2.Surah Al Baqarah
The Quranic Text & Ali’s Version:
وَقَالَ
الَّذِينَ لاَ
يَعْلَمُونَ
لَوْلاَ يُكَلِّمُنَا
اللّهُ ...
2:118. Say those without knowledge:
"Why speaketh not Allah unto Us?
... أَوْ تَأْتِينَا آيَةٌ ...
Or why cometh not unto us a sign?"
... كَذَلِكَ قَالَ الَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ تَشَابَهَتْ قُلُوبُهُمْ...
So said the people before them, words of similar import. Their hearts are alike.
... قَدْ بَيَّنَّا الآيَاتِ لِقَوْمٍ يُوقِنُونَ ﴿١١٨﴾
We have indeed made clear the signs unto any people who hold firmly to faith (in their hearts).
Other versions:
2: 118
Asad And [only] those who are devoid of knowledge say, “Why does God not speak unto us, nor is a [miraculous] sign shown to us?” Even thus, like unto what they say, spoke those who lived before their time: their hearts are all alike. Indeed, We have made all the signs manifest unto people who are endowed with inner certainty.
Pickthall And those who have no knowledge say: Why doth not Allah speak unto us, or some sign come unto us? Even thus, as they now speak, spake those (who were) before them. Their hearts are all alike. We have made clear the revelations for people who are sure.
Transliteration Wa qa_lal lazina la_ ya'lamu_na lau la_ yukallimunalla_hu au ta'tina_ a_yah(tun), kaza_lika qa_lal lazina min qablihim misla qaulihim, tasya_bahat qulu_buhum, qad bayyannal a_ya_ti li qaumiy yu_qinu_n(a).
[Ruby’s note 1 : God communicates directly with the human heart if it chooses to tune itself to such messages. This tuning involves humility, appreciation and a sincere desire to know to fulfill one’s mission in life. The Quran says, God is nearest, He pervades the reality, He listens to prayers, He knows what is in anyone’s mind, He changes a person’s reality only when he/she chooses to change the inner-self [soul] or ‘nafs’, ALL THESE PROPOUNDS THAT GOD IS CONSTANTLY AND INTENSELY INTERACTIVE WITH A HUMAN BEING.]
Ruby’s note 2: What is conveyed here I believe is the mindset that distinguishes between the people who see sings in the entire creation from the ones who do not. The ones who see a better picture and become wise are those who take the entire reality into consideration and know that this cannot be just a coincidence. Their desire and sincerity then emanate from that feeling of awe, appreciation and humility to seek help and guidance from their Creator.
On the other hand those who ignore all these messages coming from reality and harbor arrogance and confidence in their won self, want more proof about their Creator.
God created them and sustains them in life, if they are little mindful they can see that their existence and day to day survival all are due to the Grace of God, a little thing happens like a clot in the brain and they are dead, a little deviation happens in the process and here comes a crippled human being, how intricately the human body and the entire universe are working, billions of unrelated factors are synchronizing with billion others to render this reality where human beings function. How arrogant and willful negligence to understand is this to demand proof of the Creator when one is created and sustained by Him.
At the fundamental level, these two are making very different choices: one attempts to see the whole thing and become humble, the other considers only selected things and justifies their arrogance. At the root of these two groups is the choice of humility versus arrogance, wisdom versus ignorance, and sincerity in faith versus rejection of truth. ]
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3. Sura al-Imran, Medina 89
The Quranic Text & Ali’s Version:
ذَلِكَ
مِنْ أَنبَاء
الْغَيْبِ
نُوحِيهِ إِلَيكَ
...
3:44. This is part of the tidings of the things unseen, which We reveal unto thee (O Prophet!) by inspiration;
C383. Things unseen: belong to a realm beyond the reach of human perception and therefore it would be unseemly to dispute or speculate about them. (R)
...وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُون أَقْلاَمَهُمْ ...
thou wast not with them when they cast lots with arrows,
C384. Literally, reeds: aqalam.
For the Arab custom of casting lots with arrows, see 2:219, n. 241.
... أَيُّهُمْ يَكْفُلُ مَرْيَمَ ...
as to which of them should be charged with the care of Mary;
...وَمَا كُنتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ ﴿٤٤﴾
nor wast thou with them when they disputed (the point).
C385. Christian apocryphal writings mention the contention between the priests as to the honor of taking charge of Mary, and how it was decided by means of rods or reeds in favour of Zakariya.
Pickthall’s Version:
3: 44
Pickthall This is of the tidings of things hidden. We reveal it unto thee (Mohammad). Thou wast not present with them when they threw their pens (to know) which of them should be the guardian of Mary, nor wast thou present with them when they quarrelled (thereupon).
Transliteration Za_lika min amba_'il gaibi nu_hihi ilaik(a), wa ma_ kunta ladaihim iz yulqu_na aqla_mahum ayyuhum yakfulu maryam(a), wa ma_ kunta ladaihim iz yakhtasimu_n(a).
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13. Ar-R’ad, Medina 96
The Quranic Text & Ali’s Version:
كَذَلِكَ
أَرْسَلْنَاكَ
فِي أُمَّةٍ
قَدْ خَلَتْ
مِن قَبْلِهَا
أُمَمٌ...
13:30. Thus have We sent thee amongst a People before whom (long since) have (other) Peoples (gone and) passed away;
C1845. Our Prophet came later in time than other Prophets, to complete their Message and universalize Religion. And certainly it is after his age that the process of the unification of the world began. That process is not complete yet, but is proceeding apace.
...لِّتَتْلُوَ عَلَيْهِمُ الَّذِيَ أَوْحَيْنَا إِلَيْكَ وَهُمْ يَكْفُرُونَ بِالرَّحْمَـنِ...
in order that thou mightest rehearse unto them what We send down unto thee by inspiration;
yet do they reject (Him), the Most Gracious!
...قُلْ هُوَ رَبِّي لا إِلَـهَ إِلاَّ هُوَ...
Say:
"He is my Lord!
There is no god but He!
...عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ ﴿٣٠﴾
On Him is my trust,
and to Him do I turn!"
C1846. Faith tells us that no amount of opposition from Unbelievers can ever stop Allah's Plan.
Other versions:
13: 30
Pickthall Thus We send thee (O Muhammad) unto a nation, before whom other nations have passed away, that thou mayst recite unto them that which We have inspired in thee, while they are disbelievers in the Beneficent. Say: He is my Lord; there is no God save Him. In Him do I put my trust and unto Him is my recourse.
Yuksel As such, We have sent you to a nation as other nations that have come before, so that you may recite for them what has been inspired to you; while they are still rejecting the Gracious. Say, "He is my Lord, there is no god but He, in Him I place my trust and to Him is my repentance."
Transliteration Kaza_lika arsalna_ka fi ummatin qad khalat min qabliha_ umamul litatluwa 'alaihimul lazi auhaina_ ilaika wa hum yakfuru_na bir rahma_n(i), qul huwa rabbi la_ ila_ha illa_ huw(a), 'alaihi tawakkaltu wa ilaihi mata_b(i).
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17. Surah Al Isra
The Quranic Text & Ali’s Version:
وَيَسْأَلُونَكَ
عَنِ الرُّوحِ...
17:85. They ask thee concerning the Spirit (of inspiration).
C2285. What is the nature of inspiration?
Who brings it?
Can it ask its Bringer questions?
Can we ask anything which we wish?
These are the sort of questions always asked when inspiration is called in question. The answer is given here,.
Inspiration is one of those high experiences which cannot be explained in the terms of our everyday human experience. It is spiritual.
The Spirit (Gabriel) does not come of his own will. He comes by the command of Allah, and reveals what Allah commands him to reveal.
Of the sum-total of true divine knowledge what a small part it is that ordinary mortals can understand! They can be only given that which they can understand, however dimly. We are not in a position to ask anything that we wish. If we did so, it would only make us look foolish, for the guidance comes from Allah's Wisdom, not from our worldly knowledge.
...قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّن الْعِلْمِ إِلاَّ قَلِيلاً ﴿٨٥﴾
Say:
"The Spirit (cometh) by command of my Lord:
of knowledge it is only a little that is communicated to you, (O men!)
وَلَئِن
شِئْنَا لَنَذْهَبَنَّ
بِالَّذِي
أَوْحَيْنَا
إِلَيْكَ...
17:86. If it were Our Will, We could take away that which We have sent thee by inspiration:
C2286. Even the spiritual knowledge that comes to us comes because of the favour and mercy of Allah. If He were to withhold it, who can call Him in question?
...ثُمَّ لاَ تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلاً ﴿٨٦﴾
then would thou find none to plead thy affair in that matter as against Us --
إِلاَّ رَحْمَةً
مِّن رَّبِّكَ...
17:87. Except for Mercy from thy Lord:
C2287. In that case the only one who can plead for us is the Mercy of Allah.
We can interpret the phrase in its widest abstract sense, as well as in the concrete sense of the title which is applied to the holy Prophet Muhammad, the Mercy of Allah. Thus we come from the abstract question to the concrete question of the Quran, which is referred to by name in the verses that follow.
...إِنَّ فَضْلَهُ كَانَ عَلَيْكَ كَبِيرًا ﴿٨٧﴾
for His Bounty is to thee (indeed) great.
قُل لَّئِنِ اجْتَمَعَتِ
الإِنسُ وَالْجِنُّ
عَلَى أَن يَأْتُواْ
بِمِثْلِ هَـذَا
الْقُرْآنِ...
17:88. Say:
"If the whole of mankind and Jinns were to gather together to produce the like of this Qur'án,
C2288. For the meaning of "Jinns", see .
...لاَ يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا ﴿٨٨﴾
they could not produce the like thereof, even if they backed up each other with help and support.
C2289. The proof of the Quran is in its own beauty and nature, and the circumstances in which it was promulgated. The world is challenged to produce a Book like it and has not produced one.
It is the only revealed Book whose text stands pure and uncorrupted today.
Cf., for a similar challenge, 2:23, 10:38, and 11:13.
وَلَقَدْ صَرَّفْنَا
لِلنَّاسِ فِي
هَـذَا الْقُرْآنِ
مِن كُلِّ
مَثَلٍ...
17:89. And We have explained to man, in this Qur'án, every kind of similitude:
C2290. In the Quran everything is explained in detail from various points of view, by commands, similitudes, examples, stories, parables, etc.
It does not merely narrate stories or lay down vague abstract propositions. It gives every detailed help in outward and inner life.
...فَأَبَى أَكْثَرُ النَّاسِ إِلاَّ كُفُورًا ﴿٨٩﴾
yet the greater part of men refuse (to receive it) except with ingratitude!
C2291. One form in which it can be received with ingratitude is to pay verbal tributes to it but not study it as it ought to be studied (2:121, haqqa tilawatihi), or to disobey its precepts or standards.
وَقَالُواْ
لَن نُّؤْمِنَ
لَكَ حَتَّى
تَفْجُرَ لَنَا
مِنَ الأَرْضِ
يَنبُوعًا ﴿٩٠﴾
17:90. They say:
"We shall not believe in thee, until thou cause spring to gush forth for us from the earth,
C2292. Cf. 2:60.
أَوْ
تَكُونَ لَكَ
جَنَّةٌ مِّن
نَّخِيلٍ وَعِنَبٍ
فَتُفَجِّرَ
الأَنْهَارَ
خِلالَهَا
تَفْجِيرًا ﴿٩١﴾
17:91. "Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water;
C2293. This ill-assorted and crude jumble of the sort of miracles which the Unbelievers wanted is in very appropriate contrast to the sober and reasoned argument which has begun in the last sentence ofverse 93 and continued in sections 11 and 12, which close this Surah.
It is throughout reminiscent of the materialistic imagination of Jewish skeptics, which was mainly responsible for the fall of the Jewish nation (see verse 104 below). For a thirsty people sojourning in a dry land, the finding of a spring of water as in the story of Moses or of the well of Zamzam is an appropriate miracle. But miracles are not for faithless crowds to gape at.
A beautiful well-watered Garden is a symbol of Felicity: but a skeptic cannot order Allah to produce it for his pleasure. The same may be said about a house adorned with gold, except that its symbolism is even more materialistic.
The fall of the sky or producing Allah face to face or climbing to the skies by a ladder, or bringing down a book of parchment which men could handle, are all irreverent suggestions that make no distinction between spiritual and material things.
Other versions:
17: 85
Wa yas'alu_naka 'anir ru_h(i), qulir ru_hu min amri rabbi wa ma_ u_titum minal 'ilmi illa_ qalila_(n).
Asad And they will ask you about [the nature of] divine inspiration. Say: “This inspiration [comes] at my Sustainer’s behest; and [you cannot understand its nature, O men, since] you have granted very little of [real] knowledge.”
Pickthall They will ask thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.
[ Asad note 101: For this interpretation of the term ‘ruh’, see surah 16, note 2……… Some commentators are of the opinion that it refers here, specifically, to the revelation of the Quran; others understand by it the ‘soul’, …….]
[Ali’s note 2285 : What is the nature of inspiration? Who brings it? Can it ask its Bringer questions? Can we ask anything which we wish? These are the sort of questions always asked when inspiration is called in question. The answer is given here. Inspiration is one of those high experiences which cannot be explained in the terms of our everyday human experience. It is spiritual. The Spirit (Gabriel) does not come of his own will. He comes by the command of Allah, and reveals what Allah commands him to reveal……..]
[ Ruby’s Explanation: I think the term ‘Ruh’ (spirit) may not be the ‘ruh’ or soul of a human being but of an unseen agent or medium through which a human is connected to God or the One Supreme spirit. This spirit is conveyed with a name such as ‘Gabriel’, but I believe it is difficult to accurately describe what ‘Gabriel’ is because may be it is beyond human comprehension. The controversy regarding this term “Ruh” is because of this inability of comprehension. It is mentioned in the context of the revelation of the Quran, and God is communicating to human beings through this revelation, therefore it is important to keep that awareness in mind to have ideas about this term, like many other expressions of the Quran (subject to interpretation). I believe this medium or agent or the unseen umbilical cord is there for everybody from God, everyone may not get direct revelation from God, but gets messages through feelings, understandings, and events of his/her life. One needs to be attentive to that to understand that through sincere will and humility.
May be the sufi concept of One Presence is this that when the ‘ruh’ or soul of a human being becomes pure enough, it does not need this agent and it dissolves or unites or returns to the Supreme One Ruh. This concept is very close or same as described also in Hindu Upanishad about the return to ‘Brahma’, also the Quran repeatedly mentions this ‘return’ as the ultimate goal of this life. ]
17: 86
Transliteration Wa la'in syi'na_ lanazhabanna billazi auhaina_ ilaika summa la_ tajidu laka bihi 'alaina_ wakila_(n),
Asad And if We so willed, We could indeed take away whatever we have revealed unto you, and in that [state of need] you would find none to plead in your behalf before Us.
Pickthall And if We willed We could withdraw that which We have revealed unto thee, then wouldst thou find no guardian for thee against Us in respect thereof.
17: 87
Transliteration Illa_ rahmatam mir rabbik(a), inna fadlahu_ ka_na 'alaika kabira_(n).
Pickthall (It is naught) save mercy from thy Lord. Lo! His kindness unto thee was ever great.
17: 88
Transliteration Qul la'inijtama'atil insu wal jinnu 'ala_ ay ya'tu_ bi misli ha_zal qur'a_ni la_ ya'tu_na bi mislihi wa lauka_na ba'dahum liba'din zahira_(n).
Pickthall Say: Verily, though mankind and the Jinn should assemble to produce the like of this Qur'an, they could not produce the like thereof though they were helpers one of another.
17: 89
Transliteration Wa laqad sarrafna_ lin na_si fi ha_zal qur'a_ni min kulli masal(in), fa aba_ aksarun na_si illa_ kufu_ra_(n).
Asasd For, indeed, many facets have We given in this Quran to every kind of lesson [designed] for [the benefit of] mankind!
Pickthall And verily We have displayed for mankind in this Qur'an all kinds of similitudes, but most of mankind refuse aught save disbelief.
Transliteration Wa qa_lu_ lan nu'mina laka hatta_ tafjura lana_ minal ardi yambu_'a_(n),
[Asad note 104 According to Raghib, the noun ‘mathal’ …….singifies “a lesson”.]
17: 90
Pickthall And they say: We will not put faith in thee till thou cause a spring to gush forth from the earth for us;
Transliteration Au taku_na laka jannatum min nakhiliw wa 'inabin fa tufajjiral anha_ra khila_laha_ tafjira_(n),
17: 91
Pickthall Or thou have a garden of date palms and grapes, and cause rivers to gush forth therein abundantly;
Transliteration Au tusqitas sama_'a kama_ za'amta 'alaina_ kisafan au ta'tiya billa_hi wal mala_'ikati qabila_(n),