Ungrateful to God
10. Surah Yunus
The Quranic Text & Ali’s Version:
وَإِذَا
مَسَّ الإِنسَانَ
الضُّرُّ دَعَانَا
لِجَنبِهِ أَوْ
قَاعِدًا أَوْ
قَآئِمًا...
10: 12. When trouble toucheth a man, he crieth unto Us (in all postures) lying down on his side, or sitting, or standing.
C1399. Not only do men fail to use their respite: even those who have a superficial belief in Allah call on Him in their trouble but forget Him when He has relieved their trouble.
Their Faith is not strong enough to make them realise that all good proceeds from Allah. But in moments of trouble they use every position, literally and figuratively, to appeal to Him.
...فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ مَرَّ كَأَن لَّمْ يَدْعُنَا إِلَى ضُرٍّ مَّسَّهُ...
But when We have solved his trouble, he passeth on his way as if he had never cried to Us for a trouble that touched him!
...كَذَلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُواْ يَعْمَلُونَ ﴿١٢﴾
Thus do the deeds of transgressors seem fair in their eyes!
C1400. Those without Faith are selfish, and are so wrapped up in themselves that they think every good that comes to them is due to their own merits or cleverness. That is itself a cause of their undoing. They do not see their own faults.
هُوَ الَّذِي
يُسَيِّرُكُمْ
فِي الْبَرِّ
وَالْبَحْرِ...
10: 22. He it is Who enableth you to traverse through land and sea;
...حَتَّى إِذَا كُنتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُواْ بِهَا...
so that ye even board ships --
they sail with them with a favorable wind, and they rejoice thereat;
...جَاءتْهَا رِيحٌ عَاصِفٌ وَجَاءهُمُ الْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّواْ أَنَّهُمْ أُحِيطَ بِهِمْ...
then comes a stormy wind and the waves come to them from all sides, and they think they are being overwhelmed:
...دَعَوُاْ اللّهَ مُخْلِصِينَ لَهُ الدِّينَ ...
they cry unto Allah, sincerely offering (their) duty unto Him, saying,
...لَئِنْ أَنجَيْتَنَا مِنْ هَـذِهِ لَنَكُونَنِّ مِنَ الشَّاكِرِينَ ﴿٢٢﴾
"If Thou dost deliver us from this, we shall truly show our gratitude!"
C1410. All the great inventions and discoveries on which man prides himself are the fruit of that genius and talent which Allah has freely given of His grace. But the spirit of man remains petty, as is illustrated by the parable from the sea.
How the heart of man rejoices when the ship goes smoothly with favourable winds!
How in adversity it turns, in terror and helplessness, to Allah, and makes vows for deliverance! and how those vows are disregarded as soon as the danger is past!
Cf. 6:63.
فَلَمَّا
أَنجَاهُمْ
إِذَا هُمْ
يَبْغُونَ فِي
الأَرْضِ بِغَيْرِ
الْحَقِّ...
10: 23. But when He delivereth them, Behold! they transgress insolently through the earth in defiance of right!
...يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَى أَنفُسِكُم...
O mankind!
your insolence is against your own souls --
C1411. In our insolence and pride we do not see how small and ephemeral is that part of us which is mortal. We shall see it at last when we appear before our Judge. In the meantime our ridiculous pretensions only hurt ourselves.
...مَّتَاعَ الْحَيَاةِ الدُّنْيَا...
an enjoyment of the life of the Present:
...ثُمَّ إِلَينَا مَرْجِعُكُمْ فَنُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿٢٣﴾
in the end, to Us is your return, and We shall show you the truth of all that ye did.
Asad’s Version:
10: 12 For when affliction befalls man, he cries out unto Us, whether he be lying on his side or sitting or standing; but as soon as We have freed him of his affliction, he goes on as though he had never invoked Us to save him from the affliction that befell him! Thus do their own doings seem goodly unto those who waste their own selves.
[The expression “masrif” which often denotes “one who is given to excesses” or “commits excesses” or “one who is wasteful” .]
10: 22 He it is who enables you to travel on land and sea. And when you go to sea in ships: and they sail on in them in a favorable wind, and rejoice thereat – until there comes upon them a tempest, and waves surge towards them from all sides, so that they believe themselves to be encompassed [by death; and then] they call unto God, sincere in their faith in Him alone, “If You will but save us from this, we shall most certainly be among the grateful!”
10: 23 Yet as soon as He has saved them from this, lo! They behave outrageously
on earth, offending against all right!
O men! All your outrageous deeds are bound to fall back upon your own selves! The enjoyment of life in this world: in the end unto Us you must return, whereupon We shall make you truly understand all that you were doing [in life].
10: 60
Pickthall And what think those who invent a lie concerning Allah (will be their plight) upon the Day of Resurrection? Lo! Allah truly is Bountiful toward mankind, but most of them give not thanks.
Transliteration Wa ma_ zannul lazina yaftaru_na 'alalla_hil kaziba yaumal qiya_mah(ti), innalla_ha lazu_ fadlin 'alan na_si wa la_kinna aksarahum la_ yasykuru_n(a).
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11. Surah Hud
The Quranic Text & Ali’s Version:
وَلَئِنْ
أَذَقْنَا
الإِنْسَانَ
مِنَّا رَحْمَةً
ثُمَّ نَزَعْنَاهَا
مِنْهُ إِنَّهُ
لَيَئُوسٌ
كَفُورٌ ﴿٩﴾
11: 9. if We give man a taste of mercy from Ourselves, and then withdraw it from him, behold! he is in despair and (falls into) blasphemy.
C1506. He does not realise that some kinds of chastening are good for discipline and the training of our spiritual faculties.
وَلَئِنْ
أَذَقْنَاهُ
نَعْمَاء بَعْدَ
ضَرَّاء مَسَّتْهُ
لَيَقُولَنَّ
ذَهَبَ السَّيِّئَاتُ
عَنِّي...
11: 10. But if We give him a taste of (Our) favors after adversity hath touched him, He is sure to say,
"All evil has departed from me;"
C1507. He takes it as a matter of course, or as due to his own merit or cleverness!
He does not realise that both in good and ill fortune there is a beneficent purpose in the Plan of Allah.
...إِنَّهُ لَفَرِحٌ فَخُورٌ ﴿١٠﴾
Behold! he falls into exultation and pride.
إِلاَّ الَّذِينَ
صَبَرُواْ
وَعَمِلُواْ
الصَّالِحَاتِ ...
11: 11. Not so do those who show patience and constancy, and work righteousness;
C1508. Their attitude is the right one: to take ill-fortune with fortitude and good fortune with humility, and in either case go on persevering in good deeds to their fellow-creatures.
... أُوْلَـئِكَ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ ﴿١١﴾
for them is forgiveness (of sins) and a great reward.
Pickthall’s Version:
11: 9
Pickthall And if We cause man to taste some mercy from Us and afterward withdraw it from him, lo! he is despairing, thankless.
Transliteration Wa la'in azaqnal insa_na minna_ rahmatan summa naza'na_ka minh(u), innahu_ laya'u_sun kafu_r(un).
11: 10
Pickthall And if We cause him to taste grace after some misfortune that had befallen him, he saith: The ills have gone from me. Lo! he is exultant, boastful;
Transliteration Wa la'in azaqna_hu na'ma_'a ba'da darra_'a massathu layaqu_lanna zahabas sayyia 'a_tu 'anni, innahu_ lafarihun fakhu_r(un),
11: 11
Pickthall Save those who persevere and do good works. Theirs will be forgiveness and a great reward.
Transliteration Illal lazina sabaru_ wa 'amilus sa_liha_t(i), ula_'ika lahum magfiratuw wa ajrun kabir(un).
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14. Surah Ibrahim
The Quranic Text & Ali’s Version:
وَلَقَدْ
أَرْسَلْنَا
مُوسَى بِآيَاتِنَا
أَنْ أَخْرِجْ
قَوْمَكَ مِنَ
الظُّلُمَاتِ
إِلَى النُّورِ...
14: 5. We sent Moses with Our Signs (and the command),
"Bring out thy people from the depths of darkness into light,
...وَذَكِّرْهُمْ بِأَيَّامِ اللّهِ...
and teach them to remember the Days of Allah."
C1876. "The Days of Allah": the days when Allah's mercy was specially shown to them.
Every day and every hour and minute, Allah's grace flows to us abundantly, but there are special events in personal or national history which may be commemorated as Red-letter Days. Those to the Israelites were set out in great detail in 2:30-61 and on other places.
...إِنَّ فِي ذَلِكَ لآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ ﴿٥﴾
Verily in this there are Signs for such as are firmly patient and constant -- grateful and appreciative.
C1877. Sabbar is the intensive form, and includes all the ideas implied in Sabr (2:45 and n. 61, and 2:153, n. 157) in an intensive degree.
Shakur and Shakir have in them the idea of appreciation, recognition, gratitude as shown in deeds of goodness and righteousness.
Both terms are applied to Allah as well as to men.
A slight distinction in shades of meaning may be noted.
Shakur implies that the appreciation is even for the smallest favours and response on the other side; it is a mental attitude independent of specific facts.
Shakir implies bigger and more specific things.
وَإِذْ تَأَذَّنَ
رَبُّكُمْ لَئِن
شَكَرْتُمْ
لأَزِيدَنَّكُمْ...
14: 7. And remember! your Lord caused to be declared (publicly):
"If ye are grateful, I will add more (favors) unto you;
C1879. The various shades of meaning in Shakara are explained in n. 1877 above.
...وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ ﴿٧﴾
but if ye show ingratitude, truly My punishment is terrible indeed."
Kafara implies:
- to reject Faith, as in 2:6 and n. 30;
- to be ungrateful for mercies and favours received, as here;
- to resist Allah or Faith, as in 3:13;
- to deny (the Signs of Allah), as in 3:21, or deny the mission of Messengers, as in 14:9.
Kafir in the most general sense may be translated "Unbeliever".
وَقَالَ
مُوسَى إِن
تَكْفُرُواْ ...
14: 8. And Moses said:
"If ye show ingratitude,
C1880. Ingratitude not only in feeling or words, but in disobedience, and willful rejection and rebellion.
If the whole of you band together against Allah, you do not detract from Allah's power one atom, because, Allah does not depend upon you for anything, and His goodness and righteousness and praiseworthiness cannot be called in question by your contumacy.
... أَنتُمْ وَمَن فِي الأَرْضِ جَمِيعًا فَإِنَّ اللّهَ لَغَنِيٌّ حَمِيدٌ ﴿٨﴾
ye and all on earth together -- yet is Allah free of all wants, worthy of all praise.
C1881. Cf. 22:64, 29:6, 35:15. [Eds.]
14: 5 [ to Moses ]
Asad ……..and remind them of the Days of God! Verily, in this there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God].
Pickthall We verily sent Moses with Our revelations, saying: Bring thy people forth from darkness unto light. And remind them of the days of Allah. Lo! therein are revelations for each steadfast, thankful (heart).
Transliteration Wa laqad arsalna_ mu_sa_ bi a_ya_tina_ an akhrij qaumaka minaz zuluma_ti ilan nu_r(i), wa zakkirhum bi ayya_milla_h(i), inna fi za_lika la a_ya_til likulli sabba_rin syaku_r(in).
14: 7
Pickthall And when your Lord proclaimed: If ye give thanks, I will give you more; but if ye are thankless, lo! my punishment is dire.
Transliteration Wa iz ta'azzana rabbukum la'in syakartum la'azidannakum wa la'in kafartum inna 'azaa_bi lasyadid(un).
14: 8
Pickthall And Moses said: Though ye and all who are in the earth prove thankless, lo! Allah verily is Absolute, Owner of Praise.
Transliteration Wa qa_la mu_sa_ in takfuru_ antum wa man fil ardi jami'a_(n), fa innalla_ha laganiyyun hamid(un).
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16. [an-Nahl, Mecca 70]
The Quranic Text & Ali’s Version:
وَاللّهُ فَضَّلَ
بَعْضَكُمْ
عَلَى بَعْضٍ
فِي الْرِّزْقِ...
16: 71. Allah has bestowed His gifts of sustenance more freely on some of you than on others;
... فَمَا الَّذِينَ فُضِّلُواْ بِرَآدِّي رِزْقِهِمْ عَلَى مَا مَلَكَتْ أَيْمَانُهُمْ فَهُمْ فِيهِ سَوَاء...
those more favored are not going to throw back their gifts to those whom their right hands possess, so as to be equal in that respect.
... أَفَبِنِعْمَةِ اللّهِ يَجْحَدُونَ ﴿٧١﴾
Will they then deny the favors of Allah?
C2102. Even in the little differences in gifts, which men enjoy from Allah, men with superior gifts are not going to abandon them so as to be equal with men of inferior gifts, whom, perhaps, they hold in subjection. They will never deny their own superiority.
How then (as the argument is pursued in the two following verses), can they ignore the immense difference between the Creator and created things, and make the latter, in their thoughts, partners with Allah?
Others version:
16: 71
Asad There are some of you God has bestowed more abundant means of sustenance than on others: and yet, they who are more abundantly favored are unwilling to share their sustenance with those whom their right hands possess, so that they might be equal in this respect. Will they, then, God’s blessings deny?
Pickthall And Allah hath favored some of you above others in provision. Now those who are more favored will by no means hand over their provision to those (slaves) whom their right hands possess, so that they may be equal with them in respect thereof. Is it then the grace of Allah that they deny?
Yuksel
Transliteration God has preferred some of you over others in provision. Those who have been preferred will not relinquish their provision to those whom they have contractual rights, so they may become equal in it. Are they denying the favor of God?*
Walla_hu faddala ba'dakum 'ala_ ba'din fir rizq(i), famal lazina fuddilu_ bi ra_ddi rizqihim 'ala_ ma_ malakat aima_nuhum fahum fihi sawa_'(un), fabini'matilla_hi yajhadu_n(a).
[Asad’s note 80: ……..The placing of one’s dependants on an equal footing with oneself with regard to the basic necessities of life is a categorical demand of Islam; thus the Prophet said: “They are your brethren, these dependants of yours [khawalukum] whom God has placed under your authority [lit., “under your hand”]. Hence ….give him to eat of what he eats himself, and shall clothe him with what he clothes himself. And do not burden them with anything thatmay be beyond their strength;…….” [This authentic Tradition, recorded by Bukhari …………..]
[Ali’s note: 2102 Even in the little differences in gifts, which men enjoy from Allah, men with superior gifts are not going to abandon them so as to be equal with men of inferior gifts, whom, perhaps, they hold in subjection. They will never deny their own superiority. How then (as the argument is pursued in the two following verses), can they ignore the immense difference between the Creator and created things, and make the latter, in their thoughts, partners with Allah? ]
[[ Yuksel’s note - 016:071 What about translating it as, "Those who are privileged do not share their provisions with others. While in fact, they are all equal in terms of provision"? See 30:28.
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30. [ar-Rum, Mecca 84]
The Quranic Text & Ali’s Version:
ضَرَبَ
لَكُم مَّثَلًا
مِنْ أَنفُسِكُمْ
...
30: 28. He does propound to you a similitude from your own (experience):
C3535. One way in which we can get some idea of the things higher than our own plane is to think of Parables and Similitudes drawn from our own lives and experience. And such a Similitude or Parable is offered to us now about false worship.
See next note.
...هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَانُكُم مِّن شُرَكَاء فِي مَا رَزَقْنَاكُمْ...
do ye have partners among those whom your right hands possess, to share as equals in the wealth We have bestowed on you?
C3536. Allah is far higher above His Creation than any, the highest, of His creatures can be above any, the lowest, of His creatures. And yet would a man share his wealth on equal terms with his dependants?
Even what he calls his wealth is not really his own, but given by Allah. It is "his" in common speech by reason merely of certain accidental circumstances.
How then can men raise Allah's creatures to equality with Allah in worship?
...فَأَنتُمْ فِيهِ سَوَاء تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ...
Do ye fear them as ye fear each other?
C3537. Men fear each other as equals in a state of society at perpetual warfare. To remove this fear they appoint an authority among themselves
a King or sovereign authority whom they consider just
to preserve them from this fear and give them an established order.
But they must obey and revere this authority and depend upon this authority for their own tranquility and security.
Even with their equals there is always the fear of public opinion. But men do not fear, or obey, or revere those who are their slaves or dependents.
Man is dependent on Allah. And Allah is the Sovereign authority in an infinitely higher sense. He is in no sense dependent on us, but we must honor and revere Him and fear to disobey His Will or His Law.
"The fear of Allah is the beginning of wisdom."
...كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ ﴿٢٨﴾
Thus do We explain the Signs in detail to a people that understand.
C3538. Cf. 6:55, and 7:32, 7:174. etc.
Others version:
30: 28
Pickthall He coineth for you a similitude of yourselves. Have ye, from among those whom your right hands possess, partners in the wealth We have bestowed upon you, equal with you in respect thereof, so that ye fear them as ye fear each other (that ye ascribe unto Us partners out of that which We created)? Thus We display the revelations for people who have sense.
Yuksel Monotheism: A Natural and Rational System
An example is cited for you from among yourselves: are there any from among those who are still dependant that are partners to you in what provisions We have given you that you become equal therein? Would you fear them as you fear each other? It is such that We clarify the signs for a people who have sense.
Transliteration Daraba lakum masalam min anfusikum hal lakum mim ma_ malakat aima_nukum min suraka_a fi ma_ razaqna_kum fa antum fihi sawa_ un taha_fu_nahum kakifatikum anfusakum kaza_lika nufas silul a_ya_ti liqaumiy yaqilu_n
[[ Ali’s notes
3535 One way in which we can get some idea of the things higher than our own plane is to think of Parables and Similitudes. But even so, the highest we can think of falls short of the true Reality. For Allah is higher and wiser than the highest and wisest we can think of. (30.28)
3536 Allah is far higher above His Creation than any, the highest, of His creatures can be above any, the lowest, of His creatures. And yet would a man share his wealth on equal terms with his dependants? Even what he calls his wealth is not really his own, but given by Allah. It is "his" in common speech by reason merely of certain accidental circumstances. How then can men raise Allah's creatures to equality with Allah in worship? (30.28)
3537 Men fear each other as equals in a state of society at perpetual warfare. To remove this fear they appoint an authority among themselves-a King or sovereign authority whom they consider just-to preserve them from this fear and give them an established order. But they must obey and revere this authority and depend upon this authority for their own tranquility and security. Even with their equals there is always the fear of public opinion. But men do not fear, or obey, or revere those who are their slaves or dependents. Man is dependent on Allah. And Allah is the Sovereign authority in an infinitely higher sense. He is in no sense dependent on us, but we must honor and revere Him and fear to disobey His Will or His Law. "The fear of Allah is the beginning of wisdom." (30.28)
3538 Cf vi. 55, and vii. 32, 174. etc. (30.28) ]]
16. [an-Nahl, Mecca 70]
The Quranic Text & Ali’s Version:
فَإِن
تَوَلَّوْاْ
فَإِنَّمَا
عَلَيْكَ الْبَلاَغُ
الْمُبِينُ ﴿٨٢﴾
16: 82. But if they turn away, thy duty is only to preach the clear message.
يَعْرِفُونَ
نِعْمَتَ اللّهِ
ثُمَّ يُنكِرُونَهَا ...
16: 83. They recognize the favors of Allah; then they deny them;
C2121. 'Arafa is distinguished from 'alima is implying a specific discernment (or recognition) of various qualities and uses.
All mankind recognised the value of the blessings they enjoy, but in forgetting or disobeying their Author, the wicked show gross ingratitude; for in practice they deny their obligation to Him for those blessings.
... وَأَكْثَرُهُمُ الْكَافِرُونَ ﴿٨٣﴾
and most of them are (creatures) ungrateful.
Pickthall’s Version:
16: 82
Pickthall Then, if they turn away, thy duty (O Muhammad) is but plain conveyance (of the message).
Transliteration Fa in tawallau fa innama_ 'alaikal bala_gul mubin(u).
16: 83
Pickthall They know the favor of Allah and then deny it. Most of them are ingrates.
Transliteration Ya'rifu_na ni'matalla_hi summa yunkiru_naha_ wa aksaruhumul ka_firu_n(a).
39 Az-Zumar (The Throngs)
Mecca Period 59 [75 verses]
Asad’s Version:
39:7 [Asad] If you are ingrate" - behold, God has no need of you; none the less, He does not approve of ingratitude in His servants: whereas, if you show gratitude, He approves it in you. And no bearer of burdens shall be made to bear another's burden. 12 In time, unto your Sustainer you all must return, and then He will make you [truly] understand all that you were doing [in life]: for, verily, He has full knowledge of what is in the hearts [of men].
The Quranic Text & Ali’s Version:
إِن
تَكْفُرُوا
فَإِنَّ
اللَّهَ
غَنِيٌّ
عَنكُمْ...
39:7 [Ali] It ye reject (Allah), truly Allah has no need of you;
... وَلَا يَرْضَى لِعِبَادِهِ الْكُفْرَ...
but He liketh not ingratitude from His servants:
... وَإِن تَشْكُرُوا يَرْضَهُ لَكُمْ...
if ye are grateful, He is pleased with you.
... وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى...
No bearer of burdens can bear the burden of another.
C4255. Cf. 6:164.
The account is between you and Allah. No one else can take your burdens or carry your sins. Vicarious atonement would be unjust.
... ثُمَّ إِلَى رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ...
In the end, to your Lord is your return, when He will tell you the truth of all that ye did (in this life).
You have to return to Allah in the Hereafter. You will find that He knows all that you did in this life, and its full significance. He will explain to you even better than you can understand yourself; because all your secret hidden motives, which you sometimes tried to ignore yourself, are fully known to Him.
... إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ ﴿٧﴾
For He knoweth well all that is in (men's) hearts.