6. Sura al-Anam
The Quranic Text & Ali’s Version:
قُلْ
تَعَالَوْاْ
أَتْلُ مَا
حَرَّمَ رَبُّكُمْ
عَلَيْكُمْ
...
6:151. Say:
"Come, I will rehearse what Allah hath (really) prohibited you from":
C976. Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is Allah's Law.
The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests:
- that Allah's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish;
- that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love.
Arising from that is the conception of our converse duties to our children. Allah provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned.
Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting.
All these things are conformable to our own interests, and therefore true wisdom from our own point of view.
...أَلاَّ تُشْرِكُواْ بِهِ شَيْئًا ...
- join not anything as equal with Him;
...وَبِالْوَالِدَيْنِ إِحْسَانًا...
- be good to your parents:
...وَلاَ تَقْتُلُواْ أَوْلاَدَكُم مِّنْ إمْلاَقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ...
- kill not your children on a plea of want; -- We provide sustenance for you and for them; --
...وَلاَ تَقْرَبُواْ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ...
- come not nigh to shameful deeds, whether open or secret;
...وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالْحَقِّ...
- take not life, which Allah hath made sacred, except by way of justice and law:
C977. For the comprehensive word haqq I have used the two words "justice and law"; other significations implied are:
right, truth, what is becoming, etc.
It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of Allah" has to be employed, to make it lawful:
see 698 to 5:4, and n. 962 to 6:138.
...ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ ﴿١٥١﴾
thus doth He command you, that ye may learn wisdom.
وَلاَ
تَقْرَبُواْ
مَالَ الْيَتِيمِ
إِلاَّ بِالَّتِي
هِيَ أَحْسَنُ
حَتَّى يَبْلُغَ
أَشُدَّهُ...
6:152. - And come not nigh to the orphan's property, except to improve it, until he attain the age of full strength;
...وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ ...
- give measure and weight with (full) justice;
...لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا...
no burden do We place on any soul, but that which it can bear;
...وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ كَانَ ذَا قُرْبَى...
- whenever ye speak, speak justly, even if a near relative is concerned;
...وَبِعَهْدِ اللّهِ أَوْفُواْ...
- and fulfil the Covenant of Allah:
...ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ ﴿١٥٢﴾
thus doth He command you, that ye may remember.
وَأَنَّ
هَـذَا صِرَاطِي
مُسْتَقِيمًا
فَاتَّبِعُوهُ...
6:153. Verily, this is My Way, leading straight: follow it:
Pickthall’s Version:
6: 151
Pickthall Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you: that ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury--We provide for you and for them--and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath commanded you, in order that ye may discern.
Transliteration Qul ta'a_lau atlu ma_ harrama rabbukum 'alaikum alla_ tusyriku_ bihi syai'aw wa bil wa_lidaini ihsa_na_(n), wa la_ taqtulu_ aul_dakum min imla_q(in), nahnu narzuqukum wa iyya_hum, wa la_ taqrabul fawa_hisya ma_ zahara minha_ wa ma_ batan(a), wa la_ taqtulun nafsal lati harramalla_hu illa_ bil haqq(i), za_likum wassa_kum bihi la'allakum ta'qilu_n(a).
6: 152
Pickthall And approach not the wealth of the orphan save with that which is better; till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commandeth you that haply ye may remember.
Transliteration Wa la_ taqrabu_ ma_lal yatimi illa_ billati hiya ahsanu hatta_ yabluga asyuddah(_),wa auful kaila wal miza_na bil qist(i), la_ nukallifu nafsan illa_ wus'aha_, wa iza_ qultum fa'dilu_ wa lau ka_na za_ qurba_, wa bi'ahdilla_hi aufu_, za_likum wassa_kum bihi la'allakum tazakkaru_n(a).
6: 153
Asad And [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate from His way……
Pickthall And (He commandeth you, saying) : This is My straight path, so follow it Follow not other ways, lest ye be parted from His way: This hath He ordained for you, that ye may ward off (evil).
Transliteration Wa anna ha_za_ sira_ti mutaqiman fattabi'u_h(u), wa la_ tattabi'us subula fa tafarraqa bikum 'an sabilih(i), za_likum wassa_kum bihi la'allakum tattaqu_n(a).
[[ Asad’s note -
[[ Ali’s notes - 976 Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is God's Law. The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests: (1) that God's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish; (2) that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love. Arising from that is the conception of our converse duties to our children. God provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned. Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting. All these things are conformable to our own interests, and therefore true wisdom from our own point of view. (6.151)
977 For the comprhensive word haqq I have used the two words "justice and law"; other significations implied are: right, truth, what is becoming, etc. It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of God" has to be employed, to make it lawful: see n. 698 to v. 5, and n. 962 to vi. 138. (6.151)
978 Cf. v. 1, and n. 682. (6.152)
979 Note again the triple refrain with variations, in vi. 151, 152, and 153. In verse 151, we have the moral law, which it is for our own good to follow: "Thus doth He command you, that ye may learn wisdom." In verse 152, we have to deal justly and rightly with others; we are apt to think too much of ourselves and forget others: "Thus doth He command you, that ye may remember." In verse 153 our attention is called to the Straight Way, the Way of God, the only Way that leads to righteousness: "Thus doth He command you, that ye may be righteous." (6.153) ]]
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17. Surah Al Isra
The Quranic Text & Ali’s Version:
وَلاَ
تَقْتُلُواْ
النَّفْسَ
الَّتِي حَرَّمَ
اللّهُ إِلاَّ
بِالحَقِّ...
17:33. Nor take life -- which Allah has made sacred -- except for just cause.
...وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا ...
And if anyone is slain wrongfully, We have given his heir authority (to demand Qisas or to forgive):
C2216. On the subject of Qisas see 2:178 and the notes thereto.
Under the strict limitations there laid down, a life may be taken for a life. The heir is given the right to demand the life; but he must not exceed due bounds, because he is helped by the Law.
Some Commentators understand "he" in "he is helped (by the Law)" to refer to the heir of the person against whom Qisas is sought. He too will be helped by the Law, if the heir of the first slain exceeds the 'bounds of Law.
... فَلاَ يُسْرِف فِّي الْقَتْلِ...
but let him not exceed bounds in the matter of taking life:
...إِنَّهُ كَانَ مَنْصُورًا ﴿٣٣﴾
for he is helped (by the Law).
وَلاَ تَقْرَبُواْ
مَالَ الْيَتِيمِ
إِلاَّ بِالَّتِي
هِيَ أَحْسَنُ ...
17:34. Come not nigh to the orphan's property except to improve it,
C2217. Cf. 6:152, and other passages relating to orphans, e.g., 2:220.
If an orphan's property is touched at all, it should be to improve it, or to give him something better than he had before,
- never to take a personal advantage for the benefit of the guardian.
A bargain that may be quite fair as between two independent persons would be, under this verse, unfair as between a guardian and his orphan ward until the latter attains the full age of understanding.
... حَتَّى يَبْلُغَ أَشُدَّهُ...
until he attains the age of full strength;
C2218. Ashuddahu means the age when the orphan reaches his full maturity of strength and understanding, say between the ages of 18 and 30.
The age of legal maturity may be 18 (as for certain purposes in India) or 21 (as in England). For certain purposes in Muslim law it may be less than 18.
In the orphan's interest a much stricter standard is required in his case.
...وَأَوْفُواْ بِالْعَهْدِ ...
and fulfil (every) engagement, for (every)
C2219. The definite article al has here a generic meaning, and is best translated by "every".
... إِنَّ الْعَهْدَ كَانَ مَسْؤُولاً ﴿٣٤﴾
engagement will be enquired into (on the Day of Reckoning).
C2220. From the context the engagements referred to would relate to beneficial contracts connected with the orphan's property or promises or undertakings given by the guardian or implied in the terms of his appointment. But the words are general and may be interpreted in the general sense.
Note that this sentence does not occur in the similar passage in 6:152, where there was a discussion of social laws: it is appropriate here, where the discussion is about the guardian's personal and individual responsibility in a spiritual sense.
Other versions:
17: 33
Pickthall And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.
Yuksel Do not kill, for God has made this forbidden, except in the course of justice. Whoever is killed unjustly, then We have given his heir authority. Since he received help let him not transgress in the taking of a life.
Transliteration Wa la_ taqtulun nafsal lati harramalla_hu illa_ bil haqq(i), wa man qutila mazlu_man faqad ja'alna_ li waliyyihi sulta_nan fala_ yusrif fil qatl(i), innahu_ ka_na mansu_ra_(n).
17:34 Do not go near the orphan's money, except for what is best, until he reaches maturity. Fulfill your oath, for the oath brings responsibility.
25. Surah Al Furqan
The Quranic Text & Ali’s Version:
وَعِبَادُ
الرَّحْمَنِ
الَّذِينَ
يَمْشُونَ عَلَى
الْأَرْضِ
هَوْنًا...
25:63. And the servants of (Allah) Most Gracious are those who walk on the earth in humility,
... وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا ﴿٦٣﴾
and when the ignorant address them, they say, "Peace!"
C3123. Ignorant: in a moral sense.
Address: in the aggressive sense.
Their humility is shown in two ways:
- to those in real search of knowledge, they give such knowledge as they have and as the recipients can assimilate;
- to those who merely dispute, they do not speak harshly, but say "Peace!", as much as to say,
"May it be well with you, may you repent and be better"; or
"May Allah give me peace from such wrangling"; or
"Peace, and Good-bye; let me leave you!"
وَالَّذِينَ
يَبِيتُونَ
لِرَبِّهِمْ
سُجَّدًا وَقِيَامًا
﴿٦٤﴾
25:64. Those who spend the night in adoration of their Lord prostrate and standing;
C3124. Humble prayer brings them nearer to Allah.
وَالَّذِينَ
يَقُولُونَ
رَبَّنَا اصْرِفْ
عَنَّا عَذَابَ
جَهَنَّمَ...
25:65. Those who say,
"Our Lord! avert from us the Wrath of Hell,
... إِنَّ عَذَابَهَا كَانَ غَرَامًا ﴿٦٥﴾
for its Wrath is indeed an affliction grievous --
C3125. This is a prayer of humility:
such a person relies, not on any good works which he may have done, but on the Grace and Mercy of Allah; and he shows a lively sense of the Day of Judgment, when every action will weigh for or against a soul.
إِنَّهَا
سَاءتْ مُسْتَقَرًّا
وَمُقَامًا
﴿٦٦﴾
25:66. "Evil indeed is it as an abode, and as a place to rest in;"
C3126. The misery which results from sin is not only grievous to live in ("an abode") but also grievous "to rest in" or "to stand in", if it be only for a short time.
وَالَّذِينَ
إِذَا أَنفَقُوا
لَمْ يُسْرِفُوا
وَلَمْ يَقْتُرُوا...
25:67. Those who, when they spend, are not extravagant and not niggardly,
... وَكَانَ بَيْنَ ذَلِكَ قَوَامًا ﴿٦٧﴾
but hold a just (balance) between those (extremes);
C3127. In ordinary spending this is a wise rule. But even in charity, in which we give of our best, it is not expected that we should be extravagant, i.e., that we should either do it for show, to impress other people, or do it thoughtlessly, which would be the case if we "rob Peter to pay Paul".
We should certainly not be niggardly, but we should remember everyone's rights, including our own, and strike a perfectly just balance between them.
وَالَّذِينَ
لَا يَدْعُونَ
مَعَ اللَّهِ
إِلَهًا آخَرَ...
25:68. Those who invoke not, with Allah, any other god,
وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ...
nor slay such life as Allah has made sacred, except for just cause,
not commit fornication --
C3128. Here three things are expressly condemned:
- false worship, which is a crime against Allah;
- the taking of life, which is a crime against our fellow-creatures; and
- fornication, which is a crime against our self-respect, against ourselves.
Every crime is against Allah, His creatures, and ourselves, but some may be viewed more in relation to one than to another.
The prohibition against taking life is qualified: "except for just cause,": e.g., in judicial punishment for murder, or in self-preservation, which may include not only self-defence in the legal sense, but also the clearing out of pests, and the provision of meat under conditions of Halal.- see n. 698 to 5:5. After this comes a long parenthesis, which ends with verse 71 below.
... وَمَن يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا ﴿٦٨﴾
and any that does this (not only) meets punishment.
Asad’s Version:
25:63 And the servants of (God) most gracious are those who walk on the earth in humility, and when the ignorant address them, they say, “Peace !”
(25:64) and who remember their Sustainer far into the night, prostrating themselves and standing;
(25:65) and who pray: "O our Sustainer, avert from us the suffering of hell - for, verily, the suffering caused by it is bound to be a torment dire:
(25:66) verily, how evil an abode and a station!" -;
25:67
and who, whenever they spend on others, 51 are neither wasteful nor niggardly but [remember that] there is always a just mean between those [two extremes];
[[ Asad’s notes - 51 In the Qur'an, the verb anfaqa (and the corresponding noun nafaqah) has usually this connotation. ]]
(25:68) and who never invoke any [imaginary] deity side by side with God, and do not take any human being's life - [the life] which God has willed to be sacred - otherwise than in [the pursuit of] justice, 52 and do not commit adultery. And [know that] he who commits aught thereof 3 shall [not only] meet with a full requital