God Rejects Those
2. [al-Baqara, Medina 87]
The Quranic Text & Ali’s Version:
إِنَّ
الَّذِينَ
كَفَرُواْ ...
2: 6. As to those who reject Faith,
C30. Kafara kufr, kafr, and derivative forms of the word, imply a deliberate rejection of Faith as opposed to a mistaken idea of Allah or faith, which is not inconsistent with an earnest desire to see the truth. Where there is such desire, the grace and mercy of Allah gives guidance.
But that guidance is not efficacious when it is deliberately rejected and the possibility of rejection follows from the grant of free will.
The consequence of the rejection is that the spiritual faculties become dead or impervious to better influences.
See also n. 93 to 2:88.
... سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ ﴿٦﴾
it is the same to them whether thou warn them or do not warn them; they will not believe.
خَتَمَ
اللّهُ عَلَى
قُلُوبِهمْ
وَعَلَى سَمْعِهِمْ
...
2: 7. Allah hath set a seal on their hearts and on their hearing,
C31. All actions are referred to Allah. Therefore, when we get the penalty of our deliberate sin, and our senses become impervious to good, the penalty is referred to the justice of Allah.
... وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ...
and on their eyes is a veil;
... وَلَهُمْ عَذَابٌ عظِيمٌ ﴿٧﴾
great is the penalty they (incur).
C32. The penalty here is the opposite of the prosperity referred to in 2:5. As we go down the path of sin, our penalty gathers momentum, just as goodness brings its own capacity for greater goodness.
إِنَّ
الَّذِينَ
يَكْتُمُونَ
مَا أَنزَلَ
اللّهُ مِنَ
الْكِتَابِ
وَيَشْتَرُونَ
بِهِ ثَمَنًا
قَلِيلاً ...
2: 174. Those who conceal Allah's revelations in the Book, and purchase for them a miserable profit,
... أُولَـئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ إِلاَّ النَّارَ ...
they swallow into themselves naught but fire;
C175. "They eat nothing but fire into their bellies" is a literal translation that produces an effect of rude inelegance which is not in the Arabic words.
Even in the matter of food and drinks, the mission of Islam is to avoid the extremes of lawlessness on the one hand and extreme formalism on the other. It has laid down a few simply and very reasonable rules. Their infraction causes loss of health or physical powers in any case.
But if there is further a spirit of subjective rebellion or fraud - passing off in the name of religion something which is far from the purpose - the consequences become also moral and spiritual. Then it becomes a sin against Faith and Spirit.
Continuing the physical simile, we actually swallow fire into ourselves. Imagine the torments which we should have if we swallowed fire into our physical body! They would be infinitely worse in our spiritual state, and they would go on to the Day of Resurrection, when we shall be deprived even of the words which the Judge speaks to a reasonable culprit, and we shall certainly not win His Grace and Mercy.
... وَلاَ يُكَلِّمُهُمُ اللّهُ يَوْمَ الْقِيَامَةِ وَلاَ يُزَكِّيهِمْ ...
Allah will not address them on the Day of Resurrection, nor purify them;
... وَلَهُمْ عَذَابٌ أَلِيمٌ ﴿١٧٤﴾
grievous will be their penalty.
أُولَـئِكَ
الَّذِينَ
اشْتَرَوُاْ
الضَّلاَلَةَ
بِالْهُدَى
وَالْعَذَابَ
بِالْمَغْفِرَةِ...
2: 175. They are the ones who buy error in place of guidance and torment in place of forgiveness.
... فَمَآ أَصْبَرَهُمْ عَلَى النَّارِ ﴿١٧٥﴾
Ah! what boldness (they show) for the Fire!
ذَلِكَ
بِأَنَّ اللّهَ
نَزَّلَ الْكِتَابَ
بِالْحَقِّ...
2: 176. (Their doom is) because Allah sent down the Book in truth
... وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ ﴿١٧٦﴾
but those who seek causes of dispute in the Book are in a schism far (from the purpose).
C176. From the mere physical regulation we are at once lifted up into the sphere of morals and faith. For the one acts and reacts on the other. If we are constantly carping at wholesome regulations, we shall do nothing but cause division and schisms among the people, and ordered society would tend to break up.
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ لاَ
تُبْطِلُواْ
صَدَقَاتِكُم
بِالْمَنِّ
وَالأذَى...
2: 264. O ye who believe!
cancel not your charity by reminders of your generosity or by injury,
... كَالَّذِي يُنفِقُ مَالَهُ رِئَاء النَّاسِ وَلاَ يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الآخِرِ ...
like those who spend their substance to be seen of men, but believe neither in Allah nor in the last day.
C310. False charity, "to be seen of men", is really no charity. It is worse, for it betokens a disbelief in Allah and the Hereafter.
"Allah seeth well whatever ye do" (2:265).
It is compared to a hard barren rock on which by chance has fallen a little soil. Good rain, which renders fertile soil more fruitful, washes away the little soil which this rock had, and exposes its nakedness. What good can hypocrites derive even from the little wealth they may have amassed?
... فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا...
They are in Parable like a hard, barren rock, on which is a little soil; on it falls heavy rain, which leaves it (just) a bare stone.
... لاَّ يَقْدِرُونَ عَلَى شَيْءٍ مِّمَّا كَسَبُواْ ...
They will be able to do nothing with aught they have earned.
... وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ ﴿٢٦٤﴾
And Allah guideth not those who reject faith.
2: 6
Asad Behold, as for those who are bent on denying the truth – it is all one to them whether thou warn them or do not warn them: they will not believe,
Pickthall As for the disbelievers, whether thou warn them or thou warn them not it is all one for them; they believe not.
Transliteration Innal lazina kafaru_ sawa_'un 'alaihim a'anzartahum am lam tunzirhum la_ yu'minu_n(a).
[Ruby’s note: The expression “they will not believe” added at the end of this verse indicates what kind of hard headed persons these rejecters are. There are not ordinary rejecters who are rejecting now but has a chance of accepting the truth when they understand it better. The implication here is that these rejecters knowing and understanding the truth rejects because of obstinacy and arrogance. There is no humility or fear that this may be the truth and they better look at it seriously before rejection. These group of people do not leave any option to consider or have any remorse about it. They are ignorant and they are arrogant not to care about the possible consequences of rejection, in case if this is the truth that they are rejecting.]
2: 7
Asad God has sealed their hearing, and over their eyes is a veil; and awesome suffering awaits them.
Pickthall Allah hath sealed their hearing and their hearts, and on their eyes there is a covering. Theirs will be an awful doom.
Transliteration Khatamalla_hu 'ala_ qulu_bihim wa 'ala_ sam'ihim, wa 'ala_ absa_rihim gisya_watuw walahum 'aza_bun 'azim(un).
[ Ali’s note: 30 Kafara kufr, kafr, and derivative forms of the word, imply a deliberate rejection of Faith as opposed to a mistaken idea of God or faith, which is not inconsistent with an earnest desire to see the truth. Where there is such desire, the grace and mercy of God gives guidance. But that guidance is not efficacious when it is deliberately rejected and the possibility of rejection follows from the grant of free will. The consequence of the rejection is that the spiritual faculties become dead or impervious to better influences. See also n. 93 to ii.88. (2.6)
31 All actions are referred to God. Therefore, when we get the penalty of our deliberate sin, and our senses become impervious to good, the penalty is referred to the justice of God. (2.7) ]
2: 174
Asad Verily, as for those who suppress aught of the revelation which [note 140] God as bestowed from on high, and barter it away for a trifling gain-they but fill their bellies with fire. And God will not speak unto them on the Day of Resurrection, nor will He cleanse them [of their sins]; and grievous suffering awaits them.
Pickthall Lo! those who hide aught of the Scripture which Allah hath revealed, and purchase a small gain therewith, they eat into their bellies nothing else than fire. Allah will not speak to them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.
Transliteration Innal lazina yaktumu_na ma_ anzalalla_hu minal kita_bi wa yasytaru_na bihi samanan qalila_(n), ula_'ika ma_ ya'kulu_na fi butu_nihim illan na_ra wa la_ yukallimuhumulla_hu yaumal qiya_mati wa la_ yuzakkihim, wa lahum 'aza_bun alim(un).
[Ruby’s note – Here I believe is given a glimpse of what is to occur on the Day of Judgment. God’s communication and interaction on that day is going to be decisive on one’s eternal existence, the existence that would merge with the Ultimate State [ in other places it is mentioned that the final goal of all things is to “RETURN” to God, everything comes back to this “Eternal” Being or Existence. ] All the corruption from the original state must be purified, Because that state is the most Purified STATE. God can expedite that process by forgiving and cleaning on that Day or before here in this life. If He does not then the suffering can be prolonged. My personal belief is that these are the warnings for possible consequences. However, if God’s Forgiveness and Mercy overwhelm His wrath, then it is likely that all may be forgiven at one time or another. Also Warning must be strong in order to be a deterrence, otherwise a “warning” does not serve its purpose. ]
[Ali’s note: 175 "They eat nothing but fire into their bellies" is a literal translation that produces an effect of rude inelegance which is not in the Arabic words. Even in the matter of food and drinks, the mission of Islam is to avoid the extremes of lawlessness on the one hand and extreme formalism on the other. It has laid down a few simple and very reasonable rules. Their infraction causes loss of health or physical powers in any case. But if there is further a spirit of subjective rebellion or fraud - passing off in the name of religion something which is far from the purpose - the consequences become also moral and spiritual. Then it becomes a sin against Faith and Spirit. Continuing the physical simile, we actually swallow fire into ourselves. Imagine the torments which we should have if we swallowed fire into our physical body! They would be infinitely worse in our spiritual state, and they would go on to the Day of Resurrection, when we shall be deprived even of the words which the Judge speaks to a reasonable culprit, and we shall certainly not win His Grace and Mercy. (2.174) ]
[ Asad’s note 140- This term is used here in its generic sense, comprising both the Quran and the earlier revelations. ]
2: 175
Pickthall Those are they who purchase error at the price of guidance, and torment at the price of pardon. How constant are they in their strife to reach the Fire!
Transliteration Ula_'ikal lazinasy tarawud dala_lata bil huda_ wal 'aza_ba bil magfirah(ti), fama_ asbarahum 'alan na_r(i).
2: 176
Pickthall That is because Allah hath revealed the Scripture with the truth. Lo! those who find (a cause of) disagreement in the Scripture are in open schism.
Transliteration Za_lika bi annalla_ha nazzalal kita_ba bil haqq(i), wa innal lazinakh talafu_ fil kita_bi lafi syiqa_qim ba'id(in).
2: 264
Asad O you who have attained to faith! Do not deprive your charitable deeds of all worth by stressing your own benevolence and hurting (the feelings of the needy), as does he who spends his wealth only to be seen and praised by men, and believes not in God and the Last Day: for his parable is ……
Pickthall O ye who believe! Render not vain your alms giving by reproach and injury, like him who spendeth his wealth only to be seen of men and believeth not in Allah and the Last Day. His likeness is as the likeness of a rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. Allah guideth not the disbelieving folk.
Ya_ ayyuhal lazina a_manu_ la_ tubtilu_ sadaqa_tikum bil manni wal aza_, kallazi yunfiqu ma_lahu_ ri'a_'an na_si wa la_ yu'minu billa_hi wal yaumil a_khir(i), fa masuluhu_ ka masali safwa_nin'alaihi tura_bun fa asa_bahu_ wa_bilun fa tarakahu_ salda_(n), la_ yaqdiru_na 'ala_ syai'im mimma_ kasabu_, walla_hu la_ yahdil qaumal ka_firin(a).
[ Ali’s note - 310 False charity, "to be seen of men", is really no charity. It is worse, for it betokens a disbelief in God and the Hereafter. "God seeth well whatever ye do" (ii. 265). It is compared to a hard barren rock on which by chance has fallen a little soil. Good rain, which renders fertile soil more fruitful, washes away the little soil which this rock had, and exposes its nakedness. What good can hypocrites derive even from the little wealth they may have amassed? (2.264)
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3. Sura al-Imran
Medina 89 [200 verses]
The Quranic Text & Ali’s Version:
وَمَن
يَبْتَغِ غَيْرَ
الإِسْلاَمِ
دِينًا فَلَن
يُقْبَلَ مِنْهُ...
3: 85. If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him;
C418. The Muslim position is clear.
The Muslim does not claim to have a religion peculiar to himself. Islam is not a sect or an ethnic religion. In its view all Religion is one, for the Truth is one. It was the religion preached by all the earlier Prophets. It was the truth taught by all the inspired Books.
In essence it amounts to a consciousness of the Will and Plan of Allah and a joyful submission to that Will and Plan.
If any one wants a religion other than that, he is false to his own nature, as he is false to Allah's Will and Plan. Such a one cannot expect guidance, for he has deliberately renounced guidance.
...وَهُوَ فِي الآخِرَةِ مِنَ الْخَاسِرِينَ ﴿٨٥﴾
and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).
كَيْفَ
يَهْدِي اللّهُ
قَوْمًا كَفَرُواْ
بَعْدَ إِيمَانِهِمْ
وَشَهِدُواْ
أَنَّ الرَّسُولَ
حَقٌّ وَجَاءهُمُ
الْبَيِّنَاتُ...
3: 86. How shall Allah guide those who reject faith after they accepted it and bore witness that the Messenger was true and that clear signs had come unto them?
...وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ ﴿٨٩﴾
But Allah guides not a people unjust.
Other Versions:
3: 85
Asad For, if one goes in search of a religion other than self- surrender unto God, it will never be accepted from him, and in the life to come he shall be among the lost.
Pickthall And whoso seeketh as religion other than the Surrender (to Allah) it will not be accepted from him, and he will be a loser in the Hereafter.
Transliteration Wa may yabtagi gairal isla_mi dinan falay yuqbala minh)u), wa huwa fil a_khirati minal kha_sirin(a).
[ Ali’s note - 418 The Muslim position is clear. The Muslim does not claim to have a religion peculiar to himself. Islam is not a sect or an ethnic religion. In its view all Religion is one, for the Truth is one. It was the religion preached by all the earlier Prophets. It was the truth taught by all the inspired Books. In essence it amounts to a consciousness of the Will and Plan of Allah and a joyful submission to that Will and Plan. If any one wants a religion other than that, he is false to his own nature, as he is false to Allah's Will and Plan. Such a one cannot expect guidance, for he has deliberately renounced guidance. (A) Cf. ii. 161-62. (3.85) ]
3: 86
Asad How would God bestow his guidance upon people who have resolved to deny the truth after having attained to faith,
Pickthall How shall Allah guide a people who disbelieved after their belief and (after) they bore witness that the messenger is true and after clear proofs (of Allah's sovereignty) had come unto them. And Allah guideth not wrongdoing folk.
Transliteration Kaifa yahdilla_hu qauman kafaru_ ba'da ima_nihim wa syahidu_ annar rasu_la haqquw wa ja_'ahumul bayyina_t(u), walla_hu la_ yahdil qaumaz za_limin(a).
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4. Sura an-Nisa
Medina 92 [Hijra 4]
The Quranic Text & Ali’s Version:
مِّنَ
الَّذِينَ
هَادُواْ يُحَرِّفُونَ
الْكَلِمَ عَن
مَّوَاضِعِهِ
وَيَقُولُونَ...
4: 46. Of the Jews there are those who displace words from their (right) places, and say:
... سَمِعْنَا وَعَصَيْنَا ...
"We hear and we disobey;" and
... وَاسْمَعْ غَيْرَ مُسْمَعٍ...
"Hear what is not heard":
A trick of the Jews was to twist words and expressions, so as to ridicule the most solemn teachings of Faith. Where they should have said, "We hear and we obey,"
they said aloud, "We hear," and whispered. "We disobey."
Where they should have said respectfully. "We hear," they added in a whisper, "May you not hear," by way of ridicule.
Where they claimed the attention of the Prophet, they used an ambiguous word apparently harmless, but in their intention disrespectful. (R).
... وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ...
and "Ra'ina;" with a twist of their tongues and a slander to faith.
"Raina" if used respectfully in the Arabic way, would have meant
"Please attend to us."
With a twist of their tongue, they suggested an insulting meaning, such as
"O thou that takest us to pasture!" or
in Hebrew. "Our bad one!"
... وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا ...
If only they had said:
"We hear and we obey;" and "Do hear;" and "Do look at us":
... لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ...
it would have been better for them, and more proper;
... وَلَكِن لَّعَنَهُمُ اللّهُ بِكُفْرِهِمْ ...
but Allah hath cursed them, for their unbelief;
... فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً ﴿٤٦﴾
and but few of them will believe.
فَمَا
لَكُمْ فِي
الْمُنَافِقِينَ
فِئَتَيْنِ
...
4: 88. Why should ye be divided into two parties about the hypocrites?
C606. When the desertion of the Hypocrites at Uhud nearly caused a disaster to the Muslim cause there was great feeling among the Muslims of Madinah against them. One party wanted to put them to the sword: another to leave them alone.
The actual policy pursued avoided both extremes, and was determined by these verses. It was clear that they were a danger to the Muslim community if they were admitted into its counsels, and in any case they were a source of demoralization.
But while every caution was used, no extreme measures were taken against them. On the contrary, they were given a chance of making good. If they made a sacrifice for the cause ("flee from what is forbidden," see next verse), their conduct purged their previous cowardice, and their sincerity entitled them to be taken back.
But if they deserted the Muslim community again, they were treated as enemies, with the additional penalty of desertion which is enforced by all nations actually at war. Even so, a humane exception was made in the two cases specified in 4:90.
... وَاللّهُ أَرْكَسَهُم بِمَا كَسَبُواْ...
Allah hath upset them for their (evil) deeds.
... أَتُرِيدُونَ أَن تَهْدُواْ مَنْ أَضَلَّ اللّهُ...
Would ye guide those whom Allah hath thrown out of the way?
... وَمَن يُضْلِلِ اللّهُ فَلَن تَجِدَ لَهُ سَبِيلاً ﴿٨٨﴾
For those whom Allah hath thrown out of the way, never shalt thou find the way.
إِنَّ
الَّذِينَ
كَفَرُواْ
وَصَدُّواْ
عَن سَبِيلِ
اللّهِ قَدْ
ضَلُّواْ ضَلاَلاً
بَعِيدًا ﴿١٦٧﴾
4: 167. Those who reject faith and keep off (men) from the way of Allah, have verily strayed far, far away from the path.
إِنَّ
الَّذِينَ
كَفَرُواْ
وَظَلَمُواْ
لَمْ يَكُنِ
اللّهُ لِيَغْفِرَ
لَهُمْ وَلاَ
لِيَهْدِيَهُمْ
طَرِيقاً ﴿١٦٨﴾
4: 168. Those who reject faith and do wrong, Allah will not forgive them nor guide them to any way.
Asad’s Version:
4: 46 Among those of the Jewish faith there are some who distort the meaning of the [revealed] words, taking them our of their context and saying, [as it were,] " We have heard but we disobey," and, " Hear without hearkening," and, "Hearken you unto us, [O Muhammad]" - thus making a play with their tongues, and implying that the [true] Faith is false……….but God has rejected them because of their refusal to acknowledge the truth - for it is in but few things that they believe.
4: 88 How then could you be of two minds about the hypocrites, seeing that God [Himself] has disowned them because of their guilt? Do you, perchance, seek to guide those whom God has let go astray - when for him whom God lets go astray you can never find any way? ( re: Hypocrites, see the notes)
4: 167 Behold, those who are bent on denying the truth and on turning others away from the path of God have indeed gone far astray. – God will indeed not forgive them, not will He guide them
4: 168, 168 Behold, those who are bent on denying the truth and on evildoing – God will indeed not forgive them, not will He guide them onto any road but the road that leads to hell, therein to abide beyond the count of time: and this is indeed easy for God.
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5. Surah Al-Ma'idah (The Repast)
Medina Period
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الرَّسُولُ
بَلِّغْ مَا
أُنزِلَ إِلَيْكَ
مِن رَّبِّكَ...
5: 67. O Messenger! proclaim the (Message) which hath been sent to thee from thy Lord.
C777. Muhammad had many difficulties to contend with, many enemies and dangers to avoid.
Hi; mission must be fulfilled. And he must-as he did-go forward and proclaim that Message and fulfil his mission, trusting to Allah for protection, and unconcerned if people who had lost all sense of right rejected it or threatened him.
... وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ...
If thou didst not, thou wouldst not have fulfilled and proclaimed His mission:
... وَاللّهُ يَعْصِمُكَ مِنَ النَّاسِ...
and Allah will defend thee from men (who mean mischief).
... إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ ﴿٦٧﴾
For Allah guideth not those who reject Faith.
فَإِنْ
عُثِرَ عَلَى
أَنَّهُمَا
اسْتَحَقَّا
إِثْمًا ...
5: 107. But if it gets known that these two were guilty of the sin (of perjury).
C813. Istahaqqa: Deserved having something (good or evil) attributed to one; hence the alternative meanings:
- committed or was guilty (of a sin):
- had or claimed a lawful right (to property).
The procedure was followed in an actual case in the Prophet's life-time.
A man from Madinah died abroad, having made over his goods, to two friends, to be delivered to his designated heirs in Madinah. They, however, kept back a valuable silver cup. When this was found out, oaths were taken from those who knew, and justice was done.
... فَآخَرَانِ يِقُومَانُ مَقَامَهُمَا مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الأَوْلَيَانِ...
Let two others stand forth in their places, nearest in kin from among those who claim a lawful right:
... فَيُقْسِمَانِ بِاللّهِ ...
let them swear by Allah:
... لَشَهَادَتُنَا أَحَقُّ مِن شَهَادَتِهِمَا وَمَا اعْتَدَيْنَا إِنَّا إِذًا لَّمِنَ الظَّالِمِينَ ﴿١٠٧﴾
"We affirm that our witness is truer than that of those two, and that we have not trespassed (beyond the truth): if we did, behold! the wrong be upon us!
ذَلِكَ
أَدْنَى أَن
يَأْتُواْ
بِالشَّهَادَةِ
عَلَى وَجْهِهَا
...
5: 108. That is most suitable: that they may give the evidence in its true nature and shape,
... أَوْ يَخَافُواْ أَن تُرَدَّ أَيْمَانٌ بَعْدَ أَيْمَانِهِمْ...
or else they would fear that other oaths would be taken after their oaths.
... وَاتَّقُوا اللّهَ وَاسْمَعُواْ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ ﴿١٠٨﴾
But fear Allah, and listen (to His counsel):
for Allah guideth not a rebellious people.
Other Versions:
5: 67
Asad O Apostle! Announce all that has been bestowed form on high upon thee by thy Sustainer: for unless you do it fully, you will not have delivered His message. And God will protect you form men: behold, God does not guide people who refuse to acknowledge the truth.
Pickthall O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou will not have conveyed His message. Allah will protect thee from mankind. Lo! Allah guideth not the disbelieving folk.
Transliteration Ya_ ayyuhar rasu_lu ballig ma_ unzila ilaika mir rabbik(a), wa illam taf'al fama_ ballagta risa_latah(u_),walla_hu ya'simuka minan na_s(i), innalla_ha la_ yahdil qaumal ka_firin(a).
5: 108 Thus it will be more likely that people will offer testimony in accordance with the truth – or else they will [have cause] fear that their oaths will be refuted by the oaths of others. Be, then, conscious of God, and hearken [unto Him]: for, God does not bestow His guidance upon iniquitous folk.
5: 107
Asad But if afterwards it should come to light that the two [witnesses] have become guilty of [this very] sin, then two others – from among those whom the two former have deprived of their of their right – shall take their place and shall swear by God, “Our testimony is indeed truer than the testimony of these two, and we have not transgressed the bounds of what is right-or else, may we indeed be counted among the evildoers!”
Pickthall But then, if it is afterwards ascertained that both of them merit (the suspicion of) sin, let two others take their place of those nearly concerned, and let them swear by Allah, (saying): Verily our testimony is truer than their testimony and we have not transgressed (the bounds of duty), for then indeed we should be of the evil-doers.
Transliteration Fa in 'usira 'ala_ annahumastahaqqa_ isman fa a_khara_ni yaqu_ma_ni maqa_mahuma_ minal lazinastahaqqa 'alaihimul aulaya_ni fa yuqsima_ni billa_hi lasyaha_datuna_ ahaqqu min syaha_datihima_ wa ma'tadaina_, inna_ izal laminaz za_limin(a).
5: 108
Asad Thus it will be more likely that people will offer testimony in accordance with the truth- or else they will [have cause to] fear that their oaths will be refuted by the oaths of others. Be then conscious of God, and hearken [unto Him]: for god does not bestow his guidance upon iniquitous folk.
Pickthall Thus it is more likely that they will hear true witness or fear that after their oath the oath (of others) will be taken. So be mindful of your duty (to Allah) and hearken. Allah guideth not the froward folk.
Transliteration Za_lika adna_ ay ya'tu_ bisy syaha_dati 'ala_ wajhiha_ au yakha_fu_ an turadda aima_num ba'da aima_nihim, wattaqulla_ha wasma'u_, walla_hu la_ yahdil qaumal fa_siqin(a).
[[ Ali’s notes - 812 Ordinarily this oath should be decisive, and the matter must rest here. But if it gets known that the oath was false, other evidence may be taken as in the next verse. (5.106)
813 Istahaqqa = Deserved having something (good or evil) attributed to one; hence the alternative meanings: (1) committed or was guilty (of a sin): (2) had or claimed a lawful right (to property). The procedure was followed in an actual case in the Prophet's life-time. A man from Madinah died abroad, having made over his goods, to two friends, to be delivered to his designated heirs in Madinah. They, however, kept back a valuable silver cup. When this was found out, oaths were taken from those who knew, and justice was done. (5.107) ]]
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7. Sura al-Araf
The Quranic Text & Ali’s Version:
أَوَلَمْ
يَنظُرُواْ
فِي مَلَكُوتِ
السَّمَاوَاتِ
وَالأَرْضِ
وَمَا خَلَقَ
اللّهُ مِن
شَيْءٍ...
7: 185. Do they see nothing in the government of the heavens and the earth and all that Allah hath created?
C1157. An appeal to Allah's most wonderful universe should at once convince a thinking mind of man's nothingness, and Allah's power, glory, and goodness.
Man's term here is fleeting. If he is not warned by the great Signs, and the Messages which call his attention to them, is he capable of any faith at all?
...وَأَنْ عَسَى أَن يَكُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ ...
(Do they not see) that it may well be that their term is nigh drawing to an end?
...فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ ﴿١٨٥﴾
In what message after this will they then believe?
مَن
يُضْلِلِ اللّهُ
فَلاَ هَادِيَ
لَهُ...
7: 186. To such as Allah rejects from His guidance, there can be no guide;
...وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ ﴿١٨٦﴾
He will leave them in their trespasses, wandering in distraction.
C1158. Cf. 2:15.
If Allah's light is removed, the best of them can only wander hither and thither, like blind men, in distraction.
Asad’s Version:
7: 185 Have they, then, never considered mighty dominion over the heavens and the earth, and all the things that God has created, and whether, perchance, the end of their own term might already have drawn nigh? In what other tiding, then, will they, after this, believe?
7: 186 For those whom God lets go astray, there is no guide; and He shall leave them in their overweening arrogance, blindly stumbling to and from.
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9. Surah At Tawbah
The Quranic Text & Ali’s Version:
إِنَّمَا
النَّسِيءُ
زِيَادَةٌ فِي
الْكُفْرِ ...
9: 37. Verily the transposing (of a prohibited month) is an addition to unbelief:
C1297. To meddle with an old-established custom of close time for warfare during Prohibited or Sacred Months was not only a demonstration of the Unbelievers against the Muslims on account of their Faith, but was wrong and unjust in itself, as it abolished a wholesome check on unregulated warfare, and prejudiced the law-abiding side by arbitrary decisions.
... يُضَلُّ بِهِ الَّذِينَ كَفَرُواْ...
the unbelievers are led to wrong thereby:
...يُحِلِّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِّيُوَاطِؤُواْ عِدَّةَ مَا حَرَّمَ اللّهُ...
for they make it lawful one year, and forbidden another year, in order to adjust the number of months forbidden by Allah
...فَيُحِلُّواْ مَا حَرَّمَ اللّهُ...
and make such forbidden ones lawful.
...زُيِّنَ لَهُمْ سُوءُ أَعْمَالِهِمْ...
The evil of their course seems pleasing to them.
C1298. Cf. 6:122.
The lawless man thinks he is doing a great thing in getting the better of those who are careful to observe a law they believe in. But the lawless man loses the guidance of Faith he will therefore lose in the end.
...وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ ﴿٣٧﴾
But Allah guideth not those who reject faith.
الَّذِينَ يَلْمِزُونَ
الْمُطَّوِّعِينَ
مِنَ الْمُؤْمِنِينَ
فِي الصَّدَقَاتِ...
9: 79. Those who slander such of the believers as give themselves freely to (deeds of) charity,
...وَالَّذِينَ لاَ يَجِدُونَ إِلاَّ جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ...
as well as such as can find nothing to give except the fruits of their labor, and throw ridicule on them,
C1333. When financial help is necessary for the Cause, every Muslim contributes what he can. Those who can afford large sums are proud to bring them in of their own free-will, and those who are very poor contribute their mite or their labour.
Both kinds of gifts are equally precious because of the faith and good-will behind them, and only cynics will laugh at the scantiness of the one or the lavishness of the other.
Sometimes they not only laugh, but attribute wrong motives to the givers. Such conduct is here reprimanded.
...سَخِرَ اللّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ ﴿٧٩﴾
Allah will throw back their ridicule on them:
and they shall have a grievous penalty.
اسْتَغْفِرْ
لَهُمْ أَوْ
لاَ تَسْتَغْفِرْ
لَهُمْ إِن
تَسْتَغْفِرْ
لَهُمْ...
9: 80. Whether thou ask for their forgiveness or not, (their sin is unforgivable):
...سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللّهُ لَهُمْ...
if thou ask seventy times for their forgiveness, Allah will not forgive them:
C1334. An awful warning for those who actively oppose the Cause of Allah.
The Holy Prophet was by nature full of mercy and forgiveness. He prayed for his enemies. But in such a case even his prayers are nullified by their attitude of rejecting Allah.
...ذَلِكَ بِأَنَّهُمْ كَفَرُواْ بِاللّهِ وَرَسُولِهِ...
because they have rejected Allah and His Messenger;
...وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ ﴿٨٠﴾
and Allah guideth not those who are perversely rebellious.
أَفَمَنْ أَسَّسَ
بُنْيَانَهُ
عَلَى تَقْوَى
مِنَ اللّهِ
وَرِضْوَانٍ
خَيْرٌ...
9: 109. Which then is best?
he that layeth his foundation on piety to Allah and His good pleasure?
... أَم مَّنْ أَسَّسَ بُنْيَانَهُ عَلَىَ شَفَا جُرُفٍ هَارٍ ...
or he that layeth his foundation on an undermined sand-cliff ready to crumble to pieces?
C1359. A man who builds his life on Piety (which includes sincerity and the purity of all motives) and his hopes on the Good Pleasure of Allah, builds on a firm foundation of rock that will never be shaken. In contrast to him is the man who builds on a shifting sand-cliff on the brink of an abyss, already undermined by forces which he does not see.
The cliff and the foundations all crumble to pieces along with him, and he is plunged into the Fire of misery from which there is no escape.
... فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ ...
And it doth crumble to pieces with him, into the fire of Hell.
... وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ ﴿١٠٩﴾
And Allah guideth not people that do wrong.
Asad’s Version:
9:37 The intercalation [of months] is but one more instance of [their] refusal to acknowledge the truth – [a means] by which those who are bent on denying the truth are led astray. They declare this [intercalation] to be permissible in one year and forbidden in [another] year, in order to conform [outwardly] to the number of months which God has hallowed: and thus they make allowable what God has forbidden, since God does not grace with His guidance people who refuse to acknowledge the truth.
9: 79 -80 [It is these hypocrites] Who find fault with such of the believers as give for the sake of God more than the yare duty-bound to give, as well as with such as find nothing beyond their toil, and who scoff at them. God will cause their scoffing to rebound on themselves, and grievous suffering awaits them. And whether you do pray that they be forgiven or do not pray for them – it will all be the same: for even] if you are to pray seventy times that they be forgiven, God will not forgive them, seeing that they are bent on denying God and His Apostle. And God does not bestow His guidance upon such iniquitous folk.
[asad note 111 .”those who are so deeply rooted in their iniquity and in their insolent persistence in evildoing [tamarrud] …..that they have lost all disposition for repentance and belief” ]
9: 109 Which, then is better: he who has founded his building on God-consciousness and His Goodly Acceptance – or he who has founded his building on the edge of a water-worn, crumbling river-bank, so that it tumble down with him into the fire of hell?
For God does not grace with His guidance people who [deliberately] do wrong. [asad]
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12. Sura Yusuf
12: 52
Asad “I asked for [this, so that ] my former master might know that I did not betray him behind his back, and that God does not bless with His guidance the artful schemes of those who betray their trust.”
Yusuf Ali "This (say I) in order that he may know that I have never been false to him in his absence and that Allah will never guide the snare of the false ones.
Pickthall (Then Joseph said: I asked for) this, that he (my lord) may know that I betrayed him not in secret, and that surely Allah guideth not the snare of the betrayers.
Transliteration Wa ma_ ubarri'u nafsi, innan nafsa la'amma_ratum bis su_'iilla_ ma_ rahima rabbi, inna rabbi gafu_rur rahim(un).
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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."
Other Versions:
14: 21 [re: the rejecters, see previous 14: 13 – 19]
Asad And all [mankind] will appear before God ……….
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).
[ asad note 28: ..those who had sinned out of moral weakness and self-indulgence, relying on the supposedly superior wisdom of the so-called “leaders of thought” ……….]
[ Ruby’s note: They would attempt to give a false excuse in giving the cause as God not guiding them instead of the real cause of their own sinning causing that Guidance not to come to them ]
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16. [an-Nahl, Mecca 70]
The Quranic Text & Ali’s Version:
إِن تَحْرِصْ
عَلَى هُدَاهُمْ
فَإِنَّ اللّهَ
لاَ يَهْدِي
مَن يُضِلُّ...
16: 37. If thou art anxious for their guidance, yet Allah guideth not such as He leaves to stray,
C2062. When once Allah's Grace is rejected by any one, such a person loses all help and guidance. Such persons are then outside Allah's Grace, and therefore they are outside guidance.
... وَمَا لَهُم مِّن نَّاصِرِينَ ﴿٣٧﴾
and there is none to help them.
إِنَّ
الَّذِينَ
لاَ يُؤْمِنُونَ
بِآيَاتِ اللّهِ
لاَ يَهْدِيهِمُ
اللّهُ...
16: 104. Those who believe not in the Signs of Allah, Allah will not guide them,
... وَلَهُمْ عَذَابٌ أَلِيمٌ ﴿١٠٤﴾
and theirs will be a grievous Penalty.
إِنَّمَا يَفْتَرِي
الْكَذِبَ
الَّذِينَ لاَ
يُؤْمِنُونَ
بِآيَاتِ اللّهِ...
16: 105. It is those who believe not in the Signs of Allah, that forge falsehood:
... وَأُوْلـئِكَ هُمُ الْكَاذِبُونَ ﴿١٠٥﴾
it is they who lie!
C2144. It is clearly those who raise the cry of forgery that are guilty of falsehood, as there is not the least basis or even plausibility in their suggestion.
مَن كَفَرَ
بِاللّهِ مِن
بَعْدِ إيمَانِهِ ...
16: 106. Anyone who, after accepting faith in Allah, utters unbelief,
C2145. The exception refers to a case like that of 'Ammar, whose father Yasir and mother Sumayya, were subjected to unspeakable tortures for their belief in Islam, but never recanted. 'Ammar,
suffering under tortures himself and his mind acted on by the sufferings of his parents, uttered a word construed as recantation, though his heart never wavered and he came back at once to the Prophet, who consoled him for his pain and confirmed his faith. (R).
... إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ...
except under compulsion, his heart remaining firm in faith,
... وَلَـكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللّهِ...
but such as open their breast to unbelief, on them is Wrath from Allah,
... وَلَهُمْ عَذَابٌ عَظِيمٌ ﴿١٠٦﴾
and theirs will be a dreadful Penalty.
ذَلِكَ
بِأَنَّهُمُ
اسْتَحَبُّواْ
الْحَيَاةَ
الْدُّنْيَا
عَلَى الآخِرَةِ...
16: 107. This because they love the life of this world better than the Hereafter:
... وَأَنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ ﴿١٠٧﴾
and Allah will not guide those who reject faith.
أُولَـئِكَ الَّذِينَ
طَبَعَ اللّهُ
عَلَى قُلُوبِهِمْ
وَسَمْعِهِمْ
وَأَبْصَارِهِمْ...
16: 108. Those are they whose hearts, ears, and eyes Allah has sealed up,
C2146. Cf. 2:7.
On account of their iniquities and their want of Faith their hearts and their senses become impervious to Allah's grace, and they run headlong to perdition.
... وَأُولَـئِكَ هُمُ الْغَافِلُونَ ﴿١٠٨﴾
and they take no heed.
لاَ
جَرَمَ أَنَّهُمْ
فِي الآخِرَةِ
هُمُ الْخَاسِرونَ ﴿١٠٩﴾
16: 109. Without doubt, in the hereafter they will perish.
Other Versions:
16: 37
Asad Though you are ever so eager to show them the right way,……..verily, God does not bestow His guidance upon any whom He judges to have gone astray; and such shall have none to succor them.
Pickthall Even if thou (O Muhammad) desirest their right guidance, still Allah assuredly will not guide him who misleadeth. Such have no helpers.
Yuksel If you are concerned for their guidance, God does not guide whom He misleads. They will have no victors.
Transliteration In tahris 'ala_ huda_hum fa innalla_ha la_ yahdi may yudillu wa ma_ lahum min na_sirin(a).
16: 104
Pickthall Lo! those who disbelieve the revelations of Allah, Allah guideth them not and theirs will be a painful doom.
Transliteration Innal lazina la_ yu'minu_na bi a_ya_tilla_h(i), la_ yahdihimulla_hu wa lahum 'aza_bun alim(un).
16: 105
Pickthall Only they invent falsehood who believe not Allah's revelations, and (only) they are the liars.
Transliteration Innama_ yaftaril kazibal lazina la_ yu'minu_na bi a_ya_tilla_h(i), wa ula_'ika humul ka_zibu_n(a).
16: 106
Pickthall Whoso disbelieveth in Allah after his belief save him who is forced thereto and whose heart is still content with Faith but whoso findeth ease in disbelief: On them is wrath from Allah. Theirs will be an awful doom.
Transliteration Man kafara billa_hi mim ba'di ima_nihi illa_ man ukriha wa qalbuhu_ mutma'innum bil ima_ni wala_kin man syaraha bil kufri sadran fa 'alaihim gadabum minalla_h(i), wa lahum 'aza_bun 'azim(un).
16: 107
Pickthall That is because they have chosen the life of the world rather than the Hereafter, and because Allah guideth not the disbelieving folk.
Transliteration Za_lika bi annahum-ustahabbul haya_tad dunya_ 'alal a_khirah(ti), wa annalla_ha la_ yahdil qaumal ka_firin(a).
16: 108
Pickthall Such are they whose hearts and ears and eyes Allah hath sealed. And such are the heedless.
Transliteration Ula_'ikal lazina taba'alla_hu 'ala_ qulu_bihim wa sam'ihim wa absa_rihim, wa ula_'ika humul ga_filu_n(a).
16: 109
Pickthall Assuredly in the Hereafter they are the losers.
Transliteration La_ jarama annahum fil a_khirati humul kha_siru_n(a).