2. [al-Baqarah, Medina 87]
The Quranic Text & Ali’s Version:
إِنَّ
اللَّهَ
لاَ يَسْتَحْيِي
أَن يَضْرِبَ
مَثَلاً مَّا
بَعُوضَةً فَمَا
فَوْقَهَا...
2: 26. Allah disdains not to use the similitude of things, lowest as well as highest.
C45. The word for "the lowest" in the original Arabic means a gnat, a byword in the Arabic language for the weakest of creatures.
In 29:41, which was revealed before this Surah, the similitude of the Spider was used, and similarly in 22:73, there is the similitude of the Fly. For similitudes taken from magnificent forces of nature, expressed in exalted language, see 2:19 above.
To Allah all His creation has some special meaning appropriate to itself, and some of what we consider the lowest creatures have wonderful aptitudes, e.g., the spider or the fly.
Parables like these may be an occasion of stumbling to those "who forsake the path"; in other words those who deliberately shut their eyes to Allah's Signs, and their Penalty is attributed to Allah, the Cause of all causes.
But lest there should be misunderstanding, it is immediately added that the stumbling and offence only occur as the result of the sinner's own choice of the wrong course. Verses 26 and 27 form one sentence and should be read together.
"Forsaking the path" is defined in 2:27, viz.,
breaking solemn covenants which the sinner's own soul had ratified, causing division among mankind, who were meant to be one brotherhood, and doing as much mischief as possible in the life on this earth, for the life beyond will be on another plane, where no rope will be given to evil.
The mention of Covenant (2:27) has a particular and a general signification.
The particular one has reference to the Jewish tradition that a Covenant was entered into with "Father Abraham" that in return for Allah's favours the seed of Abraham would serve Allah faithfully. But as a matter of fact a great part of Abraham's progeny were in constant spiritual rebellion against Allah, as is testified by their own Prophets and Preachers and by Muhammad Mustafa.
The general signification is that a similar Covenant is entered into by every creature of Allah: for Allah's loving care, we at least owe Him the fullest gratitude and willing obedience.
The sinner, before the darkness his own conscience, knows this, and yet he not only "forsakes the path" but resists the Grace of Allah which comes to save him. That is why his case becomes hopeless. But the loss is his own. He cannot spoil Allah's design.
The good man is glad to retrace his steps from any lapses of which may have been guilty, and in his case Allah's Message reclaims him with complete understanding. (R).
... فَأَمَّا الَّذِينَ آمَنُواْ فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ...
Those who believe know that it is truth from their Lord;
... وَأَمَّا الَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَـذَا مَثَلاً...
but those who reject Faith say: "What means Allah by this similitude?"
... يُضِلُّ بِهِ كَثِيراً وَيَهْدِي بِهِ كَثِيراً...
By it He causes many to stray, and many He leads into the right path,
... وَمَا يُضِلُّ بِهِ إِلاَّ الْفَاسِقِين ﴿٢٦﴾
but He causes not to stray, except those who forsake (the path).
الَّذِينَ
يَنقُضُونَ
عَهْدَ
اللَّهِ مِن
بَعْدِ مِيثَاقِهِ
وَيَقْطَعُونَ
مَا أَمَرَ
اللَّهُ بِهِ
أَن يُوصَلَ...
2: 27. Those who break Allah's Covenant after it is ratified, and who sunder what Allah has ordered to be joined,
... وَيُفْسِدُونَ فِي الأَرْضِ أُولَـئِكَ هُمُ الْخَاسِرُون ﴿٢٧﴾
and do mischief on earth: These cause loss (only) to themselves.
أُولَـئِكَ
الَّذِينَ
اشْتَرَوُاْ
الْحَيَاةَ
الدُّنْيَا
بِالآَخِرَةِ
...
2: 86. These are the people who buy the life of this world at the price of the Hereafter;
... فَلاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنصَرُونَ ﴿٨٦﴾
their penalty shall not be lightened, nor shall they be helped.
وَلَمَّا
جَاءهُمْ
كِتَابٌ مِّنْ
عِندِ اللّهِ
مُصَدِّقٌ
لِّمَا مَعَهُمْ
...
2: 89. And when there comes to them a Book from Allah, confirming what is with them-
C94. The Jews, who pretended to be so superior to the people without Faith - the Gentiles - should have been the first to recognize the new Truth - or the Truth renewed - which it was Muhammad's mission to bring because it was so similar in form and language to what they had already received.
But they had more arrogance than faith. It is this want of faith that brings on the curse, i.e., deprives us (if we adopt such an attitude) of the blessings of Allah.
Again the lesson applies to a much wider circle than the Jews. We are all apt, in our perverseness, to reject an appeal from our brother even more summarily than one from an outsider. If we have a glimmering of the truth, we are apt to make ourselves impervious to further truth, and thus lose the benefit of Allah's Grace.
... وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ...
although from of old they had prayed for victory against those without faith,
فَلَمَّا جَاءهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ ...
when there comes to them that which they (should) have recognized, they refused to believe in it;
... فَلَعْنَةُ اللَّه عَلَى الْكَافِرِينَ ﴿٨٩﴾
but the curse of Allah is on those without Faith.
وَاتَّبَعُواْ
مَا تَتْلُواْ
الشَّيَاطِينُ
عَلَى مُلْكِ
سُلَيْمَانَ...
2: 102. They followed what the evil ones gave out (falsely) against the power of Solomon;
C103. This is a continuation of the argument in 2:101.
The People of the Book, instead of sticking to the plain Books of Revelations, and seeking to do the will of Allah ran after all sorts of occult knowledge, most of which was false and evil.
Many wonderful tales of occult power attributed the power of Solomon to magic. But Solomon dealt in not arts of evil. It was the powers of evil that pretended to force the laws of nature and the will of Allah; such a pretense is plainly blasphemy.
... وَمَا كَفَرَ سُلَيْمَانُ وَلَـكِنَّ الشَّيْاطِينَ كَفَرُواْ يُعَلِّمُونَ النَّاسَ السِّحْرَ...
the blasphemers were, not Solomon, but the evil ones, teaching men magic,
... وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ...
and such things as came down at Babylon to the angels Harut and Marut.
C104. Harut and Marut lived in Babylon, a very ancient seat of science, especially the science of astronomy. The period may be supposed to anywhere about the time when the ancient Eastern Monarchies were strong and enlightened: probably even earlier, as Ma-ru-tu or Mandruk was a deified hero afterwards worshipped as a god of magic in Babylon.
Being good men, Harut and Marut of course dabbled in nothing evil, and their evil hands were certainly clean of fraud. But knowledge and the arts, if learned by evil men, can be applied to evil uses. The evil ones, besides their fraudulent magic, also learnt a little of this true science and applied it to evil uses.
Harut and Marut did not withhold knowledge, yet never taught anyone without plainly warning them of the trial and temptation of knowledge in the hands of evil men. Being men of insight, they also saw the blasphemy that might rise to the lips of the evil ones puffed up with science and warned them against it.
Knowledge is indeed a trial or temptation: if we are warned, we know its dangers: if Allah has endowed us with free will, we must be free to choose between the benefit and the danger.
Among the Jewish traditions in the Midrash (Jewish Tafsir) was a story of two angels who asked Allah's permission to come down to earth but succumbed to temptation, and were hung up by their feet at Babylon for punishment.
Such stories about sinning angels who were cast down to punishment were believed in by the early Christians also. (See the Second Epistle of Peter, 2:4, and the Epistle of Jude, verse 6). (R).
... وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ ...
But neither of these taught anyone (such things) without saying: "We are only for trial, so do not blaspheme."
... فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ...
They learned from them the means to sow discord between man and wife.
C105. What the evil ones learnt from Harut and Marut (see last note) they turned to evil. When mixed with fraud and deception, it appeared as charms and spells of love potions. They did nothing but cause discord between the sexes. But of course their power was limited to the extent to which Allah permitted the evil to work, for His grace protected all who sought His guidance and repented and returned to Him.
But apart from the harm that these false pretenders might do to others, the chief harm which they did was to their own souls. They sold themselves into slavery to the Evil One, as is shown in the allegory of Goethe's Faust.
That allegory dealt with the individual soul. Here the tragedy is shown to occur not only to individuals but to whole groups of people, for example, the People of the Book.
Indeed the story might be extended indefinitely.
... وَمَا هُم بِضَآرِّينَ بِهِ مِنْ أَحَدٍ إِلاَّ بِإِذْنِ اللّهِ...
But they could not thus harm anyone except by Allah's permission.
... وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلاَ يَنفَعُهُمْ ...
And they learned what harmed them, not what profited them.
... وَلَقَدْ عَلِمُواْ لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الآخِرَةِ مِنْ خَلاَقٍ ...
And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter.
... وَلَبِئْسَ مَا شَرَوْاْ بِهِ أَنفُسَهُمْ لَوْ كَانُواْ يَعْلَمُونَ ﴿١٠٢﴾
And vile was the price for which they did sell their souls, if they but knew!
وَلَوْ أَنَّهُمْ آمَنُواْ واتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّه خَيْرٌ لَّوْ كَانُواْ يَعْلَمُونَ ﴿١٠٣﴾
2: 103. If they had kept their faith and guarded themselves from evil, far better had been the reward from their Lord, if they but knew!
وَقَالَ
الَّذِينَ
لاَ يَعْلَمُونَ
لَوْلاَ يُكَلِّمُنَا
اللّهُ ...
2: 118. Say those without knowledge:
"Why speaketh not Allah unto Us?
... أَوْ تَأْتِينَا آيَةٌ ...
Or why cometh not unto us a sign?"
... كَذَلِكَ قَالَ الَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ تَشَابَهَتْ قُلُوبُهُمْ...
So said the people before them, words of similar import. Their hearts are alike.
... قَدْ بَيَّنَّا الآيَاتِ لِقَوْمٍ يُوقِنُونَ ﴿١١٨﴾
We have indeed made clear the signs unto any people who hold firmly to faith (in their hearts).
2: 26
Asad Behold, God does not disdain to propound a parable of a gnat, or of something [even] less than that. Now, as for those who have attained to faith, they know that it is the truth from their Sustainer – whereas those who are bent on denying the truth say, “What could God mean by this parable?”
In this way does He cause many a one to go astray, just as He guides many a one aright: but none does He cause thereby to go astray save the iniquitious,
Pickthall Lo! Allah disdaineth not to coin the similitude even of a gnat. Those who believe know that it is the truth from their Lord; but those who disbelieve say: What doth Allah wish (to teach) by such a similitude? He misleadeth many thereby, and He guideth many thereby; and He misleadeth thereby only miscreants;
Transliteration Innalla_ha la_ yastahyi ay yadriba masalam ma_ ba'u_datan fama_ fauqaha_, fa ammal lazina a_manu_ faya'lamu_na annahul haqqu mir rabbihim, wa ammal lazina kafaru_ fa yaqu_lu_na ma_za_ ara_dalla_hu bi ha_za_ masala_(n), yudillu bihi kasiraw wayahdi bihi kasira_(n), wa ma_ yudillu bihi illal fa_siqin(a).
[Ruby’s note: All components of reality, smallest or biggest, have its due importance and God knows best about that. When God is using a similitude of a small thing, a believer knows there is a reason for that and it is revealing a Message of Truth and they pay attention to that to understand the Message. However, people who do not believe and find excuses to reject or question God’s infinite wisdom and knowledge, would attempt to find dissension in God’s Message. As Einstein said: one can see miracle in everything or choose to see miracle in nothing. Depending on one’s inner mindset of either humility or arrogance, sincerity or rebellion, one choose to see the way one wants to see. ]
[ Ali’s note: 45 The word for "the lowest" in the original Arabic means a gnat, a byword in the Arabic language for the weakest of creatures. In xxix 41, which was revealed before this Sura, the similtutde of the Spider was used, and similarly in xxii 73, there is the similitude of the Fly. For similitudes taken from magnificent forces of nature, expressed in exalted language, see ii. 19 above. To God all His creation has some special meaning appropriate to itself, and some of what we consider the lowest creatures have wonderful aptitudes, e.g., the spider of the fly.
Parables like these may be an occasion of stumbling to those "who forsake the path"; in other words those who deliberately shut their eyes to God's Signs, and their Penalty is attributed to God, the Cause of all causes. But lest there should be misunderstanding, it is immediately added that the stumbling and offence only occur as the result of the sinner's own choice of the wrong course. Verses 26 and 27 form one sentence and should be read together. "Forsaking the path" is defined in ii. 27, viz., breaking solemn covenants which the sinner's own soul had ratified, causing division among mankind, who were meant to be one brotherhood, and doing as much mischief as possible in the life on this earth, for the life beyond will be on another plane, where no rope will be given to evil. (2.26) ]
2: 27
Asad who break their bond with God after it has been established [in their nature] (note 19), and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers.
Pickthall Those who break the covenant of Allah after ratifying it and sever that which Allah ordered to be joined, and (who) make mischief in the earth: Those are they who are the losers
Transliteration Allazina yanqudu_na'ahdalla_hi mim ba'di misa_qih(i), wa yaqta'u_na ma_ amaralla_hu bihi ay yu_sala wa yufsidu_na fil ard(i), ula_'ika humul kha_siru_n(a).
[Asad’s note: The “bond with God” (conventionally translated as “God’s covenant”) apparently refers here to man’s moral obligation to use his inborn gifts – intellectual as well physical – in the way intended for them by God. The “establishment” of this bond arises form the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus to a gradual cognition of God’s will with reference to his own behavior. This interpretation of the “bond with God” seems to be indicated by the fact that there is no mention of any specific “covenant” in either the receding or the subsequent verses of the passage under consideration. The deliberate omission of an explanatory reference in this connection suggests that the expression “bond with God” stands for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience…………]
2: 86
Asad All who buy the life at the price of the life to come – their suffering shall not be lightened, nor shall they be succored!
Pickthall Such are those who buy the life of the world at the price of the Hereafter: Their punishment will not be lightened, neither will they have support.
Transliteration Ula_'ikal lazinas tarawul haya_tad dunya_ bil a_khirah(ti), fala_ yukhaffafu 'anhumul 'aza_bu wa la_ hum yunsara_n(a).
[ Ruby’s note: This is very serious situation: one does not need to trade off Hereafter in order to enjoy this life, but one who trades off means one does not give any consideration for Hereafter and concentrate in this life as if this life is the only thing. These are the people who does all kinds of wrong things. His/her total orientation is a complete disregard for the ultimate truth and true cause and consequence.]
2: 89
Asad And whenever there came unto them a [new] revelation from God, confirming the truth already in their possession – and [bear in mind that] aforetime they used to pray for victory over those who were bent on denying the truth-: whenever there came unto them something which they recognized [as the truth], they would deny it. And God’s rejection is the due of all who deny the truth.
Pickthall And when there cometh unto them a Scripture from Allah, confirming that in their possession though before that they were asking for a signal triumph over those who disbelieved and when there cometh unto them that which they know (to be the Truth) they disbelieve therein. The curse of Allah is on disbelievers.
Transliteration Wa lamma_ ja_'ahum kita_bum min'indilla_hi musaddiqal lima_ ma'ahum, wa ka_nu min qablu yastaftihuna 'alal lazina kafaru, fa lamma_ ja_'ahum ma_ 'arafu kafaru bih(i), fa la'natulla_hi 'alal ka_firin(a).
-----------------------------------------------------------
[ Ruby’s note: Why this attitude and rejection is treated here so severely? Because thsi attitude of rejection of new revelation is a symptom of a deeper disease of human kind and not only of Jews. The Jews are mentioned here specifically because they were the case in point at the time of this revelation and they were giving Muhammad and his followers hard time. They were envious and rebellious to this suggestion that Muhammad was God’s Prophet. The acceptance of this idea means to let go of many of their existing ideas and lifestyles and most of all let go of the ego and pride they had as Jews being the chosen people. Ego, arrogance, inertia are the deeper causes of such symptom. And this symptom is demonstrated throughout human history not only towards God’s revelations but also towards ideas that were brought by ‘other than prophet’ visionaries and thinkers who brought solutions to the existing problems. Instead of accepting solution and truth behind it, people have shown rejection.
These attitudes also prevent a serious consideration to such new ideas and propositions that are supposed to be brought down through different personalities in different people belonging to all cultures and geographical locations. THeRE IS NO EXLUSIVE CLAIM ON TRUTH BY ANY GROUP OR RACE, TRUTH BELONGS TO GOD AND HE DECIDES WHO WOULD BE THE MESSAGE BEARER OF THAT TRUTH. That is why the Quran proclaims that there were no community on earth where a Messenger was not sent one time or another, only a few are known and many are not known in history. This in itself is the most profound universal message the Quran propagates.
As a creation and servant of God, all human beings in his/her right mind should be ready and conducive to such truth as it comes. And that requires faith and trust in God above all other considerations in life.
Rejection of truth defies the very purpose of life and its true meaning of existence. Therefore this is the essence of failure. People fail in this life and Hereafter because they reject truth and practice or take shelter in falsehood. Therefore, these attitudes become the reasons for God’s rejection and curse.]
[ Ali’s note: 94 The Jews, who pretended to be so superior to the people without Faith - the Gentiles - should have been the first to recognize the new Truth - or the Truth renewed - which it was Muhammad's mission to bring because it was so similar in form and language to what they had already received. But they had more arrogance than faith. It is this want of faith that brings on the curse, i.e., deprives us (if we adopt such an attitude) of the blessings of God. Again the lesson applies to a much wider circle than the Jews. We are all apt, in our perverseness, to reject an appeal from our brother even more summarily than one from an outsider. If we have a glimmering of the truth, we are apt to make ourselves impervious to further truth, and thus lose the benefit of Allah's Grace. (2.89) ]
****************************************
2: 102
Asad And follow [instead] that which the evil ones used to practice during Solomon’s reign – for it was not Solomon who denied the truth, but those evil ones denied it by teaching people sorcery -; and [they follow] that which has come down through the two angels in Babylon, Harut and Marut – although these two never taught it to anyone without first declaring, “We are but a temptation to evil: do not, then, deny [God’s] truth!” [note 83] And they learn from these two how create discord between a man and his wife; but whereas they can harm none thereby save by God’s leave, they acquire a knowledge that only harms themselves and does not benefit them – although they know, indeed, that he who acquire this [knowledge] shall have no share in the good of the life to come [note 84]. For vile indeed is that [art] for which they have sold their own selves –had they but know it!
Pickthall And follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angels) people learn that by which they cause division between man and wife; but they injure thereby no one save by Allah's leave. And they learn that which harmeth them and profiteth them not. And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew.
Transliteration Wattaba'u_ ma_ tatlusy syaya_tinu 'ala_ mulki sulaima_n(a), wa ma_ kafara sulaima_nu wa la_kinnasy syaya_tina kafaru_ yu'allimu_nan na_sas sihra wa ma_ unzila 'alal malakaini bi ba_bila ha_ru_ta wa ma_ru_t(a), wa ma_ yu'allima_ni min ahadin hatta_ yaqu_la_ innama_ nahnu fitnatun fa la_ takfur, fa yata'allamu_na minhuma_ ma_ yufarriqu_na bihi bainal mar'i wa zaujih(i), wa ma_ hum bi da_rrina bihi min ahadin illa_ bi iznilla_h(i), wa yata'allamu_na ma_ yadurruhum wa la_ yanfa'uhum, wa laqad 'alimuu_ lamanisy tara_hu ma_ lahu_ fil a_khirati min khala_q(in), wa labi'sa ma_ syarau bihi anfusahum, lau ka_nu_ ya'lamun(a).
2: 103
Asad And had they but believed and been conscious of Him, reward from God would indeed have brought them good – had they but known it!
Pickthall And if they had believed and kept from evil, a recompense from Allah would be better, if they only knew.
Wa lau annahum a_manu_ wattaqau lamasu_batum min'indilla_hi khair(un), lau ka_nu_ ya'lamu_n(a).
2: 118
Asad And [only] those who are devoid of knowledge say, “Why does God not speak unto us, nor is a [miraculous] sign shown to us?” Even thus, like unto what they say, spoke those who lived before their time: their hearts are all alike. Indeed, We have made all the signs manifest unto people who are endowed with inner certainty.
Pickthall And those who have no knowledge say: Why doth not Allah speak unto us, or some sign come unto us? Even thus, as they now speak, spake those (who were) before them. Their hearts are all alike. We have made clear the revelations for people who are sure.
Transliteration Wa qa_lal lazina la_ ya'lamu_na lau la_ yukallimunalla_hu au ta'tina_ a_yah(tun), kaza_lika qa_lal lazina min qablihim misla qaulihim, tasya_bahat qulu_buhum, qad bayyannal a_ya_ti li qaumiy yu_qinu_n(a).
[Ruby’s note 1 : God communicates directly with the human heart if it chooses to tune itself to such messages. This tuning involves humility, appreciation and a sincere desire to know to fulfill one’s mission in life. The Quran says, God is nearest, He pervades the reality, He listens to prayers, He knows what is in anyone’s mind, He changes a person’s reality only when he/she chooses to change the inner-self [soul] or ‘nafs’, ALL THESE PROPOUNDS THAT GOD IS CONSTANTLY AND INTENSELY INTERACTIVE WITH A HUMAN BEING.]
Ruby’s note 2: What is conveyed here I believe is the mindset that distinguishes between the people who see sings in the entire creation from the ones who do not. The ones who see a better picture and become wise are those who take the entire reality into consideration and know that this cannot be just a coincidence. Their desire and sincerity then emanate from that feeling of awe, appreciation and humility to seek help and guidance from their Creator.
On the other hand those who ignore all these messages coming from reality and harbor arrogance and confidence in their won self, want more proof about their Creator.
God created them and sustains them in life, if they are little mindful they can see that their existence and day to day survival all are due to the Grace of God, a little thing happens like a clot in the brain and they are dead, a little deviation happens in the process and here comes a crippled human being, how intricately the human body and the entire universe are working, billions of unrelated factors are synchronizing with billion others to render this reality where human beings function. How arrogant and willful negligence to understand is this to demand proof of the Creator when one is created and sustained by Him.
At the fundamental level, these two are making very different choices: one attempts to see the whole thing and become humble, the other considers only selected things and justifies their arrogance. At the root of these two groups is the choice of humility versus arrogance, wisdom versus ignorance, and sincerity in faith versus rejection of truth. ]
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6. Surah al-Anam
The Quranic Text & Ali’s Version:
وَإِن
كَانَ
كَبُرَ
عَلَيْكَ
إِعْرَاضُهُمْ...
6: 35. If their spurning is hard on thy mind,
...فَإِنِ اسْتَطَعْتَ أَن تَبْتَغِيَ نَفَقًا فِي الأَرْضِ أَوْ سُلَّمًا فِي السَّمَاء فَتَأْتِيَهُم بِآيَةٍ...
yet if thou wert able to seek a tunnel in the ground or a ladder to the skies and bring them a Sign, (what good?).
C856. There were many signs of a divine Mission in the Prophet's life and in the Message which he delivered. If these did not convince the Unbelievers, was it not vain to seek a miraculous Sign from the bowels of the earth or by a visible ascent to the skies?
If in the Prophet's eagerness to get all to accept his Message he was hurt at their callousness, active opposition, and persecution of him, he is told that a full knowledge of the working of Allah's Plan would convince him that impatience was misplaced. This was in the days of persecution before the Hijrah. The history in Madinah and after shows how Allah's truth was ultimately and triumphantly vindicated. Who among the sincere devotees of Muhammad can fail to read 6:33-35 without tears in his eyes?
...وَلَوْ شَاء اللّهُ لَجَمَعَهُمْ عَلَى الْهُدَى فَلاَ تَكُونَنَّ مِنَ الْجَاهِلِينَ ﴿٣٥﴾
If it were Allah's will, He could gather them together unto true guidance:
so be not thou amongst those who are swayed by ignorance (and impatience)!
Others version:
6: 35
Asad …..but [remember that] had God so willed, He would indeed have gathered them all unto [His] guidance. Do not, therefore, allow thyself to ignore [God’s ways] (note 26.
Pickthall And if their aversion is grievous unto thee, then, if thou canst, seek a way down into the earth or a ladder unto the sky that thou mayst bring unto them a portent (to convince them all)! If Allah willed, He could have brought them all together to the guidance So be not thou among the foolish ones.
Transliteration Wa in ka_na kabura 'alaika i'ra_duhum fa inistata'ta an tabtagiya nafaqan fil ardi au sullaman fis sama_'i fa ta'tiyahum bi a_yah(tin), wa lau sya_'alla_hu lajama'ahum'alal huda_ fala_ taku_nanna minal ja_hilin(a).
[[ Asad’s note 26 – Lit., “be not, therefore, of the ignorant”.]]
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17. Surah Al Isra
The Quranic Text & Ali’s Version:
وَاسْتَفْزِزْ
مَنِ اسْتَطَعْتَ
مِنْهُمْ ...
17: 64. "Lead to destruction those whom thou canst among them,
C2254. "Do thy worst; but ye are both warned that that path leads to destruction."
... بِصَوْتِكَ...
with thy (seductive) voice;
C2255. Evil has many snares for mankind. The one that is put in the foreground is the voice,
- the seductive personal appeal, that "makes the worse appear the better part".
...وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ...
make assaults on them with thy cavalry and thy infantry;
C2256. The forcible assault of Evil is next mentioned under the metaphor of cavalry and infantry.
It is when cajolery and tempting fair-seeming seem to fail that an attack is made in force with weapons of violence, of all kinds, like the different arms in an organized army.
...وَشَارِكْهُمْ فِي الأَمْوَالِ وَالأَوْلادِ وَعِدْهُمْ...
mutually share with them wealth and children; and make promises to them.
C2257. If the first assaults are resisted. Evil has other weapons in its armoury.
- Tangible fruits are dangled before the eyes, ill-gotten gains and children of sin, that follow from certain very alluring methods of indulgence in passions.
- Or it may be children dedicated to sin or worldly gains, etc. And then there are all kinds of promises for the future.
...وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلاَّ غُرُورًا ﴿٦٤﴾
But Satan promises them nothing but deceit.
C2258. This is a parenthetical clause inserted to show up what the promises of the Satan are worth.
إِنَّ عِبَادِي
لَيْسَ لَكَ
عَلَيْهِمْ
سُلْطَانٌ...
17: 65. "As for My servants, no authority shalt thou have over them."
C2259. This verse should be read along with the two preceding ones to complete their meaning. Evil has no power except over those who yield to its solicitations.
...وَكَفَى بِرَبِّكَ وَكِيلاً ﴿٦٥﴾
Enough is thy Lord for a Disposer of affairs.
C2260. As Evil has no authority over the sincere servants of Allah, they should put their trust completely in Him. For He is All-Sufficient to carry out their affairs, and by His grace, to save them from all harm and danger.
Pickthall’s Version:
17: 64
Pickthall And excite any of them whom thou canst with thy voice, and urge thy horse and foot against them, and be a partner in their wealth and children, and promise them. Satan promiseth them only to deceive.
Transliteration Inna 'iba_di laisa laka 'alaihim sulta_n(un), wa kafa_ bi rabbika wakila_(n).
17: 65
Pickthall Lo! My (faithful) bondmen--over them thou hast no power,--and thy Lord sufficeth as (their) guardian.
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18. [al-Kahf, Mecca 69 ]
The Quranic Text & Ali’s Version:
وَاصْبِرْ
نَفْسَكَ مَعَ
الَّذِينَ
يَدْعُونَ
رَبَّهُم بِالْغَدَاةِ
وَالْعَشِيِّ
يُرِيدُونَ
وَجْهَهُ...
18: 28. And keep thy soul content with those who call on their Lord morning and evening, seeking his Face;
The true servants of Allah are those whose hearts are turned to Him morning, noon, and night, and who seek not worldly gain, but Allah's Grace, Allah's own Self, His Presence and nearness.
Even if they are poor in this world's goods, their society gives far more inward and spiritual satisfaction than worldly grandeur or worldly attractions.
... وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا...
and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life;
... وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا...
nor obey any whose heart We have permitted to neglect the remembrance of Us,
... وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا ﴿٢٨﴾
one who follows his own desires, whose case has gone beyond all bounds.
C2370. For those who stray from Allah's path, Allah's Grace is ever anxious: it seeks to reclaim them and bring them back to the path.
If such a one resists, and follows his own lusts, a point is reached when his case becomes hopeless. Allah's Grace does not then Teach him, and he is abandoned to his pride and insolence. Beware of following the example or advice of such a one or seeking his society, or hankering after his wretched idols.
Others version:
18: 28 Asad And contain yourself in patience by the side of all who at morn and at evening invoke their Sustainer, seeking His countenance, and let not your eyes pass beyond them in quest of the beauties of this world’s life; and pay no heed to any whose heart We have rendered heedless of all remembrance of Us because he had always followed his own desires, abandoning all that is good and true.
Pickthall Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.
Transliteration Wa-sbir nafsaka ma'al lazina yad'u_na rabbahum bil gada_ti wal 'asyiyyi yurida_na wajhahu_ wa la_ ta'du 'aina_ka 'anhum, turidu zinatal haya_tid dunya_, wa la_ tuti' man agfalna_ qalbahu_ 'an zikrina_ wa-ttaba'a hawa_hu wa ka_na amruhu_ furuta_(n).
[Asad note: 36……see verse 6:52……note 41]]