Why One Fail to Receive God’s Guidance
God does not guide those:
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.
7: 185
Asad Have they, then, never considered [God’s] mighty dominion over the heavens and the earth, and all the things that God has created, and [asked themselves] whether, perchance, the end of their own term might already have drawn nigh? In what other tiding, then, will they, after this believe?
Pickthall Have they not considered the dominion of the heavens and the earth, and what things Allah hath created, and that it may be that their own term draweth nigh? In what fact after this will they believe?
Transliteration Awalam yanzuru_ fi malaku_tis sama_wa_ti wal ardi wa ma_ khalaqalla_hu min syai'iw wa an 'asa_ ay yaku_na qadiqtaraba ajaluhum, fabi'ayyi hadisim ba'dahu_ yu'minu_n(a).
7: 186
Asad For those whom God lets go astray, there is no guide: and He shall leave them in their overweening arrogance, blindly stumbling to and fro [note 152].
Pickthall Those whom Allah sends astray, there is no guide for them. He leaves them to wander blindly on in their contumacy.
Transliteration May yudlililla_hu fala_ ha_diya lah(u_), wa yazaruhum fi tugya_nihim ya'mahu_n(a).
[[ Asad’s note 152 – As in verse 178 above – and in many other places I nthe Quran …………whereby a willful neglect of one’s inborn, cognitive faculties unavoidably results in the loss of all ethical orientation: that is, not an act of “predisposition” but a result of one’s own choice. See also surah 2, note 7, and surah 14, note 4.]]
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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).
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).
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9. Surah At Tawbah
The Quranic Text & Ali’s Version:
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.
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.
Asad’s Version:
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.”
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 to the number of months which God has hallowed. Goodly seems unto them the evil of their own doings, since God does not grace with His guidance people who refuse to acknowledge the truth.
9: 79 [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.
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The Quranic Text & Ali’s Version:
وَمَا
كَانَ لِنَفْسٍ
أَن تُؤْمِنَ
إِلاَّ بِإِذْنِ
اللّهِ...
10: 100. No soul can believe, except by the Will of Allah,
C1481. To creatures endued with Will, Faith comes out of an active use of that Will. But we must not be so arrogant as to suppose that that is enough. At best man is weak, and is in need of Allah's grace and help.
If we sincerely wish to understand. He will help our Faith; but if not, our doubts and difficulties will only be increased. This follows as a necessary consequence, and in Quranic language all consequences are ascribed to Allah.
...وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لاَ يَعْقِلُونَ ﴿١٠٠﴾
and He will place Doubt (or obscurity) on those who will not understand.
C1482. Rijs (from rajisa, yarjasu, or rajusa, yarjusu) has various meanings: e.g.,
- filth, impurity, uncleanness, abomination, as in 9:95;
- hence, filthy deeds, foul conduct, crime, abomination, thus shading off into previous, as in 5:93;
- hence punishment for crime, penalty, as in 6:125;
- a form of such punishment, viz., doubt, obscurity, or unsettlement of mind, anger, indignation, as in 9:125, and here, but perhaps the idea of punishment is also implied here.
قُلِ
انظُرُواْ
مَاذَا فِي
السَّمَاوَاتِ
وَالأَرْضِ...
10: 101. Say:
"Behold all that is in the heavens and on earth;"
...وَمَا تُغْنِي الآيَاتُ وَالنُّذُرُ عَن قَوْمٍ لاَّ يُؤْمِنُونَ ﴿١٠١﴾
but neither Signs nor Warners profit those who believe not.
C1483. If Faith results from an active exertion of our spiritual faculties or understanding, it follows that if we let these die, Allah's Signs in His Creation or in the spoken Word which comes by inspiration through the mouths of His Messengers will not reach us any more than music reaches a deaf man.
Pickthall’s Version:
10: 100
Pickthall It is not for any soul to believe save by the permission of Allah. He hath set uncleanness upon those who have no sense.
Transliteration Wa ma_ ka_na li nafsin an tu'mina illa_ bi iznilla_h(i), wa yaj'alur rijsa 'alal lazina la_ ya'qilu_n(a).
10: 101
Pickthall Say: Behold what is in the heavens and the earth! But revelations and warnings avail not folk who will not believe.
Transliteration Qul-inzuru_ ma_za_ fis sama_wa_ti wal ard(i), wa ma_ tugnil a_ya_tu wan nuzuru 'an qaumil la_ yu'minu_n(a).
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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.”
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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16. Sura al-Nahl
The Quranic Text & Ali’s Version:
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.
Other Versions:
16: 104
Asad Verily, as for those who will not believe in God’s messages, God does not guide them aright; ……
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
Asad It is but they who will not believe in God’s messages that invent this falsehood; and it is they, they who are lying!
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
Asad As for anyone who denies God after having once attained to faith- and this, to be sure, does not apply to one who does it under duress, the while his heart remains true to his faith, but [only to] him who willingly opens up his heart to a denial of the truth – upon all such [falls] God’s condemnation, and tremendous suffering awaits them:
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).
[ Asad note 133-134 : Lit., “except” - …..( and this to be sure does not apply to…….”) …………….”one who is coerced, the while his heart is at rest in [his] faith”. This relates to believers who, under torture or threat of death, ostensibly “recant” in order to save themselves. Although the Quran makes it clear in several places that martyrdom in the cause of faith is highly meritorious, “God does not burden any human being with more than he is well able to bear” (cf. 2:233 and 286, 6:152, 7:42, 23:62, and many other …….]
[Ali’s note 2145 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. (16.106) ]
16: 107
Asad ….because they hold this world’s life in greater esteem than the life to come, and because God does not bestow His guidance upon people who deny the truth.
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).
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17. [al-Israa, Mecca 50 ]
The Quranic Text & Ali’s Version:
وَإِذَا
قَرَأْتَ الْقُرآنَ
جَعَلْنَا
بَيْنَكَ وَبَيْنَ
الَّذِينَ لاَ
يُؤْمِنُونَ
بِالآخِرَةِ
حِجَابًا
مَّسْتُورًا ﴿٤٥﴾
17: 45. When thou dost recite the Qur'án, We put, between thee and those who believe not in the Hereafter, a veil invisible:
C2230. Veil invisible: Some Commentators understand mastur here as equivalent to satir: a veil that makes invisible, a thick or dark veil.
But I think that the meaning of mastur (in the passive voice) as "hidden or invisible" is more consonant with the whole passage.
If all nature, external and within ourselves, declares Allah's glory, those unfortunate who cut themselves off from their better nature are isolated from the true servants of Allah and the revelation of Allah, because;
- they are unfit for being in their company, and
- because the servants of Allah and the revelation of Allah must be protected from the pain which blasphemy or rebellion must cause to their unsullied nature.
The veil is none the less real even though it is invisible. (R).
وَجَعَلْنَا
عَلَى قُلُوبِهِمْ
أَكِنَّةً أَن
يَفْقَهُوهُ
وَفِي آذَانِهِمْ
وَقْرًا...
17: 46. And We put coverings over their hearts (and minds) lest they should understand the Qur'án, and deafness into their ears:
C2231. The invisible veil being put against the ungodly on account of their deliberate rejection of Truth, the result is that their minds are fogged so that they cannot understand and their ears are clogged so that they cannot hear.
In other words the effects of Evil become cumulative in shutting out Allah's grace.
...وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْاْ عَلَى أَدْبَارِهِمْ نُفُورًا ﴿٤٦﴾
when thou dost commemorate thy Lord -- and Him alone -- in the Qur'án, they turn on their backs, fleeing (from the Truth).
نَّحْنُ
أَعْلَمُ بِمَا
يَسْتَمِعُونَ
بِهِ إِذْ
يَسْتَمِعُونَ
إِلَيْكَ ...
17: 47. We know best why it is they listen, when they listen to thee;
C2232. See last note.
That being so, the only motive for the ungodly to listen to Allah's Truth is to scoff at it instead of to be instructed by it. They may make a show of listening, but when they meet together in private, they show themselves in their true colours. Cf. 2:14.
They cannot help seeing that there is singular charm and attractiveness in Allah's Word, and that it consoles, helps, and elevates many people who receive it in the right spirit. So they pretend that they are superior to such people and laugh at them for listening to some one who is only under the influence of something which they call magic!
... وَإِذْ هُمْ نَجْوَى إِذْ يَقُولُ الظَّالِمُونَ إِن تَتَّبِعُونَ إِلاَّ رَجُلاً مَّسْحُورًا ﴿٤٧﴾
and when they meet in private conference, Behold, the wicked say, "Ye follow none other than a man bewitched!"
انظُرْ
كَيْفَ ضَرَبُواْ
لَكَ الأَمْثَالَ...
17: 48. See what similes thy strike for thee;
...فَضَلُّواْ فَلاَ يَسْتَطِيعْونَ سَبِيلاً ﴿٤٨﴾
but they have gone astray, and never can they find a way.
C2233. Note that the word used is "Sabilan" "a way", not "the way".
In going astray they have lost the way; but never can they find any means of getting back to that way, or of justifying themselves or making good their wicked similes.
وَقَالُواْ
أَئِذَا كُنَّا
عِظَامًا وَرُفَاتًا
أَإِنَّا
لَمَبْعُوثُونَ
خَلْقًا جَدِيدًا ﴿٤٩﴾
17: 49. They say:
"What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?"
C2234. They do not realise that Allah Who created them once out of nothing can create them again, with memories of their past, in order to render to Him an account of how they used or misused the talents and opportunities which they were given.
If it is to be a new Creation, what then?
Bones and dust or ashes may yet retain something of the personality which was enshrined in them. But even if they were reduced to stones or iron or anything which their minds can conceive of as being most unlike them, yet there is nothing impossible to Allah!
He has clearly sent a Message that we shall have to render an account of ourselves, and His Message is necessarily true. (R).
قُل
كُونُواْ حِجَارَةً
أَوْ حَدِيدًا ﴿٥٠﴾
17: 50. Say: "(Nay!) be ye stones or iron,
أَوْ خَلْقًا
مِّمَّا يَكْبُرُ
فِي صُدُورِكُمْ...
17: 51. "Or created matter which, in your minds, is hardest (to be raised up) -- (yet shall ye be raised up)!"
...فَسَيَقُولُونَ مَن يُعِيدُنَا ...
Then will they say: "Who will cause us to return?"
...قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ...
Say: "He Who created you first!"
...فَسَيُنْغِضُونَ إِلَيْكَ رُؤُوسَهُمْ وَيَقُولُونَ مَتَى هُوَ...
Then will they wag their heads towards thee, and say, "When will that be?"
C2235. The skeptic shifts his ground when he is cornered in argument. It is no longer tenable for him to say that it cannot happen or that there is no one who can bring him back to life and memory. He now gets shaky, and says, "Well, when is that going to happen?"
The actual time no man can tell. Indeed that event will be on a plane in which there will be no Time. Our relative ideas of time and place will have been completely overthrown, and it will appear to us then, not that it has been postponed too long, but that it has come too soon!
See the next verse and note.
...قُلْ عَسَى أَن يَكُونَ قَرِيبًا ﴿٥١﴾
Say, "Maybe it will be quite soon!
وَإِذْ قُلْنَا
لَكَ إِنَّ
رَبَّكَ أَحَاطَ
بِالنَّاسِ...
17: 60. Behold! We told thee that thy Lord doth encompass mankind round about:
C2248. The reference may be to 72:28, probably an earlier Makkan revelation. But the argument is independent of time.
This verse falls naturally into three divisions. Warnings and Portents and Signs are sent or not sent according to Allah's All-Wise Plan of Mercy and Justice, this is in no wise inconsistent with the apparent freedom given to the wicked: because:
- in any case Allah is all round all His creatures, and His delay as a Sign of Mercy in no way diminishes His power;
- the Visions of Truth vouchsafed to Prophets of Allah are themselves Signs by which they can warn the ungodly; and
- sometimes it is more merciful to give them time by not immediately bringing the matter to judgment. (R).
...وَمَا جَعَلْنَا الرُّؤيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِّلنَّاسِ...
We granted the Vision which We showed thee, but as a trial for men --
C2249. Some Commentators take this as referring to the Mi'raj (17:1) and others to other visions. Such visions are miracles, and become a stumbling block to unbelievers.
They are an encouragement to men of faith. Thus they are "a trial for men".
...وَالشَّجَرَةَ الْمَلْعُونَةَ فِي القُرْآنِ...
as also the Cursed Tree (mentioned) in the Qur'án:
C2250. The tree Zaqqum, a bitter and pungent tree described as growing at the bottom of Hell, a type of all that is disagreeable.
See 37:62-65; 44:43-46; and 56:52.
All these are Surahs chronologically earlier than this Surah.
The application of the name to a tree of the myrobalan kind in the region of Jericho is, I think, of post-Quranic date.
It is a trial for wrong- doers. See 37:63 and n. 4073.
...وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا ﴿٦٠﴾
We put terror (and warning) into them, but it only increases their inordinate transgression!
Pickthall’s Version:
17: 45
Pickthall And when thou recitest the Qu'ran We place between thee and those who believe not in the Hereafter a hidden barrier;
Transliteration Wa iza_ qara'tal qur'a_na ja'alna_ bainaka wa bainal lazina la_ yu'minu_na bil a_khirati hija_bam mastu_ra_(w),
17: 46
Pickthall And We place upon their hearts veils lest they should understand it, and in their ears a deafness; and when thou makest mention of thy Lord alone in the Qur'an, they turn their backs in aversion.
Transliteration Wa ja'alna_ 'ala_ qulu_bihim akinnatan ay yafqahu_hu wa fi a_za_nihim waqra_(n), wa iza_ zakarta rabbaka fil qur'a_ni wahdahu_ wallau 'ala_ adba_rihim nufu_ra_(n).
17: 47
Pickthall We are best aware of what they wish to hear when they give ear to thee and when they take secret counsel, when the evil doers say: Ye follow but a man bewitched.
Transliteration Nahnu a'lamu bima_ yastami'u_na bihi iz yastami'u_na ilaika wa iz hum najwa_ iz yaqu_luz za_limu_na in tattabi'u_na illa_ rajulam mashu_ra_(n).
17: 48
Pickthall See what similitudes they coin for thee, and thus are all astray, and cannot find a road!
Transliteration Unzur kaifa daraba_ lakal ama_la fa dallu_ fala_ yastati'u_na sabila_(n).
17: 49
Pickthall And they say: When we are bones and fragments, shall we, forsooth, be raised up as a new creation?
Transliteration Wa qa_lu_ a'iza_ kunna_ 'iza_maw wa rufa_tan a'inna_ lamab'u_su_na khalqan jadida_(n).
17: 50
Pickthall Say: Be ye stones or iron
Transliteration Qul ku_nu_ hija_ratan au hadida_(n),
17: 51
Pickthall Or some created thing that is yet greater in your thoughts! Then they will say: Who shall bring us back (to life)? Say: He who created you at the first. Then will they shake their heads at thee, and say: When will it be? Say: It will perhaps be soon;
Transliteration Au khalqam mimma_ yakburu fi sudu_rikum, fa sayaqu_lu_na may yu'iduna_, qulil lazi fatarakum awwala marrah(tin), fa sayungidu_na ilaika ru'u_sahum wa yaqu_lu_na mata_ huw(a), qul 'asa_ ayyaku_na qariba_(n).
17: 52
Pickthall A day when He will call you and ye will answer with His praise, and ye will think that ye have tarried but a little while.
Transliteration Yauma yad'u_kum fa tastajibu_na bi hamdihi wa tazunnu_na il labistum illa_ qalila_(n).
17: 60
Asad And lo! We said unto thee, [O Prophet] “Behold, they Sustainer encompass all mankind: and so We have ordained that the vision which We have shown thee as also the tree [ of hell] cursed in this Quran – shall be but a trial for men. Now We convey a warning to them: but this only increase their gross, overweening arrogance.”
Pickthall And (it was a warning) when We told thee: Lo! thy Lord encompasseth mankind, and We appointed the vision which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree in the Qur'an. We warn them, but it increaseth them in naught save gross impiety.
Transliteration Wa iz qulna_ laka inna rabbaka aha_ta bin na_s(i), wa ma_ ja'alnar ru'yal lati araina_ka illa_ fitnatal lin na_si wasy syajaratal mal'u_nata fil qur'a_n(i), wa nukhawwifuhum, fama_ yaziduhum illa_ tugya_nan kabira_(n).
===================================
9. [at-Tawbah, Medina 113, Tabuk 9H]
The Quranic Text & Ali’s Version:
إِنَّمَا
يَعْمُرُ مَسَاجِدَ
اللّهِ مَنْ
آمَنَ بِاللّهِ
وَالْيَوْمِ
الآخِرِ...
9: 18. The mosques of Allah shall be visited and maintained by such as
- believe in Allah and the Last Day,
...وَأَقَامَ الصَّلاَةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلاَّ اللّهَ...
- establish regular prayers,
- and practice regular charity,
- and fear none (at all) except Allah.
C1267. See the previous note.
Sincere Believers are those who have faith in Allah and the future, and have a spirit of devotion and charity -a true and abiding spirit, not merely isolated acts now and again.
Moreover they must not bow to worldly greed or ambition, which produces fear of worldly power.
...فَعَسَى أُوْلَـئِكَ أَن يَكُونُواْ مِنَ الْمُهْتَدِينَ ﴿١٨﴾
It is they who are expected to be on true guidance.
C1268. Others may call themselves by what names they like. True guidance is shown by the tests here indicated.
أَجَعَلْتُمْ
سِقَايَةَ
الْحَاجِّ
وَعِمَارَةَ
الْمَسْجِدِ
الْحَرَامِ
كَمَنْ...
9: 19. Do ye make the giving of drink to pilgrims, or the maintenance of the Sacred Mosque, equal to (the pious service of)
C1269. Giving drinks of cold water to thirsty pilgrims, and doing material services to a mosque are meritorious acts, but they are only external. If they do not touch the soul, their value is slight. Far greater, in the sight of Allah, are Faith, Endeavour, and self-surrender to Allah.
Men who practice these will obtain honour in the sight of Allah. Allah's light and guidance comes to them, and not to those self-sufficient beings who think that a little show of what the world considers piety is enough.
...آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَجَاهَدَ فِي سَبِيلِ اللّهِ ...
those who believe in Allah and the Last Day, and strive with might and main in the Cause of Allah?
...لاَ يَسْتَوُونَ عِندَ اللّهِ...
They are not comparable in the sight of Allah:
...وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ ﴿١٩﴾
and Allah guides not those who do wrong.
Other Versions:
9: 18
Asad Only he should visit or tend God’s house of worship who believes in God and the Last Day, and is constant in prayer, and spends in charity, and stands in awe of none but God: for [only such as] these may hope to be among the right-guided! [note 28]
Pickthall He only shall tend Allah's sanctuaries who believeth in Allah and the Last Day and observeth proper worship and payeth the poor due and feareth none save Allah. For such (only) is it possible that they can be of the rightly guided.
Transliteration Innama_ ya'muru masa_jidalla_hi man a_mana billa_hi wal yaumil a_khiri wa aqa_mas sala_ta wa a_taz zaka_ta wa lam yakhsya illalla_h(a), fa 'asa_ ula_'ika ay yaku_nu_ minal muhtadin(a).
[[ Asad’s note 28 – Lit., “it may well be that there will be among the right-guided”. However, according to Abu Muslim …..as well as the great grammarian Sibawayh…, the word “asa” usually signifying “it may well be”, is here indicative of the hope which the above - mentioned believers may entertain.]]
[[ Ali’s note - 1267 See the previous note. Sincere Believers are those who have faith in Allah and the future, and have a spirit of devotion and charity-a true and abiding spirit, not merely isolated acts now and again. Moreover they must not bow to worldly greed or amibition, which produces fear of worldly power. (9.18)
1268 Others may call themselves by what names they like. True guidance is shown by the tests here indicated. (9.18) ]]
9: 19
Pickthall Count ye the slaking of a pilgrim's thirst and tendance of the Inviolable Place of Worship as (equal to the worth of him) who believeth in Allah and the Last Day, and striveth in the way of Allah? They are not equal in the sight of Allah. Allah guideth not wrongdoing folk.
Transliteration Aja'altum siqa_yatal ha_jji wa 'ima_ratal masjidil hara_mi kaman a_mana billa_hi wal yaumil a_khiri wa ja_hada fi sabililla_h(i), la_ yastawu_na 'indalla_h(i), walla_hu la_ yahdil qaumaz za_limin(a).
[[ Asad’s note 29 – Many commentators see in this verse an allusion to the boast of the pagan Quraysh, before the Muslim conquest of Mecca, that they were superior to all other people on account of their guardianship of the Kaba and their providing water (siqayah) to pilgrims; ………….According to an authentic Tradition quoted by Muslim, Abu Daud and ibn Hibban ( as well as by Tabari), one of the Prophet’s Companion stated in the mosque of Medina, “I would not care, after having accepted Islam, to do any good deed beyond providing water to the pilgrims!” – whereupon another of the Companions declared, “Nay, the maintenance of the Inviolable House of Worship.” But yet another Companion declared, “Nay, struggle (jihad) in God’s cause is far better than what you have mentioned!” A short time afterwards the above Quranic verse was revealed to the Prophet. It would, therefore, appear that what is meant here is the superior value of faith in God and struggle in His cause as compared with acts which, however meritorious, are concerned only with outward forms; in brief, the immense superiority of real self-surrender to God over mere ritual. ]]
[[ Ruby’s note 9:19 – This verse needs to be read with its context. The previous verse and the context is alluding that it is one’s faith that dictates the merit of one’s actions. The actions of giving water to the thirsty pilgrims and taking care of the Mosque are good work but only if these are done with the dictates of conscience and to please God.
If these are reduce to mere rituals devoid of spirituality and faith in God – particularly one who rejects truth mentioned in the previous verse-- then these may not have any value in these by itself. However these same acts are done with the right intention these acts could be deeply righteous acts. There are degrees of piety in Islam. One’s continuous struggle and ‘striving hard’ for one’s conviction and faith in God is far greater than isolated good work or rituals even though these actions may appear good and praise-worthy. Key here is faith in God and the right intention of doing things. Also important is that one’s comprehensive work and attention to his/her faith in life. Isolated rituals do not have much value in Islam even with marginal faith.
If the tradition mentioned in Asad’s note is right then it further explains the meaning of the verse better. A person declaring these kinds of statements demonstrates serious weakness of faith and the deficient understanding what a faith entails. A complete submission to the moral law of God is Islam that includes all the work and aspects of an entire life. There is no compartmentalization of different aspects of work such as rituals etc. If one says ‘I would not do except this’ then that automatically shows one’s lack of faith. A believer cannot think or work like that because that is an attitude of arrogance as to the parameter of judgment which a person cannot judge. On the hand one cannot feel adequate in doing whatever one is doing before God. The sense of humility, uncertainty about the merit of one’s own work, and reliance on God’s mercy are all part of the inner conviction of a believer. ]]
[[ Ali’s note - 1269 Giving drinks of cold water to thirsty pilgrims, and doing material services to a mosque are meritorious acts, but they are only external. If they do not touch the soul, their value is slight. Far greater, in the sight of Allah, are Faith, Endeavour, and self- surrender to Allah. Men who practice these will obtain honor in the sight of Allah. Allah's light and guidance comes to them, and not to those self-sufficient beings who think that a little show of what the world considers piety is enough. (9.19)]]