Speak Just and Truth

33.Sura Al-Ahzab

The Quranic Text & Ali’s Version:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا ﴿٧٠﴾

33:70 [Ali]. O ye who believe! fear Allah, and (always) say a word directed to the Right:

C3775. We must not only speak the truth as far as we know it, but we must always try to hit the right point; i.e.,

we must not speak unseasonably, and when we do speak, we must not beat about the bush, but go straight to that which is right, in deed as well as in word.

Then Allah will make our conduct right and cure any defects that there may be in our knowledge and character. With our endeavour directed straight to the goal, we shall be forgiven our errors, shortcomings, faults, and sins of the past.

يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ...

33: 71. That He may make your conduct whole and sound and forgive you your sins:

...وَمَن يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا ﴿٧١﴾

he that obeys Allah and His Messenger has already attained the highest Achievement.

C3776. This is salvation, the attainment of our real spiritual desire or ambition, as we are on the highway to nearness to Allah.

Asad’s Version:

33:70 O you who have attained to faith! Remain conscious of God and [always] speak with a will to bring out [only] what is just and true 86 –

(33:71) [whereupon] He will cause your deeds to be virtuous and will forgive you your sins. And [know that] whoever pays heed unto God and His Apostle has already attained to a mighty triumph.

Ya ayyuha allatheena amanoo ittaqoo Allaha waqooloo qawlan sadeedan

[[Asad’s note - 86 The expression qawi sadid signifies, literally, "a saying that hits the mark", i.e., is truthful, relevant and to the point. In the only other instance where this expression is used in the Qur'an (at the end of 4 : 9) it may be appropriately rendered as " speaking in a just manner" ; in the present instance, however it obviously relates to speaking of others in a manner devoid of all hidden meanings, insinuations and frivolous suspicions, aiming at no more and no less than the truth. ]]

Speaking Justly [qaulan sadida ]

4. Sura an-Nisa

The Quranic Text & Ali’s Version:

وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُواْ مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُواْ عَلَيْهِمْ ...  

4: 9.     Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind:

... فَلْيَتَّقُوا اللّهَ وَلْيَقُولُواْ قَوْلاً سَدِيدًا ﴿٩﴾

let them fear Allah, and speak words of appropriate (comfort).

C515. It is a touching argument addressed to those who have to divide an estate.

'How anxious would you be if you had left a helpless family behind?'

If others do so, help and be kind.

Asad’s Version:

4: 9

Asad and let them stand in awe [ of God] , those [legal heirs] -who, if they [themselves] had to leave behind weak offspring, would feel fear on their account - and let them remain conscious of God, and let them speak [to the poor] in a just manner.

Yusuf Ali Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: let them fear Allah and speak words of appropriate (comfort).

Pickthall And let those fear (in their behavior toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly.

Transliteration Walyakhsyal lazina lau taraku_ min khalfihim zurriyyatan di'a_fan kha_fu_ 'alaihim, falyattaqulla_ha walyaqu_lu_qaulan sadida_(n).

6. Sura al-Anam

The Quranic Text & Ali’s Version:

وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُواْ إِلَى رَبِّهِمْ...

6: 51. Give the warning to those in whose (hearts) is the fear that they will be brought (to judgment) before their Lord:

C869. There are some men - sinners - who yet believe in Judgement; let them be warned of their personal responsibility to guard against evil; let then not rely upon protectors or intercessors before Allah; their sins can only be forgiven by Allah's own Mercy.

...لَيْسَ لَهُم مِّن دُونِهِ وَلِيٌّ وَلاَ شَفِيعٌ لَّعَلَّهُمْ يَتَّقُونَ ﴿٥١﴾

except from Him they will have no protector nor intercessor: that they may guard (against evil).

وَلاَ تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ...

6: 52. Send not away those who call on their Lord morning and evening, seeking His Face.

C870. Face: wajh: see 2:112 and n. 114.

...مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَيْءٍ...

Naught have they to gain from thee, and naught hast thou to gain from them,

C871. Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after Allah.

From a worldly point of view they had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over worldly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no responsibility for the Preacher.

...فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ ﴿٥٢﴾

that thou shouldst turn them away, and thus be (one) of the unjust.

وَكَذَلِكَ فَتَنَّا بَعْضَهُم بِبَعْضٍ لِّيَقُولواْ أَهَـؤُلاء مَنَّ اللّهُ عَلَيْهِم مِّن بَيْنِنَا...

6: 53. Thus did We try some of them by comparison with others, that they should say:

"Is it these then that Allah hath favored from amongst us?"

C872. Pursue the argument of the last note.

The influential people who were not given precedence over the poor and humble but sincere disciples, were on their trial as to their spiritual insight. Their temptation was to say (and they said it in scorn):

"We are much greater than they: has Allah then selected these lowly people for His teaching?"

But that was so. And Allah knew best those who were grateful to Him for His guidance.

...أَلَيْسَ اللّهُ بِأَعْلَمَ بِالشَّاكِرِينَ ﴿٥٣﴾

"Is it these then that Allah hath favored from amongst us?"

Asad’s Version:

6: 151 Say: “Come, let me convey unto you what God has [really] forbidden to you;

Do not ascribe divinity, in any way, to aught beside Him;

and do good unto your parents;

and do not kill your children for fear of poverty – for it is We who shall provide sustenance for you as well as for them;

and do not commit any shameful deeds, be they open or secret;

and do not take any human being’s life – which God has declared to be sacred –otherwise than in [the pursuit of] justice;

this has He enjoined upon you so that you might use your reason;

6: 152 And do not touch the substance of an orphan – save to improve it – before he comes of age.”

And give full measure and weight, with equity : [however], We do not burden any human being with more than he is well able to bear; and when you voice an opinion, be just, even though it be against one near of kin.”

And [always] observe your bond with God: this has He enjoined upon you, so that you might keep it in mind.

6: 153 and [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate from His way. [All] this has He enjoined upon you, so that you might remain conscious of Him. Asad

6: 151

Yusuf Ali Say: "Come I will rehearse what Allah hath (really) prohibited you from": join not anything as equal with Him; be good to your parents: kill not your children on a plea of want; We provide sustenance for you and for them; come not nigh to shameful deeds whether open or secret; take not life which Allah hath made sacred except by way of justice and law: thus doth He command you that ye may learn wisdom.

Pickthall Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you: that ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury--We provide for you and for them--and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath commanded you, in order that ye may discern.

Transliteration Qul ta'a_lau atlu ma_ harrama rabbukum 'alaikum alla_ tusyriku_ bihi syai'aw wa bil wa_lidaini ihsa_na_(n), wa la_ taqtulu_ aul_dakum min imla_q(in), nahnu narzuqukum wa iyya_hum, wa la_ taqrabul fawa_hisya ma_ zahara minha_ wa ma_ batan(a), wa la_ taqtulun nafsal lati harramalla_hu illa_ bil haqq(i), za_likum wassa_kum bihi la'allakum ta'qilu_n(a).

6: 152

Asad ………….and when you voice an opinion, be just, even though it be [against] one near of kin. [see also 2 note 19]

Yusuf Ali And come not nigh to the orphan's property except to improve it until he attain the age of full strength; give measure and weight with (full) justice; no burden do We place on any soul but that which it can bear; whenever ye speak speak justly even if a near relative is concerned; and fulfil the Covenant of Allah: thus doth He command you that ye may remember.

Pickthall And approach not the wealth of the orphan save with that which is better; till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commandeth you that haply ye may remember.

Transliteration Wa la_ taqrabu_ ma_lal yatimi illa_ billati hiya ahsanu hatta_ yabluga asyuddah(_),wa auful kaila wal miza_na bil qist(i), la_ nukallifu nafsan illa_ wus'aha_, wa iza_ qultum fa'dilu_ wa lau ka_na za_ qurba_, wa bi'ahdilla_hi aufu_, za_likum wassa_kum bihi la'allakum tazakkaru_n(a).

6: 153

Yusuf Ali Verily this is My Way leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: thus doth He command you that ye may be righteous.

Pickthall And (He commandeth you, saying) : This is My straight path, so follow it Follow not other ways, lest ye be parted from His way: This hath He ordained for you, that ye may ward off (evil).

Transliteration Wa anna ha_za_ sira_ti mutaqiman fattabi'u_h(u), wa la_ tattabi'us subula fa tafarraqa bikum 'an sabilih(i), za_likum wassa_kum bihi la'allakum tattaqu_n(a).

[[ Asad’s note -

[[ Ali’s notes - 976 Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is God's Law. The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests: (1) that God's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish; (2) that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love. Arising from that is the conception of our converse duties to our children. God provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned. Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting. All these things are conformable to our own interests, and therefore true wisdom from our own point of view. (6.151)

977 For the comprhensive word haqq I have used the two words "justice and law"; other significations implied are: right, truth, what is becoming, etc. It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of God" has to be employed, to make it lawful: see n. 698 to v. 5, and n. 962 to vi. 138. (6.151)

978 Cf. v. 1, and n. 682. (6.152)

979 Note again the triple refrain with variations, in vi. 151, 152, and 153. In verse 151, we have the moral law, which it is for our own good to follow: "Thus doth He command you, that ye may learn wisdom." In verse 152, we have to deal justly and rightly with others; we are apt to think too much of ourselves and forget others: "Thus doth He command you, that ye may remember." In verse 153 our attention is called to the Straight Way, the Way of God, the only Way that leads to righteousness: "Thus doth He command you, that ye may be righteous." (6.153) ]]