4. Sura an-Nisa
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا
الَّذِينَ
آمَنُواْ
...
4: 144. O ye who believe!
... لاَ تَتَّخِذُواْ الْكَافِرِينَ أَوْلِيَاء مِن دُونِ الْمُؤْمِنِينَ...
take not for friends unbelievers rather than believers:
... أَتُرِيدُونَ أَن تَجْعَلُواْ لِلّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا ﴿١٤٤﴾
do ye wish to offer Allah an open proof against yourselves?
4: 114
Asad No good comes, as a rule, out of secret confabulations – saving such as are devoted to enjoining charity, or equitable dealings, or setting things to rights between people [note 138]: and unto him who does this out of a longing for God’s goodly acceptance We shall in time grant a mighty reward.
Pickthall There is no good in much of their secret conferences save (in) him who enjoineth alms giving and kindness and peace making among the people. Whoso doeth that, seeking the good pleasure of Allah, We shall bestow on him a vast reward.
Transliteration La_ khaira fi kasirim min najwa_hum illa_ man amara bi sadaqatin au ma'ru_fin au isla_him bainan na_s(i), wa may yaf'al za_likabtiga_'a marda_tilla_hi fa saufa nu'tihi ajran 'azima_(n).
[[Ruby’s note – There are actions which are generally wrong, concealing truth through secret dealings etc. However even in those action can be of highest righteous act if the purpose is good and the actions are conducted in due manner.]]
[[ Asad’s note 138 – Lit., “There is no good in much of their secret confabulation (najwa) – excepting him who enjoins…”, etc. Thus, secret talks aiming at positive, beneficial ends ………..are excepted from the disapproval of “secret confabulations” …………..]]
[[ Ali’s note 625 Usually secrecy is for evil ends, or from questionable motives, or because the person seeking secrecy is ashamed of himself and knows that if his acts or motives became known, he would make himself odious. Islam therefore disapproves of secrecy and loves and enjoins openness in all consultations and doings. But there are three things in which secrecy is permissible, and indeed laudable, provided the motive be purely unselfish, to earn "the good pleasure of Allah": (1) if you are doing a deed of charity or beneficence, whether in giving material things or in helping in moral, intellectual, or spiritual matters; here publicity may not be agreeable to the recipient of your beneficence, and you have to think of his feelings; (2) where an unpleasant act of justice or correction has to be done; this should be done, but there is no virtue in publishing it abroad and causing humiliation to some parties or adding to their humiliation by publicity; (3) where there is a delicate question of conciliating parties to a quarrel; they may be very touchy about publicity but quite amenable to the influence of a man acting in private. (4.114)]]