Taking Heed, Pay attention, Remember [yazakkaru_n]
3. Sura al-Imran
The Quranic Text & Ali’s Version:
هُوَ
الَّذِيَ أَنزَلَ
عَلَيْكَ الْكِتَابَ
مِنْهُ آيَاتٌ
مُّحْكَمَاتٌ...
3: 7. He it is Who has sent down to thee the Book: in it are verses basic or fundamental (of established meaning);
...هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ...
they are the foundation of the Book: others are allegorical.
C347. This passage gives us an important clue to the interpretation of the Holy Quran. Broadly speaking it may be divided into two portions, not given separately, but intermingled: viz.
1. the nucleus or foundation of the Book, literally "the mother of the Book".
2. the part which is not entirely clear.
It is very fascinating to take up the latter, and exercise our ingenuity about its meaning, but it refers to such profound matters that are beyond human language and though people of wisdom may get some light from it, no one should be dogmatic, as the final meaning is known to Allah alone.
The Commentators usually understand the verses "of established meaning" (muhkam) to refer to the categorical orders of the Shariah (or the Law), which are plain to everyone's understanding. But perhaps the meaning is wider:
- the "mother of the Book" must include the very foundation on which all Law rests, the essence of Allah's Message, as distinguished from the various illustrative parables, allegories, and ordinances. (R).
...فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ ...
But those in whose hearts is perversity follow the part there of that is allegorical,
...مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ ...
seeking discord, and searching for its hidden meanings,
...وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ ...
but no one knows its hidden meanings except Allah
...وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ ...
and those who are firmly grounded in knowledge say:
C348. One reading, rejected by the majority of Commentators, but accepted by Mujahid and others, would not make a break at the point here marked Waq Lazim, but would run the two sentences together.
In that case the construction would run:
"No one knows its hidden meanings except Allah and those who are firm in knowledge. They say", etc.
... آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا...
"We believe in the Book; the whole of it is from our Lord;"
...وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الألْبَابِ ﴿٧﴾
and none will grasp the Message except men of understanding.
Other versions:
3: 7 [ al-i-Imran, Medina 89 ]
Ali He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding
.
Pickthall He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations--They are the substance of the Book--and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.
Transliteration Huwal lazi anzala 'alaikal kita_ba minhu a_ya_tum muhkama_tun hunna ummul kita_bi wa ukharu mutasya_biha_t(un), fa ammal lazina fi qulu_bihim zaigun fa yattabi'u_na ma_ tasya_baha minhubtiga_'a ta'wilih(i), wa ma_ ya'lamu ta'wilahu_ illalla_h(u), war ra_sikhu_na fil 'ilmi yaqu_lu_na a_manna_ bih(i), kullum min'indi rabbina_, wa ma_ yazzakaru illa_ ulul alba_b(i).
[ Ali’s notes - 347 This passage gives us an important clue to the interpretation of the Holy Qur-an. Broadly speaking it may be divided into two portions, not given separately, but intermingled: viz. (1) the nucleus or foundation of the Book, literally "the mother of the Book"; (2) the part which is not entirely clear. It is very fascinating to take up the latter, and exercise our ingenuity about its meaning, but it refers to such profound matters that are beyond human language and though people of wisdom may get some light from it, no one should be dogmatic, as the final meaning is known to Allah alone. The Commentators usually understand the verses "of established meaning" (muhkam) to refer to the categorical orders of the Shariat (or the Law), which are plain to everyone's understanding. But perhaps the meaning is wider: the "mother of the Book" must include the very foundation on which all Law rests, the essence of Allah's Message, as distinguished from the various illustrative parables, allegories, and ordinances. (3.7)
348 One reading, rejected by the majority of Commentators, but accepted by Mujahid and others, would not make a break at the point here marked Waq Lazim, but would run the two sentences together. In that case the construction would run: "No one knows its hidden meanings except Allah and those who are firm in knowledge. They say", etc. (3.7) ]
The Quranic Text & Ali’s Version:
أَوَلاَ
يَرَوْنَ أَنَّهُمْ
يُفْتَنُونَ
فِي كُلِّ عَامٍ
مَّرَّةً أَوْ
مَرَّتَيْنِ...
9: 126. See they not that they are tried every year once or twice?
C1377. Yet, in spite of their infidelity, one or two chances are given them every year. The door is not closed to them. Yet thy deliberately turn away, and take no heed of all the warnings which their own nature and the teaching and example of good men should give them.
... ثُمَّ لاَ يَتُوبُونَ وَلاَ هُمْ يَذَّكَّرُونَ ﴿١٢٦﴾
Yet they turn not in repentance,
and they take no heed.
Other versions:
9: 126
Yusuf Ali See they not that they are tried every year once or twice? Yet they turn not in repentance and they take no heed.
Pickthall See they not that they are tested once or twice in every year? Still they turn not in repentance, neither pay they heed.
Transliteration Awala_ yarauna annahum yuftanu_na fi kulli 'a_mim marratan au marrataini summa la_ yatu_bu_na wa la_ hum yazzakkaru_n(a).
[[ Ali’s note - 1377 Yet, in spite of their infidelity, one or two chances are given them every year. The door is not closed to them. Yet they deliberately turn away, and take no heed of all the warnings which their own nature and the teaching and example of good men should give them. (9.126) ]]
10. Surah Yunus
The Quranic Text & Ali’s Version:
إِنَّ رَبَّكُمُ
اللّهُ الَّذِي
خَلَقَ السَّمَاوَاتِ
وَالأَرْضَ
فِي سِتَّةِ
أَيَّامٍ...
10: 3. Verily your Lord is Allah, Who created the heavens and the earth in six Days,
C1385. See n. 1031 to 7:54.
...ثُمَّ اسْتَوَى عَلَى الْعَرْشِ ...
then He established Himself on the Throne (of authority),
C1386. Istawa, with the preposition ila after it, means He turned to or He directed Himself by His will to as in 2:29.
With the preposition 'ala after it, as here and in 7:54 and elsewhere, the meaning seems to be "to mount or ascend," and to be firmly established, to sit firm and unshaken, beyond question.
The Throne represents many ideas: e.g.,
1. that God is high above all His Creation;
2. that He regulates and governs it, as a king does, whose authority is unquestionably recognised;
3. that He is not, therefore, like the gods of Greece, and paganism, who were imagined to be in a world apart, careless of mankind, or jealous of mankind, but on the contrary.
4. He disposes of their affairs and all affairs continuously and with justice;
5. that the authority of His prophets, ministers, and messengers is derived from Him, and such intercession as they can make is by His will and permission. (R).
... يُدَبِّرُ الأَمْرَ...
regulating and governing all things.
...مَا مِن شَفِيعٍ إِلاَّ مِن بَعْدِ إِذْنِهِ...
No intercessor (can plead with Him) except after His leave (hath been obtained).
...ذَلِكُمُ اللّهُ رَبُّكُمْ فَاعْبُدُوهُ...
This is Allah your Lord; Him therefore serve ye:
...أَفَلاَ تَذَكَّرُونَ ﴿٣﴾
will ye not receive admonition ?
C1387. Cf. 6:80.
Other versions:
10: 3
Asad Verily, your Sustainer is God, who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness, governing all that exists. There is none that could intercede with Him unless He grants leave therefore. Thus is God, your Sustainer: worship therefore, Him [alone]: will you not, then, keep this in mind?
Yusuf Ali Verily your Lord is Allah Who created the heavens and the earth in six Days and is firmly established on the Throne (of authority) regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not celebrate His praises?
Pickthall Lo! your Lord is Allah Who created the heavens and the earth in six days, then He established Himself upon the Throne, directing all things. There is no intercessor (with Him) save after His permission. That is Allah, your Lord, so worship Him. Oh, will ye not remind?
Yuksel Your Lord is God who created the heavens and the earth in six days, then He settled over the throne; He handles all affairs. There is no intercessor except after His leave. Such is God your Lord, so serve Him. Would you not take heed?
Transliteration Inna rabbakumulla_hul lazi khalaqas sama_wa_ti wal arda fi sittati ayya_min summa-stawa_ 'alal 'arsyi yudabbirul amr(a), ma_ min syafi'in illa_ mim ba'di iznih(i), za_likumulla_hu rabbukum fa'budu_h(u), afala_ tazakkaru_n(a).
[[ Ali’s notes - 1385 See note 1031 to vii. 54. (10.3)
1386 Istawa, with the preposition ila after it, means He turned to or He directed Himself by His will to as in ii-29. With the preposition 'ala after it, as here and in vii. 54 and elsewhere, the meaning seems to be "to mount or ascend," and to be firmly established, to sit firm and unshaken, beyond question. "The Throne represents many ideas: e.g., (1) that God is high above all His Creation; (2) that He regulates and governs it, as a king does, whose authority is unquestionably recognized; (3) that He is not, therefore, like the gods of Greece, and paganism, who were imagined to be in a world apart, careless of mankind, or jealous of mankind, but on the contrary. He (4) disposes of their affairs and all affairs continuously and with justice; (5) that the authority of His prophets, ministers, and messengers is derived from Him, and such intercession as they can make is by His will and permission. (10.3)
1387 Cf. vi. 80. (10.3) ]]
11.Surah Hud
The Quranic Text & Ali’s Version:
Other
إِنَّ الَّذِينَ
آمَنُواْ وَعَمِلُواْ
الصَّالِحَاتِ
وَأَخْبَتُواْ
إِلَى رَبِّهِمْ...
11: 23. But those who believe and work righteousness, and humble themselves before their Lord --
C1516. Note that the humility is to be "before their Lord," i.e., in Allah's sight.
There is no virtue, quite the contrary, in rubbing our noses to the ground before men. We are not to be arrogant even before men because we are humble as in Allah's sight. Nor does true humility lose self-confidence; for that self-confidence arises from confidence in the support and help of Allah.
...أُوْلَـئِكَ أَصْحَابُ الجَنَّةِ هُمْ فِيهَا خَالِدُونَ ﴿٢٣﴾
they will be Companions of the Garden,
to dwell therein for aye!
مَثَلُ
الْفَرِيقَيْنِ
كَالأَعْمَى
وَالأَصَمِّ
وَالْبَصِيرِ
وَالسَّمِيعِ...
11: 24. These two kinds (of men) may be compared to the blind and deaf, and those who can see and hear well.
...هَلْ يَسْتَوِيَانِ مَثَلاً...
Are they equal when compared?
...أَفَلاَ تَذَكَّرُونَ ﴿٢٤﴾
Will ye not then take heed?
وَيَا قَوْمِ
لا أَسْأَلُكُمْ
عَلَيْهِ مَالاً
إِنْ أَجْرِيَ
إِلاَّ عَلَى
اللّهِ...
11: 29. "And O my People!
I ask you for no wealth in return: my reward is from none but Allah:
C1520. The fourth point in Noah's address meets their accusation that he was a liar, implying that he was serving some selfish end of his own: on the contrary, he says, he seeks no reward from them but will bear any insults they heap on him, for he looks to Allah rather men.
But, fifthly if they insult the poor and needy who come to him in Faith, and think that he would send them away in order to attract the great ones of the land, he tells them plainly that they are mistaken.
In fact, (sixthly), he has no hesitation in telling the blunt truth that they are the ignorant ones, and not the poor who came to seek Allah's Truth!
...وَمَآ أَنَاْ بِطَارِدِ الَّذِينَ آمَنُواْ...
but I will not drive away (in contempt) those who believe:
...إِنَّهُم مُّلاَقُو رَبِّهِمْ وَلَـكِنِّيَ أَرَاكُمْ قَوْمًا تَجْهَلُونَ ﴿٢٩﴾
for verily they are to meet their Lord, and ye I see are the ignorant ones!
وَيَا
قَوْمِ مَن
يَنصُرُنِي
مِنَ اللّهِ
إِن طَرَدتُّهُمْ...
11: 30. "And O my People!
who would help me against Allah if I drove them away?
...أَفَلاَ تَذَكَّرُونَ ﴿٣٠﴾
Will ye not then take heed?
C1521. But (seventhly) again he pleads, with as much earnestness as ever, that he is one of themselves, and just doing his truest duty.
Would they have him do less?
Indeed, would they not themselves see the Truth and come into the goodly company of Believers?
versions:
11: 23 [Hud, Mecca 52]
Yusuf Ali But those who believe and work righteousness and humble themselves before their Lord they will be Companions of the Garden to dwell therein for aye!
Pickthall Lo! those who believe and do good works and humble themselves before their Lord: such are rightful owners of the Garden; they will abide therein.
Transliteration Innal lazina a_manu_ wa 'amilus sa_liha_ti wa akhbatu_ ila_ rabbihim, ula_'ika asha_bul jannah(ti), hum fiha_ kha_lidu_n(a).
11: 24
Yusuf Ali These two kinds (of men) may be compared to the blind and deaf and those who can see and hear well. Are they equal when compared? Will ye not then take heed?
Pickthall The similitude of the two parties is as the blind and the deaf and the seer and the hearer. Are they equal in similitude? Will ye not then be admonished?
Transliteration Masalul fariqaini kal a'ma_ wal asammi wal basiri was sami'(i), hal yastawiya_ni masala_(n), afala_ tazakkaru_n(a).
11: 29
Yusuf Ali "And O my People! I ask you for no wealth in return: my reward is from none but Allah: but I will not drive away (in contempt) those who believe: for verily they are to meet their Lord and ye I see are the ignorant ones!
Pickthall And O my people! I ask of you no wealth therefore. My reward is the concern only of Allah, and I am not going to thrust away those who believe Lo! they have to meet their Lord but I see you a folk that are ignorant.
Transliteration Wa ya_ qaumi la_ as'alukum 'alaihi ma_la_(n), in ajriya illa_ 'alalla_hi wa ma_ ana bita_ridil lazina a_manu_, innahum mula_qu_ rabbihim wa la_kinni ara_kum qauman tajhalu_n(a).
11: 30
Yusuf Ali "And O my People! who would help me against Allah if I drove them away? Will ye not then take heed?
Pickthall And, O my people! who would deliver me from Allah if I thrust them away? Will ye not then reflect?
Transliteration Wa ya_ qaumi may yansuruni minalla_hi in tarattuhum, afala_ tazakkaru_n(a).
13.Surah ArRa'd
The Quranic Text & Ali’s Version:
أَفَمَن
يَعْلَمُ أَنَّمَا
أُنزِلَ إِلَيْكَ
مِن رَبِّكَ
الْحَقُّ كَمَنْ
هُوَ أَعْمَى...
13: 19. Is then one who doth know that that which hath been revealed unto these from thy Lord is the Truth, like one who is blind?
C1834. In this section the contrast between Faith and Righteousness on the one hand and Infidelity and Evil on the other is set out.
The righteous man is known as one who;
- receives admonition;
- is true to his covenants;
- follows the universal Religion of Faith and Practice joined together;
- is patient and persevering in seeking Allah;
and in practical matters he is known to be;
- regular in prayer;
- generous in true charity, whether open or secret; and
- not revengeful, but anxious to turn off evil with good, thus breaking the chain of evil which tends to perpetuate itself.
...إِنَّمَا يَتَذَكَّرُ أُوْلُواْ الأَلْبَابِ ﴿١٩﴾
It is those who are endued with understanding that receive admonition --
Other versions:
13: 19 [ar-R’ad, Medina 96]
Yusuf Ali Is then one who doth know that that which hath been revealed unto these from thy Lord is the Truth like one who is blind? It is those who are endued with understanding that receive admonition
Pickthall Is he who knoweth that what is revealed unto thee from thy Lord is the truth like him who is blind? But only men of understanding heed;
Yuksel Is one who knows that the truth has been sent down to you from your Lord like one who is blind? Only those with understanding will remember.
Transliteration Afamay ya'lamu annama_ unzila ilaika mir rabbikal haqqu ka man huwa a'ma_, innama_ yatazakkaru ulul alba_b(i),
14. Surah Ibrahim
The Quranic Text & Ali’s Version:
وَأُدْخِلَ
الَّذِينَ
آمَنُواْ وَعَمِلُواْ
الصَّالِحَاتِ
جَنَّاتٍ...
14: 23. But those who believe and work righteousness will be admitted to Gardens
...تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ...
beneath which rivers flow --
to dwell therein for aye with the leave of their Lord:
...تَحِيَّتُهُمْ فِيهَا سَلاَمٌ ﴿٢٣﴾
their greeting therein will be: "Peace!"
C1899. How this contrasts with the misery and the mutual self-recriminations of the ungodly!
أَلَمْ تَرَ كَيْفَ
ضَرَبَ اللّهُ
مَثَلاً...
14: 24. Seest thou not how Allah sets forth a parable? --
...كَلِمَةً طَيِّبَةً كَشَجَرةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاء ﴿٢٤﴾
a goodly Word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens --
C1900. "Goodly word" is usually interpreted as the Divine Word, the Divine Message, the True Religion.
It may also be interpreted in a more general sense as a word of truth, a word of goodness or kindness, which follows from a true appreciation of Religion. For Religion includes our duty to Allah and our duty to man.
The "evil word" is opposite to this: false religion, blasphemy, false speech, or preaching or teaching unkindness and wrong-doing. (R).
تُؤْتِي
أُكُلَهَا كُلَّ
حِينٍ بِإِذْنِ
رَبِّهَا...
14: 25. It brings forth its fruit at all times, by the leave of its Lord.
C1901. The goodly tree is known for:
- its beauty; it gives pleasure to all who see it;
- its stability; it remains firm and unshaken in storms, because its roots are firmly fixed in the earth;
- its wide compass; its branches reach high, and it catches all the sunshine from heaven, and gives shade to countless birds in its branches and men and animals beneath it, and
- its abundant fruit, which it yields at all times.
So is the Good Word.
- It is as beautiful as it is true.
- It abides in all the changes and chances of this life, and even beyond (see verse 27 below);
- it is never shaken by sorrow or what seems to us calamity;
- its roots are deep down in the bed-rock facts of life. Its reach is universal, above, around, below:
- it is illuminated by the divine light from heaven, and its consolation reaches countless beings of all grades of life.
- Its fruit-the enjoyment of its blessings-is not confined to one season or one set of circumstances;
furthermore the fortunate man who is the vehicle of that word has no self-pride; he attributes all its goodness, and his act in spreading it, to the Will and Leave of Allah.
Cf. the New Testament Parable of the Sower (Matt. 13:3-6) or of the Mustard-seed (Matt. 13:31- 32).
In this Parable of the Quran there are fewer words and more spiritual meaning, and the emphasis is on more essential things.
...وَيَضْرِبُ اللّهُ الأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ ﴿٢٥﴾
So Allah sets forth parables for men, in order that they may receive admonition.
لِيَجْزِي
اللّهُ كُلَّ
نَفْسٍ مَّا
كَسَبَتْ...
14: 51. That Allah may requite each soul according to its deserts;
C1929. Its deserts: i.e., according to what it earned by its own acts, good or evil, in its life of probation.
...إِنَّ اللّهَ سَرِيعُ الْحِسَابِ ﴿٥١﴾
and verily Allah is Swift in calling account.
C1930. Swift in calling to account: We can understand this in two significations.
1. Let not the wicked think that because Allah, out of His infinite grace and mercy, grants respite, therefore the retribution will be slow in coming.
When the time comes in accordance with Allah's Plan and Wisdom, the retribution will come so swiftly that the ungodly will be surprised and they will wish they could get more respite (14:44).
2. On the great Day of Reckoning, let it not be supposed that, because there will be millions of souls to be judged, there will be any delay in judgment as in a human tribunal.
It will be a new world and beyond the flight of Time. Or
if a metaphor from time as we conceive it in this world can be taken, it will all be as it were in the twinkling of an eye (16:77).
هَـذَا بَلاَغٌ
لِّلنَّاسِ
وَلِيُنذَرُواْ
بِهِ...
14: 52. Here is a Message for mankind: let them take warning therefrom,
...وَلِيَعْلَمُواْ أَنَّمَا هُوَ إِلَـهٌ وَاحِدٌ...
and let them know that He is (no other than) One Allah:
C1931. Here is another aspect of the Truth of Unity. Allah being One, all justice is of one standard, for Truth is one, and we see it as one as soon as the scales of phenomenal diversity fall from our eyes. The one true Reality then emerges.
Blessed are those who treasured this Truth in their souls already in their life of probation.
...وَلِيَذَّكَّرَ أُوْلُواْ الأَلْبَابِ ﴿٥٢﴾
let men of understanding take heed.
Other versions:
14: 23 [Ibrahim, Mecca 72]
Yusuf Ali But those who believe and work righteousness will be admitted to Gardens beneath which rivers flow to dwell therein for aye with the leave of their Lord: their greeting therein will be: "Peace!"
Pickthall And those who believed and did good works are made to enter Gardens underneath which rivers flow, therein abiding by permission of their Lord, their greeting therein: Peace!
Transliteration Wa udkhilal lazina a_manu_ wa 'amilus sa_liha_ti janna_tin tajri min tahtihal anha_ru kha_lidina fiha_ bi izni rabbihim, tahiyyatuhum fiha_ sala_m(un).
14: 24
Yusuf Ali Seest thou not how Allah sets forth a parable? a goodly Word like a goodly tree whose root is firmly fixed and its branches (reach) to the heavens
Pickthall Seest thou not how Allah coineth a similitude: A goodly saying, as a goodly tree, its root set firm, its branches reaching into heaven,
Yuksel Have you not seen how God cites the example of a good word is like a good tree, whose root is firm and its branches in the sky?
Transliteration Alam tara kaifa daraballa_hu masalan kalimatan tayyibatan ka syajaratin tayyibatin asluha_ sa_bituw wa far'uha_ fis sama_'(i),
14: 25
Yusuf Ali It brings forth its fruit at all times by the leave of its Lord. So Allah sets forth parables for men in order that they may receive admonition.
Pickthall Giving its fruit at every season by permission of its Lord? Allah coineth the similitudes for mankind in order that they may reflect.
Yuksel It bears its fruit every so often by its Lord's leave. God cites the examples for the people, perhaps they will remember.
Transliteration Tu'ti ukulaha_ kulla hinim bi izni rabbiha_, wa yadribulla_hul amsa_la lin na_si la'allahum yatazakkaru_n(a).
14: 51 [Ibrahim, Mecca 72]
Yusuf Ali That Allah may requite each soul according to its deserts; and verily Allah is Swift in calling account.
Pickthall That Allah may repay each soul what it hath earned. Lo! Allah is swift at reckoning.
Transliteration Liyajziyalla_hu kulla nafsim ma_ kasabat, innalla_ha sari'ul hisa_b(i).
14: 52
Yusuf Ali Here is a Message for mankind: let them take warning therefrom and let them know that He is (no other than) One Allah: let men of understanding take heed.
Pickthall This is a clear message for mankind in order that they may be warned thereby, and that they may know that He is only One God, and that men of understanding may take heed.
Transliteration Ha_za_ bala_gul lin na_si wa liyunzaru_ bihi wa liya'lamu_ annama_ huwa ila_huw wa_hiduw wa liyazzakkara ulul alba_b(i).
16.Sura al-Nahl
The Quranic Text & Ali’s Version:
وَمَا ذَرَأَ
لَكُمْ فِي
الأَرْضِ مُخْتَلِفًا
أَلْوَانُهُ...
16: 13. And the things on this earth which He has multiplied in varying colors (and qualities):
C2032. Whose heart has not been moved by the glorious gradation of colours in the sunset clouds?
The gradations are infinite, and it is only the eye of an artist that can express their collective beauty. They are but a type of the infinite variety and gradation of qualities in the spiritual sphere even in the little space of our own globe.
The big things that can be measured and defined have been spoken of before. Here we have mention of the subtle nuances in the spiritual world which can only be perceived by men who are so high in spiritual insight that their only reaction is to "cerebrate the praises of Allah" in gratitude for His infinite Mercies.
... إِنَّ فِي ذَلِكَ لآيَةً لِّقَوْمٍ يَذَّكَّرُونَ ﴿١٣﴾
verily in this is a Sign for men who celebrate the praises of Allah (in gratitude).
C2033. Read again n. 2030 above, and see how subtly we are led up from the perception of the big to the perception of the subtle and delicate colours and qualities in the spiritual world.
وَعَلامَاتٍ
وَبِالنَّجْمِ
هُمْ يَهْتَدُونَ ﴿١٦﴾
16: 16. And marks and signposts;
and by the stars (men) guide themselves.
C2040. See last note.
Let us examine the completed allegory. As there are beacons, landmarks and signs to show the way to men on the earth, so in the spiritual world. And it is ultimately Allah Who provides them, and this is His crowning Mercy.
Like the mountains there are spiritual Landmarks in the missions of the Great Prophets: they should guide us, or teach us, to guide ourselves, and not shake hither and thither like a ship without a rudder or people without Faith.
As rivers and streams mark out their channels, smoothing out levels so we have wholesome Laws and Customs established, to help us in out lives.
Then we have the examples of Great Men as further sign-posts: "Lives of great men all remind us, We can make our lives sublime."
In long-distance travel, the pole-star and the magnetic needle are our guides; so in our long-distance journey to the other world, we have ultimately to look to heavenly guidance or its reflection in Allah's Revelation.
أَفَمَن
يَخْلُقُ كَمَن
لاَّ يَخْلُقُ
أَفَلا تَذَكَّرُونَ ﴿١٧﴾
16: 17. Is then He Who creates like one that creates not?
Will ye not receive admonition?
C2041. The supreme majesty of Allah have been set out in His favours of all kinds, it will be seen at once that the worship of any other than Allah is meaningless and ridiculous.
Shall we not take the hint and understand?
وَإِن
تَعُدُّواْ
نِعْمَةَ اللّهِ
لاَ تُحْصُوهَا...
16: 18. If ye would count up the favors of Allah, never would ye be able to number them:
... إِنَّ اللّهَ لَغَفُورٌ رَّحِيمٌ ﴿١٨﴾
for Allah is Oft-Forgiving, Most Merciful.
C2042. Of all Allah's favours innumerable, His Mercy and Forgiveness in the spiritual plane is the greatest, and of eternal value to us in our future Lives.
إِنَّ
اللّهَ يَأْمُرُ
بِالْعَدْلِ
وَالإِحْسَانِ
وَإِيتَاء ذِي
الْقُرْبَى...
16: 90. Allah commands
- justice,
- the doing of good,
- and liberality to kith and kin,
... وَيَنْهَى عَنِ الْفَحْشَاء وَالْمُنكَرِ وَالْبَغْيِ...
and He forbids
- all shameful deeds,
- and injustice and rebellion:
... يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ﴿٩٠﴾
He instructs you, that ye may receive admonition.
C2127. Justice is a comprehensive term, and may include all the virtues of cold philosophy. But religion asks for something warmer and more human, the doing of good deeds even where perhaps they are not strictly demanded by justice, such as returning good for ill, or obliging those who in worldly language "have no claim" on you; and of course a fortiori the fulfilling of the claims of those whose claims arc recognised in social life.
Similarly the opposites are to be avoided; everything that is recognised as shameful, and everything that is really unjust, and any inward rebellion against Allah's Law or our own conscience in its most sensitive form.
Other versions:
16: Ayah 13
Asad And all the many hues which He has created for you on earth: in this, behold, there is a message for people who take it to heart!
Yusuf Ali And the things on this earth which He has multiplied in varying colors (and qualities): verily in this is a Sign for men who celebrate the praises of Allah (in gratitude).
Pickthall And whatsoever He hath created for you in the earth of divers hues, lo! therein is indeed a portent for people who take heed.
Transliteration Wa ma_ zara'a lakum fil ardi mukhtalifan alwa_nuh(a_), inna fi za_lika la a_yatal liqaumiy yazzakkaru_n(a).
16: Ayah 16
Yusuf Ali And marks and signposts; and by the stars (men) guide themselves.
Pickthall And landmarks (too), and by the star they find a way.
Transliteration Wa 'ala_ma_t(in), wa bin najmi hum yahtadu_n(a).
16: Ayah 17
Yusuf Ali Is then He Who creates like one that creates not? Will ye not receive admonition?
Pickthall Is He then Who createth as him who createth not? Will ye not then remember?
Transliteration Afamay yakhluqu kamal la_ yakhluq(u), afala_ tazakkaru_n(a).
16: 18
Yusuf Ali If ye would count up the favors of Allah never would ye be able to number them: for Allah is Oft-Forgiving Most Merciful.
Pickthall And if ye would count the favor of Allah ye cannot reckon it. Lo! Allah is indeed Forgiving, Merciful.
Transliteration Wa in ta'uddu_ ni'matalla_hi la_ tuhsu_ha_, innalla_ha lagafu_rur rahim(un).
16: 90 [an-Nahl, Mecca 70]
Asad Behold, God enjoins justice, and the doing of good, and generosity towards [one’s] fellow-man; and He forbids all that is shameful and all that runs counter to reason, as well as envy; [and ] He exhorts you [repeatedly] so that you might bear [all this] in mind.
Yusuf Ali Allah commands justice the doing of good and liberality to kith and kin and He forbids all shameful deeds and injustice and rebellion: He instructs you that ye may receive admonition.
Pickthall Lo! Allah enjoin justice and kindness, and giving to kinsfolk, and forbid lewdness and abomination and wickedness. He exhort you in order that ye may take heed.
Yuksel God orders justice and goodness, and that you shall help your relatives, and He forbids from evil, vice, and transgression. He warns you that you may remember.
Transliteration Innalla_ha ya'muru bil 'adli wal ihsa_ni wa ita_'i zil qurba_ wa yanha_ 'anil fahsya_'i wal munkari wal bagyi ya'izukum la'allakum tazakkaru_n(a).
[Qurba – near or close ones, relatives, kith and kinsfolk, or even fellow human being ]
[Asad note 109: The term al-munkar rendered by me “that which is wrong”]has here its original meaning of “that which the mind [or the moral sense] rejects”, respectively “ought to reject”. Zamakhshari is more specific, and explains this term as signifying in the above context “that which [men’s] intellects disown” or “declare to be untrue”……..all that runs counter to reason and good sense …….]
[[ Ali’s note - 2127 Justice is a comprehensive term, and may include all the virtues of cold philosophy. But religion asks for something warmer and more human, the doing of good deeds even where perhaps they are not strictly demanded by justice, such as returning good for ill, or obliging those who in worldly language "have no claim" on you; and of course a fortiori the fulfilling of the claims of those whose claims are recognised in social life. Similarly the opposites are to be avoided; everything that is recognised as shameful, and everything that is really unjust, and any inward rebellion against Allah's Law or our own conscience in its most sensitive form. (16.90)
17. Surah Al Isra
The Quranic Text & Ali’s Version:
وَلَقَدْ
صَرَّفْنَا
فِي هَـذَا
الْقُرْآنِ
لِيَذَّكَّرُواْ...
17: 41. We have explained (things) in various (ways) in this Qur'án, in order that they may receive admonition,
C2227. Things are explained in the Quran from all points of view, individual and national, by means of stories, parables, and figures of speech, and by way of categorical commands.
But those who are evil, instead of profiting by such instruction, often go farther and farther away from the Truth.
...وَمَا يَزِيدُهُمْ إِلاَّ نُفُورًا ﴿٤١﴾
but it only increases their flight (from the Truth)!
قُل
لَّوْ كَانَ
مَعَهُ آلِهَةٌ
كَمَا يَقُولُونَ
إِذًا لاَّبْتَغَوْاْ
إِلَى ذِي الْعَرْشِ
سَبِيلاً ﴿٤٢﴾
17: 42. Say:
if there had been (other) gods with Him -- as they say -- behold, they would certainly have sought out a way to the Lord of the Throne!
C2228. There is only One True God. But if, as polytheists say, there had been subsidiary gods, they would yet have had to submit to the Throne of the Supreme God, for they could have done nothing without Him. Thus the Islamic idea of the unity of the Godhead is quite different from the polytheistic ideas of a supreme god, as in the Greek Pantheon, where Jupiter was often defied by the minor deities! But such ideas are absurd, as stated in the next verse.
Other versions:
17: 41 [al-Israa, Mecca 50]
Yusuf Ali We have explained (things) in various (ways) in this Qur'an in order that they may receive admonition but it only increases their flight (from the Truth)!
Pickthall We verily have displayed (Our warnings) in this Qur'an that they may take heed, but it increaseth them in naught save aversion.
Yuksel We have cited in this Quran so they may remember, but it only increases their aversion!
Transliteration Wa laqad sarrafna_ fi ha_zal qura'a_ni liyazzakkaru_, wa ma_ yaziduhum illa_ nafu_ra_(n).
17: 42
Yusuf Ali Say: if there had been (other) gods with Him as they say behold they would certainly have sought out a way to the Lord of the Throne!
Pickthall Say (O Muhammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne.
Yuksel 17:42 Say, "If there had been gods with Him as they say, then they would have tried to gain a way to the Possessor of Authority."
Transliteration Qul lau ka_na ma'ahu_ a_lihatun kama_ yaqu_lu_na izal la-btagau ila_ zil 'arsyi sabila_(n).
20 Sura Taha
The Quranic Text & Ali’s Version:
اذْهَبْ
أَنتَ وَأَخُوكَ
بِآيَاتِي وَلَا
تَنِيَا فِي
ذِكْرِي ﴿٤٢﴾
20: 42. "Go, thou and thy brother, with My Signs, and slacken not, either of you, in keeping Me in remembrance.
C2565. We may suppose that Moses had fled alone to the land of Midian, and that he had now come alone (with his family but not with his brother) to Tuwa, as described in n. 2542 above.
When he was honoured with his mission, and was granted his request that his brother Aaron should accompany him, we may suppose that he took steps to get Aaron to come to him, and their meeting was in Tuwa. Some time may be supposed to have elapsed before they were in Egypt, and then they prayed, and received these directions in their Egyptian home.
Aaron was either an elder or a younger brother, we are not told which. In either case he was born when the ban on Israelite new-born babes was not in operation. Moses had been out of touch with him, and it speaks greatly for his family affection that he remembered him and prayed for his comradeship in the most serious spiritual work of his life.
20: 43. "Go, both of you, to Pharaoh,
C2566. Their mission was in the first instance to Pharaoh and to the Egyptians, and then to lead Israel out of Egypt.
... إِنَّهُ طَغَى ﴿٤٣﴾
for he has indeed transgressed all bounds;
C2567. Compare the same phrase in 20:24.
Having glanced at the early life of Moses we come back now to the time when Moses' actual ministry begins. The earlier personal story of Moses is rounded off.
فَقُولَا
لَهُ قَوْلًا
لَّيِّنًا
لَّعَلَّهُ
يَتَذَكَّرُ
أَوْ يَخْشَى ﴿٤٤﴾
20: 44. "But speak to him mildly; perchance he may take warning or fear (Allah)."
C2568. So far Pharaoh in his inordinate vanity had forgotten himself and forgotten how small a creature he was before Allah. This was to be brought to his recollection, so that he might perhaps repent and believe, or at least be deterred by fear from "transgressing all bounds".
Some men eschew wrong from sincere love of Allah and understanding of their fellow-men, and some (of coarser minds) from the fear of consequences. Even the latter conduct may be a step to the former.
Other versions:
20:42 [Ta’ha, Mecca 45]
"Go forth, [then,] thou and thy brother, with My messages, and never tire of remembering Me:
(20:43) go forth, both of you, unto Pharaoh: for, verily, he has transgressed all bounds of equity!
(20:44) But speak unto him in a mild manner, so that he might bethink himself or [at least] be filled with apprehension." 28
|
|
||||||||||||||||||||||||||||||||
[[Asad’s note -
28 Lit., "or [that he might] fear" - i.e., that there is some truth in the words of Moses. Since God knows the future, the tentative form in the above phrase - "so that he might (la'allahu) bethink himself", etc., - obviously does not imply any "doubt" on God's part as to Pharoahs future reaction: it implies no more than His command to the bearer of His message to address the sinner with a view to the latter's bethinking himself: in other words, it relates to the intention or hope with which the message-bearer should approach his task (Razi). And since every Qur'anic narrative aims at bringing out an eternal truth or truths or at elucidating a universal principle of human behaviour, it is evident that God's command to Moses to speak to one particular sinner "in a mild manner, so that he might (have a chance to] bethink himself" retains its validity for all times and all
such attempts at conversion. ]]
32 . Sura Al Sajdah
The Quranic Text & Ali’s Version:
اللَّهُ
الَّذِي
خَلَقَ السَّمَاوَاتِ
وَالْأَرْضَ
وَمَا بَيْنَهُمَا
فِي سِتَّةِ
أَيَّامٍ...
32:4 [Ali]. It is Allah Who has created the heavens and the earth, and all between them, in six Days,
C3632. Six Days: See n. 1031 to 7:54.
The "Day" does not mean a day as we reckon it. viz., one apparent course of the sun round the earth, for it refers to conditions which began before the earth and the sun were created.
In verse 5 below, a Day is compared to a thousand years of our reckoning, and in 70:4 to 50,000 years.
These figures "as we reckon" have no relation to "timeless Time", and must be taken to mean very long Periods, or Ages, or Eons.
See further 41:9-12, and notes. 4470-4474, 4475-4478.
... ثُمَّ اسْتَوَى عَلَى الْعَرْشِ...
and is firmly established on the Throne (of authority):
C3633. Cf. n. 1386 to 10:3.
Allah created the World as we see it in six great Stages. But after the initial creation, He is still in authority and directs and controls all affairs. He has not delegated His powers to others, and Himself retired.
Also see 7:54.
... مَا لَكُم مِّن دُونِهِ مِن وَلِيٍّ وَلَا شَفِيعٍ...
ye have none, besides Him, to protect or intercede (for you):
... أَفَلَا تَتَذَكَّرُونَ ﴿٤﴾
will ye not then receive admonition
Asad’s Version:
32:4 [Asad]
IT IS GOD who has created the heavens and the earth and all that is between them in six aeons, and is established on the throne of His almightiness. 3 You have none to protect you from God, and none to intercede for you [on Judgment Day]: will you not, then, bethink yourselves?
?
39. Surah Az-Zumar
The Quranic Text & Ali’s Version:
أَمَّنْ
هُوَ
قَانِتٌ
آنَاء
اللَّيْلِ
سَاجِدًا
وَقَائِمًا...
39:9 [Ali] Is one who worships devoutly during the hours of the night prostrating himself or standing (in adoration),
C4258. Cf. 3:113-117.
It is a great thing when a man gets into the attitude of humble devotion to Allah. To him the hereafter is a real thing, and he prepares for it with good works. He does not build his hopes on the vanities of this world, but on Allah's Grace and Mercy. Such a man is "endued with understanding" and receives Allah's Message with fervour and alacrity. He is not to be compared with the cynic or the unbeliever, who knows nothing of the real value of the inner life.
يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ...
who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord -- (like one who does not)?
... قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ...
Say:
"Are those equal, those who know and those who do not know?
... إِنَّمَا يَتَذَكَّرُ أُوْلُوا الْأَلْبَابِ ﴿٩﴾
It is those who are endued with understanding that receive admonition."
C4259. Cf. 3:19
Asad’s Version:
(39:9) Or [dost thou deem thyself equal to] one who devoutly worships [God] throughout the night, prostrating himself or standing [in prayer], ever-mindful of the life to come, and hoping for his Sustainer's grace?" 15 Say: "Can they who know and they who do not know be deemed equal?" [But] only they who are endowed with insight keep this in mind!
.
45. Surah Al-Jathiyah
The Quranic Text & Ali’s Version:
Ali’s version
أَفَرَأَيْتَ
مَنِ
اتَّخَذَ
إِلَهَهُ
هَوَاهُ
...
45:23. Then seest thou such a one as takes as his god his own vain desire?
C4761. If a man follows, not the laws of Allah, which are also the laws of his own pure nature as made by Allah, but the desires of his own distorted self, as shaped by the rebellion of his will, the inevitable consequence will be the withdrawal of Allah's grace and guidance. All his faculties will then be debased, and there will be nothing to guide him, unless he turns in repentance again to Allah.
... وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ...
Allah has, knowing (him as such), left him astray,
...وَخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهِ...
and sealed His hearing and his heart (and understanding), and put a cover on his sight.
...غِشَاوَةً فَمَن يَهْدِيهِ مِن بَعْدِ اللَّهِ ....
Who, then, will guide him after Allah (has withdrawn Guidance)?
.. أَفَلَا تَذَكَّرُونَ ﴿٢٣﴾
Will ye not then receive admonition
Asad’s Version:
45:23 HAST THOU ever considered [the kind of man) who makes his own desires his deity, and whom God has [thereupon] let go astray, knowing [that his mind is closed to all guidance], 24 and whose hearing and heart He has sealed, and upon whose sight He has placed a veil? 25 Who, then, could guide him after God [has abandoned him]? Will you not, then, bethink yourselves?
?
51. Surah Adh-Dhariyat (The Dust-Scattering Winds)
Mecca Period 67
The Quranic Text & Ali’s Version:
وَالسَّمَاء
بَنَيْنَاهَا
بِأَيْدٍ وَإِنَّا
لَمُوسِعُونَ
﴿٤٧﴾
51: 47. With the power and skill did We construct the Firmament: for it is We Who create the vastness of Space.
C5025. If you do not wish to go back to the wonderful things in the past, which show the power and goodness of Allah, and His justice supreme over all wrong-doing, look at the wonderful things unfolding themselves before your very eyes!
1. The space in the heavens above! Who can comprehend it but He Who made it and sustains it?
2. The globe of the earth under your feet! How great its expanse seems over sea and land, and spread out for you like a wonderful carpet or bed of rest!
- sex in plants and animals, by which one individual is complementary to another;
- in the subtle forces of nature, Day and Night, positive and negative electricity, forces of attraction and repulsion: and numerous other opposites, each fulfilling its purpose, and contribution to the working of Allah's Universe:
- and in the moral and spiritual world,
Love and Aversion,
Mercy and Justice,
Striving and Rest, and so on;
-all fulfilling their functions according to the Artistry and wonderful Purpose of Allah. Everything has its counterpart, or pair, or complement. Allah alone is One, with none like Him, or needed to complement Him. These are noble things to contemplate. And they lead us to a true understanding of Allah's Purpose and Message.
وَالْأَرْضَ
فَرَشْنَاهَا
فَنِعْمَ
الْمَاهِدُونَ
﴿٤٨﴾
51: 48. And We have spread out the (spacious) earth: how excellently We do spread out!
وَمِن
كُلِّ شَيْءٍ
خَلَقْنَا
زَوْجَيْنِ
...
51: 49. And of everything We have created pairs:
C5026. See 3 in the last note.
... لَعَلَّكُمْ تَذَكَّرُونَ ﴿٤٩﴾
that ye may receive instruction.
Asad’s Version:
51:47 AND IT IS We who have built the universe 30 with [Our creative] power; and, verily, it is We who are steadily expanding it."
(5 1:48) And the earth have We spread out wide - and how well have We ordered it!"
(51:49) And in everything have We created opposites, 33 so that you might bear in mind [that God alone is One] 34
Yuksel’s version
Expanding Universe
51:47 We constructed the universe with might, and We are expanding it.*
51:48 The earth We furnished; We are fine Providers.
51:49 From everything We created a pair, perhaps you may remember.
51:50 So turn towards God. I am to you from Him a clear warner.
[[Asad’s notes - 30 Lit., "the sky" or "the heaven", which in the Qur'an often has the connotation of "universe" or, in the plural ("the heavens"), of "cosmic systems".
3 1 See note 38 on the first part of 21 :30. The phrase inna la-musi'un clearly foreshadows the modern notion of the "expanding universe" - that is, the fact that the cosmos, though finite in extent, is continuously expanding in space.
32 I.e., in accordance with the requirements of the living organisms that were to - and did develop on it.
33 Lit., "of every thing have We created pairs" - a phrase which is explained in note 18 on 36: 36.
34 Cf. 89:3 and the corresponding note 2. ]]
