3. Sura al-Imran
Medina 89 [200 verses]
The Quranic Text & Ali’s Version:
مَثَلُ
مَا يُنفِقُونَ
فِي هِـذِهِ
الْحَيَاةِ
الدُّنْيَا
كَمَثَلِ رِيحٍ...
3: 117. What they spend in the life of this (material) world may be likened to a wind
...فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُواْ أَنفُسَهُمْ فَأَهْلَكَتْهُ ...
which brings a nipping frost: it strikes and destroys the harvest of men who have wronged their own souls;
...وَمَا ظَلَمَهُمُ اللّهُ وَلَـكِنْ أَنفُسَهُمْ يَظْلِمُونَ ﴿١١٧﴾
it is not Allah that hath wronged them, but they wrong themselves.
C439. False "spending" may be either in false "charity" or in having a "good time". For the man who resists Allah's purpose, neither of them is any good.
The essence of charity is faith and love. Where these are wanting, charity is no charity. Some baser motive is there: ostentation, or even worse, getting a person into the giver's power by a pretence of charity, something that is connected with the life of this grasping, material world.
What happens? You expect a good harvest. But "while you think, good easy man, full surely your greatness is a-ripening," there comes a nipping frost, and destroys all your hopes.
The frost is some calamity, or the fact that you are found out! Or perhaps it is "High blown pride," as in Shakespeare's Henry VIII. ii. 3.
In your despair you may blame blind Fate or you may blame Allah! Blind Fate does not exist, for there is Allah's Providence, which is just and good.
The harm or injustice has come, not from Allah, but from your own soul. You wronged your soul, and it suffered the frost. Your base motive brought you no good: it may have reduced you to poverty, shame, and disgrace.
All the brave show of the wicked in this life is but a wind charged with evil to themselves.
Asad’s Version:
3: 117 …..for, it is not God who does them wrong, but it is they who are wronging themselves.
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4. [ an-Nisa, Medina 92]
The Quranic Text & Ali’s Version:
أَلَمْ
تَرَ إِلَى
الَّذِينَ قِيلَ
لَهُمْ كُفُّواْ
أَيْدِيَكُمْ
...
4: 77. Hast thou not turned thy vision to those who were told to hold back their hands (form fight)
C595. Before the command for fighting was issued there were some who were impatient, and could scarcely be held back. They wanted fighting from human motives,- pugnacity, hatred against their enemies, the gaining of personal ends. Fighting from such motives is wrong at all times.
When the testing time came, and they had to fight, not for their own hand, but for a Sacred Cause, in which there was much suffering and little personal gain, the Hypocrites held back and were afraid.
... وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ...
but establish regular prayers and spend in regular charity?
... فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً...
When (at length) the order for fighting was issued to them, behold! a section of them feared men as, or even more than, they should have feared Allah:
... وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ...
they say: "Our Lord! why hast Thou ordered us to fight?
... لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ ...
Wouldst Thou not grant us respite to our (natural) term, near (enough)?"
C596. "Our natural term of life," they would say, "is short enough; why should we jeopardize it by fighting in which there is no personal gain?"
The answer is begun in this verse and continued in the next. Briefly, the answer is:
1. in any case the pleasures of this world are short; this life is fleeting; the first thing for a righteous man to do is to emancipate himself from its obsessions;
2. to do your duty is to do right; therefore turn your attention mainly to duty;
3. when duty calls for self-sacrifice, be sure that Allah's call is never unjust, and never such as to exceed your capacity; and
4. if you fear death, you will not by fear escape death; it will find you out wherever you are; why not face it boldly when duty calls?
... قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ ...
Say: "Short is the enjoyment of this world:
... وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً ﴿٧٧﴾
the Hereafter is the best for those who do right: never will ye be dealt with unjustly in the very least!
فَقَاتِلْ
فِي سَبِيلِ
اللّهِ لاَ
تُكَلَّفُ
إِلاَّ نَفْسَكَ
وَحَرِّضِ
الْمُؤْمِنِينَ...
4: 84. Then fight in Allah's cause -- thou art held responsible only for thyself, and rouse the believers.
... عَسَى اللّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُواْ...
It may be that Allah will restrain the fury of the unbelievers:
... وَاللّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلاً ﴿٨٤﴾
for Allah is the strongest in might and in punishment.
C603. The courage of Muhammad was as notable as his wisdom, his gentleness, and his trust in Allah. Facing fearful odds, he often stood alone, and took the whole responsibility on himself. But his example and visible trust in Allah inspired and roused the Muslims, and also -speaking purely from a human point of view- restrained the fury of his enemies.
When we consider that he was Allah's inspired Messenger to carry out His Plan, we can see that nothing can resist that Plan. If the enemy happens to have strength, power, or resources, Allah's strength, power, and resources are infinitely greater. If the enemy is meditating punishment on the righteous for their righteousness. Allah's punishment for such wickedness will be infinitely greater and more effective.
مَّن
يَشْفَعْ شَفَاعَةً
حَسَنَةً يَكُن
لَّهُ نَصِيبٌ
مِّنْهَا...
4: 85. Whoever recommends and helps a good cause becomes a partner therein:
... وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا...
and whoever recommends and helps an evil cause, shares in its burden:
... وَكَانَ اللّهُ عَلَى كُلِّ شَيْءٍ مُّقِيتًا ﴿٨٥﴾
and Allah hath power over all things.
C604. In this fleeting world's chances Allah's providence and justice may not always appear plain to our eyes. But we are asked to believe that if we help and support a good cause, we share in all its credit and in its eventual victory. And conversely, we cannot support a bad cause without sharing in all its evil consequences.
If appearances seem against this faith, let us not be deceived by appearances. For Allah has power over all things.
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?
Asad’s Version:
4 : 77
Say: Brief is the enjoyment of this world, whereas the life to come is the best for all who are conscious of God - since none of you shall be wronged by as much as a hair's breath .
4: 84
Fight you [note 101] , then , in God's cause - since you are but responsible for your own self - and inspire the believers to overcome all fear of death [note 102]. God may well curb the might of those who are bent on denying the truth: for God is stronger in might, and stronger in ability to deter.
Pickthall So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except for thyself and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment.
Fa qa_til fi sabililla_h(i), la_ tukallafu illa_ nafsaka wa harridil mu'minin(a),'asalla_hu ay yakuffa ba'sal lazina kafaru_, walla_hu asyaddu ba'saw wa asyaddu tankila_
[[ Asad’s note 101 - ………The above exhortation is to be understood in the context of a war already in progress, and not as an incitement to war.
note 102 – The term ‘harad’ signifies “corruption of body and mind” or “corruption in one’s conduct”, as well as “constant disquietude of mind” (Qamus). ..In the two instances where this verb occurs I nteh Quran (in this as well as in 8:65), it has the imperative form: “Render the believers free of all disquietude of mind” or, tropically, “of all fear of death”. The usual rendering of the phrase “harrid al-mu’minin’ as “urge [or “rouse” or “stir up”] the believers” does not convey the full meaning of the verb “harrada”, notwithstanding the fact that it has been suggested by some of the classical philologists….]]
4: 85
Whoever rallies to a good cause shall have a share in its blessings; and whoever rallies to an evil cause shall be answerable for his part in it: for, indeed, God watches over everything.
4: 115
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, and shall cause him to endure hell: how evil a journey’s end!
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5. [al-Maidah, Medina 112 ]
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ ...
5: 105. O ye who believe!
... عَلَيْكُمْ أَنفُسَكُمْ لاَ يَضُرُّكُم مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ ...
guard your own souls:
if ye follow (right) guidance, no hurt can come to you from those who stray.
... إِلَى اللّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿١٠٥﴾
The goal of you all is to Allah:
it is He that will show you the truth of all that ye do.
C811. The unity of the one Judge will do perfect justice to each one's conduct, however different in form it may have appeared in this world.
5: 105
Asad O you who have attained to faith! It is [but] for your own selves that you are responsible: those who go astray can do you no harm if you [yourselves] are on the right path. Unto God you all must return: and they He will make you [truly] understand all that you were doing [in life].
Pickthall O ye who believe! Ye have charge of your own souls. He who erreth cannot injure you if ye are rightly guided. Unto Allah ye will all return; and then He will inform you of what ye used to do.
Transliteration Ya_ ayyuhal lazina a_manu_'alaikum anfusakum, la_ yadurrukum man dalla izahtadaitum, ilalla_hi marji'ukum jami'an fa yunabbi'ukum bima_ kuntum ta'malu_n(a).
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6. [al-Anam, Cattle, Mecca 55]
The Quranic Text & Ali’s Version:
وَلَوْ
شَاء اللّهُ
مَا أَشْرَكُواْ...
6: 107. If it had been Allah's Plan, they would not have taken false gods:
C935. Allah's Plan is to use the human will to co-operate in understanding Him and His relations to us. This is the answer to an objector who might say: "If He is All-powered, why does sin or evil exist in the world? Can He not destroy it?"
He can, but His Plan is different, and in any case it is not for a Teacher to force any one to accept the truths which he is inspired to preach and proclaim.
...وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ ﴿١٠٧﴾
but We made thee not one to watch over their doings,
nor art thou set over them to dispose of their affairs.
وَذَرُواْ
ظَاهِرَ الإِثْمِ
وَبَاطِنَهُ...
6: 120. Eschew all sin, open or secret:
...إِنَّ الَّذِينَ يَكْسِبُونَ الإِثْمَ سَيُجْزَوْنَ بِمَا كَانُواْ يَقْتَرِفُونَ ﴿١٢٠﴾
those who earn sin, will get due recompense for their "earnings."
قُلْ
أَغَيْرَ اللّهِ
أَبْغِي رَبًّا
وَهُوَ رَبُّ
كُلِّ شَيْءٍ...
6: 164. Say:
"Shall I seek for (my) Cherisher other than Allah, when He is the Cherisher of all things (that exist)?"
...وَلاَ تَكْسِبُ كُلُّ نَفْسٍ إِلاَّ عَلَيْهَا...
Every soul draws the meed of its acts on none but itself:
C987. The doctrine of personal responsibility again. We are fully responsible for our acts ourselves: we cannot transfer the consequences to someone else. Nor can any one vicariously atone for our sins.
If people have honest doubts or differences about important questions of religion, they should not start futile disputes. All will be clear in the end.
Our duty here is to maintain unity and discipline, and do the duty that comes to us.
...وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى...
no bearer of burdens can bear the burden of another.
...ثُمَّ إِلَى رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿١٦٤﴾
Your goal in the end is toward Allah:
He will tell you the truth of the things wherein ye disputed.
Other Versions:
6: 107
Asad Yet if God so willed, they would not have ascribed divinity to aught beisde Him; hence, We have not made thee their keeper, and neither are you responsible for their conduct.
6: 120
Asad But abstain from sinning [105], be it open or secret – for, behold, those who commit sins shall be requited for all that they have earned.
Pickthall Forsake the outwardness of sin and the inwardness thereof. Lo! those who garner sin will be awarded that which they have earned.
Transliteration Wa zaru_ za_hiral ismi wa ba_tinah(u_), innal lazina yaksibu_nal isma sayujzauna bima_ ka_nu_ yaftaru_n(a).
6: 164
Pickthall Say: Shall I seek another than Allah for Lord, when He is Lord of all things? Each soul earneth only on its own account, nor doth any laden bear another's load. Then unto your Lord is your return and He will tell you that wherein ye differed.
Transliteration Qul agairalla_hi abgi rabbaw wa huwa rabbu kulli syai'(in), wa la_ taksibu kullu nafsin illa_ 'alaiha_, wa la_ taziru wa_ziratuw wizra ukhra_, summa ila_ rabbikum marji'ukum fayunabbi'ukum bima_ kuntum fihi takhtalifu_n(a).
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9. Surah At Tawbah
The Quranic Text & Ali’s Version:
أَلَمْ
يَأْتِهِمْ
نَبَأُ الَّذِينَ
مِن قَبْلِهِمْ
قَوْمِ نُوحٍ
وَعَادٍ وَثَمُودَ...
9: 70. Hath not the story reached them of those before them?
The people of Noah, and Ad, and Thamud;
C1328. The story:
- of Noah is told in 7:59-64:
- of 'Ad in 7:65-72; and
- of Thamud in 7:73-79;
- of Abraham in numerous places, but see specially 6:74-82;
- of Midianites in 7:85-93; and
- of Lut and the Cities of the Plain overthrown for their wickedness, in 7:80-84.
...وَقَوْمِ إِبْرَاهِيمَ وِأَصْحَابِ مَدْيَنَ ...
the people of Abraham,
the men of Madyan,
C1329. In the case of Noah and Abraham, the word I have translated as "people of..." is qaum:
these prophets were messengers each to his own people or nation, as was also Hud to the 'Ad people and Salih to the Thamud people.
The word used for the Midianites is Ashabi Madyan, which I have translated "men of Midian" for want of a better word.
The Midianites were for the greater part of their history nomads, with pasture grounds but no settled territory or town. The town of Madyan on the Gulf of 'Aqaba refers to much later times when the Midianites as a people had ceased to count.
See n. 1053 to 7:85.
... وَالْمُؤْتَفِكَاتِ...
and the cities overthrown.
C1330. The Cities of Plain, Sodom and Gomorrah, to whom Lut preached in vain to desist from their abominations: 7:80-84.
...أَتَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ...
To them came their Messengers with clear signs.
...فَمَا كَانَ اللّهُ لِيَظْلِمَهُمْ وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ ﴿٧٠﴾
It is not Allah who wrongs them, but they wrong their own souls.
Asad’s Version:
9: 70 Have then the stories of those who preceded them never come within the ken of these – of Noah’s people , and of Ad and Thamud, and of Abraham’s people, and of the folk of Madyan, and of the cities that were overthrown? To them their apostles had come with all evidence of the truth, and so it was not God who wronged them, but it was they who wronged themselves.
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10. [Yunus, Mecca 51]
The Quranic Text & Ali’s Version:
وَإِن
كَذَّبُوكَ
فَقُل لِّي
عَمَلِي وَلَكُمْ
عَمَلُكُمْ...
10: 41. If they charge thee with falsehood, say:
"My work to me, and yours to you!
C1433. When the Prophet of Allah is rejected and charged with falsehood, he does not give up his work, but continues to teach and preach his Message. He can well say to those who interfere with him:
"Mind your own business: supposing your charge against me is true, you incur no responsibility: I have to answer for it before Allah: and if I do my duty and deliver my Message, your rejection does not make me liable for your wrong-doing: you will have to answer before Allah."
...أَنتُمْ بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَاْ بَرِيءٌ مِّمَّا تَعْمَلُونَ ﴿٤١﴾
Ye are free from responsibility for what I do, and I for what ye do!"
وَمِنْهُم
مَّن يَسْتَمِعُونَ
إِلَيْكَ...
10: 42. Among them are some who (pretend to) listen to thee:
...أَفَأَنتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُواْ لاَ يَعْقِلُونَ ﴿٤٢﴾
but canst thou make the deaf to hear -- even though they are without understanding?
C1434. Cf. 6:25, 36, 39 and notes.
Hypocrites go to hear and see some great Teacher, but they get no profit out of it because they are not sincerely seeking the truth. They are like the blind, or the deaf, or the imbeciles. It is impossible to guide them, because they have not the will to be guided.
وَمِنهُم
مَّن يَنظُرُ
إِلَيْكَ...
10: 43. And among them are some who look at thee:
...أَفَأَنتَ تَهْدِي الْعُمْيَ وَلَوْ كَانُواْ لاَ يُبْصِرُونَ ﴿٤٣﴾
but canst thou guide the blind -- even though they will not see?
إِنَّ
اللّهَ لاَ
يَظْلِمُ النَّاسَ
شَيْئًا وَلَـكِنَّ
النَّاسَ أَنفُسَهُمْ
يَظْلِمُونَ ﴿٤٤﴾
10: 44. Verily Allah will not deal unjustly with man in aught:
it is man that wrongs his own soul.
C1435. Allah cannot be blamed for man's evil, nor will He deal unjustly with man.
He has given him faculties and means of guidance. If man goes wrong, it is because he wrongs himself.
Other Versions:
10: 41
Pickthall And if they deny thee, say: Unto me my work, and unto you your work. Ye are innocent of what I do, and I am innocent of what ye do.
Yuksel If they deny you, then say, "My works are for me, and your works are for you. You are innocent from what I do, and I am innocent from what you do."
Transliteration Wa in kazzabu_ka fa qul li 'amali wa lakum 'amalukum, antum bari'u_na mimma_ a'malu wa ana bari'um mimma_ ta'malu_n(a).
10: 42
Pickthall And of them are some who listen unto thee. But canst thou make the deaf to hear even though they apprehend not?
Yuksel Among them are some who listen to you; but can you make the deaf hear, if they do not reason?
Transliteration Wa minhum may yastami'u_na ilaik(a), afa anta tusmi'us summa wa lau ka_nu_ la_ ya'qilu_n(a).
10: 43
Pickthall And of them is he who looketh toward thee. But canst thou guide the blind even though they see not?
Yuksel Among them are some who look at you; but can you guide the blind, even though they will not see?
Transliteration Wa minhum may yanzuru ilaik(a), afa anta tahdil 'umya wa lau ka_nu_ la_ yubsiru_n(a).
10: 44
Pickthall Lo! Allah wrong not mankind in aught; but mankind wrong themselves.
Yuksel God does not wrong the people in the least, but it is the people who wrong themselves.
Transliteration Innalla_ha la_ yazlimun na_sa syai'aw wa la_kinnan na_sa anfusahum yazlimu_n(a).
10: 108
Pickthall Say: O mankind! Now hath the Truth from your Lord come unto you. So whosoever is guided, is guided only for (the food of) his soul, and whosoever erreth erreth only against it. And I am not a warder over you.
Transliteration Qul ya_ ayyuhan na_su qad ja_'akumul haqqu mir rabbikum, faman-ihtada_ fa innama_ yahtadi li nafsih(i), wa man dalla fa innama_ yadillu 'alaiha_, wa ma_ ana 'alaikum bi wakil(in).
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11. Surah Hud
The Quranic Text & Ali’s Version:
11: 35. Or do they say, "He has forged it?"
...قُلْ إِنِ افْتَرَيْتُهُ فَعَلَيَّ إِجْرَامِي وَأَنَاْ بَرِيءٌ مِّمَّا تُجْرَمُونَ ﴿٣٥﴾
Say:
"If I had forged it, on me were my sin!
And I am free of the sins of which ye are guilty!
C1528. The fine narrative of dramatic power is here interrupted by a verse which shows that the story of Noah is also a Parable for the time and the ministry of Muhammad the Prophet.
The wonderful force and aptness of the story cannot be denied. The enemy therefore turns and says, "Oh! but you invented it!"
The answer is, "No! but it is Allah's own truth! You may be accustomed to dealing in falsehoods, but I protest that I am free from such sins."
The place of this verse here corresponds to the place of verse 49 at the end of the next Section.
While understanding this verse to refer to Al-Mustafa, as most of the accepted Commentators understand it, it is possible also, I think, to read it into the story of Noah, for all Prophets have similar spiritual experiences.
ذَلِكَ
مِنْ أَنبَاء
الْقُرَى نَقُصُّهُ
عَلَيْكَ...
11: 100. These are some of the stories of communities which We relate unto thee:
...مِنْهَا قَآئِمٌ ...
of them some are standing,
C1601. Some are standing: like corn, which is ready to be reaped.
Among the communities which remained was, and is, Egypt, although the Pharaoh and his wicked people have been swept away.
The simile of standing corn also suggests that at no time can town or community expect permanency, except in the Law of the Lord.
... وَحَصِيدٌ ﴿١٠٠﴾
and some have been mown down (by the sickle of time).
C1602. Notions grow and ripen and are mown down. If they disobeyed Allah, their end is evil; if they were true and godly, their harvest was good.
وَمَا ظَلَمْنَاهُمْ
وَلَـكِن ظَلَمُواْ
أَنفُسَهُمْ...
11: 101. It was not We that wronged them: they wronged their own souls:
...فَمَا أَغْنَتْ عَنْهُمْ آلِهَتُهُمُ الَّتِي يَدْعُونَ مِن دُونِ اللّهِ مِن شَيْءٍ لِّمَّا جَاء أَمْرُ رَبِّكَ...
the deities, other than Allah, whom they invoked, profited them no whit when there issued the decree of thy Lord:
C1603. All false and fleeting shadows must vanish before the reality and permanence of the decree of Allah. If we worshipped the false, we earned nothing but perdition.
...وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ ﴿١٠١﴾
nor did they add aught (to their lot) but perdition!
Pickthall’s Version:
11: 35
Pickthall Or say they (again) He hath invented it? Say: If I have invented it, upon me be my crimes, but I am innocent of (all) that ye commit.
Transliteration Am yaqu_lu_na-ftara_h(u), qul in-iftaraituhu_ fa 'alayya ijra_mi wa ana bari'um mimma_ tujrimu_n(a).
11: 100
Asad This account of the communities – some of them still remaining, and some a field mown-down – We convey unto you
Pickthall That is (something) of the tidings of the townships' (which were destroyed of old). We relate it unto thee (Muhammad). Some of them are standing and some (already) reaped.
Transliteration Za_lika min amba_'il qura_ naqussuhu_ 'alaika minha_ qa_'imuw wa hasid(un).
11: 101
Pickthall We wronged them not, but they did wrong themselves; and their gods on whom they call beside Allah availed them naught then came thy Lords command; they added to them naught save ruin.
Transliteration Wa ma_ zalamna_hum wa la_kin zalamu_ anfusahum fama_ agnat a_lihatuhumul lati yad'u_na min du_nilla_hi min syai'il lamma_ ja_'a amru rabbik(a), wa ma_ za_du_hum gaira tatbib(in).
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14. Surah Ibrahim
14. Surah Ibrahim
The Quranic Text & Ali’s Version:
وَبَرَزُواْ
لِلّهِ جَمِيعًا
فَقَالَ الضُّعَفَاء
لِلَّذِينَ
اسْتَكْبَرُواْ...
14: 21. They will all be marshaled before Allah together:
then will the weak say to those who were arrogant,
C1895. When the time for judgment comes, there are two kinds of disillusionment waiting for the ungodly:
1. Those who were misled and failed to see that each soul bears its own personal responsibility (2:134) and cannot shift it on to others, will turn to those who misled them, in the hope that they might intercede for them or do something to help them. They receive a plain answer as in the latter part of this verse.
2. Those who relied on Satan, His answer (in 14:22 below) is frank, cynical and brutal.
...إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ عَذَابِ اللّهِ مِن شَيْءٍ...
"For us, we but followed you; can ye then avail us at all against the wrath of Allah?"
...قَالُواْ لَوْ هَدَانَا اللّهُ لَهَدَيْنَاكُمْ...
They will reply,
"If we had received the guidance of Allah, we should have given it to you:
C1896. Those whose power or specious intelligence or influence misled them -such as false priests or leaders- will find themselves in a parlous state.
How can they help others?
They themselves failed to profit from Allah's guidance, and they can with some justice retort that they put them in the wrong path as they followed it themselves!
...سَوَاء عَلَيْنَآ أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِن مَّحِيصٍ ﴿٢١﴾
to us it makes no difference (now) whether we rage, or bear (these torments) with patience:
for ourselves there is no way of escape."
وَقَالَ
الشَّيْطَانُ
لَمَّا قُضِيَ
الأَمْرُ إِنَّ
اللّهَ وَعَدَكُمْ
وَعْدَ الْحَقِّ...
14: 22. And Satan will say when the matter is decided:
C1897. After the Judgment, Evil declares itself in its true colours. Frankly it says:
'I deceived you. The promise of Allah was true, but you believed me rather than Allah. I had no power to force you. I had but to call you, and you came running after me. You must blame yourselves.
Did you think I was equal with Allah?
I know too well that I was not and never could be. If you did wrong, you must suffer the Penalty.'
"It was Allah Who gave you a promise of truth:
...وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ...
I too promised, but I failed in my promise to you.
...وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي...
I had no authority over you except to call you, but ye listened to me:
...فَلاَ تَلُومُونِي وَلُومُواْ أَنفُسَكُم...
then reproach not me, but reproach your own souls.
...مَّا أَنَاْ بِمُصْرِخِكُمْ وَمَا أَنتُمْ بِمُصْرِخِيَّ...
I cannot listen to your cries, nor can ye listen to mine.
...إِنِّي كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِن قَبْلُ...
I reject your former act in associating me with Allah.
C1898. See the last note.
An alternative interpretation of this sentence may be:
"I had already beforehand rebelled against Allah with Whom ye associated me."
...إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ ﴿٢٢﴾
For wrongdoers there must be a Grievous Penalty."
Other Versions:
14: 21
Pickthall They all come forth unto their Lord. Then those who were despised say unto those who were scornful: We were unto you a following, can ye then avert from us aught of Allah's doom? They say: Had Allah guided us, we should have guided you. Whether we rage or patiently endure is (now) all one for us: we have no place of refuge.
Transliteration Wa barazu_ lilla_hi jami'an faqa_lad du'afa_'u lil lazina-stakbaru_ inna_ kunna_ lakum taba'an fahal antum mugna_na 'anna_ min 'aza_billa_hi min syai'(in), qa_lu_ lau had_nalla_hu lahadaina_kum, sawa_'un 'alaina_ ajazi'na_ am sabarna_ ma_ lana_ mim mahis(in).
14: 22
Asad …..”Behold, God promised you something that was bound to come true! ……….Yet I had not power at all over you: I but called you – and you responded unto me. Hence, blame not me, but blame yourselves. ……………I have always refused to admit that there was any
Pickthall And Satan saith, when the matter hath been decided: Lo! Allah promised you a promise of truth; and I promised you, then failed you. And I had no power over you save that I called unto you and ye obeyed me. So blame me not, but blame yourselves. I cannot help you, nor can ye help me. Lo! I disbelieved in that which ye before ascribed to me. Lo! for wrong-doers is a painful doom.
Transliteration Wa qa_lasy syaita_nu lamma qudiyal amru innalla_ha wa'adakum wa'dal haqqi wa wa'attukum fa akhlaftukum, wa ma_ ka_na liya 'alaikum min sulta_nin illa_ an da'autukum fa-stajabtum li, fala_ talu_mu_ni wa lu_mu_ anfusakum, ma_ ana bi musrikhikum wa ma_ antum bi musrikhiyy(a), inni kafartu bima_ asyraktumu_ni min qabl(u), innaz za_limina lahum 'aza_bun alim(un).
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17. [al-Israa, Mecca 50 ]
The Quranic Text & Ali’s Version:
إِنْ
أَحْسَنتُمْ
أَحْسَنتُمْ
لِأَنفُسِكُمْ
وَإِنْ أَسَأْتُمْ
فَلَهَا...
17: 7. If ye did well, ye did well for yourselves;
if ye did evil, (ye did it) against yourselves;
C2177. This is a parenthetical sentence. If anyone follows Allah's Law, the benefit goes to himself: he does not bestow a favour on anyone else.
Similarly evil brings its own recompense on the doer of evil.
...فَإِذَا جَاء وَعْدُ الآخِرَةِ لِيَسُوؤُواْ وُجُوهَكُمْ ...
so when the second of the warnings came to pass, (We permitted your enemies) to disfigure your faces,
C2178. The second doom was due to the rejection of the Message of Jesus.
"To disfigure your faces" means to destroy any credit or power you may have got:
the face shows the personality of the man.
... وَلِيَدْخُلُواْ الْمَسْجِدَ...
and to enter your Temple
C2179. Titus's destruction of Jerusalem in 70 A.D. was complete. He was a son of the Roman Emperor Vespasian, and at the date of the destruction of Jerusalem, had the title of Caesar as heir to throne.
He ruled as Roman Emperor from 79 to 81 A.C.
...كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُواْ مَا عَلَوْاْ تَتْبِيرًا ﴿٧﴾
as they had entered it before,
and to visit with destruction all that fell into their power.
C2180. Merivale in his Romans Under the Empire gives a graphic account of the siege and final destruction (ed. 1890, 7:221-255).
The population of Jerusalem was then 200,000. According to the Latin historian Tacitus it was as much as 600,000.
There was a famine and there were massacres. There was much fanaticism. The judgment of Merivale is:
"They" (the Jews) "were judicially abandoned to their own passions and the punishment which naturally awaited them". (7:221).
وَكُلَّ
إِنسَانٍ
أَلْزَمْنَاهُ
طَآئِرَهُ فِي
عُنُقِهِ...
13. Every man's fate We have fastened on his own neck:
C2187. Fate: Tair, literally a bird, hence an omen, an evil omen, fate.
Cf. 36:19.
The Arabs, like the ancient Romans, sought to read the mysteries of human fate from the flight of birds. And many of us in our own day seek to read our future fortunes by similar superstitions.
We read in the previous verse that there are Signs of Allah, but they are not meant to subserve the vulgar purpose of disclosing our future destiny in a worldly sense. They are meant for quite other purposes, as we have explained.
Our real fate does not depend upon birds or omens or stars. It depends on our deeds; good or evil, and they hang round our necks. (R).
...وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا ﴿١٣﴾
on the Day of Judgment We shall bring out for him a scroll, which he will see spread open.
C2188. These deeds, good or evil, will be embodied in a scroll which will be quite open to us in the light of the Day of Judgment, however much we may affect to be ignorant of it now or waste our energies in prying into mysteries that do not concern us.
اقْرَأْ
كَتَابَكَ كَفَى
بِنَفْسِكَ
الْيَوْمَ
عَلَيْكَ
حَسِيبًا ﴿١٤﴾
17: 14. (It will be said to him:) "Read thine (own) record: sufficient is thy soul this day to make out an account against thee."
C2189. Our true accusers are our own deeds.
Why not look to them instead of vainly prying into something superstitious which we call a book of fortune or a book of omens?
مَّنِ اهْتَدَى
فَإِنَّمَا
يَهْتَدي
لِنَفْسِهِ...
17: 15. Who receiveth guidance, receiveth it for his own benefit:
...وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا...
who goeth astray doth so to his own loss:
C2190. The doctrine of personal responsibility is insisted on, and the basis of ethics is shown to be our own good or evil as furthering or obstructing our highest development.
...وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى...
no bearer of burdens can bear the burden of another:
C2191. The doctrine of vicarious atonement is condemned. Salvation for the wicked cannot be attained by the punishment of the innocent.
One man cannot bear the burden of another: that would be unjust. Every man must bear his own personal responsibility. Cf. 6:164.
But Allah never visits His wrath on anyone until due warning is conveyed to him through an accredited messenger.
...وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً ﴿١٥﴾
nor would We visit with Our Wrath until We had sent a Messenger (to give warning).
Pickthall’s Version:
17: 7
Pickthall (Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is for them (in like manner). So, when the time for the second (of the judgments) came (We roused against you others of Our slaves) to ravage you, and to enter the Temple even as they entered it the first time, and to lay waste all that they conquered with an utter wasting.
Transliteration In ahsantum ahsantum li anfusikum, wa in asa'tum falaha_, fa iza_ ja_'a wa'dul a_khirati liyasu_'u wuju_hakum wa liyadkhulul masjida kama_ dakhalu_hu awwala marratiw wa liyutabbiru_ ma_ 'alau tatbira_(n).
17: 13
Pickthall And every man's augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open.
Transliteration Wa kulla insa_nin alzamna_hu ta_'irahu_ fi 'unuqih(i), wa nukhriju lahu_ yaumal qiya_mati kita_bay yalqa_hu mansyu_ra_(n).
17: 14
Pickthall (And it will be said unto him): Read thy book. Thy soul sufficeth as reckoner against thee this day.
Transliteration Iqra' kita_bak(a), kafa_ bi nafsikal yauma 'alaika hasiba_(n).
17: 15
Pickthall Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another's load. We never punish until We have sent a messenger.
Transliteration Man-ihtada_ fa innama_ yahtadi li nafsih(i), wa man dalla fa innama_ yadillu 'alaiha_, wa la_ taziru wa_ziratuw wizra ukhra_, wa ma_ kunna_ mu'azzibina hatta_ nab'asa rasu_la_(n).
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22. Sura al-Hajj
The Quranic Text & Ali’s Version:
ثَانِيَ
عِطْفِهِ لِيُضِلَّ
عَن سَبِيلِ
اللَّهِ...
22: 9. (Disdainfully) bending his side, in order to (lead men) astray from the Path of Allah;
...لَهُ فِي الدُّنْيَا خِزْيٌ...
for him there is disgrace in this life,
C2780. Some Commentators think this refers to Abu Jahl, but the words are perfectly general, and this type of man is common in all ages.
The same may be said about verse 3 above:
Commentators give the immediate reference to one Nadhar ibn Harith.
...وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ ﴿٩﴾
and on the Day of Judgment we shall make him taste the Penalty of burning (Fire).
ذَلِكَ
بِمَا قَدَّمَتْ
يَدَاكَ...
22: 10. (It will be said):
"This is because of the deeds which thy hands sent forth,
...وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ ﴿١٠﴾
for verily Allah is not unjust to His servants."
C2781. 'What you suffer is the consequence of your own sinful deeds; Allah is just; He is not unjust in the least to any of His creatures'. (R).
Asad’s Version:
(22:9)
scornfully turning aside [from the truth] so as to lead [others] astray from the path of God. Disgrace [of the spirit] is in store for him in this world; 7 and on the Day of Resurrection We shall make him taste suffering through fire;
(22: 10) [and he shall be told:] "This is an outcome of what thine own hands have wrought - for, never does God do the least wrong to His creatures!"
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24. [an-Nur, Medina 102]
The Quranic Text & Ali’s Version:
24: 54. Say:
قُلْ
أَطِيعُوا
اللَّهَ وَأَطِيعُوا
الرَّسُولَ...
Obey Allah, and obey the Messenger:
...فَإِن تَوَلَّوا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُم مَّا حُمِّلْتُمْ...
but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you.
...وَإِن تُطِيعُوهُ تَهْتَدُوا...
If ye obey him, ye shall be on right guidance.
...وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ ﴿٥٤﴾
The Messenger's duty is only to preach the clear (Message)."
C3030. 'If you disobey Allah's commands as explained by His Prophet, you are not going to be forced.
The Prophet's mission is to train your will and explain clearly all the implications of your conduct. The responsibility for your conduct rests entirely on yourselves.
45. Al-Jathiyah (Kneeling Down)
Mecca Period 65
Asad’s Version:
45:15 Whoever does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt; and in the end unto your Sustainer you all will be brought back.
The Quranic Text & Ali’s Version:
مَنْ
عَمِلَ
صَالِحًا
فَلِنَفْسِهِ
وَمَنْ
أَسَاء
فَعَلَيْهَا
...
45: 15. If anyone does a righteous deed, it enures to the benefit of his own soul;
if he does evil, it works against (His own soul).
C4751. Ordinarily good and evil come to their own even in this world; but in any case there is the final Judgment before Allah.
... ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ ﴿١٥﴾
In the end will ye (all) be brought back to your Lord.
52. Sura at-Tur [mount Sinai]-Mecca76
The Quranic Text & Ali’s Version:
اصْلَوْهَا
فَاصْبِرُوا
أَوْ لَا تَصْبِرُوا
سَوَاء عَلَيْكُمْ...
52: 16. "Burn ye therein: the same is it to you whether ye bear it with patience, or not:
C5048. At that stage they will have no justification for anger or impatience; for their whole position will have been due to their own conduct and their rejection of Allah's Grace. Nor will there be time then for patience or repentance, for their period of probation will then have been over.
...إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ ﴿١٦﴾
Ye but receive the recompense of your (own) deeds."
Asad’s Version:
52: 16 Endure the heat thereof………You are only being paid what you used to do.
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53. Sura al-Najm
The Quranic Text & Ali’s Version:
وَأَنَّ
سَعْيَهُ سَوْفَ
يُرَى ﴿٤٠﴾
53: 40. That (the fruit of) his striving will soon come in sight;
C5114. The second and third aphorisms are that
man must strive, or he will gain nothing;
and that if he strives, the result must soon appear in sight and he will find his reward in full measure.
ثُمَّ
يُجْزَاهُ
الْجَزَاء
الْأَوْفَى
﴿٤١﴾
53: 41. Then will he be rewarded with a reward complete;
Asad’s Version:
53: 40,41 and that in time all his striving will be shown (to him in its true light),
whereupon he shall be requited for it with the fullest requital;
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58. Surah Al Mujadilah
The Quranic Text & Ali’s Version:
يَوْمَ
يَبْعَثُهُمُ
اللَّهُ جَمِيعًا
فَيُنَبِّئُهُم
بِمَا عَمِلُوا...
58: 6. On the Day that Allah will raise them all up (again) and show them the truth (and meaning) of their conduct.
C5340. This phrase, "Allah will tell them of their deeds (or their doings or their conduct)" occurs frequently. See 5:48, n. 762; (5:105), n. 811; 6:60; 9:94; etc.
In this life there is a certain mist or illusion in our spiritual sight. We see things from different angles and dispute about them; we hide real motives, and pretend to virtues which we do not possess; others may attribute such virtues to us, and we may come to believe it ourselves; we conceive likes and hatreds on insufficient grounds; we forget what we should remember, and remember what we should forget. Our vision is narrow, and our values are false. On the Day of Account all this will be remedied. Not only will true values be restored, but we shall ourselves see the inwardness of things in our own lives, which we never saw before.
...أَحْصَاهُ اللَّهُ وَنَسُوهُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ ﴿٦﴾
Allah has reckoned its (value), though they may have forgotten it: for Allah is Witness to all things.
أَلَمْ
تَرَ أَنَّ
اللَّهَ يَعْلَمُ
مَا فِي السَّمَاوَاتِ
وَمَا فِي
الْأَرْضِ...
58: 7. Seest thou not that Allah doth know (all) that is in the heavens and on earth?
...مَا يَكُونُ مِن نَّجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ ...
There is not a secret consultation between three, but He makes the fourth among them,
C5341. Secrecy is a relative and limited term among ourselves. There is nothing hidden or unknown to Allah. Usually secrecy implies fear or distrust, plotting or wrong-doing. But all is open before Allah's sight.
... وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ...
nor between five but He makes the sixth,
...وَلَا أَدْنَى مِن ذَلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا...
nor between fewer nor more, but He is in their midst wheresoever they be:
...ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٧﴾
in the end will He tell them the truth of their conduct, on the Day of Judgment for Allah has full knowledge of all things.
Asad’s Version:
58: 6 On the Day when Allah will raise them all together and inform them of what they did, Allah hath kept account of it while they forgot it. And Allah is witness over all things.
58: 7….But in the end, on Resurrection Day, He will make them truly understand what they did: for , verily, God has full knowledge of everything.
