4. Sura an-Nisa, Medina 92 [Hijra 4]

The Quranic Text & Ali’s Version:

إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ ...  

4:31.  If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you,

... وَنُدْخِلْكُم مُّدْخَلاً كَرِيمًا ﴿٣١﴾

and admit you to a Gate of great honor.

وَلاَ تَتَمَنَّوْاْ مَا فَضَّلَ اللّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ...   

4:32.  And in no wise covet those things in which Allah hath bestowed his gifts more freely on some of you than on others:

C542. Men and women have gifts from Allah -some greater than others. They seem unequal. but we are assured that Allah has allotted them by a scheme by which people receive what they earn.

If this does not appear clear in our sight, let us remember that we have no full knowledge but Allah has. We must not be jealous if other people have more than we have-in wealth or position or strength or honour or talent or happiness.

Probably things are equalized in the aggregate or in the long run, or equated to needs and merits on a scale which we cannot appraise. If we want more, instead of being jealous or covetous, we should pray to Allah and place before Him our needs. Though He knows all, and has no need of our prayer, our prayer may reveal to ourselves our shortcomings and enable us to deserve more of Allah's bounty or make ourselves fit for it.

... لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُواْ وَلِلنِّسَاء نَصِيبٌ مِّمَّا اكْتَسَبْنَ...  

to men is allotted what they earn,

and to women what they earn:

... وَاسْأَلُواْ اللّهَ مِن فَضْلِهِ...  

but ask Allah of His bounty:

... إِنَّ اللّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا ﴿٣٢﴾  

for Allah hath full knowledge of all things.

وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ...   

4:33.  To (benefit) everyone, We have appointed sharers and heirs to property left by parents and relatives.

C543. Mawali, plural of Maula; from the root wala, to be near in place or relationship, to follow, Maula may therefore mean:

1.      nearly related,

2.      heir,

3.      sharer or partner;

these three meanings are implied here;

4.      neighbour, or friend, or protector, or client (44:41);

5.      lord or master (16:76).

... وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ ...

To those also, to whom your right hand was pledged, give their due portion:

C544. When the emigration took place from Makkah to Madinah, bonds and links of brotherhood were established between the Emigrants and the Helpers, and they shared in each other's inheritance.

Later, when the Community was solidly established, and relations with those left behind in Makkah were resumed, the rights of blood-relations in Makkah, and the Helper-brethren in Madinah were both safeguarded. This is the particular meaning.

The more general meaning is similar; respect your ties of blood, of neighbourhood, and of friendly compacts and understandings, Be just to all.

... إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا ﴿٣٣﴾

for truly Allah is Witness to all things.

Section 6

الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء ...

4:34.  Men are the protectors and maintainers of women,

C545. Qawwam:

-        one who stands firm in another's business, protects his interests, and looks after his affairs- or

-        it may be, standing firm in his own business, managing affairs, with a steady purpose.

Cf. 4:135.

... بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ...  

because Allah has given the one more (strength) than the other, and because they support them from their means.

... فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ ...

Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard.

C546. Or the sentence may be rendered:

"and protect (the husband's interests) in his absence, as Allah has protected them."

If we take the rendering as in the text, the meaning is:

the good wife is obedient and harmonious in her husband's presence, and in his absence guards his reputation and property and her own virtue, as ordained by Allah.

If we take the rendering as in the note, we reach the same result in a different way:

-        the good wife, in her husband's absence, remembering how Allah has given her a sheltered position, does everything to justify that position by guarding her own virtue and his reputation and property.

... وَاللاَّتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ ...

As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first),

C547. In case of family jars four steps are mentioned, to be taken in that order:

1.     perhaps verbal advice or admonition may be sufficient;

2.     if not, sex relations may be suspended;

3.     if this is not sufficient, some slight physical correction may be administered:

but Imam Shafi'i considers this inadvisable, though permissible, and all authorities are unanimous in deprecating any sort of cruelty, even of the nagging kind, as mentioned in the next clause;

4.     if all this fails, a family council is recommended in 4:35 below.

... وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ ...

(next), refuse to share their beds, (and last) beat them (lightly);

... فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً ...

but if they return to obedience, seek not against them means (of annoyance):

C548. Temper, nagging, sarcasm, speaking at each other in other people's presence, reverting to past faults which should be forgiven and forgotten,-all this is forbidden. And the reason given is characteristic of Islam.

You must live all your life as in the presence of Allah, Who is high above us, but Who watches over us.

How petty and contemptible will our little squabbles appear in His presence!

... إِنَّ اللّهَ كَانَ عَلِيًّا كَبِيرًا ﴿٣٤﴾

for Allah is Most High, Great (above you all).

وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُواْ حَكَمًا مِّنْ أَهْلِهِ...   

4:35.  If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers;

C549. An excellent plan for settling family disputes, without too much publicity or mud-throwing, or resort to the chicaneries of the law.

The Latin countries recognise this plan in their legal systems. It is a pity that Muslims do not resort to it universally, as they should.

The arbiters from each family would know the idiosyncrasies of both parties, and would be able, with Allah's help to effect a real reconciliation.

... وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلاَحًا يُوَفِّقِ اللّهُ بَيْنَهُمَا...  

if they wish for peace, Allah will cause their reconciliation:

... إِنَّ اللّهَ كَانَ عَلِيمًا خَبِيرًا ﴿٣٥﴾  

for Allah hath full knowledge, and is acquainted with all things.          

Pickthall’s Version:

4: 31

Pickthall And He taught Adam all the names, then showed them to the angels, saying: Inform me of the names of these, if ye are truthful.

Transliteration Wa 'allama a_damal asma_'a kullaha_ summa 'aradahum alal mala_'ikati fa qa_la ambi'u_ni bi asma_'i ha_'ula_'i in kuntum sa_diqin(a).

4: 32

Pickthall They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise.

Transliteration Qa_lu_ subha_naka la_ 'ilma lana_ illa_ ma_ 'allamtana_, innaka antal 'alimul hakim(u).

4: 33

Pickthall He said: O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and which ye hide.

Transliteration Qa_la ya_ adamu ambi'hum bi asma_'ihim, fa lamma_ amba'ahum bi asma_'ihim, qa_la alam aqul lakum inni a'lamu gaibas sama_wa_ti wal ard(i), wa a'lamu ma_ tubdu_na wa ma_ kuntum taktumu_n(a).

4: 34

Pickthall And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever.

Transliteration Wa iz qulna_ lil mala_'ikatis judu_ lia_dama fasajadu_ illa_ iblis(a), aba_ wastakbar(a), wa ka_na minal ka_firin(a).

4: 35

Pickthall And We said: O Adam! Dwell thou and thy wife in the Garden, and eat ye freely (of the fruits) thereof where ye will; but come not nigh this tree lest ye become wrongdoers.

Transliteration Wa qulna_ ya_ a_damus kun anta wa zaujukal jannata wa kula_ minha_ ragadan haisu syi'tuma_, wa la_ taqraba_ ha_zihisy syajarata fa taku_na minaz za_limin(a).

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6. Sura al-Anam

The Quranic Text & Ali’s Version:

وَهُوَ الَّذِي جَعَلَكُمْ خَلاَئِفَ الأَرْضِ...

6:165.It is He who hath made you (His) agents, inheritors of the earth:

C988. Cf. 2:30 and note, where I have translated "Khalifah" as "Vicegerent", it being Allah's Plan to make Adam (as representing mankind) His vicegerent on earth.

In C.1 I have construed the same word by the word "Agent."

Another idea implied in "Khalifah" is that of "successor, heir, or inheritor," i.e., one who has the ultimate ownership after the present possessors, to whom a life-tenancy has been given by the owner, have passed away.

In 15:23 occurs the striking word "heirs" (warithun) as applied to Allah: "We give life and death, and We are the Heirs (of Inheritors)."

The same idea occurs in 3:180, where see n. 485.

The translation here attempts to express both the ideas which I understand from the original.

...وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ...

He hath raised you in ranks, some above others: that he may try you in the gifts He hath given you:

...إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ ﴿١٦٥﴾

for thy Lord is quick in punishment:

yet He is indeed Oft-Forgiving, Most Merciful

Pickthall’s Version:

6: 165

Pickthall He it is who hath placed you as viceroys of the earth and hath exalted some of you in rank above others, that He may try you by (the test of) that which He hath given you. Lo! Thy Lord is swift in prosecution, and lo! He is Forgiving, Merciful.

Transliteration Wa huwal lazi ja'alakum khala_'ifal ardi wa rafa'a ba'dakum fauqa ba'din daraja_til liyabluwakum fi ma_ a_ta_kum, inna rabbaka sari'ul 'iqa_b(i), wa innahu_ lagafu_rur rahim(un).

[ Ali’s note: 988 Cf. ii. 30 and n. where I have translated "Khalifa" as "Vicegerent", it being god's Plan to make Adam (as representing mankind) His vicegerent on earth. Another idea implied in "Khalifa" is that of "successor, heir, or inheritor," i.e., one who has the ultimate ownership after the present possessors, to whom a life-tenancy has been given by the owner, have passed away. In xv. 23 occurs the striking word "heirs" (warithun) as applied to God: "We give life and death, and We are the Heirs (of Inheritors)." The same idea occurs in iii. 180, where see n. 485. (6.165)

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7. Sura al-Araf

The Quranic Text & Ali’s Version:

وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ...

7:11. It is We who created you and gave you shape;

C996. Shape or form must be interpreted not only to refer to the physical form, which changes day by day, but also the various forms or shapes which our ideal and spiritual existence may take from time to time according to our inner experience; Cf. 82:8.

It was after Adam (as standing for all mankind) had been so taught that the angels were asked to prostrate to him, for, by Allah's grace, his status had actually been raised higher.

Note the transition from "you" (plural) in the first clause to "Adam" in the second clause: Adam and mankind are synonymous: the plural is reverted to in 7:14, 16-18. (R).

... ثُمَّ قُلْنَا لِلْمَلآئِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ...

then We bade the angels bow down to Adam, and they bowed down; not so Iblis;

...لَمْ يَكُن مِّنَ السَّاجِدِينَ ﴿١١﴾

he refused to be of those who bow down.

C997. Iblis not only refused to bow down: he refused to be of those who prostrated.

In other words he arrogantly despised the angels who prostrated as well as man to whom they prostrated and he was in rebellion against Allah for not obeying His order.

Arrogance, jealousy, and rebellion were his triple crime.

قَالَ مَا مَنَعَكَ أَلاَّ تَسْجُدَ إِذْ أَمَرْتُكَ...

7:12. (Allah) said: "What prevented thee from bowing down when I commanded thee?"

...قَالَ أَنَاْ خَيْرٌ مِّنْهُ...

He said:

"I am better than he:

...خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ ﴿١٢﴾

thou didst create me from fire and him from clay."

C998. Notice the subtle wiles of Iblis: his egotism in putting himself above man, and his falsehood in ignoring the fact that Allah had not merely made man's body from clay, but had given him spiritual form, - in other words, had taught him the nature of things and raised him above the angels.

قَالَ فَاهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيهَا ...

7:13. (Allah) said:

"Get thee down from this: it is not for thee to be arrogant here:

C999. "This": the situation as it was then- a rebellious creature impertinent to His Creator. At every step Iblis falls lower;

- arrogance,

- jealousy,

- disobedience,

- egotism and

- untruth.

...فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ ﴿١٣﴾

get out, for thou art of the meanest (of creatures)."

قَالَ فَأَنظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ ﴿١٤﴾

7:14. He said: "Give me respite till the day they are raised up."

قَالَ إِنَّكَ مِنَ المُنظَرِينَ ﴿١٥﴾

7:15. (Allah) said: "Be thou among those who have respite."

C1000. Are there others under respite?

Yes, Iblis has a large army of wicked seducers, and those men who are their dupes. For though degradation takes effect at once, its appearance may be long delayed.

قَالَ فَبِمَا أَغْوَيْتَنِي لأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ ﴿١٦﴾

7:16. He said:

"Because Thou hast thrown me out of the way, lo! I will lie in wait for them on Thy straight way.

C1001. Another instance of Iblis's subtlety and falsehood.

He waits till he gets the respite. Then he breaks out into a lie and impertinent defiance.

- The lie is in suggesting that Allah had thrown him out of the Way, in other words misled him: whereas his own conduct was responsible for his degradation.

- The defiance is in his setting snares on the Straight Way to which Allah directs men.

Iblis now falls a step lower than the five steps mentioned in n. 999. His sixth step is defiance.

Asad’s Version:

7: 11 Yea, indeed, We have created you, and then formed you; and then We said unto the angels, “Prostrate yourselves before Adam!” – WHEREUPON they prostrated themselves, save Iblis : he was not among those who prostrated themselves.

7: 12 [And God] said: “What has kept you from prostrating yourself when I commanded you?”

Answered [Iblis] : “I am better than he: You have created me out of fire, whereas him You have created out of clay.”

7: 13 [God] said: “Down with you, then, from this [state] – for it is not meet for you

to show arrogance here! Go forth, then: verily, among the humiliated shall you be!”

7: 14 Said [Iblis] : “Grant me a respite till the Day when all shall be raised from the dead.”

7: 15 [And God] replied: “Verily, you shall be among those who are granted a respite.”

7: 16 [Whereupon Iblis ] said: ‘Now that You have thwarted me, I shall most certainly lie in ambush for them all along your Straight way, and shall most certainly fall upon the openly as well as in a manner beyond their ken, and from their right and from their left:

and most of them You will find ungrateful.”

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17. Surah Al Isra

The Quranic Text & Ali’s Version:

وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ...   

17:70.  We have honored the sons of Adam; provided them with transport on land and sea;

... وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ...

given them for sustenance things good and pure;

...وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلاً ﴿٧٠﴾

and conferred on them special favors, above a great part of Our Creation.

C2265. The distinction and honour conferred by Allah on man are recounted in order to enforce the corresponding duties and responsibilities of man.

-         He is raised to a position of honour above the brute creation:

-         he has been granted talents by which he can transport himself from place to place by land, sea, and now by air:

-        all the means for the sustenance and growth of every part of his nature are provided by Allah;

-        and his spiritual faculties (the greatest gift of Allah) raise him above the greater part of Allah's Creation.

Should he not then realise his noble destiny and prepare for his real life in the Hereafter?

يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ...   

17:71.  One day We shall call together all human beings with their (respective) Imams:

C2266. 1 have discussed the various meanings of Imam in 2:124, n. 124.

What is the meaning here?

The Commentators are divided.

-        Some understand the meaning to be that each People or Group will appear with its Leader, who will bear witness to its virtues or sins: Cf. 16:84.

-        Another view is that the Imam is their revelation, their Book.

-        A third is that the Imam is the record of deeds spoken of in the next clause.

I prefer the first.

...فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُوْلَـئِكَ يَقْرَؤُونَ كِتَابَهُمْ...

those who are given their record in their right hand will read it (with pleasure),

...وَلاَ يُظْلَمُونَ فَتِيلاً ﴿٧١﴾

and they will not be dealt with unjustly in the least.

C2267. Literally, by the value of a fatil, a small skin in the cleft of a date-stone: this has no value.

Other versions:

17: 70

Asad Now, indeed, We have conferred dignity on the children of Adam, and borne them over land and see, and provided for them sustenance out of the good things of life, and favored them far avove most of Our creation.

Pickthall Verily We have honored the children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment.

Wa laqad karramna [honor or dignity]_ bani a_dama wa hamalna_hum fil barri wal bahri wa razaqna_hum minat tayyiba_ti wa faddalna_hum 'ala_ kasirim mimman khalaqna_ tafdila_(n).

[ Ali’s note -2265 The distinction and honor conferred by Allah on man are recounted in order to enforce the corresponding duties and responsibilities of man. He is raised to a position of honor above the brute creation: he has been granted talents by which he can transport himself from place to place by land, sea, and now by air: all the means for the sustenance and growth of every part of his nature are provided by Allah; and his spiritual faculties (the greatest gift of Allah) raise him above the greater part of Allah's Creation. Should he not then realize his noble destiny and prepare for his real life in the Hereafter? (17.70)

17: 71

Asad [but]one Day We shall summon all human beings [and judge them] according to the conscious disposition which governed their deeds [in life] (note 84):

Pickthall On the day when We shall summon ill men with their record, whoso is given his book in his right hand such will read their book and they will not be wronged a shred.

Yauma nad'u_ kulla una_sim bi ima_mihim, faman u_tiya kita_bahu_ bi yaminihi fa ula_'ika yaqra'u_na kita_bahum wa la_ yuzlamu_na fatila_(n).

[ Asad’s note 84 – Thus Razi interprets the phrase ‘nad'u_ kulla una_sim bi ima_mihim’ ( lit., “We shall summon all human beings by [mentioning] their ‘leader’ or ‘guide’) has in this context an abstract connotation, signifying the conscious disposition, good or bad, which governs a person’s behavior and provides the motives for his deeds. This interpretation is most convincing, and particularly so in view of the fundamental ‘hadith’ quoted in my note 32 on 53:39.]

[Ali’s notes - 2266 I have discussed the various meanings of Imam in ii. 124, n. 124. What is the meaning here? The Commentators are divided. Some understand the meaning to be that each People or Group will appear with its Leader, who will bear witness to its virtues or sins: Cf. xvi. 84. Another view is that the Imam is their revelation, their Book. A third is that the Imam is the record of deeds spoken of in the next clause. I prefer the first. (17.71)

2267 Literally, by the value of a fatil, a small skin in the cleft of a date-stone: this has no value. (17.71) ]