2. [al-Baqarah, Medina 189 ]

The Quranic Text & Ali’s Version:

وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ أُولَـئِكَ أَصْحَابُ الْجَنَّةِ ...

2: 82. But those who have faith and work righteousness, they are Companions of the Garden,

... هُمْ فِيهَا خَالِدُونَ ﴿٨٢﴾

therein shall they abide (for ever).

لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ ...

2: 177. It is not righteousness that ye turn your faces toward East or West;

... وَلَـكِنَّ الْبِرَّ ...

but it is righteousness

C177. As if to emphasize again a warning against deadening formalism, we are given a beautiful description of the righteous and God-fearing man. He should obey salutary regulation, but he should fix his gaze on the love of Allah and the love of his fellow-men.

We are given four heads:

1. our faith should be true and sincere;

2. we must be prepared to show it in deeds of charity to our fellowmen;

3. we must be good citizens, supporting social organisation; and

4. our own individual soul must be firm and unshaken in all circumstances. They are interconnected, and yet can be viewed separately.

... مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ...

to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers;

C178. Faith is not merely a matter of words. We must realise the presence and goodness of Allah. When we do so, the scales fall form our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were today.

We also see Allah's working in His world and in us; His Powers (angels), His Messengers and His Message are no longer remote from us, but come within our experience. (R).

... وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى ...

to spend of your substance, out of love for Him, for your kin,

C179. Practical deeds of charity are of value when they proceed from love, and from no other motive. In this respect, also, our duties take various forms, which are shown in reasonable gradation:

- our kith and kin;

- orphans (including any persons who are without support or help);

- people who are in real need but who never ask (it is our duty to find them out, and they come before those who ask);

- the stranger, who is entitled to laws of hospitality;

- the people who ask and are entitled to ask, i.e., not merely lazy beggars, but those who seek our assistance in some form or another (it is our duty to respond to them);

- and the slaves (we must do all we can to give or buy their freedom). Slavery has many insidious forms, and all are included.

... وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ...

for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves;

... وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ...

to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made;

C180. Charity and piety in individual cases do not complete our duties. In prayer and charity, we must also look to our organized efforts: where there is a Muslim State, these are made through the State, in facilities for public prayer, and public assistance, and for the maintenance of contracts and fair dealing in all matters.

... وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ...

and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic.

C181. Then come the Muslim virtues of firmness and patience. They are to "preserve the dignity of man, with soul erect" (Burns).

Three sets of circumstances are specially mentioned for the exercise of this virtue:

1. bodily pain or suffering,

2. adversities or injuries of all kinds, deserved and underserved and

3. periods of public panic, such as war, violence, pestilence, etc.

... أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ ﴿١٧٧﴾

Such are the people of truth, the Allah-fearing.

يَسْأَلُونَكَ عَنِ الأهِلَّةِ...

2: 189. They ask thee concerning the new moons.

C202. There were many superstitions connected with the New Moon, as there are to the present day. We are told to disregard such superstitions.

As a measure of time, where the lunar calendar is used, the New Moon is one great sign, for which people watch with eagerness. Muslim festivals, including the Pilgrimage, are fixed by the appearance of the New Moon.

The Arabs, among other superstitions, had one which made them enter their houses by the back door during or after the Pilgrimage. This is disapproved, for there is no virtue in any such artificial restrictions. All virtue proceeds from the love and fear of Allah.

... قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ...

Say: they are but signs to mark fixed periods of time in (the affairs of) men, and for pilgrimage.

... وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوْاْ الْبُيُوتَ مِن ظُهُورِهَا وَلَـكِنَّ الْبِرَّ مَنِ اتَّقَى ...

It is no virtue if ye enter your houses from the back; it is virtue if ye fear Allah.

... وَأْتُواْ الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿١٨٩﴾

Enter houses through the proper doors, and fear Allah, that ye may prosper.

C203. This is a Muslim proverb now, and much might be written about its manifold meanings. A few may be noted here.

- If you enter a society, respect its manners and customs.

- If you want to achieve an object honorably, go about it openly and not "by a backdoor".

- Do not beat about the bush. If you wish success in an undertaking, provide all the necessary instruments for it.

The subject of the New Moon provides a good transition between the Ramadan fast, which begins and ends with the New Moon, the Pilgrimage, whose ten days commence with the New Moon, and the War which Islam had to wage in self-defence against the Pagans, who wanted to exclude them from the Pilgrimage after they had driven them out of the house and home.

Other Versions:

2: 82

Asad whereas those who attain to faith and do righteous deeds – they are destined for paradise, therein to abide.

Pickthall And those who believe and do good works: such are rightful owners of the Garden. They will abide therein.

Transliteration Wallazina a_manu_ wa 'amilus sa_liha_ti ula_'ika asha_bul jannah(ti), hum fih a_ kha_lidu_n(a).

2: 177 [al-Baqarah, Medina 87 Righteous Defined]

Asad True piety does not consist of turning your faces towards the east or the west – but truly pious is he who believes in God, and the Last Day, and the angels, and revelation, and the prophets; and spends his substance – however much he himself may cherish it – upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.

Pickthall It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the Prophets; and giveth his wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the God fearing.

Transliteration Laisal birra an tuwallu_ wuju_hakum qibalal masyriqi wal magribi wa la_kinnal birra man a_mana billa_hi wal yamil a_khiri wal mala_'ikati wal kita_bi wan nabiyyin(a), wa a_tal ma_la 'ala_ hubbihi zawil qurba_ wal yata_ma_ wal masa_kina wabnas sabil(i), was sa_'ilina wa fir riqa_b(i), wa aqa_mas sala_ta wa a_taz zaka_h(ta), wal mu_fu_na bi 'ahdihim iza_ 'a_hadu_, was sa_birina fil ba'sa_'i wad darra_'i wa hinal ba's(i), ula_'ikal lazina sadaqu_, wa ula_'ika humul muttaqu_n(a).

Notes on above verse 2:177

[ Ruby’s note: This definition of piety is a recapitulation of all the fundamental ideas of goodness. One who believes in the Creator and His Supreme Presence and His entire system of creation, the agents [angels], the Revelations, the Messengers, and does good work, the most important these are charity, freeing slaves, keeping in touch with the Almighty through prayer, keep promises in life [on which others hope, trust and depend ], patient. These are the essence of piety and sincerity and comes from the true God consciousness. The emphasis is on the spirit of charity and compassion– to give, to free people from bondage, to care for needy and the helpless, to do good to fellow human beings, are all imbedded in this verse. But all these should come from the consciousness of God and that everything belongs to Him and He is the Cause of all causes and the Disposer of all affairs therefore patience is a natural characteristic of the pious people in this life. Here by mentioning in this context of laying down the fundamentals of piety the issue of freeing slaves or people in bondage, it is indicting that it should be the social objective to abolish slavery. This verse is revealed in Medina at a time when the Muslims are about to acquire a lot of prisoners of war who would be part of the slaves. ]

[ Ali’s notes : 177 As if to emphasize again a warning against deadening formalism, we are given a beautiful description of the righteous and God-fearing man. He should obey salutary regulation, but he should fix his gaze on the love of God and the love of his fellow-men. We are given four heads: (1) our faith should be true and sincere; (2) we must be prepared to show it in deeds of charity to our fellowmen; (3) we must be good citizens, supporting social organization; and (4) our own individual soul must be firm and unshaken in all circumstances. They are interconnected, and yet can be viewed separately. (2.177)

178 Faith is not merely a matter of words. We must realize the presence and goodness of God. When we do so, the scales fall from our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were today. We also see God's working in His world and in us; His Powers (angels), His Messengers and His Message are no longer remote from us, but come within our experience. (2.177)

179 Practical deeds of charity are of value when they proceed from love, and from no other motive. In this respect, also, our duties take various forms, which are shown in reasonable gradation: our kith and kin; orphans (including any persons who are without support or help); people who are in real need but who never ask (it is our duty to find them out, and they come before those who ask); the stranger, who is entitled to laws of hospitality; the people who ask and are entitled to ask, i.e., not merely lazy beggars, but those who seek our assistance in some form or another (it is our duty to respond to them); and the slaves (we must do all we can to give or buy their freedom). Slavery has many insidious forms, and all are included. (2.177)

180 Charity and piety in individual cases do not complete our duties. In prayer and charity, we must also look to our organized efforts: where there is a Muslim State, these are made through the State, in facilities for public prayer, and public assistance, and for the maintenance of contracts and fair dealing in all matters. (2.177)

181 Then come the Muslim virtues of firmness and patience. They are to "preserve the dignity of man, with soul erect" (Burns). Three sets of circumstances are specially mentioned for the exercise of this virtue: (1) bodily pain or suffering, (2) adversities or injuries of all kinds, deserved and underserved and (3) periods of public panic, such as war, violence, pestilence, etc. (2.177) ]

[ Asad’s notes: 143 – Thus, the Quran stresses the principle that mere compliance with outward forms does not fulfill the requirements of piety………

144 – In this context, the term “revelation” (al-kitab) carries, according to most of the commentators, a generic significance: it refers to the fact of divine revelation as such. As regards belief in angels, it is postulated here because it is through these spiritual beings or forces ……..that God reveals His will to the prophets and, thus, to mankind at large.

145: The expression “ibn as-sabil (lit., “son of the road”) denotes any person who is far rfrom his home, and especially one who, because of this circumstances, does not have sufficient means of livelihood at his disposal…………

146 – Ar-raqabah (of which ar-raqab is the plural) denotes, literally, “the neck”, and signifies also the whole of a human person. Metonymically, the expression “fi’r-raqib denotes “in the cause of freeing human beings from bondage”, and applies to both the ransoming of captives and the freeing of slaves. ……….At the time of the revelation of the Quran, slavery was an established institution throughout the world, and its sudden abolition would hve been economically impossible. In order to obviate this difficulty, and at the same time to brig about an eventual abolition of all slavery, the Quran ordains in 8:67 that henceforth only captives taken in a just war (jihad) may be kept as slaves. But even with regard to persons enslaved in this or – before the revelation of 8:67 – in any other way, the Quran stresses the great merit inherent in the freeing of slaves, and stipulates it as a means of atonement for various transgressions (see, e.g., 4:92, 5:89, 58:3). In addition, the Prophet emphatically stated on many occasions that, in the sight of God, the unconditional freeing of a human being from bondage is among the most praiseworthy acts which a Muslim could perform. (For a critical discussion and analysis……….see Nayl al-Awtar VI, 199ff.)

2: 189

Asad They will ask thee about the new moon. Say: “They indicate the periods for [various doings of] mankind, including the pilgrimage.” [note 165]. However, piety does not consist in your entering houses from the rear, [ all it were,] but truly pious is he who is conscious of God [note 166]. Hence, enter houses through their doors, and remain conscious of God, so that you might attain to a happy state.

Pickthall They ask thee, (O Muhammad), of new moons. Say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who ward off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful

Transliteration Yas'alu_naka 'anil ahillah(ti), qul hiya mawa_qitu linna_si wal hajj(i), wa laisal birru bi anta'tul buyu_ta min zuhu_riha_ wa la_kinnal birra manit taqa_, wa'tul buyu_ta min abwa_biha_, wattaqulla_ha la'allakum tuflihu_n(a).

[Ruby’s notes – 1. Lunar phases are given as a measure of period for human activities and sacred duties.

2. Here again the Quran is placing the intent or purpose of an action as the quintessence of faith. Rituals have no meaning if the right purpose is not achieved. Rigorous rites and rituals should be taken only in light of their purpose, if due to a circumstance or a mindset change of a people or culture at different time, if a particular ritual fails to achieve its objective, it should be discarded or adjusted. This is what the Quran is qualifying again and again regarding performance of a ritual with this kind of injunctions. A believer then must be aware about the final responsibility of serving the purpose at all times in all circumstances. And that is the most important message here. ]

[Asad’s note 165 – The reference, at this stage, to lunar months arises from the fact the observance of several of the religious obligations instituted by Islam – like the fast of Ramadan, or the pilgrimage to Mecca (which is dealt with in verses 196-203) – is based on the lunar calendar, in which the months rotate through the seasons of the solar year. This fixation on the lunar calendar results in a continuous variation of the seasonal circumstances in which those religious observances are performed ……………periodical increase and the decrease of the hardship involved. In addition………by lunar months has a bearing on the tide and ebb of the oceans, as well as on human physiology (e.g., a woman’s courses – a subject dealt with later on this surah).]

[ Ali’s notes - 202 There were many superstitions connected with the New Moon, as there are to the present day. We are told to disregard such superstitions. As a measure of time, where the lunar calendar is used, the New Moon is one great sign, for which people watch with eagerness. Muslim festivals, including the Pilgrimage, are fixed by the appearance of the New Moon. The Arabs, among other superstitions, had one which made them enter their houses by the back door during or after the Pilgrimage. This is disapproved, for there is no virtue in any such artificial restrictions. All virtue proceeds from the love and fear of God. (2.189)

203 This is a Muslim proverb now, and much might be written about its manifold meanings. A few may be notes here. (1) If you enter a society, respect its manners and customs. (2) If you want to achieve an object honourably, go about it openly and not "by a backdoor". (3) Do not beat about the bush. (4) If you wish success in an undertaking, provide all the necessary instruments for it. (2.189)

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9. Surah At Tawbah

The Quranic Text & Ali’s Version:

إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ...   

9: 111. Allah hath purchased of the believers their persons and their good; for theirs (in return) is the garden (of Paradise):

C1361. In a human bargain both sides give something and receive some advantage. In the divine bargain of Allah with man, Allah takes man's will and soul and his wealth and goods, and gives him in return ever-lasting Felicity.

Man fights in Allah's Cause and carries out His will. All that he has to give up is the ephemeral things of this world, while he gains eternal salvation, the fulfilment of his highest spiritual hopes, -a supreme achievement indeed.

... يُقَاتِلُونَ فِي سَبِيلِ اللّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ... 

they fight in His cause, and slay and are slain:

... وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْآنِ... 

a promise binding on Him in truth, through the Law, the Gospel, and the Qur'án:

C1362. We offer our whole selves and our possessions to Allah, and Allah gives us Salvation. This is the true doctrine of redemption: and we are taught that this is the doctrine not only of the Quran but of the earlier Revelations, -the original Law of Moses and the original Gospel of Jesus.

Any other view of redemption is rejected by Islam, especially that of corrupted Christianity, which thinks that some other person suffered for our sins and we are redeemed by his blood. It is our self-surrender that counts, not other people's merits.

Our complete self-surrender may include fighting for the cause, both spiritual and physical. As regards actual fighting with the sword there has been some difference in theological theories at different times, but very little in the practice of those who framed those theories.

The Jewish wars were ruthless wars of extermination. The Old Testament does not mince matters on this subject. In the New Testament St. Paul, in commending the worthy fruits of Faith, mentions Gideon. Barak, and other warriors of the Old Testament as his ideals, "Who through faith subdued kingdoms... waxed valiant in fight, turned to flight the armies of the aliens..." (Hebrews, 11:32-34).

The monkish morality of the Gospels in their present form has never been followed by any self-respecting Christian or other nation in history. Nor is it common-sense to ignore lust of blood in unregenerate man as a form of evil which has to be combated "within the limits, set by Allah" (9:112). (R).

... وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللّهِ... 

and who is more faithful to his Covenant than Allah?

... فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ... 

Then rejoice in the bargain which ye have concluded:

... وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ ﴿١١١﴾  

that is the achievement supreme.

التَّائِبُونَ ...

9: 112. -    Those that turn (to Allah) in repentance:

C1363. We are to rejoice that by giving up such small things as ourselves and our possessions we are to be rewarded with such a great thing as the eternal life of felicity. The truly righteous, whose lives in various aspects are described in this verse, do so rejoice. The good news is to be proclaimed to all Believers, including the weakest among us, so that they may profit by that example.

... الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدونَ... 

-    that serve Him, and praise Him;

-    that wander in devotion to the Cause of Allah;

-    that bow down and prostrate themselves in prayer;

... الآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ... 

-    that enjoin good and forbid evil;

وَالْحَافِظُونَ لِحُدُودِ اللّهِ... 

-    and observe the limits set by Allah; (these do rejoice).

... وَبَشِّرِ الْمُؤْمِنِينَ ﴿١١٢﴾  

So proclaim the glad tidings to the Believers.

Asad’s Version:

9: 111 Lo! God has bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of God and shall slay and be slain. It is a promise which is binding on Him In the Torah and the Gospel and the Quran. Who fulfils His covenant better than God? Rejoice then in your bargain that you have made, for that is the Supreme triumph. [pickthall]

[Innalaha-hashtaraa minal Muminiina anfasahum wa amwaa lahum bi anna lahumul Jannah……………wa zaalika huwal fawzul azim.]

9: 112 Those who turn in repentance and who worship and praise, and go on and on*, and bow down and prostrate themselves in adoration, and enjoin the doing of what is right and forbid the doing of what is wrong, and keep to the bound set by God. And give you the glad tiding to all believers. [asad]

[* see note]

9: 112 [Triumphant] are those who repentant, those who serve [Him], those who praise, those who fast, those who bow down, those who fall prostrate, those who enjoin the right and who forbid the wrong and those who keep the limits of God – and give glad tiding to believers! [pickthall]

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3. [al-I’Imran, Medina 89 ]

The Quranic Text & Ali’s Version:

لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ...

3: 92. By no means shall ye attain righteousness unless ye give (freely) of that which ye love;

C419. The test of charity is:

- do you give something that you value greatly, something that you love?

- If you give your life in a Cause, that is the greatest gift you can give.

- If you give yourself, that is, your personal efforts, your talents, your skill, your learning, that comes next in degree.

- If you give your earnings, your property, your possessions, that is also a great gift; for many people love them even more than other things.

And there are less tangible things, such as position, reputation, the well-being of those we love, the regard of those who can help us, etc. It is unselfishness that Allah demands, and there is no act of unselfishness, however small or intangible, but is well within the knowledge of Allah.

...وَمَا تُنفِقُواْ مِن شَيْءٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ ﴿٩٢﴾

and whatever ye give, of a truth Allah knoweth it well.

Other Versions:

3: 92

Asad Never shall you attain to true piety unless you spend on others out of what you cherish yourselves; and whatever you spend – verily, God has full knowledge thereof.

Pickthall Ye will not attain unto piety until ye spend of that which ye love. And whatsoever ye spend, Allah is aware thereof.

Transliteration Lan tana_lul birra hatta_ tunfiqu_ mimma_ tuhibbu_n(a), wa ma_ tunfiqu_ min syai'in fainnalla_ha bihi 'alim(un).

[ Ruby’s note - This verse is a key verse to humankind indicating that one can serve God best by serving fellow human beings. That is one of the highest piety. Charity here is meant in general term – giving and sharing to others unconditionally. The purpose behind this giving is contribution to the welfare of others. Whatever God has given one – knowledge, wisdom, wealth, capacity, time etc. – should be spend on others to help others for their true well-being. The right attitude behind this giving and sharing should be unconditional in terms of one’s own selfish interest, this is only to serve and please God by serving fellow human beings. One’s true receiving is from God only, not from any other human being, there is nothing to ask from another human being.]

[ Ali’s note - 419 The test of charity is: do you give something that you value greatly, something that you love? If you give your life in a Cause, that is the greatest gift you can give. If you give yourself, that is, your personal efforts, your talents, your skill, your learning, that comes next in degree. If you give your earnings, your property, your possessions, that is also a great gift; for many people love them even more than other things. And there are less tangible things, such as position, reputation, the well-being of those we love, the regard of those who can help us, etc. It is unselfishness that Allah demands, and there is no act of unselfishness, however small or intangible, but is well within the knowledge of Allah. (3.92) ]

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19. Surah Maryam

The Quranic Text & Ali’s Version:

فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ...   

19: 97.  So have We made the (Qur'án) easy in thine own tongue,

...لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنذِرَ بِهِ قَوْمًا لُّدًّا ﴿٩٧﴾

that with it thou mayest give Glad Tidings to the righteous, and warnings to people given to contention.

Other Versions:

19: 97

Asad and only to this end have We made this [divine writ] easy to understand, in thine own tongue, [O Prophet,] so that thou might convey thereby a glad tiding to the God-conscious, and warn thereby those who are given to [futile] contention:

Pickthall And We make (this Scripture) easy in thy tongue, (O Muhammad) only that thou mayst bear good tidings therewith unto those who ward off (evil), and warn therewith the froward folk.

Transliteration Fa in nama_ yas sarna_hu bilisa_nika litubasy syira bihil mut taqina wa tundzira bihi qaumal lud da_

33. Al-Ahzab (The Confederates)[73 verses]

Medina Period 90 [3-5 Hijrah]

Asad’s Version:

33:21 VERILY, in the Apostle of God you have a good example for everyone who looks forward (with hope and awe] to God and the Last Day, and remembers God unceasingly. 24

33:22 And [so,] when the believers saw the Confederates (advancing against them], they said, "This is what God and His Apostle have promised us!" - and, "Truly spoke God and His Apostle!" 25 - and all this but increased their faith and their readiness to surrender themselves unto God.

33:23 Among the believers are men who have [always] been true to what they have vowed before God; M and among them are such as have [already] redeemed their pledge by death, and such as yet await (its fulfilment] without having changed [their resolve] in the least.

33:24 [Such trials are imposed upon man] so that God may reward the truthful for having been true to their word, and cause the hypocrites to suffer - if that be His will - or [if they repent,] accept their repentance: 27 for, verily, God is indeed much-forgiving, a dispenser of grace!

The Quranic Text & Ali’s Version:

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ...

33: 21. Ye have indeed in the Messenger of Allah a beautiful pattern of (conduct)

...لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ ...

for anyone whose hope is in Allah and the Final Day,

C3694. We now have the psychology of the Believers,-God-fearing men, led by that pattern of men and of leaders, Muhammad Al-Mustafa.

... وَذَكَرَ اللَّهَ كَثِيرًا ﴿٢١﴾

and who engages much in the praise of Allah.

C3695. Cf. 26:227: see especially the last clause of that verse in a Makkan Surah, which was amply fulfilled in Madinah.

وَلَمَّا رَأَى الْمُؤْمِنُونَ الْأَحْزَابَ قَالُوا...

33: 22. When the Believers saw the Confederate forces, they said:

...هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ...

"This is what Allah and His Messenger had promised us, and Allah and his Messenger told us what was true."

C3696. This is in contrast to what the Hypocrites said in verse 12 above.

The divine promise of help and success is contingent upon our striving and faith. Nothing comes to the poltroon and the skeptical idler. Dangers and difficulties, and conflict with Evil, are foretold us, and we must meet them with fortitude and courage.

...وَمَا زَادَهُمْ إِلَّا إِيمَانًا وَتَسْلِيمًا ﴿٢٢﴾

And it only added to their faith and their zeal in obedience.

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ...

33: 23. Among the Believers are men who have been true to their Covenant with Allah:

...فَمِنْهُم مَّن قَضَى نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ...

of them some have completed their vow to (the extreme), and some (still) wait:

C3697. In the fight for truth were (and are) many who sacrificed their all-resources, knowledge, influence, life itself-in the Cause, and never wavered.

If they won the crown of martyrdom, they were blessed. Such a one was Sa'd ibn Muaz, the chief of the Aus tribe, the intrepid standard-bearer of Islam, who died of a wound he had received in the Battle of the Trench. Other heroes fought valiantly and lived, always ready to lay down their lives.

Both classes were staunch: they never changed or wavered.

...وَمَا بَدَّلُوا تَبْدِيلًا ﴿٢٣﴾

but they have never changed (their determination) in the least:

لِيَجْزِيَ اللَّهُ الصَّادِقِينَ بِصِدْقِهِمْ...

33: 24. That Allah may reward the men of Truth for their Truth

...وَيُعَذِّبَ الْمُنَافِقِينَ إِن شَاء أَوْ يَتُوبَ عَلَيْهِمْ...

and punish the Hypocrites if that be His Will, or turn to them in Mercy:

C3698. Before Allah's Mercy there is always room for repentance and forgiveness, even after treason and crime; but the forgiveness will be according to Allah's Will and Plan, which will judge the penitent's sincerity and capacity for good to the nicest degree in his favour.

Cf. also 33:17 above.

...إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا ﴿٢٤﴾

for Allah is Oft-Forgiving, Most Merciful.