Good Work [amal]
2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
بَلَى
مَنْ أَسْلَمَ
وَجْهَهُ لِلّهِ
وَهُوَ مُحْسِنٌ
فَلَهُ أَجْرُهُ
عِندَ رَبِّهِ
...
2: 112. Nay, whoever submits his whole self to Allah and is a doer of good, he will get his reward with his Lord;
C114. The word translated "self" is Wajh, a comprehensive Arabic word. It means;
1. literally "face" but it may imply;
2. countenance or favour, as in 92:20;
3. honour, glory, Presence as applied to Allah, as in 2:115 and perhaps also in 55:27;
4. cause, sake ("for the sake of") as in 76:9;
5. the first part, the beginning as in 3:72;
6. nature, inner being, essence, self, as in 28:88, and perhaps also in 55:27.
Here I understand meaning 6; the face expresses the personality or the whole inner self of man. (R).
... وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿١١٢﴾
on such shall be no fear, nor shall they grieve.
C115. This phrase comes in aptly in its own context many times.
In this Surah it occurs in 11. 38, 62, 112, 262, 274, and 277. (R).
وَلَكُمْ
فِي الْقِصَاصِ
حَيَاةٌ يَاْ
أُولِيْ الأَلْبَابِ
لَعَلَّكُمْ
تَتَّقُونَ
﴿١٧٩﴾
2: 179. In the law of equality there is (saving of) life to you, O ye men of understanding! that ye may restrain yourselves.
Asad’s Version:
2: 112 Nay, - whoever submits his whole self to God and is a doer of good,- he will get his reward with his Lord; on such shall be no fear, nor shall they grieve.
2: 179 …that you may restrain yourselves.
3. Sura al-Imran
The Quranic Text & Ali’s Version:
وَسَارِعُواْ
إِلَى مَغْفِرَةٍ
مِّن رَّبِّكُمْ
...
3: 133. Be quick in the race for forgiveness from your Lord,
... وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ ﴿١٣٣﴾
and for a garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous.
C452. The Fire (3:131) is, as always, contrasted with the Garden, -in other words, Hell contrasted with Heaven, we are told that its width alone is that of the whole of the heavens and the earth,- all the creation we can imagine.
In other words our spiritual felicity covers not merely this or that part of our being, but all life and existence. Who can measure its width, or length, or depth? (R).
الَّذِينَ
يُنفِقُونَ
فِي السَّرَّاء
وَالضَّرَّاء
وَالْكَاظِمِينَ
الْغَيْظَ
وَالْعَافِينَ
عَنِ النَّاسِ...
3: 134. Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;
C453. Another definition of the righteous (verses 134-35). So far from grasping material wealth, they give freely, of themselves and their substance, not only when they are well-off and it is easy for them to do so, but also when they are in difficulties, for other people may be in difficulties at the same time.
They do not get ruffled in adversity, or get angry when other people behave badly, or their own good plans fail. On the contrary they redouble their efforts. For the charity or good deeds all the more necessary in adversity. And they do not throw the blame on others. Even where such blame is due and correction is necessary, their own mind is free from a sense of grievance, for they forgive and cover other men's faults.
This as far as other people are concerned. But we may be ourselves at fault, and perhaps we brought some calamity on ourselves. The righteous man is not necessarily perfect. In such circumstances his behaviour is described in the next verse.
...وَاللّهُ يُحِبُّ الْمُحْسِنِينَ ﴿١٣٤﴾
for Allah loves those who do good.
وَالَّذِينَ
إِذَا فَعَلُواْ
فَاحِشَةً ...
3: 135. And those who, having done something to be ashamed of,
C454. The righteous man, when he finds he has fallen into sin or error, does not whine or despair, but asks for Allah's forgiveness, and his faith gives him hope. If he is sincere, that means that he abandons his wrong conduct and makes amends.
... أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ...
or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,
C455. Sin is a sort of oppression of ourselves by ourselves. This follows from the doctrine of personal responsibility, as opposed to that of blind fate or of an angry God or gods lying in wait for revenge or injury on mankind.
...وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ ...
and who can forgive sins except Allah?
...وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ ﴿١٣٥﴾
And are never obstinate in persisting knowingly in (the wrong) they have done.
فَبِمَا
رَحْمَةٍ مِّنَ
اللّهِ لِنتَ
لَهُمْ ...
3: 159. It is part of the Mercy of Allah that thou dost deal gently with them.
C471. The extremely gentle nature of Muhammad endeared him to all, and it is reckoned as one of the Mercies of Allah.
One of the Prophet's titles is "A Mercy to all Creation."
At no time was this gentleness, this mercy, this long-suffering with human weaknesses, more valuable than after a disaster like that at Uhud. It is a quality, which then, as always, bound and binds the souls of countless men to him.
...وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ...
Wert thou severe or harsh-hearted, they would have broken away from about thee;
...فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ ...
so pass over (their faults), and ask for (Allah's) forgiveness for them;
... وَشَاوِرْهُمْ فِي الأَمْرِ...
and consult them in affairs (of moment).
...فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ ﴿١٥٩﴾
Then, when thou hast taken a decision, put thy trust in Allah.
For Allah loves those who put their trust (in Him).
Asad’s Version:
3: 133 - 135 And vie with one another to attain to your Sustainer's forgiveness,……… and hold in check their anger, and pardon their fellow-men because God loves the doers of good;
3: 159 ….Pardon them, then, and pray that they be forgiven (failures of Uhud). And take counsel with them in all matters of public concern; then, when you have decided upon a course of action, place your trust in God: for, verily, God loves those who place their trust in Him.
5. Surah Al-Ma'idah
The Quranic Text & Ali’s Version:
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.
Asad’s Version:
5: 13 (Children of Israel)…… 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; ………... But pardon them, and forbear; verily, God loves the doers of good.
6. Sura al-Anam
The Quranic Text & Ali’s Version:
قُلْ
هُوَ الْقَادِرُ
عَلَى أَن يَبْعَثَ
عَلَيْكُمْ
عَذَابًا مِّن
فَوْقِكُمْ
أَوْ مِن تَحْتِ
أَرْجُلِكُمْ
...
6: 65. Say:
"He hath power to send calamities on you, from above and below,
C888. Calamities from above and below: such as;
- storms and blizzards, torrential rain, etc., or
- earthquakes, floods, landslides, etc.
...أَوْ يَلْبِسَكُمْ شِيَعاً وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ...
or to cover you with confusion in party strife giving you a taste of mutual vengeance -- each from the other."
...انظُرْ كَيْفَ نُصَرِّفُ الآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ ﴿٦٥﴾
See how We explain the Signs by various (symbols), that they may understand.
C889. Cf. 6:46, where this refrain commences the argument now drawing to a close.
وَتِلْكَ
حُجَّتُنَا
آتَيْنَاهَا
إِبْرَاهِيمَ
عَلَى قَوْمِهِ...
6: 83. That was the reasoning about Us, which We gave to Abraham (to use) against his people:
C902. The spiritual education of Abraham raised him many degrees above his contemporaries, and he as expected to use that knowledge and dignity for preaching the truth among his own people.
...نَرْفَعُ دَرَجَاتٍ مَّن نَّشَاء...
We raise whom We will, degree after degree:
...إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ ﴿٨٣﴾
for thy Lord is full of wisdom and knowledge.
قُلْ
يَا قَوْمِ
اعْمَلُواْ
عَلَى مَكَانَتِكُمْ
إِنِّي عَامِلٌ...
6: 135. Say:
"O my people! do whatever ye can: I will do (my part):
C957. In so far as this is addressed to the Unbelievers it is a challenge:
"Do your utmost; nothing will deter me from my duty: we shall see who wins in the end."
Passing from the particular occasion, we can understand it in a more general sense, which is true for all time. Let the evil ones do their worst. Let those who believe do all they can, according to their opportunities and abilities.
The individual must do the straight duty that lies before him. In the end Allah will judge, and His Judgement is always true and just.
...فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَاقِبَةُ الدِّارِ...
soon will ye know who it is whose end will be (best) in the Hereafter:
...إِنَّهُ لاَ يُفْلِحُ الظَّالِمُونَ ﴿١٣٥﴾
certain it is that the wrongdoers will not prosper."
وَجَعَلُواْ
لِلّهِ مِمِّا
ذَرَأَ مِنَ
الْحَرْثِ
وَالأَنْعَامِ
نَصِيبًا...
6: 136. Out of what Allah hath produced in abundance in tilth and in cattle, they assigned Him a share:
...فَقَالُواْ هَـذَا لِلّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا...
they say, according to their fancies: "This is for Allah, and this for our 'partners'"!
C958. There is scathing sarcasm here, which some of the Commentators have missed.
The Pagans have generally a big Pantheon, though above it they have a vague idea of a Supreme God. But the material benefits go to the godlings, the fancied "partners" of Allah; for they have temples, priests, dedications, etc., while the true and supreme God has only lip-worship, or at best a share with numerous "partners". This was so in Arabia also.
The shares assigned to the "partners", went to the priests and hangers-on of the "partners", who were many and clamorous for their rights. The share assigned to Allah went to the poor, but more probably went to the priests who had the cult of the "partners", for the Supreme God had no separate priests of His own.
It is also said that when heaps were thus laid out, if any portion of Allah's heap fell into the heaps of the "partners", the priests greedily and promptly appropriated it, while in the contrary case, the "partners" priests were careful to reclaim any portion from what they called "Allah's heap".
The absurdity of the whole thing is ridiculed. Allah created everything: how can He have a share?
...فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللّهِ...
But the share of their 'partners' reacheth not Allah,
...وَمَا كَانَ لِلّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ ...
whilst the share of Allah reacheth their 'partners'!
...سَاء مَا يَحْكُمُونَ ﴿١٣٦﴾
Evil (and unjust) is their assignment!
فَكُلُواْ
مِمَّا ذُكِرَ
اسْمُ اللّهِ
عَلَيْهِ إِن
كُنتُمْ بِآيَاتِهِ
مُؤْمِنِينَ
﴿١١٨﴾
6: 118. So eat of (meats) on which Allah's name hath been pronounced, if ye have faith in His Signs.
وَمَا
لَكُمْ أَلاَّ
تَأْكُلُواْ
مِمَّا ذُكِرَ
اسْمُ اللّهِ
عَلَيْهِ...
6: 119. Why should ye not eat of (meats) on which Allah's name hath been pronounced,
...وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ إِلاَّ مَا اضْطُرِرْتُمْ إِلَيْهِ...
when He hath explained to you in detail what is forbidden to you -- except under compulsion of necessity?
C944. Cf. 5:4.
When a clear law has explained what is lawful and unlawful in food, it is wrong to raise fresh scruples and mislead the ignorant.
...وَإِنَّ كَثِيرًا لَّيُضِلُّونَ بِأَهْوَائِهِم بِغَيْرِ عِلْمٍ...
But many do mislead (men) by their appetites unchecked by knowledge.
...إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ ﴿١١٩﴾
Thy Lord knoweth best those who transgress.
هَلْ
يَنظُرُونَ
إِلاَّ أَن
تَأْتِيهُمُ
الْمَلآئِكَةُ
أَوْ يَأْتِيَ
رَبُّكَ...
6: 158. Are they waiting to see if the angels come to them, or thy Lord (Himself), or certain of the signs of thy Lord!
...أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لاَ يَنفَعُ نَفْسًا إِيمَانُهَا...
the day that certain of the signs of thy Lord do come, no good will it do to a soul to believe in them then,
C983. There is no merit in faith in things that you are compelled to acknowledge when they actually happen.
Faith is belief in things which you do not see with your own eyes but you understand with your spiritual sense: if your whole will consents to it, it results in deeds of righteousness, which are the evidence of your faith.
...لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا...
if it believed not before nor earned righteousness through its Faith.
...قُلِ انتَظِرُواْ إِنَّا مُنتَظِرُونَ ﴿١٥٨﴾
Say: "Wait ye: we too are waiting."
C984. The waiting in the two cases is in quite different senses:
- the foolish man without faith is waiting for things which will not happen, and is surprised by the real things which do happen;
- the righteous man of faith is waiting for the fruits of righteousness, of which he has an assured hope; in a higher state of spiritual elevation, even the fruits have no personal meaning to him, for Allah is to him in all: 6:162.
Asad’s Version:
6: 65 Say: “It is He alone who has the power to let loose upon you suffering from above you or from beneath your feet, or to confound you with mutual discord and let you taste the fear of one another.”
6: 83 That was the reasoning about Us, which We gave to Abraham [to use] against his people. We raise whom We will degree after degree ; for thy Lord is full of wisdom and knowledge. Ali
6: 135 Say: ‘O my [unbelieving ] people! Do yet all that may be within your power, [while] I, behold, shall labor [in God’s way]; and in time you will come to know to whom the future belongs. Verily, never will evildoers attain to a happy state!” Asad
6: 136 “.....Certain it is that the wrongdoers will not prosper.” Ali
6: 118 Eat, then, of that over which God’s name has been pronounced, if you truly believe in His messages.
6: 119 and why should you not eat of that over which God’s name has been pronounced, seeing that He has so clearly spelled out to you He has forbidden you unless you are compelled [to do so] ? But, behold, many people lead other astray by their own errant views, without knowledge.
Verily, your Sustainer is fully aware of those who transgress the bounds of what is right
6: 158 Do they, perchance, wait for the angels to appear unto them, or for thy Sustainer’s
[Himself] to appear, or for some of they Sustainer’s portents to appear? On the Day when thy Sustainer’s portents do appear , believing will be of no avail to any human being who did not believe before, or who, while believing, do not do good works.
7. Sura al-Araf
The Quranic Text & Ali’s Version:
قَالَ
مُوسَى لِقَوْمِهِ
اسْتَعِينُوا
بِاللّهِ
وَاصْبِرُواْ...
7: 128. Said Moses to his people:
"Pray for help from Allah, and (wait) in patience and constancy:
... إِنَّ الأَرْضَ لِلّهِ يُورِثُهَا مَن يَشَاء مِنْ عِبَادِهِ...
for the earth is Allah's to give as a heritage to such of his servants as He pleaseth;
...وَالْعَاقِبَةُ لِلْمُتَّقِينَ ﴿١٢٨﴾
and the end is (best) for the righteous.
C1085. Notice the contrast between the arrogant tone of Pharaoh and the humility and faith taught by Moses.
In the end the arrogance was humbled, and humility and faith were protected and advanced.
Asad’s Version:
7: 128 Moses said unto his people: “Turn unto God for aid, and have patience in adversity. Verily, all the earth belongs to God: He gives it as a heritage to such as He wills of his servants; and the future belongs to the God-conscious!”
4. Sura an-Nisa
The Quranic Text & Ali’s Version:
إِنَّ
اللّهَ لاَ
يَظْلِمُ مِثْقَالَ
ذَرَّةٍ وَإِن
تَكُ حَسَنَةً
يُضَاعِفْهَا...
4: 40. Allah is never unjust in the least degree: if there is any good (done),
He doubleth it,
... وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا ﴿٤٠﴾
and giveth from His own presence a great reward.
C559. Any little good of our own comes from the purity of our heart. Its results in the world are doubled and multiplied by Allah's grace and mercy; but an even greater reward comes from Him: His good pleasure, which brings us nearer to Him
مَّن
يَشْفَعْ شَفَاعَةً
حَسَنَةً يَكُن
لَّهُ نَصِيبٌ
مِّنْهَا...
4: 85. Whoever recommends and helps a good cause becomes a partner therein:
... وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا...
and whoever recommends and helps an evil cause, shares in its burden:
... وَكَانَ اللّهُ عَلَى كُلِّ شَيْءٍ مُّقِيتًا ﴿٨٥﴾
and Allah hath power over all things.
C604. In this fleeting world's chances Allah's providence and justice may not always appear plain to our eyes. But we are asked to believe that if we help and support a good cause, we share in all its credit and in its eventual victory. And conversely, we cannot support a bad cause without sharing in all its evil consequences.
If appearances seem against this faith, let us not be deceived by appearances. For Allah has power over all things.
لاَّ
يَسْتَوِي
الْقَاعِدُونَ
مِنَ الْمُؤْمِنِينَ
غَيْرُ أُوْلِي
الضَّرَرِ ...
4: 95. Not equal are those believers who sit (at home) and receive no hurt,
... وَالْمُجَاهِدُونَ فِي سَبِيلِ اللّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ...
and those who strive and fight in the Cause of Allah with their goods and their persons.
... فَضَّلَ اللّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً...
Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home):
... وَكُـلاًّ وَعَدَ اللّهُ الْحُسْنَى ...
unto all (in faith) hath Allah promised good:
C614. Allah's goodness is promised to all people of Faith. But there are degrees among men and women of Faith.
- There are people with natural inertia: they do the minimum that is required of them, but no more.
- There are people who are weak in will: they are easily frightened.
- There are people who are so strong in will and so firm in faith that they are determined to conquer every obstacle, whether in their own physical or other infirmities or in the external world around them.
In a time of jihad, when people give their all, and even their lives, for the common cause, they must be accounted more glorious than those who sit at home, even though they have good will to the cause and carry out minor duties in aid.
The special reward of such self-sacrifice is special forgiveness and mercy, as proceeding from the direct approbation and love of Allah.
... وَفَضَّلَ اللّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا ﴿٩٥﴾
but those who strive and fight hath He distinguished above those who sit (at home) by a special reward.
Other versions:
4: 40 Verily, God does not wrong [anyone] by as much as atom's weight; and if there be a good deed, He will multiply it, and will bestow out of His grace a mighty reward.
4: 85 [an-Nisa, Median 92]
Asad Whoever rallies to a good cause shall have a share in its blessings [note 103]; and whoever rallies to an evil cause shall be answerable for his part in it: for indeed, God watches over everything [note 104].
Yusuf Ali Whoever recommends and helps a good cause becomes a partner therein: and whoever recommends and helps an evil cause shares in its burden: and Allah hath power over all things.
Pickthall Whoso interveneth in a good cause will have the reward thereof, and whoso interveneth in an evil cause will bear the consequence thereof. Allah overseeth all things.
Transliteration Wa may yasyfa' syafa_'tan hasanatay yakul lahu_ nasibum minha_, wa may yasyfa' syafa_'atan sayyi'atay yakul lahu_ kiflum minha_, wa ka_nalla_hu 'ala_ kulli syai'im muqita_(n).
[[ Asad’s note 103 – Lit., “shall have a share (nasib) therefrom”. Since the term nasib has here a positive meaning, it can be suitably rendered as “a share in its blessings”. 104 – The noun “kifl” is derived from the root-veb “kafala”, “he made himself responsible [for a thing]”…….]]
4: 95 ……God has exalted those who strive hard with their possessions and their lives far above those who remain passive.
The Quranic Text & Ali’s Version:
9: 105. And say:
"Work (righteousness):
C1353. The repentant should be encouraged, after their repentance, to amend their conduct. The kindly interest of their brethren in them will strengthen them in virtue and blot out their past. When they go back into Eternity, they will understand the healing grace which saved them, just as the evil ones will then have their eyes opened to the real truth of their spiritual degradation (9:94). The similar words, in verse 84 and here, clench the contrast.
... فَسَيَرَى اللّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ...
soon will Allah observe your work, and His Messenger, and the believers:
... وَسَتُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ...
soon will ye be brought back to the knower of what is hidden and what is open:
... فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿١٠٥﴾
then will He show you the truth of all that ye did."
Other versions:
9: 105
Asad And say ……:Act!” [note 139] And God will behold your deeds,….
Ali And say: "Work (righteousness): soon will Allah observe your work and His apostle and the believers: soon will ye be brought back to the knower of what is hidden and what is open: then will He show you the truth of all that ye did."
Pickthall And say (unto them): Act! Allah will behold your actions, and (so will) His messenger and the believers, and ye will be brought back to the Knower of the invisible and the visible, and He will tell you what ye used to do.
Yuksel 9:105 Say, "Work, and God will see your work and so His messenger and those who acknowledge. You will be sent back to the knower of the unseen and the seen, and He will inform you of what you did."
Transliteration Wa qul-i'malu_ fasayaralla_hu 'amalakum wa rasu_luhu_ wal mu'minu_n(a), wa saturaddu_na ila_ 'a_limil gaibi wasy syaha_dati fayunabbi'ukum bima_ kuntum ta'malu_n(a).
[[ Asad’s note 139 - ….The stress on action as an integral part of faith is of fundamental importance in the ethics of t he Quran:………….the frequent juxtaposition of the concepts of “believing” and “doing good works”, and the condemnation of all “who, while believe, wrought no good works” (see 6:158 and …note 160).]]
[[ Ali’s note: 1353 The repentant should be encouraged, after their repentance, to amend their conduct. The kindly interest of their brethren in them will strengthen them in virtue and blot out their past. When they go back into Eternity, they will understand the healing grace which saved them, just as the evil ones will then have their eyes opened to the real truth of their spiritual degradation (ix. 94). The similar words, in verse 84 and here, clench the contrast. (9.105) ]]
25.Surah Al Furqan
The Quranic Text & Ali’s Version:
وَعِبَادُ
الرَّحْمَنِ
الَّذِينَ
يَمْشُونَ عَلَى
الْأَرْضِ
هَوْنًا...
25: 63. And the servants of (Allah) Most Gracious are those who walk on the earth in humility,
... وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا ﴿٦٣﴾
and when the ignorant address them, they say, "Peace!"
C3123. Ignorant: in a moral sense.
Address: in the aggressive sense.
Their humility is shown in two ways:
- to those in real search of knowledge, they give such knowledge as they have and as the recipients can assimilate;
- to those who merely dispute, they do not speak harshly, but say "Peace!", as much as to say,
"May it be well with you, may you repent and be better"; or
"May Allah give me peace from such wrangling"; or
"Peace, and Good-bye; let me leave you!"
Asad’s Version:
25:63 And the servants of (God) Most Gracious are those who walk on the earth in humility , and when the ignorant address them, they say, “Peace !”
16.Sura al-Nahl
The Quranic Text & Ali’s Version:
إِنَّ
اللّهَ يَأْمُرُ
بِالْعَدْلِ
وَالإِحْسَانِ
وَإِيتَاء ذِي
الْقُرْبَى...
16: 90. Allah commands
- justice,
- the doing of good,
- and liberality to kith and kin,
... وَيَنْهَى عَنِ الْفَحْشَاء وَالْمُنكَرِ وَالْبَغْيِ...
and He forbids
- all shameful deeds,
- and injustice and rebellion:
... يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ﴿٩٠﴾
He instructs you, that ye may receive admonition.
C2127. Justice is a comprehensive term, and may include all the virtues of cold philosophy. But religion asks for something warmer and more human, the doing of good deeds even where perhaps they are not strictly demanded by justice, such as returning good for ill, or obliging those who in worldly language "have no claim" on you; and of course a fortiori the fulfilling of the claims of those whose claims arc recognised in social life.
Similarly the opposites are to be avoided; everything that is recognised as shameful, and everything that is really unjust, and any inward rebellion against Allah's Law or our own conscience in its most sensitive form.
Other versions:
