Verses from Quran
Translation from the Qu'ran:
4. Sura an-Nisa, Medina 92
The Quranic Text & Ali’s Version:
أَفَلاَ
يَتَدَبَّرُونَ
الْقُرْآنَ
...
4: 82. Do they not consider the Qur'án (with care)?
... وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفًا كَثِيرًا ﴿٨٢﴾
Had it been from other than Allah, they would surely have found therein much discrepancy.
C601. The unity of the Quran is admittedly greater than that of any other sacred book. And yet how can we account for it except through the unity of Allah's purpose and design?
From a mere human point of view, we should have expected much discrepancy, because
- the Messenger who promulgated it was not a learned man or philosopher,
- it was promulgated at various times and in various circumstances, and
- it is addressed to all grades of mankind.
Yet, when properly understood, its various pieces fit together well even when arranged without any regard to chronological order. There was just the One Inspirer and the One Inspired.
Asad’s Version:
[4.82] Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy.
Other versions:
4: 82
Asad Will they not, then, try to understand this Quran? Had it issued fro many but God, they would surely have found in it many an inner contradiction! [note 97]
Pickthall Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity.
Transliteration Afala_ yatadabbaru_nal qur'a_n(a), wa lau ka_na min'indi gairilla_hi lawajadu_ fihikhtila_fan kasira_(n).
[[Asad’s note 97 – I.e., the fact that it is free of all inner contradictions – in spite of its having been revealed gradually, over a period of twenty-three years – should convince them that it has not been “composed by Muhammad” ….but could only have originated from a supra-human source. See also 25:32 and 39:23.]]
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3. Sura al-Imran, Medina 89
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.
Asad’s Version:
[3.7] 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.
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3. Sura al-Imran, Medina 89
The Quranic Text & Ali’s Version:
وَسَارِعُواْ
إِلَى
مَغْفِرَةٍ
مِّن
رَّبِّكُمْ
...
3:133. Be quick in the race for forgiveness from your Lord,
... وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ ﴿١٣٣﴾
and for a garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous.
C452. The Fire (3:131) is, as always, contrasted with the Garden, -in other words, Hell contrasted with Heaven, we are told that its width alone is that of the whole of the heavens and the earth,- all the creation we can imagine.
In other words our spiritual felicity covers not merely this or that part of our being, but all life and existence. Who can measure its width, or length, or depth? (R).
الَّذِينَ
يُنفِقُونَ
فِي
السَّرَّاء
وَالضَّرَّاء
وَالْكَاظِمِينَ
الْغَيْظَ
وَالْعَافِينَ
عَنِ
النَّاسِ...
3:134. Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;
C453. Another definition of the righteous (verses 134-35). So far from grasping material wealth, they give freely, of themselves and their substance, not only when they are well-off and it is easy for them to do so, but also when they are in difficulties, for other people may be in difficulties at the same time.
They do not get ruffled in adversity, or get angry when other people behave badly, or their own good plans fail. On the contrary they redouble their efforts. For the charity or good deeds all the more necessary in adversity. And they do not throw the blame on others. Even where such blame is due and correction is necessary, their own mind is free from a sense of grievance, for they forgive and cover other men's faults.
This as far as other people are concerned. But we may be ourselves at fault, and perhaps we brought some calamity on ourselves. The righteous man is not necessarily perfect. In such circumstances his behaviour is described in the next verse.
...وَاللّهُ يُحِبُّ الْمُحْسِنِينَ ﴿١٣٤﴾
for Allah loves those who do good.
وَالَّذِينَ
إِذَا
فَعَلُواْ
فَاحِشَةً
...
3:135. And those who, having done something to be ashamed of,
C454. The righteous man, when he finds he has fallen into sin or error, does not whine or despair, but asks for Allah's forgiveness, and his faith gives him hope. If he is sincere, that means that he abandons his wrong conduct and makes amends.
... أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ...
or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,
C455. Sin is a sort of oppression of ourselves by ourselves. This follows from the doctrine of personal responsibility, as opposed to that of blind fate or of an angry God or gods lying in wait for revenge or injury on mankind.
...وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ ...
and who can forgive sins except Allah?
...وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ ﴿١٣٥﴾
And are never obstinate in persisting knowingly in (the wrong) they have done.
Asad’s Version:
3: 133 - 135 And vie with one another to attain to your Sustainer's forgiveness and to a paradise as vast as the heavens and the earth, which has been readied for the God-conscious who spend (in His way) in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good; and who when they have committed a shameful deed or have (otherwise) sinned against themselves, remember God and pray that their sins be forgiven - for who but God could forgive sins? And do not knowingly persist in doing whatever (wrong) they may have done. Asad
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4. Sura an-Nisa, Medina 92
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ ...
4:135. O ye who believe!
... كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ...
stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin,
C644. Justice is Allah's attribute, and stand firm for justice is to be a witness to Allah, even if it is detrimental to our own interests (as we conceive them) or the interests of those who are near and dear to us.
According to the Latin saying, "Let justice be done though heaven should fall."
But Islamic justice is something higher than the formal justice of Roman Law or any other human law. It is even more penetrative than the subtler justice in the speculations of the Greek philosophers. It searches out the innermost motives, because we are to act as in the presence of Allah, to whom all things, acts, and motives are known.
إِن يَكُنْ غَنِيًّا أَوْ فَقَيرًا ...
and whether it be (against) rich or poor:
C645. Some people may he inclined to favour the rich, because they expect something from them. Some people may be inclined to favour the poor because they are generally helpless.
Partiality in either case is wrong. Be just, without fear of favour.
Both the rich and the poor are under Allah's protection as far as their legitimate interests are concerned, but they cannot expect to be favoured at the expense of others. And He can protect their interests far better than any man.
... فَاللّهُ أَوْلَى بِهِمَا...
for Allah can best protect both.
... فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ...
Follow not the lusts (of your hearts), lest ye swerve,
... وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا ﴿١٣٥﴾
and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.
Asad’s Version:
4: 135 O you who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves or your parents and kinsfolk. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them.
Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the truth], behold, God is indeed aware of all that you do! Asad
4: 135 ............ and whether it be (against ) rich or poor: for Allah can best protect both.......and if you distort (justice) or decline to do justice, verily Allah is well-acquainted with all that you do. Ali
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11.Surah Hud
The Quranic Text & Ali’s Version:
وَإِنَّ
كُـلاًّ لَّمَّا
لَيُوَفِّيَنَّهُمْ
رَبُّكَ أَعْمَالَهُمْ...
11: 111. And, of a surety, to all will your Lord pay back (in full the recompense) of their deeds:
...إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ ﴿١١١﴾
for He knoweth well all that they do.
C1615. Cf. 11:109 above, with which the argument is now connected up by recalling the characteristic word ("pay back") and leading to the exhortation (in the verses following) to stand firm in the right path freshly revealed.
Pickthall’s Version:
11: 111
Pickthall And lo! unto each thy Lord will verily repay his works in full. Lo! He is Informed of what they do.
Transliteration Wa inna kullal lamma_ layuwaffiyannahum rabbuka a'ma_lahum, innahu_ bima_ ya'malu_na khabir(un).
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57. Sura al-Hadid [Iraon]
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُوا ...
57:28. O ye that believe!
C5325. From the context before (see n. 5323 above) and after (see next note), this is held to refer to the Christians and People of the Book who kept their Faith true and undefiled.
... اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ...
fear Allah, and believe in His messenger,
...يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ ...
and He will bestow on you a double portion of His Mercy:
C5326. The double portion refers to the past and the future.
As noted in the last note, this passage is addressed to the Christians and the People of the Book, who, when honestly facing the question of the new Revelation in Islam, find in it the fulfilment of previous revelations, and therefore believe in Allah's Messenger Muhammad, and walk by the new light. Their previous merits will be duly recognised, and they will be treated on fully equal terms in the new Ummah. This is their double share, not necessarily more in quantity than that of their brethren in Islam who passed through no other gate, but having a twofold aspect.
... وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ ...
He will provide for you a light by which ye shall walk (straight in your path),
C5327. As this refers to the Christians and the People of the Book, the following saying of Christ in his last days may interest them:
"'Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you... While ye have the fight, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them". (John, 12:35-36).
The light of Christ's Gospel soon departed; his Church was enveloped in darkness; then came the fight again, in the fuller light of Islam. And they are asked to believe in the light, and to walk in it. Cf. also 57:12. and n. 5288 above.
... وَيَغْفِرْ لَكُمْ...
and He will forgive you (your past):
C5328. Any wrong they may have committed through ignorance or misconceptions in their previous religion will be forgiven them, as they have seen the new light and walk by it.
...وَاللَّهُ غَفُورٌ رَّحِيمٌ ﴿٢٨﴾
For Allah is Oft-Forgiving, Most Merciful:
Asad’s Version:
57: 28 Be mindful of your duty to God and believe in His messenger. He will give you two fold of His Mercy and will appoint for you a light wherein you shall walk, and will forgive you. Allah is Forgiving , Merciful:
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2.Surah Al Baqarah
The Quranic Text & Ali’s Version:
أَتَأْمُرُونَ
النَّاسَ بِالْبِرِّ
وَتَنسَوْنَ
أَنفُسَكُمْ
وَأَنتُمْ
تَتْلُونَ
الْكِتَابَ
...
2:44. Do ye enjoin right conduct on the people, and forget (to practice it) yourselves, and yet ye study the Scripture?
... أَفَلاَ تَعْقِلُونَ ﴿٤٤﴾
Will ye not understand?
Asad’s Version:
2: 44 Do you enjoin right conduct on the people and forget (to practice it) yourselves, and yet you study the Scripture ?
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3. Sura al-Imran, Medina 89
The Quranic Text & Ali’s Version:
الصَّابِرِينَ
...
3:17. Those who show patience, firmness and self-control;
C356. Sabr (Sabirin) includes many shades of meaning: I have specified three here, viz., patience, firmness, and self-control.
See 2:45 and 2:153 and notes 61 and 157.
... وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنفِقِينَ وَالْمُسْتَغْفِرِينَ بِالأَسْحَارِ ﴿١٧﴾
who are true (in word and deed);
who worship devoutly;
who spend (in the way of Allah);
and who pray for forgiveness in the early hours of the morning.
C357. True servants of Allah are described in 3:16 and 17. They have faith, humility, and hope (3:16); and they have certain virtues (3:17) viz.,
1. patience, steadfastness, self-restraint, and all that goes under the full definition of Sabr;
this shows a certain attitude of mind:
2. in all their dealings they are true and sincere as they are also in their promises and words;
this marks them out in social conduct:
3. further, their spiritual worship is earnest and deep, an inner counterpart of their outward conduct;
4. their worship of Allah shows itself in their love of their fellow-men, for they are ready and liberal in charity: and
5. their self-discipline is so great that the first thing they do every morning is humbly to approach their God.
Asad’s Version:
3:17 Those who show patience, firmness and self control; who are true (in word and deed) who worship devoutly; who spend (in the way of God); and who pray for forgiveness in the early hours of the morning.
3: 17 Those who are patient in adversity, and true to their word, and truly devout, and who spend (in God’s way) and pray for forgiveness from their innermost hearts.
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22. Sura al-Hajj
The Quranic Text & Ali’s Version:
لَن
يَنَالَ اللَّهَ
لُحُومُهَا
وَلَا دِمَاؤُهَا
وَلَكِن يَنَالُهُ
التَّقْوَى
مِنكُمْ...
22:37. It is not their meat nor their blood, that reaches Allah:
it is your piety that reaches Him:
...كَذَلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ...
He has thus made them subject to you, that ye may glorify Allah for His guidance to you:
C2815. The essence of sacrifice has been explained in n. 2810.
No one should suppose that meat or blood is acceptable to the One True God. It was a Pagan fancy that Allah could be appeased by blood sacrifice. But Allah does accept the offering of our hearts, and as a symbol of such offer, some visible institution is necessary.
He has given us power over the brute creation, and permitted us to eat meat, but only if we pronounce His name at the solemn act of taking life, for without this solemn invocation, we are apt to forget the sacredness of life.
By the invocation we are reminded that wanton cruelty is not in our thoughts, but only the need of food. Now if we further deny the greater part of the food (some theologians fix the proportion at three-quarters or two-thirds) for the sake of our poorer brethren in solemn assembly in the precincts of the Haram (sacred territory), our symbolic act finds practical expression in benevolence, and that is the virtue sought to be taught.
We should be grateful to Allah for His guidance in this matter, in which many Peoples have gone wrong, and we should proclaim the true doctrine so that virtue and charity may increase among men.
...وَبَشِّرِ الْمُحْسِنِينَ ﴿٣٧﴾
and proclaim the Good News to all who do right.
Asad’s Version:
22:37 And proclaim the Good News to all who do right.
Those who believe and work righteousness, for them is forgiveness and a sustenance most generous.
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[[ Asad’s notes -
[[Asad’s notes on [56:76]- 26 Or: "the setting [or "orbiting"] of the stars". The term mawqi' (of which mawaqi is the plural) denotes the "time [or "place" or "manner"] at which something comes down". Although many of the commentators think that the phrase mawaqi an-nujum relates to the break-up of the stars at the Last Hour, Ibn 'Abbas, 'Ikrimah and As-Suddi were definitely of the opinion, strongly supported by the subsequent verses, that this phrase refers to the step-by-step revelation or "coming-down in parts (nujum)" - of the Qur'an (cf Tabari and Ibn Kathir, see also note 1 on 53:1). By "calling to witness"
the gradual manner of its revelation, the Qur'an points implicitly to the astounding fact that it has remained free of all inconsistencies and inner contradictions (cf. 4:82 and the corresponding note 97) despite all the dramatic changes in the Prophet's life during the twenty-three years of the "unfolding" of the divine writ: and this explains, too, the subsequent parenthetic clause (verse 76).
