Justice
and Mercy: And let not the hatred of a people incite you not to act
equitably. Be just: that is nearer to observance of duty (5 : 8).
1.
Surah Al Fatihah
The Quranic Text & Ali’s Version:
مَـالِكِ
يَوْمِ الدِّينِ
(٤)
1: 4. Master of the Day of Judgment.
Asad’s Version:
1:4
Judge (Best )/ Detail Records / Detail Accounts/ Avenger of Evil, Witness to all
2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
فَإِن
لَّمْ تَفْعَلُواْ
فَأْذَنُواْ
بِحَرْبٍ مِّنَ
اللّهِ وَرَسُولِهِ
...
2: 279. If ye do it not, take notice of war from Allah and His Messenger:
C328. This is not war for opinions, but an ultimatum of war for the liberation of debtors unjustly dealt with and oppressed.
... وَإِن تُبْتُمْ فَلَكُمْ رُؤُوسُ أَمْوَالِكُمْ لاَ تَظْلِمُونَ وَلاَ تُظْلَمُونَ ﴿٢٧٩﴾
but if ye turn back, ye shall have your capital sums; deal not unjustly, and ye shall not be dealt with unjustly.
وَإِن
كَانَ ذُو عُسْرَةٍ
فَنَظِرَةٌ
إِلَى مَيْسَرَةٍ
...
2: 280. If the debtor is in a difficulty, grant him time till it is easy for him to repay.
... وَأَن تَصَدَّقُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ﴿٢٨٠﴾
But if ye remit it by way of charity, that is best for you if ye only knew.
وَاتَّقُواْ
يَوْمًا تُرْجَعُونَ
فِيهِ إِلَى
اللّهِ ...
2: 281. And fear the day when ye shall be brought back to Allah.
... ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ ﴿٢٨١﴾
Then shall every soul be paid what it earned, and none shall be dealt with unjustly.
Asad’s Version:
2: 279
Yusuf Ali If ye do it not take notice of war from Allah and his Apostle: but if ye turn back ye shall have your capital sums; deal not unjustly and ye shall not be dealt with unjustly.
Pickthall And if ye do not, then be warned of war (against you) from Allah and His messenger. And if ye repent, then ye have your principal (without interest). Wrong not, and ye shall not be wronged.
Transliteration Fa illam taf'alu_ fa'zanu_ bi harbim minalla_hi wa rasu_lih(i), wa in tubtum fa lakum ru'u_su amwa_likum, la_ tazlimu_na wa la_ tuzlamu_n(a)
2: 280
Yusuf Ali If the debtor is in a difficulty grant him time till it is easy for him to repay. But if ye remit if by way of charity that is best for you if ye only knew.
Pickthall And if the debtor is in straitened circumstances, then (let there be) postponement to (the time of) ease; and that ye remit the debt as almsgiving would be better for you if ye did but know.
Transliteration Wa in ka_na zu_ 'usratin fanaziratun ila_ maisarah(tin), wa an tasaddaqu_ khairul lakum in kuntum ta'lamu_n(a).
2: 281
Yusuf Ali And fear the day when ye shall be brought back to Allah. Then shall every soul be paid what it earned and none shall be dealt with unjustly.
Pickthall And guard yourselves against a day in which ye will be brought back to Allah. Then every soul will be paid in full that which it hath earned, and they will not be wronged.
Wattaqu_ yauman turja'u_ fihi
Justice
and Mercy: And let not the hatred of a people incite you not to act
equitably. Be just: that is nearer to observance of duty (5 : 8).
6. Sura al-Anam
The Quranic Text & Ali’s Version:
قُلْ
تَعَالَوْاْ
أَتْلُ مَا
حَرَّمَ رَبُّكُمْ
عَلَيْكُمْ
...
6: 151. Say:
"Come, I will rehearse what Allah hath (really) prohibited you from":
C976. Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is Allah's Law.
The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests:
- that Allah's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish;
- that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love.
Arising from that is the conception of our converse duties to our children. Allah provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned.
Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting.
All these things are conformable to our own interests, and therefore true wisdom from our own point of view.
...أَلاَّ تُشْرِكُواْ بِهِ شَيْئًا ...
- join not anything as equal with Him;
...وَبِالْوَالِدَيْنِ إِحْسَانًا...
- be good to your parents:
...وَلاَ تَقْتُلُواْ أَوْلاَدَكُم مِّنْ إمْلاَقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ...
- kill not your children on a plea of want; -- We provide sustenance for you and for them; --
...وَلاَ تَقْرَبُواْ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ...
- come not nigh to shameful deeds, whether open or secret;
...وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالْحَقِّ...
- take not life, which Allah hath made sacred, except by way of justice and law:
C977. For the comprehensive word haqq I have used the two words "justice and law"; other significations implied are:
right, truth, what is becoming, etc.
It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of Allah" has to be employed, to make it lawful:
see 698 to 5:4, and n. 962 to 6:138.
...ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ ﴿١٥١﴾
thus doth He command you, that ye may learn wisdom.
وَلاَ
تَقْرَبُواْ
مَالَ الْيَتِيمِ
إِلاَّ بِالَّتِي
هِيَ أَحْسَنُ
حَتَّى يَبْلُغَ
أَشُدَّهُ...
6: 152. - And come not nigh to the orphan's property, except to improve it, until he attain the age of full strength;
...وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ ...
- give measure and weight with (full) justice;
...لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا...
no burden do We place on any soul, but that which it can bear;
...وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ كَانَ ذَا قُرْبَى...
- whenever ye speak, speak justly, even if a near relative is concerned;
...وَبِعَهْدِ اللّهِ أَوْفُواْ...
- and fulfil the Covenant of Allah:
...ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ ﴿١٥٢﴾
thus doth He command you, that ye may remember.
وَأَنَّ
هَـذَا صِرَاطِي
مُسْتَقِيمًا
فَاتَّبِعُوهُ...
6: 153. Verily, this is My Way, leading straight: follow it:
...وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ...
follow not (other) paths: they will scatter you about from His (great) path:
...ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ ﴿١٥٣﴾
thus doth He command you that ye may be righteous.
C979. Note again the triple refrain with variations, in 6:151, 152, and 153.
- In verse 151, we have the moral law, which it is for our own good to follow: "Thus doth He command you, that ye may learn wisdom."
- In verse 152, we have to deal justly and rightly with others; we are apt to thing too much of ourselves and forget others: "Thus doth He command you, that ye may remember."
- In verse 153 our attention is called to the Straight Way, the Way of Allah, the only Way that leads to righteousness: "Thus doth He command you, that ye may be righteous."
Other versions:
6: 151 [al-Anam, Cattle, Mecca 55]
Yusuf Ali Say: "Come I will rehearse what Allah hath (really) prohibited you from": join not anything as equal with Him; be good to your parents: kill not your children on a plea of want; We provide sustenance for you and for them; come not nigh to shameful deeds whether open or secret; take not life which Allah hath made sacred except by way of justice and law: thus doth He command you that ye may learn wisdom.
Pickthall Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you: that ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury--We provide for you and for them--and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath commanded you, in order that ye may discern.
Transliteration Qul ta'a_lau atlu ma_ harrama rabbukum 'alaikum alla_ tusyriku_ bihi syai'aw wa bil wa_lidaini ihsa_na_(n), wa la_ taqtulu_ aul_dakum min imla_q(in), nahnu narzuqukum wa iyya_hum, wa la_ taqrabul fawa_hisya ma_ zahara minha_ wa ma_ batan(a), wa la_ taqtulun nafsal lati harramalla_hu illa_ bil haqq(i), za_likum wassa_kum bihi la'allakum ta'qilu_n(a).
6: 152
Yusuf Ali And come not nigh to the orphan's property except to improve it until he attain the age of full strength; give measure and weight with (full) justice; no burden do We place on any soul but that which it can bear; whenever ye speak speak justly even if a near relative is concerned; and fulfil the Covenant of Allah: thus doth He command you that ye may remember.
Pickthall And approach not the wealth of the orphan save with that which is better; till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commandeth you that haply ye may remember.
Transliteration Wa la_ taqrabu_ ma_lal yatimi illa_ billati hiya ahsanu hatta_ yabluga asyuddah(_),wa auful kaila wal miza_na bil qist(i), la_ nukallifu nafsan illa_ wus'aha_, wa iza_ qultum fa'dilu_ wa lau ka_na za_ qurba_, wa bi'ahdilla_hi aufu_, za_likum wassa_kum bihi la'allakum tazakkaru_n(a).
6: 153
Yusuf Ali Verily this is My Way leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: thus doth He command you that ye may be righteous.
Pickthall And (He commandeth you, saying) : This is My straight path, so follow it Follow not other ways, lest ye be parted from His way: This hath He ordained for you, that ye may ward off (evil).
Transliteration Wa anna ha_za_ sira_ti mutaqiman fattabi'u_h(u), wa la_ tattabi'us subula fa tafarraqa bikum 'an sabilih(i), za_likum wassa_kum bihi la'allakum tattaqu_n(a).
[[ Asad’s note -
[[ Ali’s notes - 976 Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is God's Law. The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests: (1) that God's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish; (2) that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love. Arising from that is the conception of our converse duties to our children. God provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned. Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting. All these things are conformable to our own interests, and therefore true wisdom from our own point of view. (6.151)
977 For the comprhensive word haqq I have used the two words "justice and law"; other significations implied are: right, truth, what is becoming, etc. It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of God" has to be employed, to make it lawful: see n. 698 to v. 5, and n. 962 to vi. 138. (6.151)
978 Cf. v. 1, and n. 682. (6.152)
979 Note again the triple refrain with variations, in vi. 151, 152, and 153. In verse 151, we have the moral law, which it is for our own good to follow: "Thus doth He command you, that ye may learn wisdom." In verse 152, we have to deal justly and rightly with others; we are apt to think too much of ourselves and forget others: "Thus doth He command you, that ye may remember." In verse 153 our attention is called to the Straight Way, the Way of God, the only Way that leads to righteousness: "Thus doth He command you, that ye may be righteous." (6.153) ]]
11.Surah Hud
The Quranic Text & Ali’s Version:
وَإِلَى مَدْيَنَ
أَخَاهُمْ
شُعَيْبًا...
11: 84. To the Madyan people (We sent) Shu'ayb, one of their own brethren:
C1582. Cf. 7:85-93.
The location of Madyan is explained in n. 1053 to 7:85 and the chronological place of Shu'aybin n. 1064 to 7:93.
The point of the reference here is different from that in Surah 7. Here the emphasis is on Allah's dealings with men and men's crooked and obstinate ways:
there the emphasis was rather on their treatment of their Prophet, thus throwing light on some of the sins of the Makkans in later times.
...قَالَ يَا قَوْمِ اعْبُدُواْ اللّهَ مَا لَكُم مِّنْ إِلَـهٍ غَيْرُهُ...
he said:
"O my people! worship Allah:
ye have no other god but Him.
...وَلاَ تَنقُصُواْ الْمِكْيَالَ وَالْمِيزَانَ...
And give not short measure or weight:
...إِنِّيَ أَرَاكُم بِخَيْرٍ وَإِنِّيَ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ ﴿٨٤﴾
I see you in prosperity, but I fear for you the Penalty of a Day that will compass (you) all round.
C1583. The Midianites were a commercial people, and their besetting sin was commercial selfishness and fraudulent dealings in weights and measures.
Their Prophet tells them that that is the surest way to cut short their "prosperity", both in the material and the spiritual sense. When the Day of Judgment comes, it will search out their dealings through and through: "it will compass them all round," and they will not be able to escape then, however Much they may conceal their frauds in this world.
وَيَا
قَوْمِ أَوْفُواْ
الْمِكْيَالَ
وَالْمِيزَانَ
بِالْقِسْطِ ...
11: 85. "And O my people!
give just measure and weight,
...وَلاَ تَبْخَسُواْ النَّاسَ أَشْيَاءهُمْ ...
nor withhold from the people the things that are their due:
C1584. Both Plato and Aristotle define justice as the virtue which gives every one his due.
From this point of view Justice becomes the master virtue, and includes most other virtues. It was the lack of this that ruined the Midianites. Their selfishness was "intent on mischief," i.e., spoiling other people's business by not giving them their just dues.
... وَلاَ تَعْثَوْاْ فِي الأَرْضِ مُفْسِدِينَ ﴿٨٥﴾
commit not evil in the land with intent to do mischief.
Other versions:
11: 84 [Hud, Mecca 52]
Asad And unto [the people of] Madyan [We sent] their brother Shu’ayb [note 116]……..and do not give short measure and weight [in any of your dealings with men] [note 117]. Behold, I see you [now] in a happy state; but, verily, I dread lest suffering befall you on a Day that will encompass [you with doom]!
Yusuf Ali To the Madyan people (We sent) Shuaib one of their own brethren: he said: "O my people! worship Allah: ye have no other god but Him. And give not short measure or weight: I see you in prosperity but I fear for you the Penalty of a Day that will compass (you) all round.
Pickthall And unto Midian (We sent) their brother Shueyb. He said: O my people! Serve Allah. Ye have no other God save Him! And give not short measure and short weight. Lo! I see you well to do, and lo! I fear for you the doom of a besetting Day.
Yuksel To Midian was their brother Shuayb, he said, "My people, serve God, you have no god besides Him, and do not give short in the measure and weight. I see you in prosperity, and I fear for you the retribution of a day that is surrounding."
Transliteration Wa ila_ madyana akha_hum syu'aiba_(n), qa_la ya_ qaumi-'budulla_ha ma_ lakum min ila_hin gairuh(u_), wa la_ tanqusul mikya_la wal miza_na inni ara_kum bi khairiw wa inni akha_fu 'alaikum 'aza_ba yaumim muhit(in).
[[ Asad’s note 116 – see surah 7, ntoe 67. Note 117 – Thus, belief in the One God and justice in all dealings between man and man (see surah 6, note 150) are here placed together as the twin postulates of all righteousness. Some commentators assume that the people of Madyan were of a particularly commercial bent of mind, and given to fraudulent dealings. …..goes far beyond anything that might be construed by a purely “historical” interpretation…..the enunciation of a generally applicable principle of ethics: namely, the impossibility of one’s being righteous with regard to God unless one is righteous – in both the moral and social senses of this word – in the realm of human relationships as well. This explains the insistence with which the above prohibition is re-stated in a positive form, as an injunction, the next verse.]
11: 85
Asad Hence, O my people, [always] give full measure and weight, with equity, and do nto deprive people of what is rightfully theirs, and do not act wickedly on earth by spreading corruption.
Yusuf Ali "And O my people! give just measure and weight nor withhold from the people the things that are their due: commit not evil in the land with intent to do mischief.
Pickthall O my people! Give full measure and full weight in justice, and wrong not people in respect of their goods. And do not evil in the earth, causing corruption.
Yuksel "My people, give full measure and weight with justice, do not hold back from the people what is theirs, and do not roam the land corrupting."
Transliteration Wa ya_ qaumi auful mikya_la wal miza_na bil qisti wa la_ tabkhasun na_sa asy-ya_'ahum wa la_ ta'sau fil ardi mufsidin(a).
[[ Ali’s notes -
1584 Both Plato and Aristotle define justice as the virtue which gives every one his due. From this point of view Justice becomes the master virtue, and includes most other virtues. It was the lack of this that ruined the Midianites. Their selfishness was "intent on mischief," i.e., spoiling other people's business by not giving them their just dues. (11.85)
1583 The Midianites were a commercial people, and their besetting sin was commercial selfishness and fraudulent dealings in weights and measures. Their Prophet tells them that that is the surest way to cut short their "prosperity", both in the material and the spiritual sense. When the Day of Judgment comes, it will search out their dealings through and through: "it will compass them all round," and they will not be able to escape then, however much they may conceal their frauds in this world. (11.84) ]]