2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
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."
Others version:
2: 204
Asad Now there is a kind of man [note 187] 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 skilful in argument [note 188].
Pickthall And of mankind there is he whose conversation on the life of this world pleaseth thee (Muhammad), and he calleth Allah to witness as to that which is in his heart; yet he is the most rigid of opponents.
Transliteration Wa minan na_si may yu'jibuka qauluhu_ fil haya_tid dunya_ wa yusyhidulla_ha 'ala_ ma_ fi qalbih(i), wa huwa aladdul khisa_m(i).
2: 205
Asad But whenever he prevails, he goes about the earth spreading corruption and destroying [man’s] tilth and progeny [note 189]: and God does not love corruption.
Pickthall And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief.
Transliteration Wa iza_ tawalla_ sa'a_ filardi liyufsida fiha_ wa yuhlikal harsa wan nasl(a), walla_hu la_ yuhibbulfasa_ d(a).
[Asad’s note 189 - …………..As regards the expression ‘harth’ (rendered by me as “tilth”), its primary significance is “gain” or “acquisition” through labor; and thus it often signifies “worldly goods”………….However, some commentators – basing their opinion on the Quranic sentence, “your wives are your tilth” (2:223) – maintain that ‘harth’ stands here for “wives”……………]
2: 206
Asad And whenever he is told, “Be conscious of God,” his false pride drive him into sin: wherever hell will be his allotted portion – and how vile a resting –place!
Pickthall And when it is said unto him: Be careful of thy duty to Allah, pride taketh him to sin. Hell will settle his account, an evil resting place.
Transliteration Wa iza_ qila lahut taqilla_ha akhazathul 'izzatu bil ismi fahasbuhu_ jahannam(u), wa labi'sal miha_d(u).
[ This characteristic of hypocrites are universal, and that is why the Quran is not specifying any individual or a group of individuals here. But God is warning mankind about their existence. They are skillful and conniving, they express their religiosity and moral and ethical conviction to impress others. But in reality, they are not conscious of God and that is why they do the things that God disapproves. They disregard God and use their own smartness and their skill of pretension to win people over. Their inside is rotting and it is being covered up by skill and expression. ]
[Ali’s notes - 227 The two contrasted types of men mentioned in ii. 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. …… 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 God's love, and we are warned against his tricks. (2.204) ]
[ Asad’s note 187 – Lit., “among the people there is he” (or “such as”). Since there is no valid reason to suppose, as some commentators do, that this refers to a particular person – a contemporary of the Prophet – the most reliable authorities hold that the above passage has a general meaning (cf. Razi)……Two contrasting attitudes: the attitude of people whose only real concern is the life of this world, and that of people who are mindful of the hereafter as well as, or even more than, their present life.
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5. [al-Maidah, Medina 112]
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الرَّسُولُ
لاَ يَحْزُنكَ
الَّذِينَ
يُسَارِعُونَ
فِي الْكُفْرِ
...
5: 41. O Messenger!
let not those grieve thee, who race each other into unbelief:
C744. Two classes of men are meant, viz.,
- the Hypocrites and
- the Jews.
For both of them Al-Mustafa labored earnestly and assiduously, and it must have been a cause of great grief and disappointment to him that some among them showed so much insincerity, great grief an cunning, and hardness of heart.
These are types not yet extinct.
... مِنَ الَّذِينَ قَالُواْ آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ...
(whether it be) among those who say: "We believe" with their lips but whose hearts have no faith;
... وَمِنَ الَّذِينَ هِادُواْ سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ...
or it be among the Jews, men who will listen to any lie, will listen even to others who have never so much as come to thee.
C745. There were men among the Jews who were eager to catch up any lie against the Prophet. They had their ears open even to tales from people who had never so much as come near to the Prophet.
If we understand "for" instead of "to" before "others" (for the Arabic word would bear both meanings), the sense will be:
They are keen listeners or spies for any lies they can catch; and they will act as spies for others (their Rabbis, etc.) who are in the background but to whom they carry false tales.
... يُحَرِّفُونَ الْكَلِمَ مِن بَعْدِ مَوَاضِعِهِ...
They change the words from their (right) times and places;
C746. Cf. 5:14.
The addition of the words min ba'di here suggests the change of words from their right times as well as places.
They did not deal honestly with their Law, and misapplied it, by distorting the meaning.
Or it may be that as tale-bearers they distorted the meaning by misrepresenting the context.
... يَقُولُونَ إِنْ أُوتِيتُمْ هَـذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَاحْذَرُواْ...
they say, "If ye are given this, take it, but if not, beware!"
... وَمَن يُرِدِ اللّهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللّهِ شَيْئًا...
If anyone's trial is intended by Allah, thou hast no authority in the least for him against Allah.
... أُوْلَـئِكَ الَّذِينَ لَمْ يُرِدِ اللّهُ أَن يُطَهِّرَ قُلُوبَهُمْ...
For such it is not Allah's will to purify their hearts.
... لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ ﴿٤١﴾
For them there is disgrace in this world, and in the Hereafter a heavy punishment.
سَمَّاعُونَ
لِلْكَذِبِ
أَكَّالُونَ
لِلسُّحْتِ...
5: 42. (They are fond of) listening to falsehood, of devouring anything forbidden.
C747. Devouring anything forbidden: both in a literal and in a figurative sense.
In the figurative sense, it would be:
- the taking of usury or bribes, or
- taking undue advantage of people's weak position or
- their own fiduciary powers to add to their own wealth.
... فَإِن جَآؤُوكَ فَاحْكُم بَيْنَهُم أَوْ أَعْرِضْ عَنْهُمْ ...
If they do come to thee, either judge between them, or decline to interfere.
C748. Where it is merely a trick to catch out the unwary, a just man may honorably decline to interfere in a cause submitted to him, as also in a case where the parties are not honestly desirous of justice, but each hopes that some partiality will be shown to it.
... وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْئًا...
If thou decline, they cannot hurt thee in the least.
... وَإِنْ حَكَمْتَ فَاحْكُم بَيْنَهُمْ بِالْقِسْطِ إِنَّ اللّهَ يُحِبُّ الْمُقْسِطِينَ ﴿٤٢﴾
If thou judge, judge in equity between them; for Allah loveth those who judge in equity.
وَكَيْفَ
يُحَكِّمُونَكَ
وَعِندَهُمُ
التَّوْرَاةُ
...
5: 43. But why do they come to thee for decision, when they have (their own) laws before them?
C749. This is a searching question as to the motive of the Jews in bringing their cases for decision to the Prophet. They came either;
- to ridicule whatever he said, or
- to deceive him as to facts and snatch a favourable decision which was against equity.
If their own Law did not suit their selfish interests, they sometimes twisted it. But Muhammad was always inflexible in his justice.
... فِيهَا حُكْمُ اللّهِ...
Therein is the (plain) command of Allah;
... ثُمَّ يَتَوَلَّوْنَ مِن بَعْدِ ذَلِكَ وَمَا أُوْلَـئِكَ بِالْمُؤْمِنِينَ ﴿٤٣﴾
yet even after that, they would turn away.
For they are not (really) People of Faith.
إِنَّا
أَنزَلْنَا
التَّوْرَاةَ
فِيهَا هُدًى
وَنُورٌ...
5: 44. It was We who revealed the Law (to Moses);
therein was guidance and light.
C750. Guidance, with reference to conduct,
light, with reference to insight into the higher realms of the spirit.
... يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ لِلَّذِينَ هَادُواْ وَالرَّبَّانِيُّونَ وَالأَحْبَارُ...
By its standard have been judged the Jews, by the Prophet who bowed (as in Islam) to Allah's Will, by the Rabbis and the doctors of Law:
C751. Rabbaniyyun may, I think, be rightly translated by the Jewish title of Rabbi for their learned men. Jewish learning is identified with Rabbinical literature.
Ahbar is the plural of hibr or habr, by which we may understand Jewish Doctors of Law.
Later the term was applied to those of other religions.
Query:
Is this word connected with the same root as "Hebrew", or "Eber" (Gen. 10:21), the ancestor of the Hebrew race?
This seems negatived by the fact that the Arabic root connected with the word "Hebrew" is 'Abar, not Habar.
... بِمَا اسْتُحْفِظُواْ مِن كِتَابِ اللّهِ وَكَانُواْ عَلَيْهِ شُهَدَاء ...
for to them was entrusted the protection of Allah's Book, and they were witnesses thereto:
C752. They were living witnesses to the truth of Scripture, and could testify that they had made it known to the people:
... فَلاَ تَخْشَوُاْ النَّاسَ وَاخْشَوْنِ وَلاَ تَشْتَرُواْ بِآيَاتِي ثَمَنًا قَلِيلاً ...
therefore fear not men, but fear Me, and sell not My Signs for a miserable price.
C753. Two charges are made, against the Jews:
1. that even the books which they had, they twisted in meaning, to suit their own purposes, because they feared men rather than Allah:
2. that what they had was but fragments of the original Law given to Moses, mixed up with a lot of semi-historical and legendary matter, and some fine poetry.
The Tawrah mentioned in the Quran is not the Old Testament as we have it: nor is it even the Pentateuch (the first five books of the Old Testament, containing the Law embedded in a great deal of semi-historical and legendary narrative).
See Appendix II, on the Tawrah (printed at the end of this Surah).
... وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ ﴿٤٤﴾
If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers.
Others version:
5:41
Asad O APOSTLE! Be not grieved by those who vie with one another in denying the truth: such as those [note 50] who say with their mouths, “We believe,” the while their hearts do not believe; and such of the Jewish faith as eagerly listen to any falsehood, eagerly listen to other people without having come to thee [for enlightenment] [note 51]. They distort the meaning of the [revealed] worlds, taking them out of their context, saying [to themselves], “If such-as-such [teaching] is vouchsafed unto you, accept it; but if it is not vouchsafed unto you, be on your guard!” [note 52]
[Be not grieved by them] for, if God wills anyone to be tempted to evil, you cannot in no wise prevail with God in his behalf [note 53].
It is they whose hearts God is not willing to cleanse. Theirs shall be ignominy in this world, and awesome suffering in the life to come.
Pickthall O Messenger! Let not them grieve thee who vie one with another in the race to disbelief, of such as say with their mouths: "We believe," but their hearts believe not, and of the Jews: listeners for the sake of falsehood, listeners on behalf of other folk who come not unto thee, changing words from their context and saying: If this be given unto you, receive it but if this be not given unto you, then beware! He whom Allah doometh unto sin, thou (by thine efforts) wilt avail him naught against Allah. Those are they for whom the will of Allah is that He cleanse not their hearts. Theirs in the world will be ignominy, and in the Hereafter an awful doom;
Transliteration Ya_ ayyuhar rasu_lu la_ yahzunkal lazina yusa_ri'u_na fil kufri minal lazina qa_lu_ a_manna_ bi afwa_hihim wa lam tu'min qulu_buhum, wa minal lazina ha_du_ samma_'u_na lil kazibi samma_'u_na liqaumin a_kharin(a), lam ya'tu_k(a), yuharrifu_nal kalima mim ba'di mawa_di'ih(i), yaqu_lu_na in u_titum ha_za_ fa khuzu_hu wa illam tu'tauhu fahzaru_, wa may yuridilla_hu fitnatahu_ falan tamlika lahu_ minalla_hi syai'a_(n), ula_'ikal lazina lam yuridilla_hu ay yutahhira qulu_bahum, lahum fid dunya_ khizyuw wa lahum fil a_khirati 'aza_bun 'azim(un).
5: 42
Pickthall Listeners for the sake of falsehood! Greedy for illicit gain! If then they have recourse unto thee (Muhammad) judge between them or disclaim jurisdiction. If thou disclaimest jurisdiction, then they cannot harm thee at all. But if thou judgest, judge between them with equity. Lo! Allah loveth the equitable.
Transliteration Samma_'u_na lil kazibi akka_lu_na lis suht(i), fa in ja_'u_ka fahkum bainahum au a'rid 'anhum, wa in tu'rida_'anhum falay yadurru_ka syai'a_(n), wa in hakamta fahkum bainahum bil qist(i), innalla_ha yuhibbul muqsitin(a).
5: 43
Pickthall How come they unto thee for judgment when they have the Torah, wherein Allah hath delivered judgment (for them)? Yet even after that they turn away. Such (folk) are not believers.
Transliteration Wa kaifa yuhakkimu_naka wa'indahumut taura_tu fiha_ hukmulla_hi summa yatawallauna mim ba'di za_lik(a), wa ma_ ula_'ika bil mu'minin(a).
5: 44
Pickthall Lo! We did reveal the Torah, wherein is guidance and a light, by which the Prophets who surrendered (unto Allah) judged the Jews, and the rabbis and the priests (judged) by such of Allah's Scripture as they were bidden to observe, and thereunto were they witnesses. So fear not mankind, but fear Me. And barter not My revelations for a little gain. Whoso judgeth not by that which Allah hath revealed: such are disbelievers.
Transliteration Inna_ anzalnat taura_ta fiha_ hudaw wa nu_r(un), yahkumu bihan nabiyyunal lazina aslamu_ lillazina ha_du_ war rabba_niyyu_na wal ahba_ru bimastuhfizu_ min kita_billa_hi wa ka_nu_ 'alaihi syuhada_'(a), fala_ takhsyaun na_sa wakhsyauni wa la_ tasytaru_ bi a_ya_ti samanan qalila_(n), wa mal lam yahkum bima_ anzalalla_hu fa ula_'ika humul ka_firu_n(a).
[[ Asad’s notes – 51 – Although this verse is, in the first instance, addressed to the Prophet, it concerns all followers of the Quran and is, therefore, valid for all times. The same observation applies to the people of whom this verse speaks: although it mentions only the hypocrites and the Jews, it refers by implication, to all people who are prejudiced against Islam and willingly lend ear to any false statement about its teachings, preferring to listen to unfriendly non-Muslim “experts” rather than to turn to the Quran itself for enlightenment – which is the meaning of the phrase, “without having come to thee [O Muhammad]”
52-I.e., they are prepared to accept such of the Quranic teachings as might suit their preconceived notions, but are not prepared to accept anything that goes against their own inclinations.
53- This connects with the beginning of this verse; hence my interpolation. For the meaning of fitnah, see surah 8, note 25 [“temptation to evil”].
54- The noun suht is derived from the ver ‘sahata”, ….”doing of anything that leads to destruction” because it is abominable and, therefore, forbidden (Lisan al-Arab)….the intensive expression “akkalun li’s suht” may denote “those who greedily devour al that is forfidden”…or “those who greedily swallow all that is evil” - ……………..
[[ Ali’s notes - 744 Two classes of men are meant, viz., the Hypocrites and the Jews. For both of them Al-Mustafa labored earnestly and assiduously, and it must have been a cause of great grief and disappointment to him that some among them showed so much insincerity, cunning, and hardness of heart. These are types not yet extinct. (5.41)
745 There were men among the Jews who were eager to catch up any lie against the Prophet. They had their ears open even to tales from people who had never so much as come near to the Prophet. If we understand "for" instead of "to" before "others" (for the Arabic word would bear both meanings), the sense will be: They are keen listeners or spies for any lies they can catch; and they will act as spies for others (their Rabbis, etc.) who are in the background but to whom they carry false tales. (5.41)
746 Cf. v. 13. The addition of the words min badi here suggests the change of words from their right times as well as places. They did not deal honestly with their Law, and misapplied it, by distorting the meaning. Or it may be that as tale-bearers they distorted the meaning by misrepresenting the context. (5.41)
747 Devouring anything forbidden: both in a literal and in a figurative sense. In the figurative sense, it would be: the taking of usury or bribes, or taking undue advantage of people's weak position or their own fiduciary powers to add to their own wealth. (5.42)
748 Where it is merely a trick to catch out the unwary, a just man may honourably decline to interfere in a cause submitted to him, as also in a case where the parties are not honestly desirous of justice, but each hopes that some partiality will be shown to it. (5.42)
749 This is a searching question as to the motive of the Jews in bringing their cases for decision to the Prophet. They came either (1) to ridicule whatever he said, or (2) to deceive him as to facts and snatch a favourable decision which was against equity. If their own Law did not suit their selfish interests, they sometimes twisted it. But Muhammad was always inflexible in his justice. (5.43)
750 Guidance, with reference to conduct, light, with reference to insight into the higher realms of the faith. (5.44)
751 Rabbani may, I think, be rightly translated by the Jewish title of Rabbi for their learned men, Jewish learning is identified with Rabbinical literature. Ahbar is the plural of hibr or habr, by which we may understand Jewish Doctors of Law. Later the term was applied to those of other religions. (5.44)
752 They were living witnesses to the truth of Scripture, and could testify that they had made it known to the people: Cf. ii. 143, and iv. 135. (5.44)
753 Two charges are made, against the Jews: (1) that even the books which they had, they twisted in meaning, to suit their own purposes, because they feared men rather than Allah: (2) that what they had was but fragments of the original Law given to Moses, mixed up with a lot of semi-historical and legendary matter, and some fine poetry. The Taurat mentioned in the Qur-an is not the Old Testament as we have it: nor is it even the Pentateuch (the first five books of the Old Testament, containing the Law embedded in a great deal of semi-historical and legendary narrative). See Appendix 11, on the Taurat (printed at the end of this Sura). (5.44) ]]
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9. [at-Tawbah, Meidan 113, 9 H after Tabuk]
The Quranic Text & Ali’s Version:
قُلْ
أَنفِقُواْ
طَوْعًا أَوْ
كَرْهًا لَّن
يُتَقَبَّلَ
مِنكُمْ ...
9: 53. Say:
"Spend (for the cause) willingly or unwillingly: not from you will it be accepted:
C1314. The Hypocrites, who secretly plotted against Islam, might sometimes (and they did) make a show of making some contribution to the Cause in order to keep up their pretence.
Their contributions were not acceptable, whether they seemed to give willingly or unwillingly, because rebellion and disobedience were in their hearts. Three reasons are specifically given for their rejection, in the next verse:
1. they did not believe;
2. their prayers were not earnest, but for mere show: and
3. in reality their hearts were not behind the contributions which they offered.
Nothing is acceptable to Allah which does not proceed from a pure and sincere heart.
...إِنَّكُمْ كُنتُمْ قَوْمًا فَاسِقِينَ ﴿٥٣﴾
for ye are indeed a people rebellious and wicked."
وَمَا
مَنَعَهُمْ
أَن تُقْبَلَ
مِنْهُمْ
نَفَقَاتُهُمْ
إِلاَّ أَنَّهُمْ
كَفَرُواْ
بِاللّهِ
وَبِرَسُولِهِ...
9: 54. The only reasons why their contributions are not accepted are:
- that they reject Allah and His Messenger;
...وَلاَ يَأْتُونَ الصَّلاَةَ إِلاَّ وَهُمْ كُسَالَى...
- that they come to prayer without earnestness;
...وَلاَ يُنفِقُونَ إِلاَّ وَهُمْ كَارِهُونَ ﴿٥٤﴾
- and that they offer contributions unwillingly.
فَلاَ
تُعْجِبْكَ
أَمْوَالُهُمْ
وَلاَ أَوْلاَدُهُمْ...
9: 55. Let not their wealth nor their (following in) sons dazzle thee:
C1315. If they appeared to be prosperous, with their purses and their quivers full (metaphorically), they were not to be envied. In reality their wealth and their sons might themselves be a snare: Cf. 8:28.
On this particular occasion this was proved to the hilt. The wealth of the Pagans filled them with pride, darkened their understanding, and led to their destruction. Their sons and followers adopted the Faith which their fathers had fought against, much to the chagrin of the fathers, whose spiritual death was even worse than their discomfiture in this world.
...إِنَّمَا يُرِيدُ اللّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا...
in reality Allah's plan is to punish them with these things in this life
C1316. Cf. 3:176-178.
...وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ ﴿٥٥﴾
and that their souls may perish in their (very) denial of Allah.
وَيَحْلِفُونَ
بِاللّهِ إِنَّهُمْ
لَمِنكُمْ...
9: 56. They swear by Allah that they are indeed of you;
...وَمَا هُم مِّنكُمْ وَلَـكِنَّهُمْ قَوْمٌ يَفْرَقُونَ ﴿٥٦﴾
but they are not of you; yet they are afraid (to appear in their true colors).
لَوْ
يَجِدُونَ
مَلْجَأً أَوْ
مَغَارَاتٍ
أَوْ مُدَّخَلاً
لَّوَلَّوْاْ
إِلَيْهِ وَهُمْ
يَجْمَحُونَ ﴿٥٧﴾
9: 57. If they could find a place to flee to, or caves, or a place of concealment, they would turn straightway thereto, with an obstinate rush.
C1317. Jamaha: to be ungovernable, to run like a runaway horse, to rush madly and obstinately.
9: 53
Asad Say: “You may spend [anything], willingly or unwillingly, [pretending that you do it for the sake of God:] it shall never be accepted from you [note 76] – for, verily, you are people bent on iniquity!”
Pickthall Say: Pay (your contribution), willingly or unwillingly, it will not be accepted from you. Lo! ye were ever froward folk.
Transliteration Qul anfiqu_ tau'an au karhal lay yutaqabbala minkum, innakum kuntum qauman fa_siqin(a).
[[ Asad’s note 76 – I.e., “if shall never be acceptable to God”: an allusion to the readiness on the part of many hypocrites to contribute financially to “good causes”, ostensibly for the sake of moral consideration but, in reality, “only to be seen and praised by men” (cf. 2: 264 and 4:38).
[[ Ali’s note - 1314 The Hypocrites, who secretly plotted against Islam, might sometimes (and they did) make a show of making some contribution to the Cause in order to keep up their pretence. Their contributions were not acceptable, whether they seemed to give willingly or unwillingly, because rebellion and disobedience were in their hearts. Three reasons are specifically given for their rejection, in the next verse: (1) they did not believe; (2) their prayers were not earnest, but for mere show: and (3) in reality their hearts were not behind the contributions which they offered. Nothing is acceptable to Allah which does not proceed from a pure and sincere heart. (9.53) ]]
9: 54
Pickthall And naught preventeth that their contributions should be accepted from them save that they have disbelieved in Allah and in His messenger, and they come not to worship save as idlers, and pay not (their contribution) save reluctantly.
Transliteration Wa ma_ mana'ahum an tuqbala minhum nafaqa_tuhum illa_ annahum kafaru_ billa_hi wa bi rasu_lihi wa la_ ya'tu_nas sala_ta illa_ wa hum kusa_la_ wa la_ yunfiqu_na illa_ wa hum ka_rihu_n(a).
9:55
Asad Let not, then, their worldly goods or [the happiness which they may derive from] their children excite thy admiration: God but wants to chastise them by these means in this worldly life, and [to cause] their souls to depart while they are [still] denying the truth.
Pickthall So let not their riches nor their children please thee (O Muhammad). Allah thereby intendeth but to punish them in the life of the world and that their souls shall pass away while they are disbelievers
Transliteration Fala_ tu'jibka amwa_luhum wa la_ aula_duhum, innama_ yuridulla_hu liyu'azzibahum biha_ fil haya_tid dunya_ wa tazhaqa anfusuhum wa hum ka_firu_n(a).
[[ Ali’s notes - 1315 If they appeared to be prosperous, with their purses and their quivers full (metaphorically), they were not to be envied. In reality their wealth and their sons might themselves be a snare: Cf. viii. 28. On this particular occasion this was proved to the hilt. The wealth of the Pagans filled them with pride, darkened their understanding, and led to their destruction. Their sons and followers adopted the Faith which their fathers had fought against, much to the chagrin of the fathers, whose spiritual death was even worse than their discomfiture in this world. (9.55)
1316 Cf. iii. 176-178. (9.55) ]]
9: 56
Pickthall And they swear by Allah that they are in truth of you, when they are not of you, but they are folk who are afraid.
Transliteration Wa yahlifu_na billa_hi innahum laminkum, wa ma_ hum minkum wa la_kinnahum qaumuy yafraqu_n(a).
9: 57
Asad If they could but find a place of refuge, or any cavern, or a crevice [in the earth], they would turn towards it in headlong haste [note80].
Pickthall Had they but found a refuge, or caverns, or a place to enter, they surely had resorted thither swift as runaways.
Transliteration Lau uajidu_na malja'an au maga_ra_tin au muddakhalal lawallau ilaihi wa hum yajmahu_n(a).
[[ Asad’s note 80 – Thus the Quran shows that the innermost cause of all hypocrisy is fear – fear of a moral commitment and, at the same time, fear of an open breach with one’s social environment. In their overriding, immoral desire for social conformity, “the hypocrites seek to deceive God – the while it is He who causes them to be deceived [by themselves]”……………]]