رَبِّي لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا ﴿٣٦﴾
even if I am brought back to my Lord, I shall surely find (there) something better in exchange."
C2378. Here comes out the grasping spirit of the materialist.
In his mind "better" means more wealth and more power, of the kind he was enjoying in this life, although in reality, even what he had, rested on hollow foundations and was doomed to perish and bring him down with it.
Pickthall’s Version:
18: 35
Pickthall And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.
Transliteration Wa dakhala jannatahu_ wa huwa za_limul li nafsih(i), qa_la ma_ azunnu an tabida ha_zihi abada_(w),
18: 36
Pickthall I think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort.
Transliteration Wa ma_ azunnus sa_'ata qa_'imataw wa la'ir rudittu ila_ rabbi la'ajidanna khairam minha_ munqalaba_(n).
=====================================
19. Surah Maryam
The Quranic Text& Ali’s Version:
وَبَرًّا
بِوَالِدَتِي
وَلَمْ يَجْعَلْنِي
جَبَّارًا
شَقِيًّا ﴿٣٢﴾
19: 32. "(He) hath made me kind to my mother, and not overbearing or miserable;
C2484. Overbearing violence is not only unjust and harmful to those on whom it is practised; it is perhaps even more harmful to the person who practices it, for his soul becomes turbid, unsettled, and ultimately unhappy and wretched,-the state of those in Hell. Here the negative qualities are "not overbearing or miserable."
As applied to John they were "not overbearing or rebellious." John bore his punishment from the State without any protest or drawing back.
وَالسَّلَامُ
عَلَيَّ يَوْمَ
وُلِدتُّ وَيَوْمَ
أَمُوتُ وَيَوْمَ
أُبْعَثُ حَيًّا ﴿٣٣﴾
19: 33. "So Peace is on me the day I was born, the day that I die, and the Day that I shall be raised up to life (again)"!
C2485. Cf. 19:15, and n. 2469.
Christ was not crucified (4:157). (R).
Others version:
19: 32
Asad and [has endowed me with] piety towards my mother; and He has not made me haughty or bereft of grace.
Pickthall And (hath made me) dutiful toward her who bore me, and hath not made me arrogant, unblest.
Transliteration Wa bar ram biwa_lidati wa lam yaj'alni jab ba_ran syaqiy ya_
19: 33
Pickthall Peace on me the day I was born, and the day I die, and the day I shall be raised alive!
Transliteration Was sala_mu 'alay ya yauma wulidtu wa yauma amu_tu wa yauma ub'atsu hay ya_
The Quranic Text& Ali’s Version:
أَفَرَأَيْتَ
الَّذِي كَفَرَ
بِآيَاتِنَا
وَقَالَ لَأُوتَيَنَّ
مَالًا وَوَلَدًا ﴿٧٧﴾
19: 77. Hast thou then seen the (sort of) man who rejects Our Signs, yet says: "I shall certainly be given wealth and children"?
C2522. Besides the man who boasts of wealth and power in actual possession, there is a type of man who boasts of getting them in the future and builds his worldly hopes thereon.
Is he sure?
He denies Allah, and His goodness and Mercy. But all good is in the hands of Allah.
Can such a man then bind Allah to bless him when he rejects faith in Allah?
Or does he pretend that he has penetrated to the mysteries of the future? For no man can tell what the future holds for him.
أَاطَّلَعَ
الْغَيْبَ أَمِ
اتَّخَذَ عِندَ
الرَّحْمَنِ
عَهْدًا ﴿٧٨﴾
19: 78. Has he penetrated to the Unseen, or has he taken a contract with (Allah) Most Gracious?
Others version:
19: 77
Asad And hast thou ever considered [the kind of man] who is bent on denying the truth of Our messages and says, “I will surely be given wealth and children”?
Pickthall Hath he perused the Unseen, or hath he made a pact with the Beneficent?
Transliteration Afara aital lazi kafara bi a_ya_tina_ wa qa_la la u_tayan na ma_law wawalada_
[Asad’s
19: 78
Asad Has he, perchance, attained to a realm which is beyond the reach of a creation being’s perception? – or has he concluded a covenant with the Most Gracious?
Pickthall Nay, but We shall record that which he saith and prolong for him a span of torment.
Transliteration Ath thala'al ghaiba amit takhadza indar rahma_ni ahda_
[Asad’s note 67: In this context, the term al-ghayb denotes the unknowable future.]
=====================================
20.[Ta’ha, Mecca 45]
The Quranic Text & Ali’s Version:
كُلُوا
مِن طَيِّبَاتِ
مَا رَزَقْنَاكُمْ...
20: 81. (Saying):
"Eat of the good things We have provided for your sustenance,
C2602. Cf. 2:57 and n. 71; and 7:160.
1 should like to construe this not only literally but also metaphorically.
'Allah has looked after you and saved you. He has given you ethical and spiritual guidance. Enjoy the fruits of all this, but do not become puffed up and rebellious (another meaning in the root Taga); otherwise the Wrath of Allah is sure to descend on you.'
...وَلَا تَطْغَوْا فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِي...
but commit no excess therein, lest My Wrath should justly descend on you:
...وَمَن يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوَى ﴿٨١﴾
and those on whom descends My Wrath do perish indeed!
C2603. This gives the key-note to Moses' constant tussle with his own people, and introduces immediately afterwards the incident of the golden calf.
Others version:
(20:81)
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ALI (Saying): "Eat of the good things We have provided for your sustenance but commit no excess therein lest My Wrath should justly descend on you: and those on whom descends My Wrath do perish indeed! 2602 2603
[[ Asad’s notes - [[Asad’s note -
66 There is almost complete unanimity among the classical commentators in that God's "condemnation" (ghadab, lit., "wrath") is a metonym for the inescapable retribution which man brings upon himself if he deliberately rejects God's guidance and "transgresses the bounds of equity".]]
[[Ali’s notes - 2601 Right side: Cf. xix. 52, and n. 2504, towards the end. The Arabian side of Sinai (Jabal Musa) was the place where Moses first received his commission before going to Egypt, and also where he received the Torah after the Exodus from Egypt. (20.80)
2602 Cf. ii. 57 and n. 71; and vii. 160. I should like to construe this not only literally but also metaphorically. 'Allah has looked after you and saved you. He has given you ethical and spiritual guidance. Enjoy the fruits of all this, but do not become puffed up and rebellious (another meaning in the root Taga); otherwise the Wrath of Allah is sure to descend on you.' (20.81)
2603 This gives the key-note to Moses's constant tussle with his own people, and introduces immediately afterwards the incident of the golden calf. (20.81) ]]
