6. Sura al-Anam
The Quranic Text & Ali’s Version:
وَلاَ
تَطْرُدِ الَّذِينَ
يَدْعُونَ
رَبَّهُم بِالْغَدَاةِ
وَالْعَشِيِّ
يُرِيدُونَ
وَجْهَهُ...
6: 52. Send not away those who call on their Lord morning and evening, seeking His Face.
C870. Face: wajh: see 2:112 and n. 114.
...مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَيْءٍ...
Naught have they to gain from thee, and naught hast thou to gain from them,
C871. Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after Allah.
From a worldly point of view they had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over worldly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no responsibility for the Preacher.
...فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ ﴿٥٢﴾
that thou shouldst turn them away, and thus be (one) of the unjust.
6: 52
Asad
Hence, repulse not [any of ] those who at morn and evening invoke their Sustainer, seeking His countenance. You are in no wise accountable for them –just as they are in no wise accountable for you – and
you have therefore no right to repulse them: for then you would be among the evildoers.
Pickthall Repel not those who call upon their Lord at morn and evening, seeking His countenance. Thou art not accountable for them in aught, nor are they accountable for thee in aught, that thou shouldst repel them and be of the wrong-doers.
Transliteration Wa la_ tatrudil lazina yad'u_na rabbahum bil gada_ti wal 'asyiyyi yuridu_na wajhah(u_), ma_ 'alaika min hisa_bihim min syai'iw wa ma_ min hisa_bika 'alaihim min syai'in fa tatrudahum fataku_na minaz za_limin(a).
[ Ruby’s note : This is a very important verse related to the non-Muslims
Neither Ali nor Asad’s notes expound the important underlying emphasis here:
First these people referred here are not Muslims, yet these same very people are described as very sincere who “morn and evening invoke their Sustainer” implying God is pleased with them with their sincerity and devotion. They may not be Muslims but they are described as righteous in their conviction. The next sentence is more reflective of this emphasis, it is saying direct to the Prophet that if he would have repulsed these people and not treat them right in giving due importance and attention, the Prophet himself would become “unjust” or “evildoer”. This is extremely important emphasis to note. Very few times the Quran expressed like this to warn the Prophet. ]
[ Ali’s note: 871 Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after God. From a worldly point of view they had nothing to gain from Muhammad as he was himself poor and he had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over wordly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no responsibility for the Preacher. (6.52)
872 Pursue the argument of the last note. The influential people who were not given precedence over the poor and humble but sincere disciples, were on their trial as to their spiritual insight. Their temptation was to say (and they said it in scorn): "We are much greater than they: has God then selected these lowly people for His teaching?" But that was so. And God knew best those who were grateful to Him for His guidance. (6.53) ]
[ Asad’s note 41: According to Traditions, this and the next verse were revealed when, several years before the Muslims’ exodus to Medina, some of the pagan chieftains at Mecca expressed their willingness to consider accepting Islam on the condition that the Prophet would dissociate himself from the former slaves and other “lowly” persons ………a demand which the Prophet, of course, rejected……………………..As the wording shows, it relates not to “lowly” followers of Islam but no to people who, while not being Muslims in the current sense of this word, believe in God and are always (“at morning and evening”) “seeking His countenance” (i.e., His grace and acceptance):
…………Although primarily addressed to the Prophet, the exhortation voiced in this passage is directed to all followers of the Quran: they are enjoined not to repulse anyone who believes in God – even though his beliefs may not fully answer to the demands of the Quran -……………..]
LXXX ; 1 You frowned and turned away because the blind man came to see you? How do you know perchance the blind man has a pure heart? ……The one who feels independent, you seek him out on purpose ………but the one who comes running and fearing God, you do not heed him.
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80. Surah Al Abasa
The Quranic Text & Ali’s Version:
80: 1. The (Prophet) frowned and turned away.
C5950. See the Introduction to this Surah for the incident to which this refers.
The lesson is that neither spiritual worth nor the prospect of effective spiritual guidance is to be measured by a man's position in life. The poor, or the blind, the halt, or the maimed, may be more susceptible to the teaching of Allah's Word than men who are apparently gifted, but who suffer from arrogance and self-sufficiency.
80: 2. Because there came to him the blind man (interrupting).
وَمَا
يُدْرِيكَ
لَعَلَّهُ
يَزَّكَّى ﴿٣﴾
80: 3. But what could tell thee but that perchance he might Grow (in spiritual understanding)? --
أَوْ
يَذَّكَّرُ
فَتَنفَعَهُ
الذِّكْرَى ﴿٤﴾
80: 4. Or that he might receive admonition, and the teaching might profit him?
C5951. It may be that the poor blind man might, on account of his will to learn, be more likely to grow in his own spiritual development or to profit by any lessons taught to him even in report than a self-sufficient leader. In fact it was so. For the blind man became a true and sincere Muslim and lived to become a governor of Madinah.
80: 5. As to one who regards himself as self-sufficient,
C5952. Such a one would be a Pagan Quraish leader, whom the holy Prophet was anxious to get into his fold, in order that the work of preaching Allah's Message might be facilitated. But such a Message works first amongst the simple and lowly, the poor and despised folk, and the mighty ones of the earth only come in when the stream rushes in with irresistible force.
80: 6. To him dost thou attend;
وَمَا
عَلَيْكَ أَلَّا
يَزَّكَّى ﴿٧﴾
80: 7. Though it is no blame to thee if he grow not (in spiritual understanding).
C5953. Allah's Message is for all, but if the great ones arrogantly keep back from it, it is no fault of the preacher, so long as he has proclaimed the Message. He should attend to all, and specially to the humble and lowly.
Pickthall’s Version:
80: 1 [ Abasa (He Frowned) Mecca, 24 ]
Pickthall He frowned and turned away
Transliteration Abasa wa tawal-la_
80: 2
Pickthall Because the blind man came unto him.
Transliteration An ja_ ahul ama_
80: 3
Pickthall What could inform thee but that he might grow (in grace)
Transliteration Wa ma_ yudrika la'al lahu_ yazaka_
80: 4
Pickthall Or take heed and so the reminder might avail him?
Transliteration Au yazakaru fatanfahuzikra_
80: 5
Pickthall As for him who thinketh himself independent,
Transliteration Ama_ manis tagna_
80: 6
Pickthall Unto him thou payest regard.
Transliteration Fa anta lahu_ tashada_
80: 7
Pickthall Yet it is not thy concern if he grow not (in grace).
Transliteration Wa ma_ alaika al la_ yazaka_