WRONG DOINGS & DOERS :
2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
أَتَأْمُرُونَ
النَّاسَ بِالْبِرِّ
وَتَنسَوْنَ
أَنفُسَكُمْ
وَأَنتُمْ
تَتْلُونَ
الْكِتَابَ
...
2: 44. Do ye enjoin right conduct on the people, and forget (to practice it) yourselves, and yet ye study the Scripture?
... أَفَلاَ تَعْقِلُونَ ﴿٤٤﴾
Will ye not understand?
الْحَجُّ
أَشْهُرٌ
مَّعْلُومَاتٌ...
2: 197. For Hajj are the months well known.
C217. The months well known: the months of Shawwal, Dhu al Qadah, and Dhu al Hijjah (up to the 10th or the 13th) are set apart for the rites of Hajj. That is to say, the first rites may begin as early as the beginning of Shawwal, with a definite approach to Makkah, but the chief rites are concentrated on the first ten days of Dhu al Hijjah, and specially on the 8th, 9th and 10th of that month, when the concourse of pilgrims reaches its height.
The chief rites may be briefly enumerated:
1. the wearing of the pilgrim garment (ihram) from certain points definitely fixed on all the roads to Makkah; after this the pilgrimage prohibitions come into operation and the pilgrim is dedicated to worship and prayer and the denial of vanities;
2. the going round the Ka’bah seven times (tawaf), typifying activity, with the kissing of the little Black Stone built into the wall, the symbol of concentration in the love of God;
3. After a short prayer at the Station of Abraham (2:125), the pilgrim goes to the hills Safa and Marwa (2:158), the symbols of patience and perseverance;
4. the great Sermon (Khutbah) on the 7th of Dhu al Hijjah, when the whole assembly listens to an exposition of the meaning of Hajj;
5. the visit on the eighth, of the whole body of pilgrims to the Valley of Mina (about six miles north of Makkah), where the pilgrims halt and stay the night, proceeding on the ninth to the plain and hill of Arafat, about five miles further north, which commemorates the reunion of Adam and Eve after their wanderings, and is also called the Mount of Mercy;
6. the tenth day, the Id Day, the day of Sacrifice, when the sacrifice is offered in the Valley of Mina, and the symbolic ceremony of casting seven stones at the Evil One is performed on the first occasion; it is continued on subsequent days;
both rites are connected with the story of Abraham; this is the Id al Adha;
note that the ceremony is symbolically connected with the rejection of evil in thought, word, and deed. This closes the Pilgrimage, but a stay of two or three days after this is recommended, and these days are called Tashriq days. (R).
... فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلاَ رَفَثَ وَلاَ فُسُوقَ وَلاَ جِدَالَ فِي الْحَجِّ ...
If anyone undertakes that duty therein, let there be no obscenity nor wickedness, nor wrangling in the Hajj.
... وَمَا تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللّهُ ...
And whatever good ye do, (be sure) Allah knoweth it.
... وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى...
And take a provision (with you) for the journey, but the best of provisions is right conduct.
C218. It is recommended that pilgrims should come with provisions, so that they should not be compelled to resort to begging.
But, as usual, our thought is directed at once from the physical to the spiritual. If provisions are required for a journey on earth, how much more important to provide for the final journey into the future world?
The best of such provisions is right conduct, which is the same as the fear of Allah.
... وَاتَّقُونِ يَا أُوْلِي الأَلْبَابِ ﴿١٩٧﴾
So fear Me, o ye that are wise!
وَاذْكُرُواْ
اللّهَ فِي
أَيَّامٍ
مَّعْدُودَاتٍ...
2: 203. Celebrate the praises of Allah during the Appointed Days,
C226. The Appointed Days: the three days after the tenth, when the pilgrims stay on in the Valley of Mina for prayer and praise.
They are the days of Tashriq (see 2:200, n. 223). It is optional for pilgrims to leave on the second or third day.
... فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقَى ...
but if anyone hastens to leave in two days, there is no blame on him, and if anyone stays on, there is no blame on him, if his aim is to do right.
... وَاتَّقُواْ اللّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ ﴿٢٠٣﴾
Then fear Allah, and know that ye will surely be gathered unto Him.
وَمِنَ
النَّاسِ
مَن يُعْجِبُكَ
قَوْلُهُ فِي
الْحَيَاةِ
الدُّنْيَا...
2: 204. There is the type of man whose speech about this world's life may dazzle thee,
C227. The two contrasted types of men mentioned in 2:200 and 201 are here further particularized:
the glib hypocrite who appears worldly-wise but plans harm, contrasted with the sincere believer who is prepared to suffer martyrdom for his faith.
The Commentators give names of people who exemplified these types.
- The mischief maker has a smooth tongue and indulges in plausible talk with many oaths. He appears to be worldly-wise, and though you may despise him for his worldliness, you may not realise his frauds. Behind your back he is an implacable enemy. He stirs up quarrels, and causes all sorts of mischief to you or your friends. He can never win Allah's love, and we are warned against his tricks.
... وَيُشْهِدُ اللّهَ عَلَى مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ ﴿٢٠٤﴾
and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies.
وَإِذَا
تَوَلَّى
سَعَى فِي الأَرْضِ
لِيُفْسِدَ
فِيِهَا وَيُهْلِكَ
الْحَرْثَ
وَالنَّسْلَ...
2: 205. When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and cattle.
... وَاللّهُ لاَ يُحِبُّ الفَسَادَ ﴿٢٠٥﴾
But Allah loveth not mischief.
وَإِذَا
قِيلَ
لَهُ اتَّقِ
اللّهَ أَخَذَتْهُ
الْعِزَّةُ
بِالإِثْمِ...
2: 206. When it is said to him, "Fear Allah," he is led by arrogance to (more) crime.
... فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ ﴿٢٠٦﴾
Enough for him is Hell; an evil bed indeed (to lie on)!
C228. According to the English saying,
"As you have made your bed, so you must lie in it."
كُتِبَ
عَلَيْكُمُ
الْقِتَالُ
وَهُوَ كُرْهٌ
لَّكُمْ ...
2: 216. Fighting is prescribed for you, and ye dislike it.
C236. To fight in the cause of Truth is one of the highest form of charity. What can you offer that is more precious than your own life?
But here again the limitations come in. If you are a mere brawler, or a selfish aggressive person, or a vainglorious bully, you deserve the highest censure. Allah knows the value of things better than you do. (R).
... وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ...
But it is possible that ye dislike a thing which is good for you
... وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ...
and that ye love a thing which is bad for you.
... وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ ﴿٢١٦﴾
But Allah knoweth, and ye know not.
يَسْأَلُونَكَ
عَنِ الْخَمْرِ
...
2: 219. They ask thee concerning wine
C240. Wine: Khamr: literally understood to mean the fermented juice of the grape; applied by analogy to all fermented liquor, and by further analogy to any intoxicating liquor or drug.
There may possible be some benefit in it, but the harm is greater than the benefit, especially if we look at it from a social as well as an individual point of view.
... وَالْمَيْسِرِ...
and gambling.
C241. Gambling: maisir: literally, a means of getting something too easily, getting a profit without working for it; hence gambling. That is the principle on which gambling is prohibited.
The form must familiar to the Arabs was gambling by casting lots by means of arrows, on the principle of a lottery: the arrows were marked, and served the same purpose as a modern lottery ticket.
Something e.g., the carcass of a slaughtered animal, was divided into unequal parts. The marked arrows were drawn from a bag. Some were blank and those who drew them got nothing. Others indicated prizes, which were big or small. Whether you got a big share or a small share, or nothing, depended on pure luck, unless that was fraud also on the part of some persons concerned.
The principle on which the objection is based is:
- that, even if there is no fraud, you gain what you have not earned, or lose on a mere chance.
Dice and wagering are rightly held to be within the definition of gambling. (R).
... قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا...
Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit."
... وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ...
They ask thee how much they are to spend;
... قُلِ الْعَفْوَ ...
say: "What is beyond your needs."
C242. Hoarding is no use either to ourselves, or to any one else. We should use the wealth we need; any superfluities we must spend in good works or in charity.
... كَذَلِكَ يُبيِّنُ اللّهُ لَكُمُ الآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ ﴿٢١٩﴾
Thus doth Allah make clear to you His Signs: in order that ye may consider.
الطَّلاَقُ
مَرَّتَانِ
...
2: 229. A divorce is only permissible twice:
C256. Where divorce for mutual incompatibility is allowed, there is danger that the parties might act hastily, then repent, and again wish to separate. To prevent such capricious action repeatedly, a limit is prescribed.
Two divorces (with a reconciliation between) are allowed. After that the parties must definitely make up their minds, either to dissolve their union permanently, or to live honourable lives together in mutual love and forbearance - to "hold together on equitable terms", neither party worrying the other nor grumbling or evading the duties and responsibilities of marriage.
... فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ...
after that, the parties should either hold together on equitable terms or separate with kindness.
C257. If a separation is inevitable, the parties should not throw mud at each other, but recognise what is right and honourable on a consideration of all the circumstances.
In any case a man is not allowed to ask back for any gifts or property he may have given to the wife. This is for the protection of the economically weaker sex.
Lest that protective provision itself work against the woman's freedom, an exception is made in the next clause.
... وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلاَّ أَن يَخَافَا أَلاَّ يُقِيمَا حُدُودَ اللّهِ...
It is not lawful for you, (men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah.
C258. All other prohibitions and limits prescribed here are in the interest of good and honourable lives for both sides, and in the interests of a clean and honourable social life, without public or private scandals.
If there is any fear that in safeguarding her economic rights, her very freedom of person may suffer, the husband refusing the dissolution of marriage, and perhaps treating her with cruelty, then, in such exceptional cases, it is permissible to give some material consideration to the husband, but the need and equity of this should be submitted to the judgment of impartial judges, i.e., properly constituted courts.
A divorce of this kind is called khula'.
... فَإِنْ خِفْتُمْ أَلاَّ يُقِيمَا حُدُودَ اللّهِ فَلاَ جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ...
If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom.
... تِلْكَ حُدُودُ اللّهِ فَلاَ تَعْتَدُوهَا...
These are the limits ordained by Allah;
... وَمَن يَتَعَدَّ حُدُودَ اللّهِ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ ﴿٢٢٩﴾
so do not transgress them. If any do transgress the limits ordained by Allah, such persons wrong (themselves as well as others).
C259. Wrong (themselves as well as others):
Zalimun: for the root meaning of zulm see n. 51. 2:35.
يَا
أَيُّهَا
الَّذِينَ
آمَنُواْ...
2: 254. O ye who believe!
... أَنفِقُواْ ...
spend out of (the bounties)
C294. Spend, i.e., give away in charity, or employ in good works, but do not hoard.
Good works would in Islam include everything that advances the good of one that is in need whether a neighbor or a stranger or that advances the good of the community or even the good of the person himself to whom Allah has given the bounty.
But it must be real good and there should be no admixture of baser motives, such as vainglory, or false indulgence, or encouragement of idleness, or playing off one person against another.
The bounties include mental and spiritual gifts as well as wealth and material gifts.
... مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لاَّ بَيْعٌ فِيهِ وَلاَ خُلَّةٌ وَلاَ شَفَاعَةٌ...
We have provided for you, before the day comes when no bargaining (will avail), nor friendship, nor intercession.
... وَالْكَافِرُونَ هُمُ الظَّالِمُونَ ﴿٢٥٤﴾
Those who reject faith, they are the wrongdoers.
وَمَا
أَنفَقْتُم
مِّن
نَّفَقَةٍ أَوْ
نَذَرْتُم مِّن
نَّذْرٍ فَإِنَّ
اللّهَ يَعْلَمُهُ...
2: 270. And whatever ye spend in charity or devotion, be sure Allah knows it all.
... وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ ﴿٢٧٠﴾
But the wrongdoers have no helpers.
الَّذِينَ
يَأْكُلُونَ
الرِّبَا ...
2: 275. Those who devour usury
C324. Usury is condemned and prohibited in the strongest possible terms. There can be no question about the prohibition.
When we come to the definition of Usury there is room for difference of opinion. 'Umar, according to Ibn Kathir, felt some difficulty in the matter, as the Prophet left this world before the details of the question were settled. This was one of the three questions on which he wished he had more light from the Prophet, the other two being Khilafah and Kalalah (see 4:12 n. 518).
Our 'Ulama, ancient and modern, have worked out a great body of literature on Usury, based mainly on economic conditions as they existed at the rise of Islam. (R).
... لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ...
will not stand except as stands one whom the Evil One by his touch hath driven to madness.
C325. An apt simile: whereas legitimate trade or industry increases the prosperity and stability of men and nations, a dependence on Usury would merely encourage a race of idlers, cruel blood-suckers, and worthless fellows who do not know their own good and are therefore akin to madmen.
... ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا...
That is because they say: "Trade is like usury",
but Allah hath permitted trade and forbidden usury.
C326. Owing to the fact that interest occupies a central position in modern economic life, and specially since interest is the very life blood of the existing financial institutions, a number of Muslims have been inclined to interpret it in a manner which is radically different from the understanding of Muslim scholars throughout the last fourteen centuries and is also sharply in conflict with the categorical statements of the Prophet (peace be on him).
According to Islamic teachings any excess on the capital is riba (interest). Islam accepts no distinction, insofar as prohibition is concerned, between reasonable and exorbitant rates of interest, and thus what came to be regarded as the difference between usury, and interest; not between returns on bonus for consumption and those for production purposes and so on. [Eds]
... فَمَن جَاءهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىَ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللّهِ...
Those who, after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge);
... وَمَنْ عَادَ فَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ ﴿٢٧٥﴾
but those who repeat (the offence) are companions of the fire: they will abide therein (for ever).
Asad’s Version:
2: 44 Do you enjoin right conduct on the people and forget (to practice it) yourselves, and yet you study the Scripture ?
2 : 197 ... while on Pilgrimage, abstain from lewd speech, from all wicked conduct, and from quarrelling;
2: 203 For there are people who (merely) pray, " O our sustainer ! Grant us good in this world" and such shall not partake in the blessings of the life to come.
2: 204 Now there is a kind of man whose views on the life of this world may please thee greatly, and (the more so as ) he cites God as witness to what is in his heart and is, moreover, exceedingly skillful in argument.
2: 205 But whenever he prevails, he goes about the earth spreading corruption and destroying tilth and progeny: and God does not love corruption.
2: 206 And whenever he is told, " Be conscious of God," his false pride drives him into sin: wherefore hill will be his alloted portion - and how vile a resting place.
2: 216 .....But if any of you who should turn away from his faith and die as a denier of the truth - these it is whose works will go for nought in this world and in the life to come; and these it is who are destined for the fire, therein to abide.
2: 219 They will ask thee about intoxicants and games of chance. Say: "In both there is great evil as well as some benefit for man; but the evil which they cause is greater that the benefits which they bring."
2: 229 ...for they who transgress the bounds set by God - it is they, they who are evildoers!
2:254 …And they who deny the truth – it is they who are evildoers!
2: 270 who withhold charity
2: 275 …as for those who return to it (usury) – they are destined for the fire, therein to abide!
3. Sura al-Imran
The Quranic Text & Ali’s Version:
وَالَّذِينَ
إِذَا
فَعَلُواْ
فَاحِشَةً
...
3: 135. And those who, having done something to be ashamed of,
C454. The righteous man, when he finds he has fallen into sin or error, does not whine or despair, but asks for Allah's forgiveness, and his faith gives him hope. If he is sincere, that means that he abandons his wrong conduct and makes amends.
... أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ...
or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,
C455. Sin is a sort of oppression of ourselves by ourselves. This follows from the doctrine of personal responsibility, as opposed to that of blind fate or of an angry God or gods lying in wait for revenge or injury on mankind.
...وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ ...
and who can forgive sins except Allah?
...وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ ﴿١٣٥﴾
And are never obstinate in persisting knowingly in (the wrong) they have done.
أَفَمَنِ
اتَّبَعَ
رِضْوَانَ
اللّهِ
كَمَن
بَاء
بِسَخْطٍ
مِّنَ
اللّهِ
وَمَأْوَاهُ
جَهَنَّمُ
...
3: 162. Is the man who follows the good pleasure of Allah like the man who draws on himself the wrath of Allah, and whose abode is in Hell?
... وَبِئْسَ الْمَصِيرُ ﴿١٦٢﴾
A woeful refuge!
Asad’s Version:
3: 135 …….And do not knowingly persist in doing whatever (wrong) they may have done.
3:162 Is then he who strives after God's goodly acceptance like unto him who has earned the burden of God's condemnation and whose goal is hell? - and how vile a journey's end!
4. Sura an-Nisa
The Quranic Text & Ali’s Version:
وَآتُواْ
الْيَتَامَى
أَمْوَالَهُمْ
وَلاَ
تَتَبَدَّلُواْ
الْخَبِيثَ
بِالطَّيِّبِ...
4: 2. To orphans restore their property (when they reach their age), nor substitute (your) worthless things for (their) good ones;
... وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ ...
and devour not their substance (by mixing it up) with your own.
C507. Justice to orphans is enjoined, and three things are particularly mentioned as temptations in the way of a guardian:
1. He must not postpone restoring all his ward's property when the time comes; subject to 4:5 below.
2. If there is a list of property, it is not enough that that list should be technically followed: the property restored must be of equal value to the property received:
the same principle applies where there is no list.
3. If property is managed together, or where perishable goods must necessarily be consumed, the strictest probity is necessary when the separation takes place, and this is insisted on.
... إِنَّهُ كَانَ حُوبًا كَبِيرًا ﴿٢﴾
For this is indeed a great sin.
.
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).
الَّذِينَ
يَبْخَلُونَ
وَيَأْمُرُونَ
النَّاسَ
بِالْبُخْلِ
وَيَكْتُمُونَ
مَا
آتَاهُمُ
اللّهُ
مِن
فَضْلِهِ...
4: 37. (Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which Allah hath bestowed on them;
C555. Arrogance is one reason why our deeds of love and kindness do not thrive.
Another is niggardliness or selfishness.
Allah does not love either the one or the other, for they both proceed from want of love of Allah, or faith in Allah.
Niggardly is the worldly wise man who not only refuses to spend himself in service, but by example and precept prevents others from doing so, as otherwise he would be made odious by comparison, before his fellow-creatures. So he either makes a virtue of his caution, or hides the gifts which have been given him-wealth, position, talent, etc.
... وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا ﴿٣٧﴾
for We have prepared, for those who resist faith, a punishment that steeps them in contempt.
C556. Note how the punishment fits the crime.
The niggard holds other people in contempt, and in doing so, becomes himself contemptible.
وَمَن
يَكْسِبْ
إِثْمًا
فَإِنَّمَا
يَكْسِبُهُ
عَلَى
نَفْسِهِ...
4: 111. And if anyone earns sin, he earns it against his own soul:
C624. Kasaba: to earn, to gain, to work for something valuable, to lay up a provision for the future life.
We do a day's labour to earn our livelihood: so in a spiritual sense, whatever good or evil we do in this life, earns us good or evil in the life to come.
In verses 110-112 three cases are considered:
1. if we do ill and repent, Allah will forgive;
2. if we do ill and do not repent: thinking that we can hide it, we are wrong; nothing is hidden from Allah, and we shall suffer the full consequences in the life to come, for we can never evade our personal responsibility:
3. if we do ill, great or small, and impute it to another, our original responsibility for the ill remains, but we add to it something else; for we tie round our necks the guilt of falsehood, which converts even our minor fault into a great sin, and in any case brands us even in this life with shame and ignominy.
... وَكَانَ اللّهُ عَلِيمًا حَكِيمًا ﴿١١١﴾
for Allah is full of knowledge and wisdom.
لَّيْسَ
بِأَمَانِيِّكُمْ
وَلا
أَمَانِيِّ
أَهْلِ
الْكِتَابِ...
4: 123. Not your desires, nor those of the People of the Book (can prevail):
C632. Personal responsibility is again and again insisted on as the key-note of Islam. In this are implied faith and right conduct.
Faith is not an external thing: it begins with an act of will, but if true and sincere, it affects the whole being, and leads to right conduct.
In this it is distinguished from the kind of faith which promises salvation because some one else in whom you are asked to believe has borne away the sins of men, or the kind of faith which says that because you are born of a certain race ("Children of Abraham") or a certain caste, you are privileged, and your conduct will be judged by a different standard from that of other men.
Whatever you are, if you do evil, you must suffer the consequences, unless Allah's Mercy comes to your help.
... مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ...
whoever works evil, will be requited accordingly.
... وَلاَ يَجِدْ لَهُ مِن دُونِ اللّهِ وَلِيًّا وَلاَ نَصِيرًا ﴿١٢٣﴾
Nor will he find, besides Allah, any protector or helper.
Asad’s Version:
4:2 Hence, render unto the orphans their possessions, and do not substitute bad things [of your own] for the good things [that belong to them], and do nt consume their possessions together with your own: this, verily is a great crime.
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, an 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.
4:111 for he who commits a sin, commits it only to his own hurt; and God is indeed all-knowing,
4: 123
Asad It may not accord with your wishful thinking – nor with the wishful thinking of the followers of earlier revelation [note 143] – [that] he who does evil shall be required for it, and shall find none to protect him from God, and none to bring him succor,
Pickthall It will not be in accordance with your desires, nor the desires of the People of the Scripture. He who doeth wrong will have the recompense thereof, and will not find against Allah any protecting friend or helper.
Transliteration Laiasaa bi ama_niyyikum wa la_ ama_niyyi ahlil kita_b(i), may ya'mal su_'ay yujza bih(i), wa la_ yajid lahu_ min du_nilla_hi waliyyaw wa la_ nasira_(n).
[[ Asad’s note 143 – An allusion to both the Jewish idea that they are “God’s chosen people” and, therefore, assure of His grace in the thereafter, and to the Christian dogma of “vicarious atonement”, which promises salvation to all who believe in Jesus as “God’s son”.]]
Ali’s note - 632 Personal responsibility is again and again insisted on as the key-note of Islam. In this are implied faith and right conduct. Faith is not an external thing: it begins with an act of will, but if true and sincere, it affects the whole being, and leads to right conduct. In this it is distinguished from the kind of faith which promises salvation because some one else in whom you are asked to believe has borne away the sins of men, or the kind of faith which says that because you are born of a certain race ("Children of Abraham") or a certain caste, you are privileged, and your conduct will be judged by a different standard from that of other men. Whatever you are, if you do evil, you must suffer the consequences, unless Allah's Mercy comes to your help. (4.123) ]]
6. Sura al-Anam
The Quranic Text & Ali’s Version:
فَلَمَّا
نَسُواْ
مَا
ذُكِّرُواْ
بِهِ
فَتَحْنَا
عَلَيْهِمْ
أَبْوَابَ
كُلِّ
شَيْءٍ...
6: 44. But when they forget the warning they had received, We opened to them the gates of all (good) things,
C862. Learning the inner truth of ourselves and the world presupposes a certain advanced stage of sensitiveness and spiritual development. There is a shallower stage, at which prosperity and the good things of life may teach us sympathy and goodness and cheerfulness like that of Mr. Cheeribyles in Dickens. In such cases the Message takes root. But there is another type of character which is puffed up in prosperity.
For them prosperity is a trial or even a punishment from the higher point of view. They go deeper and deeper into sin, until they are pulled up of a sudden, and then instead of being contrite they merely become desperate.
...حَتَّى إِذَا فَرِحُواْ بِمَا أُوتُواْ أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ ﴿٤٤﴾
until, in the midst of their enjoyment of Our gifts, on a sudden, We called them to account, when lo! they were plunged in despair!
وَذَرُواْ
ظَاهِرَ
الإِثْمِ
وَبَاطِنَهُ...
120. Eschew all sin, open or secret:
...إِنَّ الَّذِينَ يَكْسِبُونَ الإِثْمَ سَيُجْزَوْنَ بِمَا كَانُواْ يَقْتَرِفُونَ ﴿١٢٠﴾
those who earn sin, will get due recompense for their "earnings."
Asad’s Version:
6: 40 - 45
6: 44 But when they forgot the warning they had received, we opened the gates of all (good) things, until in the midst of their enjoyment of our gifts, on a sudden, We called them of account, when lo! They were plunged on despair.
6: 120 But abstain from sinning, be it open or secret – for, behold, those who commit sins shall be requited for all that they have earned
. 7. Sura al-Araf
The Quranic Text & Ali’s Version:
وَكَم
مِّن
قَرْيَةٍ
أَهْلَكْنَاهَا
فَجَاءهَا
بَأْسُنَا
بَيَاتًا
أَوْ
هُمْ
قَآئِلُونَ
﴿٤﴾
7: 4. How many towns have We destroyed (for their sins)?
Our punishment took them on a sudden by night or while they slept for their afternoon rest.
فَلَنَسْأَلَنَّ
الَّذِينَ
أُرْسِلَ
إِلَيْهِمْ
وَلَنَسْأَلَنَّ
الْمُرْسَلِينَ
﴿٦﴾
7: 6. Then shall We question those to whom Our Message was sent and those by whom We sent it.
C993. In the final reckoning, the warners and teachers will give evidence of their preaching the truth, and the wicked will themselves have to acknowledge the truth.
We picture it like a court scene, when the story is related, but the Judge knows all, even more than the parties can tell.
Pickthall’s Version:
7: 4
Pickthall How many a township have We destroyed! As a raid by night, or while they slept at noon, Our terror came unto them.
Transliteration Wa kam min qaryatin ahlakna_ha_ faja_'aha_ ba'suna_ baya_tan au hum qa_'ilu_n(a).
7: 5
Asad And when Our punishment came upon them, they had nothing to say for themselves, and could only cry, “Verily, we were wrongdoers!”
Pickthall No plea had they, when Our terror came unto them, save that they said: Lo! We were wrongdoers.
Transliteration Fama_ ka_na da'wa_hum iz ja_'ahum ba'suna_ illa_ an qa_lu_ inna_ kunna_ za_limin(a).
[[ Ruby’s note – When the punishment came the people understood that it is as a consequence of their wrong-doings. From the way it is expressed the wrong-doing seems to be serious and not usual failings. Only when a community transgresses beyond limits and continues doing so completely disregarding the moral code of God this kind of consequences come even in this life. This is meant as a warning to the community then and for all communities to come in the future. ]]
53. Sura al-Najm
The Quranic Text & Ali’s Version:
أَفَرَأَيْتَ
الَّذِي تَوَلَّى
﴿٣٣﴾
53: 33. Seest thou one who turns back.
C5108. The particular reference in this passage, according to Baidhawi is to Walid ibn Mugaira, who bargained with a Quraish Pagan for a certain sum if the latter would take upon himself the sins of Walid. He paid a part of the sum but withheld the rest.
The general application that concerns us is threefold:
if we accept Islam, we must accept it whole-heartedly and not look back to Pagan superstitions;
we cannot play fast and loose with our promises and,
no man can bargain about spiritual matters for he cannot see what his end will be unless he follows the law of Allah, which is the law of righteousness.
وَأَعْطَى
قَلِيلًا وَأَكْدَى
﴿٣٤﴾
53: 34. Gives a little, then hardens (his heart)?
Asad’s Version:
53:33 Have you, then , ever considered him who turns away ,
53: 34 and gives so little and so grudgingly?
14. Surah Ibrahim
The Quranic Text & Ali’s Version:
وَقَالَ الَّذِينَ
كَفَرُواْ
لِرُسُلِهِمْ
لَنُخْرِجَنَّـكُم
مِّنْ أَرْضِنَآ
أَوْ لَتَعُودُنَّ
فِي مِلَّتِنَا...
14: 13. And the Unbelievers said to their Messengers:
"Be sure we shall drive you out of our land, or ye shall return to our religion."
C1887. The arguments in a circle were explained in the last note. But Infidelity looks upon argument merely as an amusement. Its chief weapon is physical force.
As its only belief is in materialism, it thinks that threats of force will put down the righteous. It offers the choice between exile and violence against conformity to its own standards of evil, which it thinks to be good.
But Faith is not to be cowed down by Force. Its source of strength is Allah, and it receives the assurance that violence will perish ultimately by violence, and that Faith and Good must stand and be established. In fact the good must inherit the earth and the evil ones be blotted out.
...فَأَوْحَى إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِينَ ﴿١٣﴾
But their Lord inspired (this Message) to them:
"Verily We shall cause the wrongdoers to perish!
وَلَنُسْكِنَنَّـكُمُ
الأَرْضَ مِن
بَعْدِهِمْ...
14: 14. "And verily We shall cause you to abide in the land, and succeed them.
...ذَلِكَ لِمَنْ خَافَ مَقَامِي ...
This for such as fear the time when they shall stand before My tribunal --
C1888. "Fear" means here "have present before their minds something which should cause fear, so that they should shape their conduct in order to avoid the ill consequences of wickedness."
... وَخَافَ وَعِيدِ ﴿١٤﴾
such as fear the punishment denounced."
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.
مِّن
وَرَآئِهِ
جَهَنَّمُ
وَيُسْقَى مِن
مَّاء صَدِيدٍ ﴿١٦﴾
14: 16. In front of such a one is Hell, and he is given, for drink, boiling fetid water.
يَتَجَرَّعُهُ
وَلاَ يَكَادُ
يُسِيغُهُ...
14: 17. In gulps will he sip it, but never well he be near swallowing it down his throat:
...وَيَأْتِيهِ الْمَوْتُ مِن كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ...
Death will come to him from every quarter, yet will he not die:
...وَمِن وَرَآئِهِ عَذَابٌ غَلِيظٌ ﴿١٧﴾
and in front of him will be a chastisement unrelenting.
C1891. A graphic and deterrent picture, from the preaching of the earlier Prophets, of unrelieved horror of the torments of Hell.
The door of escape by annihilation is also closed to them.
مَّثَلُ
الَّذِينَ
كَفَرُواْ
بِرَبِّهِمْ...
14: 18. The parable of those who reject their Lord
...أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ...
is that their works are as ashes, on which the wind blows furiously on a tempestuous day:
C1892. Note the fullness of the parable.
The works of the ungodly are in themselves light and unsubstantial like ashes; they are the useless rubbish that remains out of the faculties and opportunities which they have misused by burning them up. Further, the ashes are blown about hither and thither by the wind: the ungodly have no compass, direction, or purpose that can stand. The wind, too, which blows on them is no ordinary wind, nor the day on which they seek to enjoy the fruits of their labours an ordinary tranquil day: a furious gale is blowing, for such is the Wrath of Allah.
They have neither internal peace nor external gain. In the scattering of the ashes they lose control even of such things as they might have earned but for their misdeeds. Their whole nature is contaminated. All their wishes go astray. They are carried so far, far away from what was in their minds. What did they aim at, and what did they achieve?
...لاَّ يَقْدِرُونَ مِمَّا كَسَبُواْ عَلَى شَيْءٍ...
No power have they over aught that they have earned:
...ذَلِكَ هُوَ الضَّلاَلُ الْبَعِيدُ ﴿١٨﴾
That is the straying far, far (from the goal).
أَلَمْ
تَرَ أَنَّ اللّهَ
خَلَقَ السَّمَاوَاتِ
وَالأَرْضَ
بِالْحقِّ...
14: 19. Seest thou not that Allah created the Heavens and the earth in Truth?
C1893. Haqq: Truth, Right, Righteousness, True proportions, Reality.
Allah's creation is not to be trifled with. It is built on righteousness, and those who do not obey its laws must give place to others who do.
This warning is repeated again and again in history and in revelation. Cf. 6:73.
...إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ ﴿١٩﴾
If He so will, He can remove you and put (in your place) a new Creation?
وَمَا
ذَلِكَ عَلَى
اللَّهِ بِعَزِيزٍ ﴿٢٠﴾
14: 20. Nor is that for Allah any great matter.
C1894. 'Aziz: great, mighty, excellent, powerful, rare, precious.
وَبَرَزُواْ
لِلّهِ جَمِيعًا
فَقَالَ الضُّعَفَاء
لِلَّذِينَ
اسْتَكْبَرُواْ...
14: 21. They will all be marshaled before Allah together:
then will the weak say to those who were arrogant,
C1895. When the time for judgment comes, there are two kinds of disillusionment waiting for the ungodly:
1. Those who were misled and failed to see that each soul bears its own personal responsibility (2:134) and cannot shift it on to others, will turn to those who misled them, in the hope that they might intercede for them or do something to help them. They receive a plain answer as in the latter part of this verse.
2. Those who relied on Satan, His answer (in 14:22 below) is frank, cynical and brutal.
...إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ عَذَابِ اللّهِ مِن شَيْءٍ...
"For us, we but followed you; can ye then avail us at all against the wrath of Allah?"
...قَالُواْ لَوْ هَدَانَا اللّهُ لَهَدَيْنَاكُمْ...
They will reply,
"If we had received the guidance of Allah, we should have given it to you:
C1896. Those whose power or specious intelligence or influence misled them -such as false priests or leaders- will find themselves in a parlous state.
How can they help others?
They themselves failed to profit from Allah's guidance, and they can with some justice retort that they put them in the wrong path as they followed it themselves!
...سَوَاء عَلَيْنَآ أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِن مَّحِيصٍ ﴿٢١﴾
to us it makes no difference (now) whether we rage, or bear (these torments) with patience:
for ourselves there is no way of escape."
وَقَالَ
الشَّيْطَانُ
لَمَّا قُضِيَ
الأَمْرُ إِنَّ
اللّهَ وَعَدَكُمْ
وَعْدَ الْحَقِّ...
14: 22. And Satan will say when the matter is decided:
C1897. After the Judgment, Evil declares itself in its true colours. Frankly it says:
'I deceived you. The promise of Allah was true, but you believed me rather than Allah. I had no power to force you. I had but to call you, and you came running after me. You must blame yourselves.
Did you think I was equal with Allah?
I know too well that I was not and never could be. If you did wrong, you must suffer the Penalty.'
"It was Allah Who gave you a promise of truth:
...وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ...
I too promised, but I failed in my promise to you.
...وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي...
I had no authority over you except to call you, but ye listened to me:
...فَلاَ تَلُومُونِي وَلُومُواْ أَنفُسَكُم...
then reproach not me, but reproach your own souls.
...مَّا أَنَاْ بِمُصْرِخِكُمْ وَمَا أَنتُمْ بِمُصْرِخِيَّ...
I cannot listen to your cries, nor can ye listen to mine.
...إِنِّي كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِن قَبْلُ...
I reject your former act in associating me with Allah.
C1898. See the last note.
An alternative interpretation of this sentence may be:
"I had already beforehand rebelled against Allah with Whom ye associated me."
...إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ ﴿٢٢﴾
For wrongdoers there must be a Grievous Penalty."
14: 13
Pickthall And those who disbelieved said unto their messengers: Verily we will drive you out from our land, unless ye return to our religion. Then their Lord inspired them, (saying): Verily We shall destroy the wrong-doers,
Yuksel Those who rejected said to their messengers: "We will drive you out of our land, or you will return to our creed." It was then that their Lord inspired to them: "We will destroy the wicked."
Transliteration Wa qa_lal lazina kafaru_ li rusulihim lanukhrijannakum min ardina_ au lata'u_dunna fi millatina_, fa auha_ ilaihim rabbuhum lanuhlikannaz za_limin(a).
14: 14
Pickthall And verily We shall make you to dwell in the land after them. This is for him who feareth My Majesty and feareth My threats.
Yuksel "We will let you reside in the land after them. That is for those who fear My majesty and fear My threat."
Transliteration Wa lanuskinannakumul arda mim ba'dihim, za_lika liman kha_fa maqa_mi wa kha_fa wa'id(i).
14: 15
Pickthall And they sought help (from their Lord) and every froward potentate was brought to naught;
Yuksel They sought victory, and every arrogant tyrant was then failed.
Transliteration Wa-staftahu_ wa kha_ba kullu jabba_rin 'anid(im),
14: 21
Pickthall They all come forth unto their Lord. Then those who were despised say unto those who were scornful: We were unto you a following, can ye then avert from us aught of Allah's doom? They say: Had Allah guided us, we should have guided you. Whether we rage or patiently endure is (now) all one for us: we have no place of refuge.
Yuksel They all appeared before God. The weak ones said to those who were arrogant: "We were following you, so will you avail us anything from God's retribution?" They said, "If God had guided us, then we would have guided you. It makes no difference if we rage or endure, for we have no refuge."
Transliteration Wa barazu_ lilla_hi jami'an faqa_lad du'afa_'u lil lazina-stakbaru_ inna_ kunna_ lakum taba'an fahal antum mugna_na 'anna_ min 'aza_billa_hi min syai'(in), qa_lu_ lau had_nalla_hu lahadaina_kum, sawa_'un 'alaina_ ajazi'na_ am sabarna_ ma_ lana_ mim mahis(in).
[[ Ali’s notes -
1895 When the time for judgment comes, there are two kinds of disillusionment waiting for the ungodly: (1) Those who were misled and failed to see that each soul bears its own personal responsibility (ii. 134) and cannot shift it on to others, will turn to those who misled them, in the hope that they might intercede for them or do something to help them. They receive a plain answer as in the latter part of this verse. (2) Those who relied on Satan, His answer (in xiv. 22 below) is frank, cynical and brutal. (14.21)
1896 Those whose power or specious intelligence or influence misled them-such as false priests or leaders-will find themselves in a parlous state. How can they help others? They themselves failed to profit from Allah's guidance, and they can with some justice retort that they put them in the wrong path as they followed it themselves! (14.21) ]]
14: 22
Pickthall And Satan saith, when the matter hath been decided: Lo! Allah promised you a promise of truth; and I promised you, then failed you. And I had no power over you save that I called unto you and ye obeyed me. So blame me not, but blame yourselves. I cannot help you, nor can ye help me. Lo! I disbelieved in that which ye before ascribed to me. Lo! for wrong-doers is a painful doom.
Transliteration Wa qa_lasy syaita_nu lamma qudiyal amru innalla_ha wa'adakum wa'dal haqqi wa wa'attukum fa akhlaftukum, wa ma_ ka_na liya 'alaikum min sulta_nin illa_ an da'autukum fa-stajabtum li, fala_ talu_mu_ni wa lu_mu_ anfusakum, ma_ ana bi musrikhikum wa ma_ antum bi musrikhiyy(a), inni kafartu bima_ asyraktumu_ni min qabl(u), innaz za_limina lahum 'aza_bun alim(un).
15. Surah Al Hijr
The Quranic Text & Ali’s Version:
إِنَّ عِبَادِي
لَيْسَ لَكَ
عَلَيْهِمْ
سُلْطَانٌ...
15: 42. "For over My servants no authority shalt thou have,
...إِلاَّ مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ ﴿٤٢﴾
except such as put themselves in the wrong and follow thee."
وَإِنَّ
جَهَنَّمَ
لَمَوْعِدُهُمْ
أَجْمَعِينَ ﴿٤٣﴾
15: 43. And verily, Hell is the promised abode for them all!
15: 44. To it are seven Gates:
C1977. The ways of sin are numerous, and if they are classified into seven, each of them points to a Gate that leads to Hell.
...لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ ﴿٤٤﴾
for each of those Gates is (special) class (of sinners assigned).
Pickthall’s Version:
15: 42
Pickthall Lo! as for My slaves, thou hast no power over any of them save such of the froward as follow thee,
Transliteration Inna 'iba_di laisa laka 'alaihim sulta_nun illa_ man-ittaba'aka minal ga_win(a).
15: 43
Pickthall And lo! for all such, hell will be the promised place.
Transliteration Wa inna jahannama lamau'iduhum ajma'in(a),
15: 44
Pickthall It hath seven gates, and each gate hath an appointed portion.
Transliteration Laha_ sab'atu abwa_b(in), likulli ba_bim minhum juz'um maqsu_m(un).