3. Sura al-Imran
Medina 89 [200 verses]
The Quranic Text & Ali’s Version:
وَمَا
أَصَابَكُمْ
يَوْمَ الْتَقَى
الْجَمْعَانِ
فَبِإِذْنِ
اللّهِ وَلِيَعْلَمَ
الْمُؤْمِنِينَ
﴿١٦٦﴾
3: 166. What ye suffered on the day the two armies met, was with the leave of Allah, in order that He might test the believers.
C475. Test: literally know.
See n. 467 to 3:154.
وَلْيَعْلَمَ
الَّذِينَ
نَافَقُواْ...
3: 167. And the Hypocrites also.
C476. The testing of the Hypocrites was the searching out of their motives and exposing them to the sight of their brethren, who might otherwise have been taken in.
In the first place they gave counsels of caution: in their minds it was nothing but cowardice.
In the second place, what they wished was not the good of the community but its being placed in a contemptible position. When others were for self-sacrifice, they were for ease and fair words. Pretending to be Muslims, they were nearer to Unbelief.
Ironically they pretended to know nothing of fighting, and left their devout brethren to defend their faith and ideas. If that devout spirit did not appeal to them, they might at least have defended their city of Madinah when it was threatened,-defended their hearths and homes as good citizens.
...وَقِيلَ لَهُمْ تَعَالَوْاْ قَاتِلُواْ فِي سَبِيلِ اللّهِ أَوِ ادْفَعُواْ...
These were told: "Come, fight in the way of Allah, or (at least) drive (the foe from your city)."
...قَالُواْ لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَاكُمْ ...
They say: "Had we known how to fight, we should certainly have followed you."
...هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَانِ ...
They were that day nearer to unbelief than to faith,
...يَقُولُونَ بِأَفْوَاهِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ وَاللّهُ أَعْلَمُ بِمَا يَكْتُمُونَ ﴿١٦٧﴾
saying with their lips what was not in their hearts.
But Allah hath full knowledge of all they conceal.
3: 166
Asad and all that befell you on the day when the two hosts met in battle happened by God’s leave, so that He might mark out the [true] believers,
Pickthall That which befell you, on the day when the two armies met, was by permission of Allah; that He might know the true believers;
Transliteration Wa ma_ asa_bakum yaumal taqal jam'a_ni fa bi'iznilla_hi wa liya'lamal mu'minin(a).
3: 167
Asad and mark out those who were tainted with hypocrisy and, when they were told, “Come, fight in God’s cause” – or, “Defend yourselves” [ note 128] – answered, “If we but knew [that it would come to a ] fight, we would indeed follow you.” Unto apostasy were they nearer on that day than unto faith, uttering with their mouths something which was not in heir hearts [note 129], the while God knew fully well what they were trying to conceal:
Pickthall And that He might know the hypocrites, unto whom it was said: Come, fight in the way of Allah, or defend yourselves. They answered: If we knew aught of fighting we would follow you. On that day they were nearer disbelief than faith. They utter with their mouths a thing which is not in their hearts. Allah is best aware of what they hide.
Transliteration Wa liya'lamal lazina na_faqu_, wa qila lahum ta'a_lau qa_tilu_ fi sabililla_hi awidfa'u_, qa_lu_ lau na'lamu qita_lal lattaba'na_kum, hum lilkufri yauma'izin aqrabu minhum lil'ima_n(i), yaqu_lu_na biafwa_hihim ma_ laisa fi qulu_bihim, walla_hu a'lamu bima_ yaktumu_n(a).
[[ Asad’s note 128 Only a fight in self-defense – in the widest meaning of this term – can be considered a “fight in God’s cause” (see 2: 190-194, and the corresponding notes); and, thus, the particle “or” between these two phrases is almost synonymous with the expression “in other words”.
129 – This is an allusion to the three hundred men who, on the way from Medina to Mount Uhud, forsook the Prophet on the specious plea that he did not really intend to give battle (see note 90 above). But since they knew in their hearts that it would come to a fight, their defection from God’s cause almost amounted to a denial of him (kufr, here rendered as “apostasy”) ]]
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4. Sura an-Nisa
Medina 92 [Hijra 4]
The Quranic Text & Ali’s Version:
وَمَن
يُشَاقِقِ
الرَّسُولَ
مِن بَعْدِ مَا
تَبَيَّنَ لَهُ
الْهُدَى وَيَتَّبِعْ
غَيْرَ سَبِيلِ
الْمُؤْمِنِينَ...
4: 115. If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of faith,
... نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ ....
We shall leave him in the path he has chosen, and land him in Hell,
.. وَسَاءتْ مَصِيرًا ﴿١١٥﴾
what an evil refuge?
إِنَّ
اللّهَ لاَ
يَغْفِرُ أَن
يُشْرَكَ بِهِ
وَيَغْفِرُ
مَا دُونَ ذَلِكَ
لِمَن يَشَاء...
4: 116. Allah forgiveth not (the sin of) joining other gods with Him: but He forgiveth whom He pleaseth other sins than this:
Blasphemy in the spiritual kingdom is like treason in the political kingdom.
... وَمَن يُشْرِكْ بِاللّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا ﴿١١٦﴾
one who joins other gods with Allah, hath strayed far, far away (from the right).
Other Versions:
4: 115
Asad But as for him who, after guidance has been vouchsafed to him, cuts himself off from the Apostle and follows a path other than that of the believers – him shall We leave unto that which he himself has chosen [note 139], and shall cause him to endure hell: how evil a journey’s end!
Pickthall And whoso opposeth the messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believer's way, We appoint for him that unto which he himself hath turned, and expose him unto hell a hapless journey's end!
Wa may yusya_qiqir rasu_la mim ba'di ma_ tabayyana lahul huda_ wa yattabi' gaira sabilil mu'minina nuwallihi ma_ tawalla_ wa nuslihi jahannam(a), wa sa_'at masira_(n).
[[ Asad’s note 139 – Lit., “him We shall [cause to] turn to that to which he [himself] has turned” – a stress on man’s freedom of choice.]]
4: 116
Asad Verily, God does not forgive the ascribing of divinity to aught beside Him, although He forgives any lesser sin unto whomever He wills: for those who ascribe divinity to aught beside God indeed gone far astray.
Pickthall Lo! Allah pardon not that partners should be ascribed unto him. He pardon all save that to whom He will. Whoso ascribeth partners unto Allah hath wandered far astray.
Transliteration Innalla_ha la_ yagfiru ay yusyraka bihi wa yagfiru ma_ du_na za_lika lamay yasya_'(u), wa may yusyrik billa_hi faqad dalla dala_lam ba'ida_(n).
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11. [Hud, Mecca 52]
The Quranic Text & Ali’s Version:
وَلاَ
يَنفَعُكُمْ
نُصْحِي إِنْ
أَرَدتُّ أَنْ
أَنصَحَ لَكُمْ
إِن كَانَ اللّهُ
يُرِيدُ أَن
يُغْوِيَكُمْ...
11: 34. "Of no profit will be my counsel to you, much as I desire to give you (good) counsel, if it be that Allah willeth to leave you astray:
C1527. But Noah's heart bleeds for his people. They are preparing their own undoing! All his efforts are to be vain! Obstinate as they are, Allah's grace must be withdrawn, and then who can help them, and what use is any counsel?
But again he will try to remind them of their Lord, and turn their face to Him. For their ultimate return to His judgment-seat is certain, to answer for their conduct.
...هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ ﴿٣٤﴾
He is your Lord! and to Him will ye return!"
Other Versions:
11: 34
Asad For, my advice will not benefit you- if it be God’s will that you shall remain lost in grievous error [note 56]. He is your Sustainer, and unto Him you must return.”
Pickthall My counsel will not profit you if I were minded to advise you, if Allah's will is to keep you astray. He is your lord and unto Him ye will be brought hack.
Transliteration Wa la_ yanfa'ukum nushi in arattu an ansaha lakum in ka_nalla_hu yuridu ay yugwiyakum, huwa rabbukum, wa ilaihi turja'u_n(a).
[[ Asad’s note 56 - …..the expression “an yughwiyakum” – which literally means “that He shall cause you to err” – is to be understood as “that He shall punish you for your sins”…………………..supported by Zamakhshari in his commentary on the above verse: “When God, knowing the persistence [in sinning] on the part of one who denies the truth (al-kafir), leaves him in this condition…….]]
[[ Ruby’s note – God is the Cause of all causes: He sustains everything including a person’s work. If one is persistent and resolved not to yield to any reason or appeal of the conscience, God allows him/her to accumulate in sin to ultimately deserving destruction. This Will of God is due to the will of a human combined with arrogance and obstinacy to a high degree. It is therefore important that one remains humble and open to ideas and to remain sincere in his/her search of truth. Arrogance and self-assurance eventually would lead to failure. ]]