[[Asad’s notes - 6 God's "taking a pledge" is a metonymic allusion to the faculty of reason with which He bas endowed man, and which ought to enable every sane person to grasp the evidence of God's existence by observing the effects of His creativeness in all nature and by paying heed to the teachings of His prophets (Zamakhshari).

See in this connection 7:172 and the corresponding note 139.

[Asad’s note: The “bond with God” (conventionally translated as “God’s covenant”) apparently refers here to man’s moral obligation to use his inborn gifts – intellectual as well physical – in the way intended for them by God. The “establishment” of this bond arises form the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus to a gradual cognition of God’s will with reference to his own behavior. This interpretation of the “bond with God” seems to be indicated by the fact that there is no mention of any specific “covenant” in either the receding or the subsequent verses of the passage under consideration. The deliberate omission of an explanatory reference in this connection suggests that the expression “bond with God” stands for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience…………]

[ Ruby’s note: In addition to Asad’s explanation I would like add that this bond with God can be deduced through human reason: If one believes God has created him/her and the entire reality in which he/she exists, then, his/her highest loyalty and duty is to God. The creation and created things and beings solely and completely belong to the Creator and must comply with His Laws. The goal should be to fulfill the intended Purpose of a life that is a successful return to Almighty. One can attain that goal only through Submission or ‘Islam’.

‘Ahd’, ‘misak’ etc. connotes ‘covenant’, ‘a very strong commitment’, ‘promise’, ‘responsibility’, ‘duty’, etc…….Asad translated this expression ‘ahdallah’ as ‘bond with God’.

Ruby’s explanation of the “bond with God”, is like an unseen umbilical cord between the a person and the Creator. Purer it remains in its nature, higher is its capacity to know and accept God’s guidance and sense truth.”

Since in any kind of situation of commitment or promise there is a give and take context, some one gives something or does something to another, and on the basis of that right or claim, one demands a commitment or promise of delivery on the other. I believe this meaning is closer to the truth, or the most important idea here: With God’s gift of implanting true nature in human [see 30:30] comes an automatic duty and responsibility to live the life in compliance with the Law He has set in reality. He has given this capacity, this ability, to a human being to sense it and understand it right from his/her true nature. Therefore, out of that capacity and empowerment comes an automatic responsibility on the part of a human being. I believe, this is the gist of the expression “ahdallah”. ]]

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57. Al-Hadid (Iron)

Medina Period

The Quranic Text & Ali’s Version:

وَمَا لَكُمْ لَا تُؤْمِنُونَ بِاللَّهِ ...

57:8. What cause have ye why ye should not believe in Allah? --

C5282. "What cause have ye why should not..." A figure of speech implying a far wider meaning than the words express. It is equivalent to saying: "There is every reason why ye should believe in Allah", etc. The same construction applies to verse 10 below.

... وَالرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَاقَكُمْ ...

And the Messenger invites you to believe in your Lord, and has indeed taken your Covenant,

C5283. There are two shades of meaning.

There is the implied Covenant in a man who accepts the Gospel of Unity that he will bring forth all the fruits of that Gospel, i.e., believe in Allah, and serve Allah and humanity. See n. 682 to 5:1.
There were at various times express Covenants entered into by the Muslims to serve Allah and be true to the Prophet, comparable to the Covenants of the Jewish nation about the Message of Moses; e.g., the two Covenants of 'Aqaba (5:8, and n. 705) and the Pledge of Hudaybiyah (48:10, n. 4877). For the Covenant with Israel at Mount Sinai, see. 2:63, n. 78.

... إِن كُنتُم مُّؤْمِنِينَ ﴿٨﴾

if ye are men of faith.

هُوَ الَّذِي يُنَزِّلُ عَلَى عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِيُخْرِجَكُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ...

57:9. He is the One Who Sends to His Servants manifest Signs, that He may lead you from the depths of Darkness into the Light.

C5284. The Holy Prophet Muhammad.

The Signs sent to him were:

the Ayats of the Quran, and
his life and work, in which Allah's Plan and Purpose were unfolded.

... وَإِنَّ اللَّهَ بِكُمْ لَرَؤُوفٌ رَّحِيمٌ ﴿٩﴾

And verily, Allah is to you Most Kind and Merciful.

Asad’s Version:

57:8 And why should you not believe in God, seeing that the Apostle calls you to believe in [Him who is] your Sustainer, and [seeing that] He has taken a pledge from you? 6 [Why should you not believe in Him] if you are able to believe [in anything]? 7

57:9 It is He who bestows from on high clear messages unto [this] His servant, to lead you out of the deep darkness into the light: for, behold, God is most compassionate towards you, a dispenser of grace.

Yuksel’s version

- 57:8 Why should you not acknowledge God when the messenger is inviting you to acknowledge your Lord? He has already taken a pledge from you, if you are those who acknowledge.

57:9 He is the One who sends down to His servant clear signs, to bring you out of the darkness into the light. God is Kind towards you, Compassionate.

[[Asad’s notes - 6 God's "taking a pledge" is a metonymic allusion to the faculty of reason with which He bas endowed man, and which ought to enable every sane person to grasp the evidence of God's existence by observing the effects of His creativeness in all nature and by paying heed to the teachings of His prophets (Zamakhshari).

See in this connection 7:172 and the corresponding note 139.

7 Lit., "if you are believers": implying, according to Razi, "if you can believe in anything on the basis of sound evidence". ]]

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Observe Bond with God

2.Surah Al Baqarah

The Quranic Text & Ali’s Version:

الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ...

2:27. Those who break Allah's Covenant after it is ratified, and who sunder what Allah has ordered to be joined,

... وَيُفْسِدُونَ فِي الأَرْضِ أُولَـئِكَ هُمُ الْخَاسِرُون ﴿٢٧﴾

and do mischief on earth: These cause loss (only) to themselves.

Other versions:

2: 27

Asad who break their bond with God after it has been established [in their nature] (note 19), and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers.

Pickthall Those who break the covenant of Allah after ratifying it and sever that which Allah ordered to be joined, and (who) make mischief in the earth: Those are they who are the losers

Transliteration Allazina yanqudu_na'ahdalla_hi mim ba'di misa_qih(i), wa yaqta'u_na ma_ amaralla_hu bihi ay yu_sala wa yufsidu_na fil ard(i), ula_'ika humul kha_siru_n(a).

[ Ruby’s note: In addition to Asad’s explanation I would like add that this bond with God can be deduced through human reason: If one believes God has created him/her and the entire reality in which he/she exists, then, his/her highest loyalty and duty is to God. The creation and created things and beings solely and completely belong to the Creator and must comply with His Laws and Intended Purpose of the creation beyond any other consideration. This is the essence of Submission or ‘Islam’.

Ruby’s explanation of the “bond with God”, see the article she wrote on ‘Knowledge’ in Nabic – “The unseen umbilical cord between the humans and the Supreme Being. Purer it remains in its nature, higher is its capacity to know and accept God’s guidance and sense truth.”

7. Sura al-Araf

The Quranic Text & Ali’s Version:

وَإِذ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ كَأَنَّهُ ظُلَّةٌ وَظَنُّواْ أَنَّهُ وَاقِعٌ بِهِمْ...

7:171. When We shook the mount over them, as if it had been a canopy, and they thought it was going to fall on them

...خُذُواْ مَا آتَيْنَاكُم بِقُوَّةٍ ...

(We said): "Hold firmly, to what We have given you

C1144. Cf. 2:63 and n 78.

... وَاذْكُرُواْ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ ﴿١٧١﴾

and bring (even) to remembrance what is therein; perchance ye may fear Allah."

C1145. Therein: in the Book or Revelation, in "what We have given you."

C.88 (The running Commentary, in Rhythmic Prose)

(7:172-206)

Mankind have the nature of good

Created within them: yet doth Allah

By His Signs keep up a constant

Reminder to men of His Holy Names.

Those who err scarce realise

How gradually they fall into sin.

Their respite has a term; the doom

Must come, and it may be on a sudden.

So humbly draw nigh to the Lord,

Declare His glory, and rejoice in His service.

Asad’s Version:

7:171 And [did We not say,] when We caused Mount Sinai to quake above the children of Israel 13 " as though it were a [mere] shadow, and they thought that it would fall upon them, "Hold fast with [all your] strength unto what We have vouchsafed you, and bear in mind all that is therein, so that you might remain conscious of God"? 138

(172) AND WHENEVER thy Sustainer brings forth their offspring from the loins of the

children of Adam, He [thus] calls upon them to bear witness about themselves: "Am I not your Sustainer?" - to which they answer: "Yea, indeed, we do bear witness thereto!" 139

[Of this We remind you,] lest you say on the Day of Resurrection, "Verily, we were unaware of this";

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[[ Asad’s notes - 139 In the original, this passage is in the past tense ("He brought forth", "He asked them", etc.), thus stressing the continuous recurrence of the above metaphorical "question" and "answer": a continuity which is more clearly brought out in translation by the use of the present tense. According to the Qur'an, the ability to perceive the existence of the Supreme Power is inborn in human nature (fitrah); and it is this instinctive cognition - which may or may not be subsequently blurred by self-indulgence or adverse environmental influences - that makes every sane human being "bear witness about himself" before God. As so often in the Qur'an, God's "speaking" and maris "answering" is a metonym for the creative act of God and of maris existential response to it. ]]

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5. Al-Ma'idah (The Repast)

The Quranic Text & Ali’s Version:

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَوْفُواْ بِالْعُقُودِ ...

5:1. O ye who believe!

fulfil (all) obligations.

C682. This line has been justly admired for its terseness and comprehensiveness.

Obligations: 'uqud the Arabic word implies so many things that a whole chapter of Commentary can be written on it.

First, there are the divine obligations that arise from our spiritual nature and our relation to Allah.

- He created us and implanted in us the faculty of knowledge and foresight: besides the intuition and reason which He gave us.

He made Nature responsive to our needs, and His Signs in Nature are so many lessons to us in our own inner life;

- He further sent Messengers and Teachers, for the guidance of our conduct in individual, social, and public life.

All these gifts create corresponding obligations which we must fulfil.

But in our own human and material life we undertake mutual obligations express and implied.

- We make a promise:

- we enter into a commercial or social contract;

- we enter into a contract of marriage:

- we must faithfully fulfil all obligations in all these relationships.

Our group or our State enters into a treaty; every individual in that group or State is bound to see that as far as lies in his power, such obligations are faithfully discharged.

There are tacit obligations;

- living in civil society, we must respect its tacit conventions unless they are morally wrong, and in that case we must get out of such society.

- There are tacit obligations in the characters of host and guest, wayfarer of companion, employer or employed, etc., which every man of Faith must discharge conscientiously.

The man who deserts those who need him and goes to pray in a desert is a coward who disregards his obligations.

All these obligations are inter-connected. Truth and fidelity are parts of religion in all relations of life.

This verse is numbered separately from the succeeding verses. (R).

... أُحِلَّتْ لَكُم بَهِيمَةُ الأَنْعَامِ إِلاَّ مَا يُتْلَى عَلَيْكُمْ...

Lawful unto you (for food) are all four-footed animals, with the exceptions named:

C683. That is, the exceptions named not only in the Quran but in the Sunnah as well.

See 5:3 below. (R).

... غَيْرَ مُحِلِّي الصَّيْدِ وَأَنتُمْ حُرُمٌ...

but animals of the chase are forbidden while ye are in the Sacred Precincts or in pilgrim garb:

C684. Cf. 5:94-96.

Hunting and the use of game are forbidden "while ye are hurumun," i.e., while ye are;

- in the Sacred Precincts, or

- in the special pilgrim garb (ihram), as to which see n. 212, 2:196.

In most cases the two amount to the same thing. The Sacred Precincts are sanctuary both for man and beast.

... إِنَّ اللّهَ يَحْكُمُ مَا يُرِيدُ ﴿١﴾

for Allah doth command according to His Will and Plan.

C685. Allah's commands are not arbitrary. His Will is the perfect Archetype or Plan of the world.

Everything He wills has regard to His Plan, in which are reflected His perfect wisdom and goodness.

Other versions:

5: 1

Asad O you who have attained to faith! Be true to your covenants!

Pickthall O ye who believe! Fulfil your undertakings. The beast of cattle is made lawful unto you (for food) except that which is announced unto you (herein), game being unlawful when ye are on pilgrimage. Lo! Allah ordaineth that which pleaseth Him.

Transliteration Ya_ ayyuhal lazina a_manu_ aufu_ bil 'uqu_d(i), uhillat lakum bahimatul an'a_mi illa_ ma_ yutla_ 'alaikum gaira muhillis saidi wa antum hurum(un), innalla_ha yahkumu ma_ yurid(u).

[ Asad note 1: The term ‘aqd (“covenant”) denotes a solemn undertaking or engagement involving more than one party. According to Raghib, the covenants referred to in this verse “ are of three kinds: the covenants between God and man, between man and his soul, and between individual and his fellow-men” – thus embracing the entire area of man’s moral and social responsibilities.]

[See also Ali’s note on ‘obligation’ ]

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The Quranic Text & Ali’s Version:

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ آبَاءكُمْ وَإِخْوَانَكُمْ أَوْلِيَاء إَنِ اسْتَحَبُّواْ الْكُفْرَ عَلَى الإِيمَانِ...

9:23. O ye who believe!

take not for protectors your fathers and your brothers if they love infidelity above faith:

...وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ ﴿٢٣﴾

if any of you do so, they do wrong.

قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ...

9:24. Say:

If it be that your fathers, your sons, your brothers, your mates,

...وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا...

or your kindred;

the wealth that ye have gained;

the commerce in which ye fear a decline;

...وَمَسَاكِنُ تَرْضَوْنَهَا ...

or the dwellings in which ye delight,

C1272. Man's heart clings to;

- his own kith and kin-parents, children, brothers and sisters, husbands or wives, or other relatives,

- wealth and prosperity,

- commerce or means of profit and gain, or

- noble buildings, for dignity or comfort.

If these are a hindrance in Allah's cause, we have to choose which we love most. We must love Allah even if it involves the sacrifice of all else.

... أَحَبَّ إِلَيْكُم مِّنَ اللّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ ...

are dearer to you than Allah, or His Messenger,

or the striving in his cause;

...فَتَرَبَّصُواْ حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ...

then wait until Allah brings about His decision:

C1273. If we love our earthly ties and comfort's, profits and pleasures, more than we love Allah, and therefore fail to respond to Allah's cause, it is not Allah's cause which will suffer, Allah's purpose will be accomplished, with or without us. But our failure to respond to His will must leave us spiritually poorer, bereft of grace and guidance: "for Allah guides not the rebellious".

This is of universal application. But it was strikingly illustrated in the case of those faithful ones who obeyed the Prophet's call, left the comfort of their homes in Makkah and suffered exile in Madinah, gave up their trade and their possessions, strove and fought for Allah's cause, sometimes against their own kith and kin or their own tribesmen who were enemies of Islam. They won through. Others were not prepared for such sacrifice, but their failure did not stop the accomplishment of Allah's plan and purpose.

...وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ ﴿٢٤﴾

and Allah guides not the rebellious.

Asad’s Version:

9: 23 O you who have attained to faith! Do not take your fathers and your brothers for allies if a denial of the truth is dearer to them than faith; for those of you who ally themselves with them – it is they, they who are evildoers!

9: 24 Say: “If your fathers and your sons and your brothers and your spouses and your clan, and the worldly goods which you have acquired, and the commerce whereof you fear a decline, and the dwellings in which you take pleasure – [if allthese] are dearer to you than God and His Apostle and the struggle in His ccuse, then wait until God makes manifest His will; and [know that] God does not grace iniquitous folk with His guidance.”

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13. Ar-R’ad, Medina 96

The Quranic Text & Ali’s Version:

الَّذِينَ يُوفُونَ بِعَهْدِ اللّهِ وَلاَ يِنقُضُونَ الْمِيثَاقَ ﴿٢٠﴾

13:20. Those who fulfil the Covenant of Allah and fail not in their plighted word;

Other versions:

13: 20

Asad They who are true to their bond with God and never break their covenant;

Pickthall Such as keep the pact of Allah, and break not the covenant;

Transliteration Allazina yu_fu_na bi 'ahdilla_hi wa la_ yanqudu_nal misa_q(a),

[Asad note 42 The “covenant” is, in this context, a general term embracing the spiritual obligation arising from one’s faith in God and the moral and social obligations, resulting from that faith, towards one’s fellow-men (Zamakhshari)…..see 5:1..”ahd Allah” as “bond with God”, see sura 2, note 19. ]

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16. Sura al-Nahl

The Quranic Text & Ali’s Version:

وَأَوْفُواْ بِعَهْدِ اللّهِ إِذَا عَاهَدتُّمْ...

16:91. Fulfil the Covenant of Allah when ye have entered into it,

... وَلاَ تَنقُضُواْ الأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللّهَ عَلَيْكُمْ كَفِيلاً...

and break not your oaths after ye have confirmed them;

indeed ye have made Allah your surety;

C2128. The immediate reference may or may not be to the oath of fidelity to the Prophet taken at 'Aqaba fourteen months before the Hijrah and repeated a little later: see 5:7, and n. 705.

But the general meaning is much wider. And this may be viewed in two aspects;

- Every oath taken, or covenant made, is a Covenant before Allah, and should be faithfully observed. In this it approaches in meaning to 5:1.

- In particular, every Muslim makes, by the profession, of his Faith, a Covenant with Allah, and he confirms that Covenant every time he repeats that profession. He should therefore faithfully observe the duties taught to him by Islam.

... إِنَّ اللّهَ يَعْلَمُ مَا تَفْعَلُونَ ﴿٩١﴾

for Allah knoweth all that ye do.

وَلاَ تَتَّخِذُواْ أَيْمَانَكُمْ دَخَلاً بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا...

16:94. And take not your oaths, to practice deception between yourselves, with the result that someone's foot may slip after it was firmly planted;

C2134. In 16:92, above, the motive for false and fraudulent covenants was pointed out with reprobation. Now are pointed out the consequences, viz.,

- to others, if they had not been deceived, they might have walked firmly on the Path, but now they lose faith and perhaps commit like frauds for which you will be responsible;

- to yourselves; you have not only gone wrong yourselves; but have set others on the wrong path; and you deserve a double Penalty. Perhaps the "evil consequences" refer to this world, and the "Wrath" to the Hereafter.

... وَتَذُوقُواْ الْسُّوءَ بِمَا صَدَدتُّمْ عَن سَبِيلِ اللّهِ...

and ye may have to taste the evil (consequences) of having hindered (men) from the path of Allah,

... وَلَكُمْ عَذَابٌ عَظِيمٌ ﴿٩٤﴾

and a mighty Wrath descend on you.

وَلاَ تَشْتَرُواْ بِعَهْدِ اللّهِ ثَمَنًا قَلِيلاً...

16:95. Nor sell the Covenant of Allah for a miserable price:

C2135. Any possible gain that you can make by breaking your Covenant and thus breaking Allah's Law must necessarily be miserable; while your own benefit is far greater in obeying Allah's Will and doing right.

... إِنَّمَا عِندَ اللّهِ هُوَ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ﴿٩٥﴾

for with Allah is (a prize) far better for you, if ye only knew.

Other versions:

16: 91

Asad And be true to your bond with God whenever you bind yourselves by a pledge, and do not break oaths after having confirmed them and having called upon God to be witness to your good faith: behold, God knows all that you do.

Pickthall Fulfill the covenant of Allah when ye have covenanted, and break not your oaths after the asseveration of them, and after ye have made Allah surety over you. Lo! Allah knoweth what ye do.

Transliteration Wa aufu_ bi 'ahdilla_hi iza_ 'a_hattum wa la_ tanqudul aima_na ba'da taukidiha_ wa qad ja'altumulla_ha 'alaikum kafila_(n), innalla_ha ya'lamu ma_ taf'alu_

16: 94

Asad And do not use your oaths as a means of deceiving one another – or else [your] foot will slip after having been firm and then you will have to taste the evil [consequences] of your of your having turned away from the path of God, with tremendous suffering awaiting you [in the life to come].

Pickthall Make not your oaths a deceit between you, lest a foot should slip after being firmly planted and ye should taste evil forasmuch as ye debarred (men) from the way of Allah, and yours should be an awful doom.

Transliteration Wa la_ tattakhizu_ aima_nakum dakhalam bainakum fa tazilla qadamum ba'da subu_tiha_ wa tazu_qus su_'a bima_ sadattum 'an sabililla_h(i), wa lakum 'aza_bun 'azim(un).

16: 95

Asad Hence, do not barter away your bond with God for a trifling gain! Verily, that which is with God is by far the best for you, if you but knew it:

Pickthall And purchase not a small gain at the price of Allah's covenant. Lo! that which Allah hath is better for you, if ye did but know.

Transliteration Wa la_ tasytaru_ bi'ahdilla_hi samanan qalila_(n), innama_ 'indalla_hi huwa khairul lakum in kuntum ta'lamu_n(a).

6: 151 Say: “Come, let me convey unto you what God has [really] forbidden to you;

Do not ascribe divinity, in any way, to aught beside Him;

and do good unto your parents;

and do not kill your children for fear of poverty – for it is We who shall provide sustenance for you as well as for them;

and do not commit any shameful deeds, be they open or secret;

and do not take any human being’s life – which God has declared to be sacred –otherwise than in [the pursuit of] justice;

this has He enjoined upon you so that you might use your reason;

6: 152 And do not touch the substance of an orphan – save to improve it – before he comes of age.”

And give full measure and weight, with equity : [however], We do not burden any human being with more than he is well able to bear; and when you voice an opinion, be just, even though it be against one near of kin.”

And [always] observe your bond with God: this has He enjoined upon you, so that you might keep it in mind.

6: 153 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. [All] this has He enjoined upon you, so that you might remain conscious of Him. Asad

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5. Al-Ma'idah (The Repast)

Medina Period

The Quranic Text & Ali’s Version:

وَلَقَدْ أَخَذَ اللّهُ مِيثَاقَ بَنِي إِسْرَآئِيلَ وَبَعَثْنَا مِنهُمُ اثْنَيْ عَشَرَ نَقِيبًا...

5:12. Allah did aforetime take a Covenant from the Children of Israel, and We appointed twelve captains among them,

C709. Cf. 2:63 and n. 78.

"Moses... called for the elders of the people... and all the people answered together and said. 'All that the Lord hath spoken we will do.'" (Exod. 19:7-8).

This was under the towering height of Mount Sinai. The chieftains or elders or leaders of the people were selected, one from each of the twelve tribes (see 2:60 and n. 73).

For census purposes the names of the elders of the tribes are given in Num. 1:4-16: they are called "every one the head of the house of his fathers". Later, twelve other "heads of the Children of Israel" were selected to spy but the land of Canaan: their names are mentioned in Num. 13:1-16.

See also, below, 5:20-26 and notes.

... وَقَالَ اللّهُ إِنِّي مَعَكُمْ ...

and Allah said: "I am with you:

... لَئِنْ أَقَمْتُمُ الصَّلاَةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنتُم بِرُسُلِي وَعَزَّرْتُمُوهُمْ ...

- if ye (but) establish regular prayers,

- practice regular charity,

- believe in My apostles, honor and assist them and

... وَأَقْرَضْتُمُ اللّهَ قَرْضًا حَسَنًا ...

- loan to Allah a beautiful loan,

C710. Cf. 2:245, n. 276.

The phrase means "spending in the cause of Allah".

Allah in His infinite grace looks upon this as a loan, for which He gives a recompense manifold.

... لَّأُكَفِّرَنَّ عَنكُمْ سَيِّئَاتِكُمْ وَلأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ ...

verily I will wipe out from you your evils, and admit you to gardens with rivers flowing beneath;

... فَمَن كَفَرَ بَعْدَ ذَلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَاء السَّبِيلِ ﴿١٢﴾

but if any of you, after this, resisteth faith, he hath truly wandered from the path of rectitude."

C711. The path of rectitude: or the even way:

see 2:108. n. 109.

فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ لَعنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً ...

5:13. But because of their breach of their Covenant, We cursed them, and made their hearts grow hard:

C712. Cursed them: that means that because of the breach of their Covenant, Allah withdrew His overflowing Grace from them.

The withdrawal of Grace made their hearts grow hard in two ways:

1. they were no longer protected from the assaults of evil, and

2. they became impervious even to the message of forgiveness and mercy which is open to all Allah's creatures.

... يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَنَسُواْ حَظًّا مِّمَّا ذُكِّرُواْ بِهِ...

they change the words from their (right) places and forget a good part of the Message that was sent them,

... وَلاَ تَزَالُ تَطَّلِعُ عَلَىَ خَآئِنَةٍ مِّنْهُمْ إِلاَّ قَلِيلاً مِّنْهُمُ ...

nor wilt thou cease to find them, barring a few, ever bent on (new) deceits:

C713. Israel, when it lost Allah's grace as above, began to sin against truth and religion in three ways:

1. they began to misuse Scripture itself, by either taking words out of their right meaning, or applying them to things for which they were never meant;

2. in doing so, they conveniently forgot a part of the Message and purpose of Allah: and

3. they invented new deceits to support the old ones.

... فَاعْفُ عَنْهُمْ وَاصْفَحْ ...

but forgive them and overlook (their misdeeds):

C714. Cf. 2:109 and n. 110, where I have explained the different shades of meaning in the words for "forgiveness."

... إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ ﴿١٣﴾

for Allah loveth those who are kind.

وَمِنَ الَّذِينَ قَالُواْ إِنَّا نَصَارَى أَخَذْنَا مِيثَاقَهُمْ ...

5:14. From those, too, who call themselves Christians, We did take a Covenant,

C715. The Christian Covenant may be taken to be the charge which Jesus gave to his disciples, and which the disciples accepted, to welcome Ahmad (56:6).

Glimpses of this are to be found in the Gospel of St. John even as it exists now (John 15:26. 16:7).

It is those who call themselves "Christians" who reject this. True Christians have accepted it. The enmity between those who call themselves Christians and the Jews will continue till the Last Day.

... فَنَسُواْ حَظًّا مِّمَّا ذُكِّرُواْ بِهِ ...

but they forgot a good part of the Message that was sent them:

... فَأَغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاء إِلَى يَوْمِ الْقِيَامَةِ ...

so We estranged them, with enmity and hatred between the one and the other, to the Day of Judgment.

... وَسَوْفَ يُنَبِّئُهُمُ اللّهُ بِمَا كَانُواْ يَصْنَعُونَ ﴿١٤﴾

And soon will Allah show them what it is they have done.

C715a. The change from the First Person in the beginning of the verse to the Third Person here illustrates the change from the personal relationship of the Covenant, to the impersonal operation of Justice at Judgment.

Cf. 35:9.

Other versions:

5: 12

Asad And, indeed, God accepted a [similar] solemn pledge from the children of `````````Israel when We caused twelve of their leader to be sent [to Canaam as ```````spies]. And God said: “Behold, I shall be with you! If you are constant in prayer, and spend in charity, and believe in My apostles and aid them, and offer up unto God a goodly loan, I will surely efface your bad deeds and bring you into gardens through which running waters flow. But he from among you who, after this, denies the truth, will indeed have strayed from the right path!”

Pickthall Allah made a covenant of old with the Children of Israel and We raised among them twelve chieftains: and Allah said: Lo! I am with you. If ye establish worship and pay the poor due, and believe in My messengers and support them, and lend unto Allah a kindly loan, surely I shall remit your sins, and surely I shall bring you into gardens underneath which rivers flow. Whoso among you disbelieve after this will go astray from a plain road.

Transliteration Wa laqad akhazalla_hu misa_qa bani isra_'il(a), wa ba'asna_ minhumusnai 'asyara naqiba_(n), wa qa_lalla_hu inni ma'akum, la'in aqamtumus sala_ta wa a_taitumuz zaka_ta wa a_mantum bi rusuli wa'azzartumu_hum wa aqradtumulla_ha qardan hasanal la'ukaffiranna'ankum sayyi'a_tikum wala'udkhilannakum janna_tin tajri min tahtihal anha_r(u), fa man kafara ba'da za_lika minkum fa qad dalla sawa_'as sabil(i).

[[ Ali’s notes:

709 Cf. ii. 63 and n. 78, "Moses... called for the elders of the people... and all the people answered together and said. 'All that the Lord hath spoken we will do.' " (Exod. xix, 7-8). This was under the towering height of Mount Sinai. The chieftains or elders or leaders of the people were selected, one from each of the twelve tribes (see ii. 60 and n. 73). For census purposes the names of the elders of the tribes are given in Num. i. 4-16: they are called "every one the head of the house of his fathers". Later, twelve other "heads of the Children of Israel" were selected to spy out the land of Canaan: their names are mentioned in Num. xiii. 1-16. See also, below, v. 20-26 and notes. (5.12)

710 Cf. ii. 245, n. 276. The phrase means "spending in the cause of Allah". Allah in His infinite grace looks upon this as a loan, for which He gives a recompense manifold. (5.12)

711 The path of rectitude: or the even way: see ii. 108. n. 109. (5.12) ]]

5: 13

Asad Then, for having broken their solemn pledge, We rejected them and caused their hearts to harden – [so that now] they distort the meaning of the [revealed] words, taking them out of their context; they have forgotten much of what they had been told to bear in mind; and from all but a few of them you will always experience treachery. But pardon them, and forbear; verily, God loves the doers of good.

Pickthall And because of their breaking their covenant, We have cursed them and made hard their hearts. They change words from their context and forget a part of that whereof they were admonished. Thou wilt not cease to discover treachery from all save a few of them. But bear with them and pardon them. Lo! Allah loveth the kindly.

Transliteration Fabima_ naqdihim misa_qahum la'anna_hum wa ja'alna_ qulu_bahum qu_siyah(tan), yuharrifu_nal kalima 'an mawa_di'ih(i), wa nasu_ hazzam mimma_ zukkiru_ bih(i), wa la_ taza_lu tattali'u 'ala_ kha_'inatim minhum illa_ qalilam minhum, fa'fu 'anhum wasfah, innalla_ha yuhibbul muhsinin(a).

[[ Ali’s notes - 712 Cursed them: that means that because of the breach of their Covenant, Allah withdrew His overflowing Grace from them. The withdrawal of Grace made their hearts grow hard in two ways: (1) they were no longer protected from the assaults of evil, and (2) they became impervious even to the message of forgiveness and mercy which is open to all Allah's creatures. (5.13)

713 Israel, when it lost Allah's grace as above, began to sin against truth and religion in three ways: (1) they began to misuse Scripture itself, by either taking words out of their right meaning, or applying them to things for which they were never meant; (2) in doing so, they conveniently forgot a part of the Message and purpose of Allah; and (3) they invented new deceits to support the old ones. (5.13)

714 Cf. ii. 109 and n. 110, where I have explained the different shades of meaning in the words for "forgiveness." (5.13) ]]

Asad note 25 : See 4:46 where the same accusation is leveled against the children of Israel.

5: 14

Pickthall And with those who say: "Lo! we are Christians," We made a covenant, but they forgot a part of that whereof they were admonished. Therefor We have stirred up enmity and hatred among them till the Day of Resurrection, when Allah will inform them of their handiwork.

Transliteration Wa minal lazina qa_lu_ inna_ nasa_ra_ akhazna_ misa_qahum fa nasu_ hazzam mimma_ zukkiru_ bih(i), fa agraina_ bainahumul 'ada_wata wal bagda_'a ila_ yaumil qiya_mah(ti), wa saufa yunabbi'uhumulla_hu bima_ ka_nu_ yasna'u_n(a).

[[ Ali’s notes - 715 The Christian Covenant may be taken to be the charge which Jesus gave to his disciples, and which the disciples accepted, to welcome Ahmad (Q. lxi. 6). Glimpses of this are to be found in the Gospel of St. John even as it exists now (John xv. 26. xvi. 7). It is those who call themselves "Christians" who reject this. True Christians have accepted it. The enmity between those who call themselves Christians and the Jews will continue till the Last Day. A) The change from the First Person in the beginning of the verse to the Third Person here illustrates the change from the personal relationship of the Covenant, to the impersonal operation of Justice at Judgment. Cf. xxxv. 9. (5.14) ]]

[[ Asad’s note 27 I.e., their going astray from the genuine teachings of Jesus – and thus from true faith in God – is the innermost cause of the enmity and hatred which has so often set the so-called Christian nations against one another and led to unceasing wars and mutual persecution.]]