3. [AL-I-Imran. Median 89]
The Quranic Text & Ali’s Version:
إِن
يَمْسَسْكُمْ
قَرْحٌ
فَقَدْ
مَسَّ
الْقَوْمَ
قَرْحٌ
مِّثْلُهُ...
3: 140. If a wound hath touched you, be sure a similar wound hath touched the others.
C457. These general considerations apply in particular to the disaster at Uhud.
1. In a fight for truth, if you are hurt, be sure the adversary has suffered hurt also, the more so as he has no faith to sustain him.
2. Success or failure in this world comes to all at varying times: we must not grumble, as we do not see the whole of Allah's Plan.
3. Men's true mettle is known in adversity as gold is assayed in fire;
4. Martyrdom is in itself an honour and a privilege:
how glorious is the fame of Hamza the Martyr?
5. If there is any dross in us, it will be purified by resistance and struggle.
6. When evil is given rope a little, it works out its own destruction;
the orgies of cruelty indulged in by the Pagans after what they supposed to be their victory at Uhud filled up their cup of iniquity; it lost them the support and adherence of the best in their own ranks, and hastened the destruction of Paganism from Arabia.
...وَتِلْكَ الأيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللّهُ الَّذِينَ آمَنُواْ ...
Such days (of varying fortunes) We give to men and men by turns:
that Allah may know those that believe,
... وَيَتَّخِذَ مِنكُمْ شُهَدَاء...
and that He may take to Himself from your ranks martyr-witnesses (to Truth).
...وَاللّهُ لاَ يُحِبُّ الظَّالِمِينَ ﴿١٤٠﴾
And Allah loveth not those that do wrong.
وَلِيُمَحِّصَ
اللّهُ
الَّذِينَ
آمَنُواْ
وَيَمْحَقَ
الْكَافِرِينَ
﴿١٤١﴾
3: 141. Allah's object also is to purge those that are true in faith and to deprive of blessing those that resist faith.
C458. The purge or purification was in two senses.
1. It cleared out the Hypocrites from the ranks of the Muslim warriors.
2. The testing-time strengthened the faith of the weak and wavering: for suffering has its own mission in life.
The Prophet's example -wounded but staunch, and firmer than ever- put new life into the Community.
أَمْ
حَسِبْتُمْ
أَن
تَدْخُلُواْ
الْجَنَّةَ
وَلَمَّا
يَعْلَمِ
اللّهُ
الَّذِينَ
جَاهَدُواْ
مِنكُمْ
وَيَعْلَمَ
الصَّابِرِينَ
﴿١٤٢﴾
3: 142. Did ye think that ye would enter heaven without Allah testing those of you who fought hard (in His cause) and remained steadfast?
C459. Cf. 2:214.
3: 140 Asad If misfortune touches you, [know that] similar misfortune has touched [other] people as well; for it is by turns that We apportion unto men such days [of fortune and misfortune]: and [this] to the end that God might mark out those who have attained to faith, and choose from among you such as [with their lives] bear witness to the truth [note 101] – since God does not love evildoers-
Pickthall If ye have received a blow, the (disbelieving) people have received a blow the like thereof: These are (only) the vicissitudes which We cause to follow one another for mankind, to the end that Allah may know those who believe and may choose witnesses from among you; and Allah loveth not wrong-doers.
Transliteration Iy yamsaskum qarhun faqad massal qauma qarhum misluh(u_), wa tilkal ayya_mu nuda_wiluha_ bainan na_s(i), wa liya'lamalla_hul lazina a_manu_ wa yattakhiza minkum syuhada_'(a), walla_hu la_ yuhibbuz za_limin(a).
[ Asad’s note 101 – I.e., “His decision to let some one you die as martyrs in His cause is not due to love of the sinful enemies who oppose you, but to His love for you.” The term ‘suhada’ (pl. of shahid) denotes “witness” as well as “martyrs”. The rendering adopted by me comprises both the concepts of “bearing witness to the truth” and of “martyrdom” in God’s cause.
3: 141
Asad and that God might render pure of all dross those who have attained to faith, and bring to nought those who deny the truth.
Pickthall And that Allah may prove those who believe, and may blight the disbelievers.
Transliteration Wa liyumahhisalla_hul lazina a_manu_ wa yamhaqal ka_firin(a).
3: 142
Asad Do you think that you could enter paradise unless God takes cognizance of your having striven hard [in His cause], and takes cognizance of your having been patient in adversity? [note 102]
Pickthall Or deemed ye that ye would enter Paradise while yet Allah knoweth not those of you who really strive, nor knoweth those (of you) who are steadfast?
Transliteration Am hasibtum an tadkhulul jannata wa lamma_ ya'lamilla_hul lazina ja_hadu_ minkum wa ya'lamas saa_birin(a).
[ Asad’s note 102 ………………Since God is all-knowing, His “not taking cognizance” implies, of course, that the thing of happening referred to has not come about or is not-existent (Zamakhshari).
[ Ali’s notes: 457 These general considerations apply in particular to the disaster at Uhud. (1) In a fight for truth, if you are hurt, be sure the adversary has suffered hurt also, the more so as he has no faith to sustain him. (2) Success or failure in this world comes to all at varying times: we must not grumble, as we do not see the whole of Allah's Plan. (3) Men's true mettle is known in adversity as gold is assayed in fire; Cf. also iii. 154, n. 467. (4) Martyrdom is in itself an honour and a privilege: how glorious is the fame of Hamza the Martyr? (5) If there is any dross in us, it will be purified by resistance and struggle. (6) When evil is given rope a little, it works out its own destruction; the orgies of cruelty indulged in by the Pagans after what they supposed to be their victory at Uhud filled up their cup of iniquity; it lost them the support and adherence of the best in their own ranks, and hastened the destruction of Paganism from Arabia. Cf. iii. 127 and ii. 448. (3.140)
458 The purge or purification was in two senses. (1) It cleared out the Hypocrites from the ranks of the Muslim warriors. (2) The testing-time strengthened the faith of the weak and wavering: for suffering has its own mission in life. The Prophet's example-wounded but staunch, and firmer than ever-put new life into the Community. (3.142) ]
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13. Surah Ar Ra'd
The Quranic Text & Ali’s Version:
أَوَلَمْ يَرَوْاْ
أَنَّا نَأْتِي
الأَرْضَ نَنقُصُهَا
مِنْ أَطْرَافِهَا...
13: 41. See they not that We gradually reduce the land (in their control) from its outlying borders?
C1865. In the Prophet's ministry at Makkah, the Most stiff-necked opposition came from the seat and centre of power in Makkah. The humbler people -the fringe of Makkan society- came in readily, as also did some tribes round about Makkah.
After the Hijrah there was a hard struggle between Makkah and Madinah and at last the bloodless conquest of Makkah in A.H. 8 made the Pagan structure finally collapse, though it had already been sapped to its foundations. So, generally, Truth finds easiest entrance through the humble and lowly, and not in the beginning at the headquarters of power, but in the fullness of time it makes its way everywhere with irresistible force.
...وَاللّهُ يَحْكُمُ لاَ مُعَقِّبَ لِحُكْمِهِ...
(Where) Allah commands, there is none to put back His command:
...وَهُوَ سَرِيعُ الْحِسَابِ ﴿٤١﴾
and He is swift in calling to account.
Others version:
13: 41
Asad Have, then, they never yet seen how We visit the earth, gradually depriving it of all that is best thereon?
Pickthall See they not how We visit the land, reducing it of its outlying parts? (When) Allah doometh there is none that can postpone His doom, and He is swift at reckoning.
Transliteration Awalam yarau anna_ na'til arda nanqusuha_ min atra_fiha_, walla_hu yahkumu la_ mu'aqqiba li hukmih(i), wa huwa sari'ul hisa_b(i).
[Asad note 80: Or: “Curtainling it from [all] its sides” (min atrafiha) ……which would imply a prophecy of the gradual conquest of all Arabia by the Muslims. ……Razi: “Have they (the deniers of the truth) never yet seen the turns of fortune (ikhtilafat) that take place in this world – destruction of prosperity, death after life, humiliation after glory, deficiency after perfection ?......” Thus, in the widest sense, the phrase “gradually depriving it of all that is best in it” may be taken to relate not merely to physical and social catastrophes but also to the loss of all ethical values - .are bound to suffer in the end. ]
[ Ali’s note: 1865 In the Prophet's ministry at Makkah, the most stiff-necked opposition came from the seat and centre of power in Makkah. The humbler people-the fringe of Makkan society-came in readily, as also did some tribes round about Makkah. After the Hijrat there was a hard struggle between Makkah and Madinah and at last the bloodless conquest of Makkah in A.H. 8 made the Pagan structure finally collapse, though it had already been sapped to its foundations. So, generally, Truth finds easiest entrance through the humble and lowly, and not in the beginning at the headquarters of power, but in the fulness of time it makes its way everywhere with irresistible force. (13.41) ]