1. Surah Al Fatihah
The Quranic Text & Ali’s Version:
اهدِنَــــا
الصِّرَاطَ
المُستَقِيمَ
(٦)
1: 6. Show us the straight way.
C22. If we translate by the English word "guide," we shall have to say:
"Guide us to and in the straight Way."
For we many be wandering aimlessly, and the first step is to find the Way; and the second need is to keep in the Way: our own wisdom may fail in either case.
The straight Way is often the narrow Way, or the steep Way, which many people shun (90:11).
By the world's perversity the straight Way is sometimes stigmatized and the crooked Way praised.
How are we to judge?
We must ask for God's guidance. With a little spiritual insight we shall see which are the people who walk in the light of Allah's grace, and which are those that walk in the darkness of Wrath. This also would help our judgment.
صِرَاطَ
الَّذِينَ
أَنعَمتَ
عَلَيهِمْ...
1: 7. The way of those on whom Thou hast bestowed Thy Grace,
... غَيرِ المَغضُوبِ عَلَيهِمْ ...
Those whose (portion) is not wrath,
C23. Note that the words relating to Grace are connected actively with Allah; those relating to Wrath are impersonal.
In the one case Allah's Mercy encompasses us beyond our deserts.
In the other case our own actions are responsible for the Wrath, the negative of Grace, Peace, or Harmony.
... وَلاَ الضَّالِّينَ (٧)
and who go not astray.
C24. Are there two categories?
- those who are in the darkness of Wrath and
- those who stray?
The first are those who deliberately break Allah's law; the second those who stray out of carelessness or negligence.
Both are responsible for their own acts or omissions.
In opposition to both are the people who are in the light of Allah's Grace: for His Grace not only protects them from active wrong (if they will only submit their will to Him) but also from straying into paths of temptation or carelessness.
The negative gair should be construed as applying not to the way, but as describing men protected from two dangers by Allah's Grace.
1: 6
Asad Guide us the straight way -
Pickthall Show us the straight path,
Transliteration Ihdinas siratal mustaqim(a).
1: 7
Asad the Way of those upon whom Thou hast bestowed Thy blessings (note 3), not of those who have been condemned [by Thee], nor of those who go astray! (note 4)
Pickthall The path of those whom Thou hast favored; Not (the path) of those who earn Thine anger nor of those who go astray.
Transliteration Sira_tal lazina an'amta 'alaihim gairil magdu_bi 'alaihim walad da_llin(a).
[ Ali’s notes: 22 If we translate by the English word "guide," we shall have to say: "Guide us to and in the straight Way." For we many be wandering aimlessly, and the first step is to find the Way; and the second need is to keep in the Way: our own wisdom may fail in either case. The straight Way is often the narrow Way, or the steep Way, which many people shun (xc.11). By the world's perversity the straight Way is sometimes stigmatized and the crooked Way praised. How are we to judge? We must ask for God's guidance. With a little spiritual insight we shall see which are the people who walk in the light of God's grace, and which are those that walk in the darkness of Wrath. This also would help our judgment. (1.6)
23 Note that the words relating to Grace are connected actively with God; those relating to Wrath are impersonal. In the one case God's Mercy encompasses us beyond our deserts. In the other case our own actions are responsible for the Wrath, the negative of Grace, Peace, or Harmony. (1.7)
24 Are there two categories? - those who are in the darkness of Wrath and those who stray? The first are those who deliberately break God's law; the second those who stray out of carelessness or negligence. Both are responsible for their own acts or omissions. In opposition to both are the people who are in the light of God's Grace: for His Grace not only protects them from active wrong (if they will only submit their will to Him) but also from straying into paths of temptation or carelessness. The negative gair should be construed as applying not to the way, but as describing men protected from two dangers by God's Grace. (1.7) ]
[ Asad’s note 4: ………some of the greatest Islamic thinkers (e.g., al-Ghazali or, in recent times, Muhammad Abduh) held the view that the people described as having incurred “God’s condemnation” – that is, having deprived themselves of his grace – are those who have become fully cognizant of God’s message and, having understood
it, have rejected it; while by “those who go astray” are meant people whom the truth has either not reached at all, or to whom it has come in so garbled and corrupted a form as to make it difficult for them recognize it as the truth (see ‘Abduh in Manar I, 68 ff.).]
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19. Surah Maryam
The Quranic Text & Ali’s Version:
وَيَزِيدُ
اللَّهُ الَّذِينَ
اهْتَدَوْا
هُدًى...
19: 76. "And Allah doth advance in guidance those who seek guidance;
...وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا ﴿٧٦﴾
and the things that endure. Good Deeds, are best in the sight of thy Lord, as rewards, and best in respect of (their) eventual returns."
C2521. These lines are the same as in 18:46 (second clause), (where see n. 2387), except that the word maradd (eventual returns) is here substituted for amal (hope).
The meaning is practically the same: but "hope" is more appropriate in the passage dealing generally with this world's goods, and "eventual returns" in the passage dealing with the sinner's specific investments and commitments in worldly position and organized cliques.
Other Versions:
19: 76
Asad And God endows those who avail themselves of [His] guidance with an ever-deeper consciousness of the right way; and good deeds, the fruit whereof endures forever, are, in thy Sustainer’s sight, of far greater merit [than any worldly goods], and yield far better returns. [note 65]
Pickthall Allah increaseth in right guidance those who walk aright, and the good deeds which endure are better in thy Lord's sight for reward, and better for resort.
Transliteration Wa yazidul la_hul ladzinah tadau huda_ wal ba_qiya_tush sha_liha_tu khairun 'inda rab bika tsawa_baw wa khairum marad da_
[ Asad’s note 65: Lit., “Which are better in thy Sustainer’s sight as regards merit, and better as regards returns.” (cf. 18:46) ]
[ Ali’s note : 2521 These lines are the same as in xviii. 46 (second clause), (where see n. 2387), except that the word maradd (eventual returns) is here substituted for amal (hope). The meaning is practically the same: but "hope" is more appropriate in the passage dealing generally with this world's goods, and "eventual returns" in the passage dealing with the sinner's specific investments and commitments in worldly position and organized cliques. (19.76) ]