12 .Yusuf, Mecca 53
The Quranic Text & Ali’s Version:
12: 1. Alif Lam Ra.
C1627. For these mystic letters, see Introduction to Surah 10.
...تِلْكَ آيَاتُ ...
These are the Symbols (or Verses)
C1628. Ayat: Signs and verses of the Quran.
The whole of Joseph's story is a Sign or a Miracle -a wonder- Working exposition of the Plan and Purpose of Allah.
... الْكِتَابِ الْمُبِينِ ﴿١﴾
of the Perspicuous Book.
The predominant meaning of Mubin here is: one that explains or makes things clear.
إِنَّا
أَنزَلْنَاهُ
قُرْآنًا
عَرَبِيًّا
لَّعَلَّكُمْ
تَعْقِلُونَ ﴿٢﴾
12: 2. We have sent it down as an Arabic Qur'án, in order that ye may learn wisdom.
C1630. Quran means:
something
- to be read, or
- recited, or
- proclaimed.
It may apply to a verse, or a Surah, or to the whole Book of Revelation.
Asad’s Version:
12:1
THESE ARE MESSAGES of a revelation clear in itself and clearly showing the truth: 2
(12:2) behold, We have bestowed it from on high as a discourse in the Arabic tongue, so that you might encompass it with your reason. 3
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20. TAHA Mecca 45
The Quranic Text & Ali’s Version:
وَكَذَلِكَ
أَنزَلْنَاهُ
قُرْآنًا عَرَبِيًّا
وَصَرَّفْنَا
فِيهِ مِنَ
الْوَعِيدِ...
20: 113. Thus have we sent this down -- an Arabic Qur'án -- and explained therein in detail some of the warnings,
...لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا ﴿١١٣﴾
in order that they may fear Allah, or that it may cause their remembrance (of Him).
C2638. The Quran is in clear Arabic, so that even an unlearned people like the Arabs might understand and profit by its warnings, and the rest of the world may learn through them, as they did in the first few centuries of Islam and may do again when we Muslims show ourselves worthy to explain and exemplify its meaning.
The evil are warned that they may repent; the good are confirmed in their Faith and strengthened by their remembrance of Him.
Other versions:
20:113
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97 Lit., "as an Arabic discourse (qur'an)". See, in particular, 12:2, 13:37, 14:4and 19:97,
as well as the corresponding notes.
98 Lit., "so that they might be [or "remain"] God-conscious, or that it create for them a
remembrance",
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26. ash-Shuara, Mecca 47
Asad’s Version:
26:192 NOW, BEHOLD, this [divine writ) has indeed been bestowed from on high by the Sustainer of all the worlds: 77
(26:193) trustworthy divine inspiration has alighted with it from on high
(26:194) upon thy heart, [O Muhammad] so that thou mayest be among those who preach
(26: 195) in the clear Arabic tongue. 82
26:196 And, verily, [the essence of) this [revelation) is indeed found in the ancient books of divine wisdom [as well]. 85
Wa-innahu lafee zuburi al-awwaleena |
Generally Accepted Translations of the Meaning |
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And, verily, [the essence of] this [revelation] is indeed found in the ancient books of divine wisdom [as well]. |
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And lo! it is in the Scriptures of the men of old. |
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And most surely the same is in the scriptures of the ancients. |
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Without doubt it is (announced) in the mystic Books of former peoples. |
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And, truly, it is in the ancient scrolls of the ancient ones. |
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Surely, it is foretold in the ancient scriptures. |
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It [can be found] in the Psalms of early men. |
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And it was indeed referred to and proclaimed in the Scriptures of earlier generations. |
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And it is in the Psalms of old. |
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This was foretold in the scriptures of earlier religions. |
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[[Asad’s notes - 80 Thus the discourse returns to the theme enunciated at the beginning of this surah, namely, the phenomenon of divine revelation as exemplified in the Qur'an, and men's reactions to it.
81 According to almost all the classical commentators, the expression ar-ruh al-amin (lit., "the faithful [or "trustworthy"] spirit") is a designation of Gabriel, the Angel of Revelation, who, by virtue of his purely spiritual, functional nature, is incapable of sinning and cannot, therefore, be other than utterly faithful to the trust reposed in him by God (cf 16:50). On the other hand, since the term ruh is often used in the Qur'an in the sense of "divine inspiration" (see surah 2, note 71, and surah 16, note 2), it may have this latter meaning in the above context as well, especially tn view of the statement that it had "alighted from on high upon the heart" of the Prophet.
82 See 14:4 - "never have We sent forth any apostle otherwise than [with a message] in his own people's tongue" - and the corresponding note 3. That the message of the Qur'an is, nevertheless, universal has been stressed in many of its verses (e.g., in 7:158 or 25:1). The other prophets mentioned in the Qur'tn who "preached in the Arabic tongue" were Ishmael, Hud, Salih and Shu'ayb, all of them Arabians, in addition, if we bear in mind that Hebrew and Aramaic are but ancient Arabic dialects, all the Hebrew prophets may be included among "those who preached in the Arabic tongue".
83 Lit., "in the scriptures (zubur, sing, zabur) of the ancients" (see surah 21, note 101). This interpretation of the above verse - advanced among others by Zamakhshari and Baydawi (and, according to the former, attributed to Imam Abu Hanifah as well) - is in full consonance with the oft-repeated Qur'anic doctrine that the basic teachings revealed to Muhammad are in their purport (ma'ani) identical with those preached by the earlier prophets. Another, more popular interpretation is, "... this [Qur'an] has been mentioned [or "foretold") in the earlier scriptures" (see in this connection note 33 on 2:42 and - with particular reference to a prediction made by Jesus - note 6 on 61:6).]]
The Quranic Text & Ali’s Version
وَإِنَّهُ
لَتَنزِيلُ
رَبِّ الْعَالَمِينَ
﴿١٩٢﴾
26: 192. Verily this is a Revelation from the Lord of the Worlds:
C3223. The hostile reception of some of the previous Messengers having been mentioned, the special characteristics of the Qur-an are now referred to, to show
- that it is true, and
- that its rejection by the Makkan Pagans was of a piece with previous experience in the history of man:
vested interests resist Truth, but it conquers.
نَزَلَ
بِهِ الرُّوحُ
الْأَمِينُ
﴿١٩٣﴾
26: 193. With it came down the Spirit of Faith and Truth --
C3224. Ruh al Amin, the epithet of Gabriel, who came with the inspired Messages to the holy Prophet, is difficult to render in a single epithet in translation.
In n. 3187 to 26:107 I have described some of the various shades of meaning attached to the adjective Amin as applied to a Prophet.
A further signification as attached to the Spirit of Inspiration is that it is the very quintessence of Faith and Truth, unlike the lying spirits which delude men with falsehood.
On the whole, I think "the Spirit of Faith and Truth" will represent the original best here.
[note C3187. Amin= one to whom a trust has been given, with several shades of meaning implied: e.g.,
- worthy of trust,
- bound to deliver his trust, as a prophet is bound to deliver his Message,
- bound to act entirely as directed by the trust, as a prophet is bound to give only the Message of Allah, and not add anything of his own, and
- not seeking any interest of his own. ]
عَلَى
قَلْبِكَ لِتَكُونَ
مِنَ الْمُنذِرِينَ
﴿١٩٤﴾
26: 194. To thy heart and mind that thou mayest admonish
C3225. Qalb (Heart) signifies not only the seat of the affections, but also the seat of the memory and understanding.
The process of inspiration is indicated by the impression of the divine Message on the inspired one's heart, memory, and understanding, from which it was promulgated in human speech to the world.
In this case the human speech was the perspicuous Arabic tongue, which would be plainly intelligible to the audience who would immediately hear it and be through them transmitted to all the world.
بِلِسَانٍ
عَرَبِيٍّ
مُّبِينٍ ﴿١٩٥﴾
26: 195. In the perspicuous Arabic tongue.
وَإِنَّهُ
لَفِي زُبُرِ
الْأَوَّلِينَ
﴿١٩٦﴾
26: 196. Without doubt it is (announced) in the mystic Books of former peoples.
C3226. The word Zubur, used here, is plural of Zabar, which is mentioned in the Quran as the Book revealed to the prophet Da'ud.
It has also been used in the Quran in generic sense of "Book" (54:52).
Here the word refers to the earlier Revelations. (Eds).
أَوَلَمْ
يَكُن لَّهُمْ
آيَةً أَن يَعْلَمَهُ
عُلَمَاء بَنِي
إِسْرَائِيلَ
﴿١٩٧﴾
26: 197. Is it not a Sign to them that the learned of the Children of Israel knew it (as true)?
C3227. Many of the Jewish Doctors recognised the holy Prophet's Message as a Message from Allah, e.g., 'Abdullah ibn Salam and Mukhairiq.
The latter was a man of property, which he left for Islam.
(There were also Christian monks and learned men who recognised the Prophet's mission.
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41. Fussilat (Clearly Spelled Out/Expounded)
Mecca Period 61 [54 ayats]
The Quranic Text & Ali’s Version:
وَلَوْ
جَعَلْنَاهُ
قُرْآنًا
أَعْجَمِيًّا
...
41: 44. Had We sent this as a Qur'án (in a language) other than Arabic,
C4516. Cf. 16:103-105; 12:2; etc.
It was most natural and reasonable that the Messenger being Arab, the Message should be in his own tongue, that he might explain it in every detail, with the greatest power and eloquence. Even though it was to be for the whole world, its initial exposition was thus to be in Arabic. But if people had no faith and were spiritually deaf or blind, it would not matter in what language it came.
...لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ...
they would have said: "Why are not its verses explained in detail?
...أَأَعْجَمِيٌّ وَعَرَبِيٌّ...
What!
(a Book) not in Arabic and (a Messenger) an Arab?"
...قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاء...
Say:
"It is a guide and a healing to those who believe;
...وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى...
and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes);
They pretended that it was too deep for them, when they meant that they were superior to it! The fact was that by putting themselves in an artificially false position, they rendered themselves impervious to the Message. The voice of Revelation or the voice of conscience sounded to them as if it came from a far-off place! They themselves made themselves strangers to it.
...أُوْلَئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ ﴿٤٤﴾
they are (as it were) being called from a place far distant!"
Asad’s Version:
41:44 Now if We had willed this [divine writ] to be a discourse in a non-Arabic tongue, they [who now reject it] would surely have said, "Why is it that its messages have not been spelled out clearly? 37 Why - [a message in] a non-Arabic tongue, and [its bearer] an Arab?" Say: "Unto all who have attained to faith, this [divine writ] is a guidance and a source of health; but as for those who will not believe in their ears is deafness, and so it remains obscure to them: they are [like people who are) being called from too far away. 38
[[Asad’s notes - 37 Sc, "in a tongue which we can understand" . Since the Prophet was an Arab and lived in an Arabian environment, his message had to be expressed in the Arabic language, which the people to whom it was addressed in the first instance could understand: see in this connection note 72 on the first sentence of 13:37, as well as the first half of 14:4 - "never have We sent forth any apostle otherwise than [with a message] in his own people's tongue, so that he might make [the truth] clear unto them". Had the message of the Qur'an been formulated in a language other than Arabic, the opponents of the
Prophet would have been justified in saying, "between us and thee is a barrier" (verse 5 of this surah).
38 Lit., "from a far-off place": i.e., they only hear the sound of the words, but cannot understand their meaning. ]]
42. Sura ash-Shura [consultation]
Mecca 42
The Quranic Text & Ali’s Version:
وَكَذَلِكَ
أَوْحَيْنَا
إِلَيْكَ
قُرْآنًا
عَرَبِيًّا
...
42: 7. Thus have We sent by inspiration to thee an Arabic Qur'án:
C4533. The point of the Quran being in Arabic is that it is plain and intelligible to the people through whom and among whom it was promulgated;
see next clause.
... لِّتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا...
that thou mayest warn the Mother of Cities and all around her --
C4534. The City of Makkah. See n. 913 to 6:92.
This is undoubtedly a Makkan verse. Even apart from the Qiblah, Makkah is the centre of Islam, and "all around her" is the whole world.
...وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ...
and warn (them) of the Day of Assembly, of which there is no doubt:
...فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ ﴿٧﴾
(when) some will be in the Garden, and some in the Blazing Fire.
C4535. The contrast is again emphasised, as explained in the Summary.
Asad’s Version:
(42:7) [Thou art but entrusted with Our message:] and so We have revealed unto thee a discourse in the Arabic tongue 4 in order that thou mayest warn the foremost of all cities and all who dwell around it 5 - to wit, warn [them) of the Day of the Gathering, [the coming of) which is beyond all doubt: [the Day when] some shall find
themselves in paradise, and some in the blazing flame.
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43. Zukhruf(Gold)
Mecca 63 [89 verses]
The Quranic Text & Ali’s Version:
43:1. Ha Mim.
C4604. These Abbreviated Letters are discussed in Introduction to Surah 40.
وَالْكِتَابِ
الْمُبِين ِ﴿٢﴾
43:2. By the Book that makes things clear --
إِنَّا
جَعَلْنَاهُ
قُرْآنًا عَرَبِيًّا
لَّعَلَّكُمْ
تَعْقِلُونَ
﴿٣﴾
43:3. We have made it a Qur'án in Arabic, that ye may be able to understand (and learn wisdom).
Asad’s Version:
43:1 Ha. Mim 1
CONSIDER this divine writ, clear in itself and clearly showing the truth:.2
(43:3) behold, We have caused it to be a discourse in the Arabic tongue, so that you might encompass it with your reason. 3
(43:4) And, verily, [originating as it does] in the source, with Us, of all revelation, 4 it is indeed sublime, full of wisdom.
