7. [al-Araf, Mecca 39]
The Quranic Text & Ali’s Version:
وَاخْتَارَ
مُوسَى قَوْمَهُ
سَبْعِينَ
رَجُلاً لِّمِيقَاتِنَا...
7: 155. And Moses chose seventy of his people for Our place of meeting:
C1121. Seventy of the elders were taken up to the Mount, but left at some distance from the place where Allah spoke to Moses.
They were to be silent witnesses, but their faith was not yet complete, and they dared to say to Moses: "We shall never believe in thee until we see Allah in public" (2:55).
They were dazed with thunder and lightning, and might have been destroyed but for Allah's mercy on the intercession of Moses.
...فَلَمَّا أَخَذَتْهُمُ الرَّجْفَةُ قَالَ ...
when they were seized with violent quaking, he prayed:
C1122. Rajfah: violent quaking, earthquake.
I take it to refer to the same event as is described by the word Sd'iqat in 2:55, the thunder and lightning that shook the mountainside.
... رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّايَ...
"O my Lord! if it had been Thy will Thou couldst have destroyed, long before, both them and me:
...أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاء مِنَّا...
wouldst Thou destroy us for the deeds of the foolish one among us?
...إِنْ هِيَ إِلاَّ فِتْنَتُكَ...
This is no more than Thy trial:
C1123. Moses was guiltless, but he identifies himself with his whole people, and intercedes with Allah on their behalf.
He recognises that it was a trial, in which some of his people failed to stand the test. Such failure was worthy of punishment. But he pleads for mercy for such as erred from weakness and not from contumacy, and were truly repentant, although all who erred were in their several degrees worthy of punishment.
...تُضِلُّ بِهَا مَن تَشَاء ...
by it Thou causest whom Thou wilt to stray,
C1124. Cf. 2:26.
... وَتَهْدِي مَن تَشَاء ...
and Thou leadest whom Thou wilt into the right path.
...أَنتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا...
Thou art our protector: so forgive us and give us Thy mercy;
...وَأَنتَ خَيْرُ الْغَافِرِينَ ﴿١٥٥﴾
for Thou art the best of those who forgive.
7: 156
Asad And ordain You for us what is good in this world as well as in the life to come: behold, unto You have we turned in repentance!” [God] answered: “With My chastisement do I afflict whom I will – but My grace overspreads everything [123]: and so I shall confer it on those who are conscious of me and spend in charity, and who believe in Our messages -
Pickthall And ordain for us in, this world that which is good, and in the Hereafter (that which is good), Lo! We have turned unto Thee. He said: I smite with My punishment whom I will, and My mercy embraceth all things, therefore I shall ordain It for those who ward off (evil) and pay the poor due, and those who believe Our revelations;
Transliteration Waktub lana_ fi ha_zihid dunya_ hasanataw wa fil a_khirati inna_ hudna_ ilaik(a), qa_la 'aza_bi usibu bihi man asya_'(u), wa rahmati wasi'at kulla syai'(in), fa sa'aktubuha_ lillazina yattaqu_na wa yu'tu_naz zaka_ta wallazina hum bi a_ya_tina_ yu'minu_n(a).
[[ Asad’s note 123 – Cf. 6:12 (and the corresponding 10), as well as 6:54.]]
===================================
2. [al-Baqarah. Medina 87 ]
The Quranic Text & Ali’s Version:
وَأَقِيمُواْ
الصَّلاَةَ
وَآتُواْ الزَّكَاةَ
وَارْكَعُواْ
مَعَ الرَّاكِعِينَ
﴿٤٣﴾
2: 43. And be steadfast in prayer; practice regular charity; and bow down your heads with those who bow down (in worship).
C60. The argument is still primarily addressed to the Jews, but is of universal application, as in all the teachings of the Quran.
The chief feature of Jewish worship was and is the bowing of the head.
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).
وَأَقِيمُواْ
الصَّلاَةَ
وَآتُواْ الزَّكَاةَ
...
2: 110. And be steadfast in prayer and regular in charity:
... وَمَا تُقَدِّمُواْ لأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللّهِ ...
and whatever good ye send forth for your souls before you, ye shall find it with Allah;
... إِنَّ اللّهَ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿١١٠﴾
for Allah sees well all that ye do.
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.
وَأَنفِقُواْ
فِي سَبِيلِ
اللّهِ وَلاَ
تُلْقُواْ
بِأَيْدِيكُمْ
إِلَى التَّهْلُكَةِ
...
2: 195. And spend of your substance in the Cause of Allah, and make not your own hands contribute to your destruction,
C211. Every fight requires the wherewithals for the fight, the "sinews of war".
- If the war is just and in the cause of Allah, all who have wealth must spend it freely. That may be their contribution to the Cause, in addition to their personal effort, or if for any reason they are unable to fight.
- If they hug their wealth, perhaps their own hands are helping in their own self destruction. Or
- if their wealth is being spent, not in the Cause of Allah, but in something which pleases their fancy, it may be that the advantage goes to the enemy, and they are by their action helping their own destruction.
In all things, their standard should be, not selfishness, but the good of their brethren, for such good is pleasing to Allah.
... وَأَحْسِنُوَاْ إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ ﴿١٩٥﴾
but do good; for Allah loveth those who do good.
يَسْأَلُونَكَ
عَنِ الْخَمْرِ
...
2: 219. They ask thee concerning wine
C240. Wine: Khamr: literally understood to mean the fermented juice of the grape; applied by analogy to all fermented liquor, and by further analogy to any intoxicating liquor or drug.
There may possible be some benefit in it, but the harm is greater than the benefit, especially if we look at it from a social as well as an individual point of view.
... وَالْمَيْسِرِ...
and gambling.
C241. Gambling: maisir: literally, a means of getting something too easily, getting a profit without working for it; hence gambling. That is the principle on which gambling is prohibited.
The form must familiar to the Arabs was gambling by casting lots by means of arrows, on the principle of a lottery: the arrows were marked, and served the same purpose as a modern lottery ticket.
Something e.g., the carcass of a slaughtered animal, was divided into unequal parts. The marked arrows were drawn from a bag. Some were blank and those who drew them got nothing. Others indicated prizes, which were big or small. Whether you got a big share or a small share, or nothing, depended on pure luck, unless that was fraud also on the part of some persons concerned.
The principle on which the objection is based is:
- that, even if there is no fraud, you gain what you have not earned, or lose on a mere chance.
Dice and wagering are rightly held to be within the definition of gambling. (R).
... قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا...
Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit."
... وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ...
They ask thee how much they are to spend;
... قُلِ الْعَفْوَ ...
say: "What is beyond your needs."
C242. Hoarding is no use either to ourselves, or to any one else. We should use the wealth we need; any superfluities we must spend in good works or in charity.
... كَذَلِكَ يُبيِّنُ اللّهُ لَكُمُ الآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ ﴿٢١٩﴾
Thus doth Allah make clear to you His Signs: in order that ye may consider.
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ...
2: 254. O ye who believe!
... أَنفِقُواْ ...
spend out of (the bounties)
C294. Spend, i.e., give away in charity, or employ in good works, but do not hoard.
Good works would in Islam include everything that advances the good of one that is in need whether a neighbor or a stranger or that advances the good of the community or even the good of the person himself to whom Allah has given the bounty.
But it must be real good and there should be no admixture of baser motives, such as vainglory, or false indulgence, or encouragement of idleness, or playing off one person against another.
The bounties include mental and spiritual gifts as well as wealth and material gifts.
... مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لاَّ بَيْعٌ فِيهِ وَلاَ خُلَّةٌ وَلاَ شَفَاعَةٌ...
We have provided for you, before the day comes when no bargaining (will avail), nor friendship, nor intercession.
... وَالْكَافِرُونَ هُمُ الظَّالِمُونَ ﴿٢٥٤﴾
Those who reject faith, they are the wrongdoers.
مَّثَلُ
الَّذِينَ
يُنفِقُونَ
أَمْوَالَهُمْ
فِي سَبِيلِ
اللّهِ...
2: 261. The parable of those who spend their substance in the way of Allah
... كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّئَةُ حَبَّةٍ ...
is that of a grain of corn: it groweth seven ears, and each ear hath a hundred grains.
... وَاللّهُ يُضَاعِفُ لِمَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ ﴿٢٦١﴾
Allah giveth manifold increase to whom He pleaseth; and Allah careth for all and He knoweth all things.
الَّذِينَ
يُنفِقُونَ
أَمْوَالَهُمْ
فِي سَبِيلِ
اللّهِ...
2: 262. Those who spend their substance in the Cause of Allah,
... ثُمَّ لاَ يُتْبِعُونَ مَا أَنفَقُواُ مَنًّا وَلاَ أَذًى لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ...
and follow not up their gifts with reminders of their generosity or with injury,
for them their reward is with their Lord;
... وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٢٦٢﴾
on them shall be no fear, nor shall they grieve.
قَوْلٌ
مَّعْرُوفٌ
وَمَغْفِرَةٌ
خَيْرٌ مِّن
صَدَقَةٍ يَتْبَعُهَآ
أَذًى...
2: 263. Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants,
C309. A very high standard is set for charity.
1. It must be in the way of Allah.
2. It must expect no reward in this world.
3. It must not be followed by references or reminders to the act of charity.
4. Still less should any annoyance or injury be caused to the recipient; e.g. by boasting that the giver relieved the person in the hour of need.
Indeed, the kindness and the spirit which turns a blind eye to other people's faults or short-comings is the essence of charity: these things are better than charity if charity is spoilt by tricks that do harm.
At the same time, while no reward is to be expected, there is abundant reward from Allah -material, moral, and spiritual- according to His own good pleasure and plan.
If we spend in the way of Allah, it is not as if Allah was in need of our charity. On the contrary our short-comings are so great that we require His utmost forbearance before any good that we can do can merit His praise or reward. Our motives are so mixed that our best may really be very poor if judged by a very strict standard.
... وَاللّهُ غَنِيٌّ حَلِيمٌ ﴿٢٦٣﴾
and He is Most Forbearing.
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ لاَ
تُبْطِلُواْ
صَدَقَاتِكُم
بِالْمَنِّ
وَالأذَى...
2: 264. O ye who believe!
cancel not your charity by reminders of your generosity or by injury,
... كَالَّذِي يُنفِقُ مَالَهُ رِئَاء النَّاسِ وَلاَ يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الآخِرِ ...
like those who spend their substance to be seen of men, but believe neither in Allah nor in the last day.
C310. False charity, "to be seen of men", is really no charity. It is worse, for it betokens a disbelief in Allah and the Hereafter.
"Allah seeth well whatever ye do" (2:265).
It is compared to a hard barren rock on which by chance has fallen a little soil. Good rain, which renders fertile soil more fruitful, washes away the little soil which this rock had, and exposes its nakedness. What good can hypocrites derive even from the little wealth they may have amassed?
... فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا...
They are in Parable like a hard, barren rock, on which is a little soil; on it falls heavy rain, which leaves it (just) a bare stone.
... لاَّ يَقْدِرُونَ عَلَى شَيْءٍ مِّمَّا كَسَبُواْ ...
They will be able to do nothing with aught they have earned.
... وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ ﴿٢٦٤﴾
And Allah guideth not those who reject faith.
وَمَثَلُ
الَّذِينَ
يُنفِقُونَ
أَمْوَالَهُمُ
ابْتِغَاء
مَرْضَاتِ
اللّهِ وَتَثْبِيتًا
مِّنْ أَنفُسِهِمْ
...
2: 265. And the likeness of those who spend their substance, seeking to please Allah and to strengthen their souls,
... كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَآتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ...
is as a garden, high and fertile: heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not heavy rain, light moisture sufficeth it.
C311. True charity is like a field with good soil on a high situation. It catches good showers of rain, the moisture penetrates the soil, and yet its elevated situation keeps it well-drained, and healthy favorable conditions increase its output enormously. But supposing even that the rain is not abundant, it catches dew and makes the most of any little moisture it can get, and that is sufficient for it.
So a man of true charity is spiritually healthy; he is best suited to attract the bounties of Allah, which he does not hoard selfishly but circulates freely. In lean times he still produces good works, and is content with what he has. He looks to Allah's pleasure and the strengthening of his own soul.
... وَاللّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿٢٦٥﴾
Allah seeth well whatever ye do.
أَيَوَدُّ
أَحَدُكُمْ
أَن تَكُونَ
لَهُ جَنَّةٌ
مِّن نَّخِيلٍ
وَأَعْنَابٍ...
2: 266. Does any of you wish that he should have a garden with date-palms and vines
C312. The truly spiritual nature of charity having been explained in three parables (2:261, 264, 265) a fourth parable is now added, explaining its bearing on the whole of our life.
Suppose we had a beautiful garden well-watered and fertile, with delightful views of streams, and a haven of rest for mind and body; suppose old age were creeping in on us, and our children were either too young to look after themselves or too feeble in health; how should we feel if a sudden whirlwind came with lightning or fire in its train, and burnt it up; thus blasting the whole of our hopes for the present and for the future, and destroying the result of all our labor and savings in the past?
Well, this life of ours is a probation. We may work hard, we may save, we may have good luck. We may make ourselves a goodly pleasance, and have ample means of support for ourselves and our children. A great whirlwind charged with lightning and fire comes and burns up the whole show.
We are too old to begin again: our children are too young or feeble to help us to repair the mischief. Our chance is lost, because we did not provide against such a contingency.
The whirlwind is the "wrath to come" the provision against it is a life of true charity and righteousness, which is the only source of true and lasting happiness in this world and the next. Without it we are subject to all the vicissitudes of this uncertain life. We may even spoil our so-called "charity" by insisting on the obligation which others owe to us or by doing some harm, because our motives are not pure.
... تَجْرِي مِن تَحْتِهَا الأَنْهَارُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَاتِ...
and streams flowing underneath, and all kinds of fruit,
... وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاء...
while he is stricken with old age, and his children are not strong (enough to look after themselves)
C313. Not strong (enough): dhu'afa-u: literally weak, decrepit, inform, possibly referring to both health and will or character.
... فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ...
that it should be caught in a whirlwind, with fire therein and be burnt up?
... كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمُ الآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ ﴿٢٦٦﴾
thus doth Allah make clear to you (His) signs; that ye may consider.
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ ...
2: 267. O ye who believe!
... أَنفِقُواْ مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الأَرْضِ...
give of the good things which ye have (honorably) earned, and of the fruits of the earth which We have produced for you,
C314. According to the English proverb "Charity covers a multitude of sins". Such a sentiment is strongly disapproved in Islam.
Charity has value only if;
- something good and valuable is given,
- which has been honorably earned or acquired by the giver, or
- which is produced in nature and can be referred to as a bounty of Allah.
1. may include such things as are of use and value to others though they may be of less use to us or superfluous to us on account of our having acquired something more suitable for our station in life; for example, discarded clothes, or an old horse or a used motor car;
but if the horse is vicious, or the car engine so far gone that it is dangerous to use, then the gift is worse than useless; it is positively harmful and the giver is a wrong-doer.
2. applies to fraudulent company-promoters, who earn great credit by giving away charity in some of their ill-gotten gains, or to robbers (even if they call themselves by high-sounding names) who "rob peter to pay Pauo".
Islam will have nothing to do with tainted property. Its economic code requires that every gain should be honest and honorable. Even "charity" would not cover or destroy the taint.
3. lays down a test in cases of a doubtful gain.
Can we refer to it as a gift of God?
Obviously the produce of honest labour or agriculture can be so referred to.
In modern commerce and speculation there is much of quite the contrary character, and charity will not cover the taint. Some kind of art, skill, or talent are God-given: it is the highest kind of charity to teach them or share their product.
Others are the contrary: they are bad or tainted. In the same way some professions or services may be tainted, if these tend to do moral harm.
وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ ...
and do not even aim at getting anything which is bad, in order that out of it ye may give away something,
C315. The preceding note tries to indicate some of the things which are bad or tainted. We should not even think of acquiring them for ourselves, soothing our conscience by the salve that we shall practice charity out of them.
... وَلَسْتُم بِآخِذِيهِ إِلاَّ أَن تُغْمِضُواْ فِيهِ ...
when ye yourselves would not receive it except with closed eyes.
C316. Closed eyes imply disgust or connivance because of some feature which we would not openly acknowledge.
... وَاعْلَمُواْ أَنَّ اللّهَ غَنِيٌّ حَمِيدٌ ﴿٢٦٧﴾
And know that Allah is free of all wants, and worthy of all praise.
C317. To dedicate tainted things to Allah is a dishonor to Allah, Who is independent of all wants, and Who is worthy of all honor and praise.
الشَّيْطَانُ
يَعِدُكُمُ
الْفَقْرَ
وَيَأْمُرُكُم
بِالْفَحْشَاء...
2: 268. The Evil One threatens you with poverty and bids you to conduct unseemly.
... وَاللّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً...
Allah promiseth you His forgiveness and bounties
C318. Good and evil draw us opposite ways and by opposite motives, and the contrast is well marked out in charity.
When we think of doing some real act of kindness or charity, we are assailed with doubts and fear of impoverishment; but Evil supports any tendency to selfishness, greed, or even to extravagant expenditure for show, or self-indulgence, or unseemly appetites.
On the other hand, Allah draws us on to all that is kind and good, for that way lies the forgiveness of our sins, and greater real prosperity and satisfaction.
No kind or generous act ever ruined anyone. It is false generosity that is sometimes shown as leading to ruin. As Allah knows all our motives and cares for all, and has everything in His power, it is obvious which course a wise man will choose.
But wisdom is rare, and it is only wisdom that can appreciate true well-being and distinguish it from the false appearance of well-being.
... وَاللّهُ وَاسِعٌ عَلِيمٌ ﴿٢٦٨﴾
and Allah careth for all and He knoweth all things.
يُؤتِي
الْحِكْمَةَ
مَن يَشَاء
وَمَن يُؤْتَ
الْحِكْمَةَ
فَقَدْ أُوتِيَ
خَيْرًا كَثِيرًا...
2: 269. He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing;
... وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَابِ ﴿٢٦٩﴾
but none will grasp the message but men of understanding.
وَمَا
أَنفَقْتُم
مِّن نَّفَقَةٍ
أَوْ نَذَرْتُم
مِّن نَّذْرٍ
فَإِنَّ اللّهَ
يَعْلَمُهُ...
2: 270. And whatever ye spend in charity or devotion, be sure Allah knows it all.
... وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ ﴿٢٧٠﴾
But the wrongdoers have no helpers.
إِن
تُبْدُواْ
الصَّدَقَاتِ
فَنِعِمَّا
هِيَ ...
2: 271. If ye disclose (acts of) charity, even so it is well,
C319. It is better to seek no publicity in charity. But if it is known there is no harm. If it is for public purposes, it must necessarily be known, and a pedantic show of concealment may itself be a fault.
The harm of publicity lies in motives of ostentation. We can better reach the really deserving poor by quietly seeking for them. The spiritual benefit ensures to our own souls, provided our motives are pure, and we are really seeking the good pleasure of Allah.
... وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاء فَهُوَ خَيْرٌ لُّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ ...
but if ye conceal them, and make them reach those (really) in need, that is best for you: it will remove from you some of your (stains of) evil.
... وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ ﴿٢٧١﴾
And Allah is well acquainted with what ye do.
لَّيْسَ
عَلَيْكَ هُدَاهُمْ
وَلَـكِنَّ
اللّهَ يَهْدِي
مَن يَشَاء...
2: 272. It is not required of thee (O Messenger), to set them on the right path, but Allah sets on the right path whom He pleaseth.
C320. In connection with charity this means that we must relieve those really in need, whether they are good or bad, on the right path or not, Muslims or otherwise. It is not for us to judge in these matters. Allah will give light according to His wisdom.
Incidentally it adds a further meaning to the command, "Let there be no compulsion in religion" (2:256). For compulsion may not only be by force, but by economic necessity.
In matters of religion we must not even compel by a bribe of charity. The chief motive in charity should be Allah's pleasure and our own spiritual good. This was addressed in the first instance to Mustafa in Madinah, but it is of universal application.
... وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلأنفُسِكُمْ وَمَا تُنفِقُونَ إِلاَّ ابْتِغَاء وَجْهِ اللّهِ...
Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of Allah.
C321. See note to 2:112.
Wajh means literally: face, countenance; hence, favour, glory, Self, Presence.
... وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ ﴿٢٧٢﴾
Whatever good ye give, shall be rendered back to you, and ye shall not be dealt with unjustly.
لِلْفُقَرَاء
الَّذِينَ
أُحصِرُواْ
فِي سَبِيلِ
اللّهِ لاَ
يَسْتَطِيعُونَ
ضَرْبًا فِي
الأَرْضِ...
2: 273. (Charity is) for those in need, who, in Allah's cause, are restricted (from travel), and cannot move about in the land, seeking (for trade or work).
C322. Indiscriminate acts of so-called charity are condemned as they may do more harm than good (see 2:262).
The real beneficiaries of charity are here indicated. They must be in want. And the want must be due to some honorable cause. For example, they may be doing some unpaid service, such as teaching, or acquiring knowledge or skill, or be in exile for their faith, or in other ways be prevented from seeking employment or doing strenuous work.
"Allah's cause" must not be narrowly interpreted. All sincere and real service to humanity comes within the definition, as well as actual devotion to religion or to the righteous Imam. Such men do not beg from door to door. It is the duty of those who are well-to-do, or of the Public Purse, to find them out. (R).
... يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاء مِنَ التَّعَفُّفِ تَعْرِفُهُم بِسِيمَاهُمْ...
The ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (unfailing) mark:
... لاَ يَسْأَلُونَ النَّاسَ إِلْحَافًا...
they beg not importunately from all and sundry.
... وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ ﴿٢٧٣﴾
And whatever of good ye give, be assured Allah knoweth it well.
الَّذِينَ
يُنفِقُونَ
أَمْوَالَهُم
بِاللَّيْلِ
وَالنَّهَارِ
سِرًّا وَعَلاَنِيَةً
فَلَهُمْ أَجْرُهُمْ
عِندَ رَبِّهِمْ...
2: 274. Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord:
C323. We recapitulate the beauty of charity (i.e. unselfish giving of one's self or one's goods) before we come to its opposite, i.e. the selfish grasping greed of usury against those in need or distress.
Charity instead of impoverishing you will enrich you; you will have more happiness and less fear. Contrast it with what follows, - the degradation of the grasping usurer.
... وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٢٧٤﴾
on them shall be no fear, nor shall they grieve.
الَّذِينَ
يَأْكُلُونَ
الرِّبَا ...
2: 275. Those who devour usury
C324. Usury is condemned and prohibited in the strongest possible terms. There can be no question about the prohibition.
When we come to the definition of Usury there is room for difference of opinion. 'Umar, according to Ibn Kathir, felt some difficulty in the matter, as the Prophet left this world before the details of the question were settled. This was one of the three questions on which he wished he had more light from the Prophet, the other two being Khilafah and Kalalah (see 4:12 n. 518).
Our 'Ulama, ancient and modern, have worked out a great body of literature on Usury, based mainly on economic conditions as they existed at the rise of Islam. (R).
... لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ...
will not stand except as stands one whom the Evil One by his touch hath driven to madness.
C325. An apt simile: whereas legitimate trade or industry increases the prosperity and stability of men and nations, a dependence on Usury would merely encourage a race of idlers, cruel blood-suckers, and worthless fellows who do not know their own good and are therefore akin to madmen.
... ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا...
That is because they say: "Trade is like usury",
but Allah hath permitted trade and forbidden usury.
C326. Owing to the fact that interest occupies a central position in modern economic life, and specially since interest is the very life blood of the existing financial institutions, a number of Muslims have been inclined to interpret it in a manner which is radically different from the understanding of Muslim scholars throughout the last fourteen centuries and is also sharply in conflict with the categorical statements of the Prophet (peace be on him).
According to Islamic teachings any excess on the capital is riba (interest). Islam accepts no distinction, insofar as prohibition is concerned, between reasonable and exorbitant rates of interest, and thus what came to be regarded as the difference between usury, and interest; not between returns on bonus for consumption and those for production purposes and so on. [Eds]
... فَمَن جَاءهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىَ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللّهِ...
Those who, after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge);
... وَمَنْ عَادَ فَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ ﴿٢٧٥﴾
but those who repeat (the offence) are companions of the fire: they will abide therein (for ever).
يَمْحَقُ
اللّهُ الْرِّبَا
وَيُرْبِي
الصَّدَقَاتِ...
2: 276. Allah will deprive usury of all blessing, but will give increase for deeds of charity:
... وَاللّهُ لاَ يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ ﴿٢٧٦﴾
for He loveth not creatures ungrateful and wicked.
إِنَّ
الَّذِينَ
آمَنُواْ وَعَمِلُواْ
الصَّالِحَاتِ
وَأَقَامُواْ
الصَّلاَةَ
وَآتَوُاْ
الزَّكَاةَ...
2: 277. Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity,
... لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٢٧٧﴾
will have their reward with their Lord: on them shall be no fear, nor shall they grieve.
C327. The contrast between charity and unlawful grasping of wealth began at 2:274, where this phrase occurs as a theme. Here the theme finishes with the same phrase.
The following four verses refer to further concessions on behalf of debtors, as creditors are asked to;
a. give up even claims arising out of the past on account of usury, and
b. give time for payment of capital if necessary, or
c. to write off the debt altogether as an act of charity.
Other Versions:
2: 43
Asad and be constant in prayer, and spend in charity [note 34], and bow down in prayer
Pickthall Establish worship, pay the poor-due, and bow your heads with those who bow (in worship).
Transliteration Wa aqimus sala_ta wa a_tuz zaka_ta war ka'u_ ma'ar ra_ki'in(a).
[ Asad’s note 34: In Islamic Law, zakah denotes an obligatory tax, incumbent on Muslims, which is meant to purify a person’s capital and income from the taint of selfishness. The proceeds of the tax are to be spent mainly, but no exclusively, on the poor. ………….Since, however, in this verse it refers to the Children of Israel and obviously implies only acts of charity towards the poor, it is more appropriate to translate it as “almsgiving” or “charity”. ……]
[ Ruby’s note: It is extremely important to note that the same terms “SALAT” AND “ZAKAT” are used to denote the Jewish prayer and charity. Therefore these are of much broader scope than we generally think.
[ Ali’s notes: 60 The argument is still primarily addressed to the Jews, but is of universal application, as in all the teachings of the Quran. The chief feature of Jewish worship was and is the bowing of the head. (2.43)
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: 110
Asad And be constant in prayer, and render the purifying dues; for, whatever good dues; for, whatever good deed you send ahead for your own selves, you shall find it with God: behold, God sees all that you do.
Pickthall Establish worship, and pay the poor due; and whatever of good ye send before (you) for your souls, ye will find it with Allah. Lo! Allah is Seer of what ye do.
Transliteration Wa qa_lu_ lay yadkhulal jannata illa_ man ka_na hu_dan au nasa_ra_, tilka ama_niyyuhum, qul ha_tu_ burha_nakum in kuntum sa_diqin(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: 195
Asad And spend [freely] in God’s cause, and let not your own hands throw you into destruction [note 173]; and persevere in doing good: behold, God loves the doers of good.
Pickthall Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.
Transliteration Wa anfiqu_ fi sabililla_hi wa la_ tulqu_ bi aidikum ilat tahlukah(ti), wa ahsinu_ innalla_ha yuhibbul muhsinin(a).
[ Asad’s note 173 – I.e., “you might bring about your own destruction by withholding you personal and material contribution to this common effort”.
[ Ali’s note – 211 …………. In all things, their standard should be, not selfishness, but the good of their brethren, for such good is pleasing to God. (2.195)]
2: 215
Pickthall They ask thee, (O Muhammad), what they shall spend. Say: That which ye spend for good (must go) to parents and near kindred and orphans and the needy and the wayfarer. And whatsoever good ye do, lo! Allah is Aware of it.
Transliteration Kutiba 'alaikumul qita_lu wa huwa kurhul lakum, wa 'asa_ an takrahu_ syai'aw wa huwa khairul lakum, wa 'asa_ an tuhibbu_ syai'aw wa huwa syarrul lakum, walla_hu ya'lamu wa antum la_ ta'lamu_n(a).
2: 219
Pickthall They question thee about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend. Say: That which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect--
Transliteration Fid dunya_ wal a_khirah(ti), wa yas'alu_naka 'anil yata_ma_ qul isla_hul lahum khair(un), fa in tukha_litu_hum fa ikhwa_nukum, walla_hu ya'lamul mufsida minal muslih(i), wa lau sya_'alla_hu la'a'natakum innalla_ha 'azizun hakim(un).
2: 254 O you who have attained to faith! Spend (in Our way) out of what We have granted you as sustenance ere there come a Day when there will be no bargaining…..
2: 261 The parable of those who spend their possessions for the sake of God is that of a grain out of which grow seven ears, in every ear a hundred grains: for God grants manifold increase unto whom He wills: and God is infinite, all-knowing.
2:262 They who spend their possessions for the sake of God and do not thereafter mar their spending by stressing their own benevolence and hurting (the feelings of the needy) shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve.
2: 263 A kind word and the veiling of another’s want is better than a charitable deed followed by hurt; and God is self-sufficient, forbearing.
2: 264 O you who have attained to faith! Do not deprive your charitable deeds of all worth by stressing your own benevolence and hurting (the feelings of the needy), as does he who spends his wealth only to be seen and praised by men, and believes not in God and the Last Day: for his parable is ……
2: 265 And the parable of those who spend their possessions out of longing to please God…….
2: 267 O you who have attained to faith! Spend on others out of the good things which you may acquired, and out of which We bring forth for you from the earth, and choose for your spending the bad things which you yourselves would not accept without averting your eyes in disdain. And know that God is self sufficient, ever to be praised.
2: 268 Satan threatens you with the prospect of poverty and bids you to be niggardly, whereas God promises you His forgiveness and bounty; and God is infinite, all-knowing
2: 270 For whatever you may spend on others, or whatever you may vow (to spend), verily, God knows it; and those who do wrong (by withholding charity) shall have none to succor them.
2: 271 If you do deeds of charity openly, it is well; but if you bestow it upon the needy in secret, it will be even better for you, and it will atone for some of your bad deeds. And God is aware of all that you do.
2: 272 It is not for thee ( O Prophet) to make people follow the right path………… …And whatever good you may spend on others is for your own good, provided that you spend only out of a longing for God’s countenance: for whatever good you may spend will be repaid unto you in full, and you shall not be wronged.
Assad Note 260 ….. The prophet thereupon explicitly enjoined upon his followers to disburse charities upon all who needed them, IRRESPECTIVE OF THE FAITH OF THE PERSON CONCERNED.
2: 273
Asad (And give) unto ( such of ) the needy who, being wholly wrapped up in God’s cause, are unable to go about the earth (in search of livelihood). He who is unaware ( of their condition) might think that they are wealthy, because they abstain (from begging); (but) thou canst recognize them by their special mark: they do not beg of men with importunity, verily, God knows it all.
Pickthall (Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.
Lil fuqara_'il lazina uhsiru_ fi sabililla_hi la_ yastati'u_na darban fil ard(i), yahsabuhumul ja_hilu agniya_'a minat ta'affuf(i), ta'rifuhum bi sima_hum, la_ yas'alu_nan na_sa ilha_fa_(n), wa ma_ tunfiqu_ min khairin fa innalla_ha bihi 'alim(un)
[ Ali’s note - 322 Indiscriminate acts of so-called charity are condemned as they may do more harm than good (see ii 262). The real beneficiaries of charity are here indicated. They must be in want. And the want must be due to some honorable cause. For example, they may be doing some unpaid service, such as teaching, or acquiring knowledge or skill, or be in exile for their faith, or in other ways be prevented from seeking employment or doing strenuous work. "God's cause" must not be narrowly interpreted. All sincere and real service to humanity comes within the definition. Such men do not beg from door to door. It is the duty of those who are well-to-do, or of the Public Purse, to find them out. (2.273)]
2: 274
Asad Those who spend their possessions (for the sake of God) by night and by day, secretly and openly, shall have their reward with their Sustainer ; and no fear need they have , and neither shall they grieve.
Pickthall Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.
2: 276 God deprives usurious gains of all blessing, whereas He blesses charitable deeds with manifold increase.
Innal lazina a_manu_ wa'amilus sa_liha_ti wa aqa_mus sala_ta wa a_tawuz zaka_ta lahum ajruhum 'inda rabbihim, wa la_ khaufun'alaihim wa la_ hum yahzanu_n(a).
2: 277
Asad Verily, those who have attained to faith and do good works, and are constant in prayer, and dispense charity – they shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve.
Pickthall Lo! those who believe and do good works and establish worship and pay the poor due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve.
Transliteration Ya_ ayyuhal lazina a_manut taqulla_ha wa zaru_ ma_ baqiya minar riba_ in kuntum mu'minin(a).
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3:17 Those who show patience, firmness and self control; who are true (in word and deed) who worship devoutly; who spend (in the way of God); and who pray for forgiveness in the early hours of the morning.
Those who are patient in adversity, and true to their word, and truly devout, and who spend (in God’s way) and pray for forgiveness from their innermost hearts.
3: 92 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.
3: 133 - 135 And vie with one another to attain to your Sustainer's forgiveness and to a paradise as vast as the heavens and the earth, which has been readied for the God-conscious who spend (in His way) in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good; and who when they have committed a shameful deed or have (otherwise) sinned against themselves, remember God and pray that their sins be forgiven - for who but God could forgive sins? And do not knowingly persist in doing whatever (wrong) they may have done.
3:180 And they should not think - they who niggardly cling to all that God has granted them out of His bounty - that this is good for them; it is bad for them. ….for unto God alone belongs the heritage of the heavens and of the earth; and God is aware of all that you do.
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4: 8 And when [other] near of kin and orphans and needy persons are present at the distribution [of inheritance], give them something thereof for their sustenance, and speak unto them in a kindly way.
4: 36, 37 ….Verily, God does not love any of those who , full of self-conceit, act in a boastful manner; [nor] those who are niggardly, and bid others to be niggardly, an conceal whatever God has bestowed upon them out of His bounty; and so We have readied shameful suffering for all who thus deny the truth.
4: 38 And [God does not love] those who spend their possessions on others [only] to be seen and praised by men, the while they believe neither in God nor in the Last Day; and he who has Satan for a soul-mate , how evil a soul-mate has he!
4:39 And what they have to fear if they would but believe in God and the Last Day, and spend [in His Way] out of what God has granted them as sustenance - since God has indeed full knowledge of them?
4: 77
Asad Are you not aware of those who have been told, “Curb your hands [note 91] and be constant in prayer, and render the purifying dues”? But as soon as fighting [in God’s cause] is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God – or in even greater awe – and say, “O our Sustainer! Why have you ordained fighting for us? If only you had granted us a delay for a little while!” Say: “Brief is the enjoyment of this world, whereas the life to come is the best for all who are conscious of God – since none of you shall be wronged by as much as a hair’s breadth.
Pickthall Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poor due, but when fighting was prescribed for them behold, a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date stone.
Alam tara ilal lazina qila lahum kuffu_ aidiyakum wa aqimus sala_ta wa a_tuz zaka_h(ta), falamma_ kutiba'alaihimul qita_lu iza_ fariqum minhum yakhsyaunan na_sa ka khasyyatilla_hi au asyadda khasyyah(ti), wa qa_lu_ rabbana_ lima katabta'alainal qita_l(a), lau la_ akhkhartana_ ila_ ajalin qarib(in), qul mata_'ud dunya_ qalil(un), wal a_khiratu khairul limanittaqa_, wa la_ tuzlamu_na fatila_(n).
4: 92 And it is not conceivable that a believer should slay another believer, unless it be by mistake,
And upon him who has slain a believer by mistake there is the duty to freeing a believing soul from bondage and paying an indemnity to the victim's relations, unless they forgo it by way of charity.
4: 162 But as for those from among them who are deeply rooted in knowledge, and the believers who believe in that which has been bestowed upon thee from on high as well as that which was bestowed from on high before thee, and those who are constant in prayer, and spend in charity and all who believe in God and the Last Day – these it is unto whom We shall grant a mighty reward.
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Forgiving one who has hurt or damaged and let go of retribution for wounds is a CHARITY
5: 45 And We ordained for them in that [Torah] : A life for a life, and an eye for an eye, and a nose for a nose, and ear for an ear, and a tooth for a tooth, and a retribution for wounds; but he who shall forgo it out of charity will atone thereby for some of his past sins. And they who do not judge in accordance with what God has revealed – they, they are the evildoers!
5: 55, 56 Behold, your only helper shall be God, and His Apostle, and those who have attained to faith – those that are constant in prayer, and render the purifying dues, and bow down [before God] : for, all who ally themselves with God and his Apostle and those who have attained to faith – behold, it is they, the partisans of God, who shall be victorious!
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8:2-4 Believers are only they whose hearts tremble with awe whenever God is mentioned, and whose faith is strengthened whenever His message are conveyed unto them, and who is their Sustainer place their trust – those who are constant in prayer
and spend on others out of what We have provided for them as sustenance: it is they, they who are truly believers! Theirs shall be great dignity in their Sustainer’s sight, and forgiveness of sins, and a most excellent sustenance.
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9. [at-Tawbah, Madina 113 ]
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.
قُلْ
أَنفِقُواْ
طَوْعًا أَوْ
كَرْهًا لَّن
يُتَقَبَّلَ
مِنكُمْ ...
9: 53. Say:
"Spend (for the cause) willingly or unwillingly: not from you will it be accepted:
C1314. The Hypocrites, who secretly plotted against Islam, might sometimes (and they did) make a show of making some contribution to the Cause in order to keep up their pretence.
Their contributions were not acceptable, whether they seemed to give willingly or unwillingly, because rebellion and disobedience were in their hearts. Three reasons are specifically given for their rejection, in the next verse:
1. they did not believe;
2. their prayers were not earnest, but for mere show: and
3. in reality their hearts were not behind the contributions which they offered.
Nothing is acceptable to Allah which does not proceed from a pure and sincere heart.
...إِنَّكُمْ كُنتُمْ قَوْمًا فَاسِقِينَ ﴿٥٣﴾
for ye are indeed a people rebellious and wicked."
وَمَا
مَنَعَهُمْ
أَن تُقْبَلَ
مِنْهُمْ
نَفَقَاتُهُمْ
إِلاَّ أَنَّهُمْ
كَفَرُواْ
بِاللّهِ
وَبِرَسُولِهِ...
9: 54. The only reasons why their contributions are not accepted are:
- that they reject Allah and His Messenger;
...وَلاَ يَأْتُونَ الصَّلاَةَ إِلاَّ وَهُمْ كُسَالَى...
- that they come to prayer without earnestness;
...وَلاَ يُنفِقُونَ إِلاَّ وَهُمْ كَارِهُونَ ﴿٥٤﴾
- and that they offer contributions unwillingly.
إِنَّمَا
الصَّدَقَاتُ
لِلْفُقَرَاء
وَالْمَسَاكِينِ
وَالْعَامِلِينَ
عَلَيْهَا...
9: 60. Alms are for
- the poor and the needy,
- and those employed to administer the (funds);
...وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللّهِ وَابْنِ السَّبِيلِ...
- for those whose hearts have been (recently) reconciled (to truth);
- for those in bondage and in debt;
- in the Cause of Allah;
- and for the wayfarer:
C1320. Alms or charitable gifts are to be given to the poor and the needy and those who are employed in their service. That is, charitable, funds are not to be diverted to other uses, but the genuine expenses of administering charity are properly chargeable to such funds.
Who are the needy?
Besides the ordinary indigent, there are certain classes of people whose need is great and should be relieved. Those mentioned here are:
1. men who have been weaned from hostility to Truth, who would probably be persecuted by their former associates, and require assistance until they establish new connections in their new environment:
2. those in bondage, literally and figuratively:
captives of war must be redeemed:
slaves should be helped to freedom-,
those in the bondage of ignorance or superstition or unfavorable environment should be helped to freedom to develop their own gifts:
3. those who are held in the grip of debt should be helped to economic freedom:
4. those who are struggling and striving in Allah's Cause by teaching or fighting or in duties assigned to them by the Islamic State, who are thus unable to earn their ordinary living: and
5. strangers stranded on the way.
All these have a claim to charity. They should be relieved by individual or organized effort, but in a responsible way.
In this verse, the word sadaqah refers to obligatory charity (Zakah).
See n. 1318 above. (R).
...فَرِيضَةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَكِيمٌ ﴿٦٠﴾
(thus is it) ordained by Allah, and Allah is full of knowledge and wisdom.
وَالْمُؤْمِنُونَ
وَالْمُؤْمِنَاتُ
بَعْضُهُمْ
أَوْلِيَاء
بَعْضٍ...
9: 71. The believers, men and women, are protectors, one of another:
...يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ...
- they enjoin what is just, and forbid what is evil:
...وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ...
- they observe regular prayers,
- practice regular charity,
- and obey Allah and His Messenger.
...أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ ﴿٧١﴾
On them will Allah pour His mercy:
for Allah is Exalted in power, Wise.
وَمِنْهُم
مَّنْ عَاهَدَ
اللّهَ لَئِنْ
آتَانَا مِن
فَضْلِهِ
لَنَصَّدَّقَنَّ...
9: 75. Amongst them are men who made a Covenant with Allah that if He bestowed on them of His bounty, they would give (largely) in charity,
...وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ ﴿٧٥﴾
and be truly amongst those who are righteous.
فَلَمَّا
آتَاهُم مِّن
فَضْلِهِ بَخِلُواْ
بِهِ وَتَوَلَّواْ
وَّهُم مُّعْرِضُونَ ﴿٧٦﴾
9: 76. But when He did bestow of His bounty, they became covetous, and turned back (from their Covenant), averse (from its fulfillment).
فَأَعْقَبَهُمْ
نِفَاقًا فِي
قُلُوبِهِمْ
إِلَى يَوْمِ
يَلْقَوْنَهُ
بِمَا أَخْلَفُواْ
اللّهَ...
9: 77. So He hath put as a consequence hypocrisy into their hearts, (to last) till the day whereon they shall meet Him:
C1332. If men are false to their covenants and words, the natural consequence will be hypocrisy to cover their falsehood. Such consequences will last till the Day of Judgment, when they will have to account for their deeds.
They may think that they are deceiving men by their hypocrisy, but they cannot deceive Allah, to Whom all their most secret thoughts and plots and doings are known.
...مَا وَعَدُوهُ وَبِمَا كَانُواْ يَكْذِبُونَ ﴿٧٧﴾
because they broke their Covenant with Allah, and because they lied (again and again).
وَمِنَ
الأَعْرَابِ
مَن يُؤْمِنُ
بِاللّهِ وَالْيَوْمِ
الآخِرِ...
9: 99. But some of the desert Arabs believe in Allah and the Last Day,
... وَيَتَّخِذُ مَا يُنفِقُ قُرُبَاتٍ عِندَ اللّهِ وَصَلَوَاتِ الرَّسُولِ...
and look on their payments as pious gifts bringing them nearer to Allah and obtaining the prayers of the Messenger.
... أَلا إِنَّهَا قُرْبَةٌ لَّهُمْ ...
Aye, indeed they bring them nearer (to Him):
... سَيُدْخِلُهُمُ اللّهُ فِي رَحْمَتِهِ ...
soon will Allah admit them to His Mercy:
C1347. The Mercy of Allah is always present, as the sun is always shining. But when we have prepared ourselves to receive it, we come to the full enjoyment of it, as a man who was in a shade comes out by his effort into the open, and basks in sunshine.
... إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴿٩٩﴾
for Allah is Oft-Forgiving, Most Merciful.
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.
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: 18 Only he should visit or tend God’s house of worship who believes in God and the Last Day, and in 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!.
9: 53
Asad Say: “You may spend, willingly or unwillingly, it shall never be accepted from you – for, verily, you are people bent on iniquity!”
Pickthall Say: Pay (your contribution), willingly or unwillingly, it will not be accepted from you. Lo! ye were ever froward folk.
Transliteration Qul anfiqu_ tau'an au karhal lay yutaqabbala minkum, innakum kuntum qauman fa_siqin(a).
9: 54
Asad For, only this prevents their spending from being accepted from them: they are bent on refusing to acknowledge God and His Apostle, and never pray without reluctance and never spend without resentment
Pickthall And naught preventeth that their contributions should be accepted from them save that they have disbelieved in Allah and in His messenger, and they come not to worship save as idlers, and pay not (their contribution) save reluctantly.
Transliteration Wa ma_ mana'ahum an tuqbala minhum nafaqa_tuhum illa_ annahum kafaru_ billa_hi wa bi rasu_lihi wa la_ ya'tu_nas sala_ta illa_ wa hum kusa_la_ wa la_ yunfiqu_na illa_ wa hum ka_rihu_n(a).
9: 60
Pickthall The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is knower, Wise.
Transliteration Innamas sadaqa_tu lil fuqara_'i wal masa_kini wal 'a_milina 'alaiha_ wal mu'allafati qulu_buhum wa fir riqa_bi wal ga_rimina wa fi sabililla_hi wabnis sabil(i), faridatam minalla_h(i), walla_hu 'alimun hakim(un).
9: 71 And the believers, both men and women – they are close unto one another: they enjoin the doing of what is right and forbid the doing of what is wrong , and are constant in prayer and render the purifying dies], and pay heed unto God and His Apostle. It is they upon whom God will bestow His grace: verily, God is almighty and Wise[innal-laaha Aziizun hakim] !
9: 75-77 And among them are such as vow unto God, “If indeed He grant us out of His bounty, we shall most certainly spend in charity, and shall most certainly be among the righteous!” But as soon as He has given them out of bounty, they cling to it niggardly, and turn away in their obstinacy: whereupon He causes hypocrisy to take root in their hearts, until the Day on which they shall meet Him – because they have failed to fulfill
the vow which they had made unto God, and because they were wont to lie.
9: 99 However, among the Bedouin there are such as believe in God and the Last Day, and regard all that they spend [in God’s cause] as a means of drawing them nearer to God and of their being remembered in] Apostle’s prayers. Oh, verily, it shall be a means of [God’s] nearness to them, [for] God will admit them unto His grace! [Asad]
…….bringing them nearness in God and obtaining the prayers of the Messenger. [Ali]
--------------------------------------
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.
[* see note]
[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]
===================================
The Quranic Text & Ali’s Version:
Pickthall’s Version:
11: 111
Pickthall And lo! unto each thy Lord will verily repay his works in full. Lo! He is Informed of what they do.
Transliteration Wa inna kullal lamma_ layuwaffiyannahum rabbuka a'ma_lahum, innahu_ bima_ ya'malu_na khabir(un).
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12. Surha Yusuf (Joseph)
The Quranic Text & Ali’s Version:
فَلَمَّا
دَخَلُواْ
عَلَيْهِ
قَالُواْ
يَا
أَيُّهَا
الْعَزِيزُ...
12: 88. Then, when they came (back) into (Joseph's) presence they said: "O exalted one!
C1764. The nine brothers come back to Egypt according to their father's direction.
Their first care is to see the Wazir. They must tell him of all their father's distress and excite his pity, if perchance he might release Benjamin. They would describe the father's special mental distress as well as the distress which was the common lot of all in famine time.
They had spent a great part of their capital and stock-in-trade. They would appeal to his charity. It might please so great a man, the absolute governor of a wealthy state. And they did so. Perhaps they mentioned their father's touching faith, and that brought Joseph out of his shell, as in the next verse.
...مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ ...
distress has seized us and our family; we have (now) brought but scanty capital:
...فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ...
So pay us full measure, (we pray thee), and treat it as charity to us:
...إِنَّ اللّهَ يَجْزِي الْمُتَصَدِّقِينَ ﴿٨٨﴾
for Allah doth reward the charitable."
Pickthall’s Version:
12: 88
Pickthall And when they came (again) before him (Joseph) they said: O ruler! Misfortune hath touched us and our folk, and we bring but poor merchandise, so fill for us the measure and be charitable unto us. Lo! Allah will requite the charitable.
Transliteration Qa_la hal 'alimtum ma_ fa'altum biya_sufa wa akhihi iz antum ja_hilu_n(a).
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13. [ar-R’ad, Medina 96]
The Quranic Text & Ali’s Version:
وَالَّذِينَ
صَبَرُواْ
ابْتِغَاء
وَجْهِ رَبِّهِمْ...
13: 22. Those who patiently persevere, seeking the countenance their Lord;
...وَأَقَامُواْ الصَّلاَةَ وَأَنفَقُواْ مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلاَنِيَةً...
establish regular prayers;
spend, out of (the gifts) We have bestowed for their sustenance, secretly and openly;
...وَيَدْرَؤُونَ بِالْحَسَنَةِ السَّيِّئَةَ...
and turn off Evil with good:
...أُوْلَئِكَ لَهُمْ عُقْبَى الدَّارِ ﴿٢٢﴾
for such there is the final attainment of the (Eternal) Home --
C1836. Their journey in this life was at best a sojourn. The Heaven is their eternal Home, which is further prefigured in the two following verses.
جَنَّاتُ
عَدْنٍ يَدْخُلُونَهَا
وَمَنْ صَلَحَ
مِنْ آبَائِهِمْ
وَأَزْوَاجِهِمْ
وَذُرِّيَّاتِهِمْ...
13: 23. Gardens of perpetual bliss:
they shall enter there, as well as the righteous among their fathers, their spouses, and their offspring:
C1837. The relationships of this life are temporal, but love in righteousness is eternal.
In the eternal Gardens of Bliss the righteous will be reunited with all those near and dear ones whom they loved, provided only that they were righteous also; for in eternity nothing else counts.
Blood-relationships and marriage relationships create certain physical bonds in this life, which may lead to much good, and possibly also to evil. All that is physical or evil will go. But the good will come forth with a new meaning in the final Reckoning. Thus ancestors and descendants, husbands and wives, brothers and sisters, (for dhurriyat includes them), whose love was pure and sanctified, will find new bliss in the perfecting of their love and will see a new and mystic meaning in the old and ephemeral bonds.
Can we wonder at Jacob's reunion with Joseph, or that of Moses with Aaron, or Muhammad Al Mustafa with the Lady Khadija?
In fact all the Righteous will be reunited in the Hereafter (12:101).
...وَالمَلاَئِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ ﴿٢٣﴾
and angels shall enter unto them from every gate (with the salutation):
سَلاَمٌ
عَلَيْكُم بِمَا
صَبَرْتُمْ
فَنِعْمَ عُقْبَى
الدَّارِ ﴿٢٤﴾
13: 24. "Peace unto you for that ye persevered in patience!
Now how excellent is the final Home!"
Pickthall’s Version:
13: 22
Pickthall Such as persevere in seeking their Lord's countenance and are regular in prayer and spend of that which We bestow upon them secretly and openly, and overcome evil with good. Theirs will be the sequel of the (heavenly) Home.
Transliteration Wallazina sabaru-btiga_'a wajhi rabbihim wa aqa_mus sala_ta wa anfaqu_ mimma_ razaqna_hum sirraw wa 'ala_niyataw wa yadra'u_na bil hasana_tis sayyi'ata ula_'ika lahum 'uqbad da_r(i),
[ Asad note 44: ………But the great majority of the classical commentators hold that the meaning is “they repay evil with good” : thus Al-hasan al-Basri (as quoted by Baghawi, Zamakhshari and Razi): “When they are deprived [of anything], they give; and when they are wronged, they forgive.” Tabari’s explanation is very similar: “They repel the evil done to them by doing good to those who did it”; and “they do not repay evil with evil, but repel it by [doing ] good”. See also 41:34-36. ]
13: 23
Pickthall Gardens of Eden which they enter, along with all who do right of their fathers and their helpmeets and their seed. The angels enter unto them from every gate.
Transliteration Janna_tu 'adniy yadkhulu_naha_ wa man salaha mina a_ba_'ihim wa azwa_jihim wa zurriyya_tihim wal mala_'ikatu yadkhulu_na 'alaihim min kulli ba_b(in).
13: 24
Pickthall (Saying): Peace be unto you because ye persevered. Ah, passing sweet will be the sequel of the (heavenly) Home.
Transliteration Sala_mun 'alaikum bima_ sabartum fa ni'ma 'uqbad da_r(i).
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14. Surah Ibrahim
The Quranic Text & Ali’s Version:
قُل لِّعِبَادِيَ
الَّذِينَ
آمَنُواْ يُقِيمُواْ
الصَّلاَةَ ...
14: 31. Speak to My servants who have believed, that they may establish regular prayers,
C1905. Putting ourselves back in the position in which the Muslim community found themselves in Makkah just before the Hijrah, we can imagine how much encouragement and consolation they needed from the preaching, the Faith, and the steadfast character of Al-Mustafa.
Intolerant persecution was the order of the day; neither the life nor the property or reputation of the Muslims was safe. They are asked to find strength and tranquility in prayer and in helping each other according to their needs and resources.
... وَيُنفِقُواْ مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلانِيَةً...
and spend (in charity) out of the Sustenance We have given them, secretly and openly,
C1906. Here, as elsewhere, "Sustenance" is to be taken in the literal as well as the metaphorical sense.
There were many among the Muslims who were poor, or slaves, or depressed, because they were deprived of the means of livelihood on account of their Faith. They were to be fed, clothed, and sheltered, by those who had means.
Charity was to be ordinarily secret, so as to cut out all show or parade, and perhaps also lest the enemy should dry up those sources by unprincipled violence; but there must be much that had to be open and organized, so that all the needy could know where to go to be relieved.
...مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لاَّ بَيْعٌ فِيهِ وَلاَ خِلاَلٌ ﴿٣١﴾
before the coming of a Day in which there will be neither mutual bargaining, nor befriending.
C1907. The great Day of Reckoning would be one on which all values would be changed. Wealth, as understood in this world, would no longer count.
Should we not therefore use any wealth we have in this life, to give here and receive there?
Bai includes all bargaining, -barter, purchase and sale, etc.
In this world, where wealth has some value, let us spend it and get for ourselves "treasures in heaven."
In the next life each man will stand on his merits and personal responsibility. One man cannot help another. Let us here help each other to become true and righteous, so that our personal account may be favourable there.
رَّبَّنَا
إِنِّي أَسْكَنتُ
مِن ذُرِّيَّتِي
بِوَادٍ غَيْرِ
ذِي زَرْعٍ
عِندَ بَيْتِكَ
الْمُحَرَّمِ...
14: 37. "O our Lord!
I have made some of my offspring to dwell in a valley without cultivation, by thy Sacred House;
C1914. The Makkan valley is enclosed by hills on all sides, unlike Madinah, which has level cultivated plains. But just because of its natural isolation, it is fitted to be a centre for Prayer and Praise.
...رَبَّنَا لِيُقِيمُواْ الصَّلاَةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ...
in order, O our Lord, that they may establish regular prayer:
so fill the hearts of some among men with love towards them,
...وَارْزُقْهُم مِّنَ الثَّمَرَاتِ ...
and feed them with Fruits:
C1915. Cf. 2:126, and n. 128. (The "Fruits" are there explained).
The righteous, though they have to have sustenance, both in a literal and figurative sense, require also the love and sympathy of their fellow-men.
... لَعَلَّهُمْ يَشْكُرُونَ ﴿٣٧﴾
so that they may give thanks.
Pickthall’s Version:
14: 31
Pickthall Tell My bondmen who believe to establish worship and spend of that which We have given them, secretly and publicly, before a day cometh wherein there will be neither traffic nor befriending.
Transliteration Qul li'iba_diyal lazina a_manu_ yuqimus sala_ta wa yunfiqu_ mimma_ razaqna_hum sirraw wa'ala_niyatam min qabli ay ya'tiya yaumul la_ bai'un fihi wa la_ khila_l(un).
14: 37
Asad “O our sustainer! Behold, I have settled some of my offspring in a valley in which there is no arable land, close to Thy sanctified Temple, so that, Our Sustainer, they might devote themselves to prayer: cause Thou, therefore, people’s hearts to incline towards them, and grant them fruitful sustenance, so that they might have cause to be grateful.
Pickthall Our Lord! Lo! I have settled some of my posterity in an uncultivable valley near unto Thy holy House, our Lord! that they may establish proper worship; so incline some hearts of men that they may yearn toward them, and provide Thou them with fruits in order that they may be thankful.
Transliteration Rabbana_ inni askantu min zurriyyati bi wa_din gairi zi zar'in 'inda baitikal muharram(i), rabbana_ liyuqimus sala_ta fa-j'al af'idatam minan na_si tahwi ilaihim wa-rzuqhum minas samara_ti la'allahum yasykuru_n(a).
[Ali’s note: 1914 The Makkan valley is enclosed by hills on all sides, unlike Madinah, which has level cultivated plains. But just because of its natural isolation, it is fitted to be a centre for Prayer and Praise. (14.37)
1915 Cf. ii. 126, and n. 128. (The "Fruits" are there explained). The righteous, though they have to have sustenance, both in a literal and figurative sense, require also the love and sympathy of their fellow-men. (14.37) ]
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19. [ Maryam, Mecca 44 ]
The Quranic Text & Ali’s Version:
وَجَعَلَنِي
مُبَارَكًا
أَيْنَ مَا
كُنتُ...
19: 31. "And He hath made me Blessed wheresoever I be,
...وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا ﴿٣١﴾
and hath enjoined on me Prayer and Charity as long as I live;
C2483. There is a parallelism throughout the accounts of Jesus and Yahya, with some variations. Both the parallelisms and the variations are interesting.
For instance Jesus declares at the very outset that he is a servant of Allah, thus negativing the false notion that he was Allah or the son of Allah.
The greatness of Yahya is described in 19:12-13 in terms that are not applied to Jesus, but the verses 19:14-15 as applied to Yahya are in almost identical terms with those applied to Jesus here (19:32-33).
Devotion in Prayer and Charity is a good description of Christ at its best, and pity, purity, and devotion in Yahya are a good description of the ways leading to Prayer and Charity, just as John led to Jesus.
وَاذْكُرْ فِي
الْكِتَابِ
إِسْمَاعِيلَ...
19: 54. Also mention in the Book (the story of) Isma'il:
...إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا ﴿٥٤﴾
He was (strictly) true to what he promised, and he was a Messenger (and) a Prophet.
C2506. Isma'il was Dhabih Allah i.e., the chosen sacrifice for Allah in Muslim tradition.
When Abraham told him of the sacrifice, he voluntarily offered himself for it, and never flinched from his promise, until the sacrifice was redeemed by the substitution of a ram under Allah's commands.
He was the fountain-head of the Arabian Ummah, and in his posterity came the Prophet of Allah. The Ummah and the Book of Islam reflect back the prophethood on Isma'il.
وَكَانَ
يَأْمُرُ أَهْلَهُ
بِالصَّلَاةِ
وَالزَّكَاةِ...
19: 55. He used to enjoin on his people Prayer and Charity,
...وَكَانَ عِندَ رَبِّهِ مَرْضِيًّا ﴿٥٥﴾
and he was most acceptable in the sight of his Lord.
C2507. An acceptable sacrifice: see last note.
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: 31 [ Maryam, Mecca 44, Jesus speaking from Cradle as a Baby ]
Asad and made me blessed wherever I may be; and He has enjoined upon me prayer and charity as long as I live,
Pickthall And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive,
Transliteration Wa ja'alani muba_rakan aina ma_ kuntu wa ausha_ni bis sala_ti waz zaka_ti ma_ dumtu hay ya_
19: 54
Asad And call to mind, through this divine writ, Ishmael. Behold, he was always true to his promise, and was an apostle [of God], a prophet,
Pickthall And make mention in the Scripture of Ishmael. Lo! he was a keeper of his promise, and he was a messenger (of Allah) a Prophet.
Transliteration Wadz kur fil kita_bi isma_'ila in nahu_ ka_na sha_diqal wa'di wa ka_na rasu_lan nabiy ya_
19: 55
Asad who used to enjoin upon his people prayer and charity, and found favor in his Sustainer’s sight.
Pickthall He enjoined upon his people worship and almsgiving, and was acceptable in the sight of his Lord.
Transliteration Wa ka_na ya'muru ahlahu_ bis shala_ti waz zaka_h wa ka_na inda rab bihi mardhiy ya_
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_
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30. Surah Ar Rum[The Romans]
The Quranic Text & Ali’s Version:
أَمْ
أَنزَلْنَا
عَلَيْهِمْ
سُلْطَانًا...
30: 35. Or have We sent down authority to them,
...فَهُوَ يَتَكَلَّمُ بِمَا كَانُوا بِهِ يُشْرِكُونَ ﴿٣٥﴾
which points out to them the things to which they pay part-worship?
C3547. Their behavior is exactly as if they were satisfied within themselves that they were entitled or given a license to worship God and Mammon.
In fact the whole thing is their own invention or delusion.
Pickthall’s Version:
30: 35
Pickthall Or have We revealed unto them any warrant which speaketh of that which they associate with Him?
Transliteration Am anzalna_ alaihim sulta_nan fahuwa yatakal lamu bima_ ka_nu_ bihi yusriku_n
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51. Sura az-Zariyat
The Quranic Text & Ali’s Version:
إِنَّ
الْمُتَّقِينَ
فِي جَنَّاتٍ
وَعُيُونٍ ﴿١٥﴾
51: 15. As to the Righteous, they will be in the midst of Gardens and Springs,
C4998. Gardens and Springs are the two most frequent examples for the highest satisfaction and bliss.
آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ
51: 16. Taking joy in the things which their Lord gives them,
إِنَّهُمْ
كَانُوا قَبْلَ
ذَلِكَ مُحْسِنِينَ
﴿١٦﴾
because, before then, they lived a good life.
كَانُوا
قَلِيلًا مِّنَ
اللَّيْلِ مَا
يَهْجَعُونَ
﴿١٧﴾
51: 17. They were in the habit of sleeping but little by night,
C4999. They were engaged most of the night in worship and in the planning of good deeds. They preferred activity to idleness, the service of Allah and His creatures to the indulgence of Self.
وَبِالْأَسْحَارِ
هُمْ يَسْتَغْفِرُونَ
﴿١٨﴾
51: 18. And in the hours of early dawn, They (were found) praying for Forgiveness;
C5000. They were up early before dawn, ready for their devotions.
The praying for Forgiveness and Mercy does not necessarily imply that they had committed fresh sins, Indeed they began the day with such devotions, showing their great humility before Allah and their anxious care for others, for whom they prayed as much as for themselves.
See the last sentence of n. 21 to 1:5.
وَفِي
أَمْوَالِهِمْ
حَقٌّ لِّلسَّائِلِ
وَالْمَحْرُومِ
﴿١٩﴾
51: 19. And in their wealth and possessions (was remembered) the right of the (needy), him who asked, and him who (for some reason) was prevented (from asking).
C5001. True charity remembers not only those in need who ask, but also those who are prevented by some reason from asking. The man of true charity seeks out the latter. There may be various reasons which prevent a man from asking for help:
- he may be ashamed to ask, or his sense of honour may prevent him from asking;
- he may be so engrossed in some great ideal that he may not think of asking;
- he may even not know that he is in need,
- he may not know that you possess the things that can supply his needs; and
- he may be a dumb and helpless creature, whether a human being or a dumb animal, or any creature within your ken or power.
Charity in the higher sense includes all help, from one better endowed to one less well endowed.
Cf. n. 179 to 2:177; also 2:273-274, and notes 322 and 323.
Pickthall’s Version:
51: 15
Pickthall Lo! those who keep from evil will dwell amid gardens and watersprings.
Transliteration In nal mut taqina fi jan na_tiw wa uyu_n
51: 16
Pickthall Taking that which their Lord giveth them; for lo! aforetime they were doers of good;
Transliteration A_khizina ma_ a_ta_hum rab buhum in nahum ka_nu_ qabla za_lika muhsinin
51: 17
Pickthall They used to sleep but tittle of the night,
Transliteration Ka_nu_ qalilam minal laili ma_ yahjau_n
51: 18
Pickthall And ere the dawning of each day would seek forgiveness,
Transliteration Wa bil asha_ri hum yastagfiru_n
51: 19
Pickthall And in their wealth the beggar the outcast had due share.
Transliteration Wa fi amwa_lihim haq qul lis sa_ ili wal mahru_m
[ Ali’s note: 5001 True charity remembers not only those in need who ask, but also those who are prevented by some reason from asking. The man of true charity seeks out the latter. There may be various reasons which prevent a man from asking for help: (1) he may be ashamed to ask, or his sense of honor may prevent him from asking; (2) he may be so engrossed in some great ideal that he may not think of asking; (3) he may even not know that he is in need, (4) he may not know that you possess the things that can supply his needs; and (5) he may be a dumb and helpless creature, whether a human being or a dumb animal, or any creature within your ken or power. Charity in the higher sense includes all help, from one better endowed to one less well endowed. Cf. n. 179 to ii. 177; also ii. 273-274, and notes 322 and 323. (51.19) ]
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57. [al-Hadid, Madina 94 ]
The Quranic Text & Ali’s Version:
آمِنُوا
بِاللَّهِ
وَرَسُولِهِ
وَأَنفِقُوا
مِمَّا جَعَلَكُم
مُّسْتَخْلَفِينَ
فِيهِ ...
57: 7. Believe in Allah and His Messenger, and spend (in charity) out of the (substance) whereof He has made you heirs.
C5281. Whenever power or wealth or influence or any good thing is transferred from one person or group of persons to another, it involves added responsibilities to the persons receiving these advantages. They must be the more zealous in real charity and all good works, for that is a part of the evidence which they give of their faith and gratitude. And, besides, their good deeds carry their own reward.
... فَالَّذِينَ آمَنُوا مِنكُمْ وَأَنفَقُوا لَهُمْ أَجْرٌ كَبِيرٌ ﴿٧﴾
For, those of you who believe and spend (in charity) -- for them is a great Reward.
وَمَا
لَكُمْ لَا
تُؤْمِنُونَ
بِاللَّهِ ...
57: 8. What cause have ye why ye should not believe in Allah? --
C5282. "What cause have ye why should not..." A figure of speech implying a far wider meaning than the words express. It is equivalent to saying: "There is every reason why ye should believe in Allah", etc. The same construction applies to verse 10 below.
... وَالرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَاقَكُمْ ...
And the Messenger invites you to believe in your Lord, and has indeed taken your Covenant,
C5283. There are two shades of meaning.
There is the implied Covenant in a man who accepts the Gospel of Unity that he will bring forth all the fruits of that Gospel, i.e., believe in Allah, and serve Allah and humanity. See n. 682 to 5:1.
There were at various times express Covenants entered into by the Muslims to serve Allah and be true to the Prophet, comparable to the Covenants of the Jewish nation about the Message of Moses; e.g., the two Covenants of 'Aqaba (5:8, and n. 705) and the Pledge of Hudaybiyah (48:10, n. 4877). For the Covenant with Israel at Mount Sinai, see. 2:63, n. 78.
... إِن كُنتُم مُّؤْمِنِينَ ﴿٨﴾
if ye are men of faith.
هُوَ
الَّذِي يُنَزِّلُ
عَلَى عَبْدِهِ
آيَاتٍ بَيِّنَاتٍ
لِيُخْرِجَكُم
مِّنَ الظُّلُمَاتِ
إِلَى النُّورِ
...
57: 9. He is the One Who Sends to His Servants manifest Signs, that He may lead you from the depths of Darkness into the Light.
C5284. The Holy Prophet Muhammad.
The Signs sent to him were:
the Ayats of the Quran, and
his life and work, in which Allah's Plan and Purpose were unfolded.
... وَإِنَّ اللَّهَ بِكُمْ لَرَؤُوفٌ رَّحِيمٌ ﴿٩﴾
And verily, Allah is to you Most Kind and Merciful.
وَمَا
لَكُمْ أَلَّا
تُنفِقُوا فِي
سَبِيلِ اللَّهِ
وَلِلَّهِ
مِيرَاثُ
السَّمَاوَاتِ
وَالْأَرْضِ
...
57: 10. And what cause have ye why ye should not spend in the Cause of Allah? -- For to Allah belongs the heritage of the heavens and the earth.
C5285. "To Allah belongs the heritage of... ": see n. 485 to 3:180; also n. 988 to 6:165; and n. 1964 to 15:23.
...لَا يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ...
Not equal among you are those who spent (freely) and fought, before the Victory, (with those who did so later).
C5286. This is usually understood to refer to the Conquest of Makkah, after which the Muslims succeeded to the power and position which the Pagan Quraish had so misused at Makkah. Thereafter the Muslims had the hegemony of Arabia, and in a few centuries, for a time, the hegemony of the world.
But the words are perfectly general, and we must understand the general meaning also: that the people who fight and struggle in Allah's Cause and give of their best to it at any time are worthy of praise: but those are worthy of special distinction who do it when the Cause is being persecuted and in most need of assistance, before victory comes.
...أُوْلَئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِينَ أَنفَقُوا مِن بَعْدُ وَقَاتَلُوا وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى...
Those are higher in rank than those who spent (freely) and fought afterwards. But to all has Allah promised a goodly (reward),
...وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ ﴿١٠﴾
and Allah is well-acquainted with all that ye do.
مَن
ذَا الَّذِي
يُقْرِضُ اللَّهَ
قَرْضًا حَسَنًا
...
57: 11. Who is he that will loan to Allah a beautiful Loan?
... فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ ﴿١١﴾
For (Allah) will increase it manifold to his credit, and he will have (besides) a liberal reward.
إِنَّ
الْمُصَّدِّقِينَ
وَالْمُصَّدِّقَاتِ
وَأَقْرَضُوا
اللَّهَ قَرْضًا
حَسَنًا...
57: 18. For those who give in Charity, men and women, and loan to Allah a Beautiful Loan,
C5298. Cf. 57:11; also see 2:245, n. 276.
...يُضَاعَفُ لَهُمْ وَلَهُمْ أَجْرٌ كَرِيمٌ ﴿١٨﴾
it shall be increased manifold (to their credit), and they shall have (besides) a liberal reward.
وَالَّذِينَ
آمَنُوا بِاللَّهِ
وَرُسُلِهِ
أُوْلَئِكَ
هُمُ الصِّدِّيقُونَ...
57: 19. And those who believe in Allah and His messengers -- they are the Sincere (Lovers of truth),
The four categories there mentioned as constituting the beautiful Company of Faith are:
the Prophets who teach, the Sincere Lovers of Truth,
the Martyrs, and
the Righteous who do good.
Of these, the prophets or messengers have already been mentioned in this verse. The Righteous who do good are mentioned as the men and women given over to deeds of charity in verse 18.
...وَالشُّهَدَاء ...
and the witnesses (who testify),
C5300.
The Witnesses are not only Martyrs, but all those who carry the Banner of Truth against all odds and in all positions of danger, whether by pen or speech, or deed or counsel.
... عِندَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ...
in the eyes of their Lord: they shall have their Reward and their Light,
C5301. Note that these two are specially high degrees in the Hereafter, just short of Prophethood. For they have not only their reward in the Hereafter, like those who practice charity (verse 18 above), but they themselves become sources of light and leading.
...وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُوْلَئِكَ أَصْحَابُ الْجَحِيمِ ﴿١٩﴾
but those who reject Allah and deny Our Signs -- they are the Companions of Hell-Fire.
يَا
أَيُّهَا الَّذِينَ
آمَنُوا ...
57: 28. O ye that believe!
C5325. From the context before (see n. 5323 above) and after (see next note), this is held to refer to the Christians and People of the Book who kept their Faith true and undefiled.
... اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ...
fear Allah, and believe in His messenger,
...يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ ...
and He will bestow on you a double portion of His Mercy:
C5326. The double portion refers to the past and the future.
As noted in the last note, this passage is addressed to the Christians and the People of the Book, who, when honestly facing the question of the new Revelation in Islam, find in it the fulfilment of previous revelations, and therefore believe in Allah's Messenger Muhammad, and walk by the new light. Their previous merits will be duly recognised, and they will be treated on fully equal terms in the new Ummah. This is their double share, not necessarily more in quantity than that of their brethren in Islam who passed through no other gate, but having a twofold aspect.
... وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ ...
He will provide for you a light by which ye shall walk (straight in your path),
C5327. As this refers to the Christians and the People of the Book, the following saying of Christ in his last days may interest them:
"'Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you... While ye have the fight, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them". (John, 12:35-36).
The light of Christ's Gospel soon departed; his Church was enveloped in darkness; then came the fight again, in the fuller light of Islam. And they are asked to believe in the light, and to walk in it. Cf. also 57:12. and n. 5288 above.
... وَيَغْفِرْ لَكُمْ...
and He will forgive you (your past):
C5328. Any wrong they may have committed through ignorance or misconceptions in their previous religion will be forgiven them, as they have seen the new light and walk by it.
...وَاللَّهُ غَفُورٌ رَّحِيمٌ ﴿٢٨﴾
For Allah is Oft-Forgiving, Most Merciful:
Other Versions:
57: 7
Asad Believe in God and His Apostle. And spend on others out of that of which He has made you trustees: for , those of you who have attain to faith and who spend freely (in God's cause) shall have a great reward.
Pickthall Believe in Allah and His messenger, and spend of that whereof He hath made you trustees; and such of you as believe and spend (aright), theirs will be a great reward.
Transliteration A_minu_ bil la_hi wa rasu_lihi wa anfiqu_ mim ma_ ja'alakum mustaklafina fih fal lazina a_manu_ minkum wa anfaqu_ lahum ajrun kabir
57: 8
Pickthall What aileth you that ye believe not in Allah, when the messenger calleth you to believe in your Lord, and He hath already made a covenant with you, if ye are believers?
Transliteration Wa ma_ lakum la_ tuminu_na bil la_hi war rasu_lu yadu_kum lituminu_ birab bikum wa qad akhaza misa_qakum in kuntum muminin
57: 9
Pickthall He it is Who sendeth down clear revelations unto His slave, that He may bring you forth from darkness unto light; and lo! for you, Allah is Full of Pity, Merciful.
Transliteration Huwal lazi yunaz zilu ala_ abdihi a_ya_tim bay yina_til liyukrijakum minaz zuluma_ti ilan nu_r wa in nal la_ha bikum lara u_fur rahim
57: 10
Pickthall And what aileth you that ye spend not in the way of Allah, when unto Allah belongeth the inheritance of the heavens and the earth? Those who spent and fought before the victory are not upon a level (with the rest of you). Such are greater in rank than those who spent and fought afterwards. Unto each hath Allah promised good. And Allah is Informed of what ye do.
Transliteration Wa ma_ lakum al la_ tunfiqu_ sabilil la_hi wa lil la_hi mira_tsus sama_wa_ti wal ard la_ yastawil minkum man anfaqa min qablil fat hi wa qa_tal ula_ika azamu darajatam minal lazina anfaqu_ min badu wa qa_talu_ wa kul law wa'adal la_hul husna_ wal la_hu bima_ tamalu_na kabir
57: 10 And why should you not spend freely in the cause of God, seeing that God's is the heritage of the heavens and the earth?………….
57: 11 Who is it that will offer up unto God a goodly loan, which He will amply repay?
…… triumph supreme ! See Asad note 11
57: 18 Double Reward and a rich reward.
57: 18
Pickthall Lo! those who give alms, both men and women, and lend unto Allah a goodly loan, it will be doubled for them, and theirs will be a rich reward.
Transliteration Innal mus sadiqina wal mus sadiqa_ti wa aqrasul la_ha qardan hasanan yudha_afu lahum wa lahum ajrun karim
57: 19
Pickthall And those who believe in Allah and His messengers, they are the loyal; and the martyrs are with their Lord; they have their reward and their light; while as for those who disbelieve and deny Our revelations, they are owners of hell fire.
Transliteration Wal lazina a_manu_ bil la_hi wa rusulihi ula_ ika humus sidiqu_n was suhada_u inda rab bihim lahum ajruhum wa nu_ruhum wal lazina kafaru_ wa kaz zabu_ bi a_ya_tina_ ula_ika asha_bul jahim
57: 28 Be mindful of your duty to God and believe in His messenger. He will give you two fold of His Mercy and will appoint for you a light wherein you shall walk, and will forgive you. Allah is Forgiving , Merciful:
===================================
63. Surah Al Munafiqun
The Quranic Text & Ali’s Version:
يَا أَيُّهَا
الَّذِينَ
آمَنُوا لَا
تُلْهِكُمْ
أَمْوَالُكُمْ
وَلَا أَوْلَادُكُمْ
عَن ذِكْرِ
اللَّهِ ...
63: 9. O ye who believe!
let not your riches or your children divert you from the remembrance of Allah.
... وَمَن يَفْعَلْ ذَلِكَ فَأُوْلَئِكَ هُمُ الْخَاسِرُونَ ﴿٩﴾
If any act thus, the loss is their own.
C5476. Riches and human resources of all kinds are but fleeting sources of enjoyment. They should not turn away the good man from his devotion to Allah.
"Remembrance of Allah" includes every act of service and goodness, every kind thought and kind deed, for this is the service and sacrifice which Allah requires of us. If we fail in this, the loss is our own, not any one else's: for it stunts our own spiritual growth.
وَأَنفِقُوا
مِن مَّا رَزَقْنَاكُم
مِّن قَبْلِ
أَن يَأْتِيَ
أَحَدَكُمُ
الْمَوْتُ ...
63: 10. And spend something (in charity) out of the substance which We have bestowed on you, before death should come to any of you
C5477. "Substance" or "Sustenance". Whatever good we enjoy comes from Allah, and it is our duty to use some of it in the service of others, for that is Charity and the service of Allah. Every unselfish act is Charity. And we must not postpone our good resolutions to the future. Death may come suddenly on us, and we cannot then be allowed to plead for more time. Every present moment calls urgently for its good deed.
... فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَى أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ الصَّالِحِينَ ﴿١٠﴾
and he should say,
"O my Lord! why didst thou not give me respite for a little while?
I should then have given (largely) in charity, and I should have been one of the doers of good."
Pickthall’s Version:
63: 9
Pickthall O ye who believe! Let not your wealth nor your children distract you from remembrance of Allah. Those who do so, they are the losers.
Transliteration Ya_ ay yuhal lazina a_manu_ la_ tulhikum amwa_lukum wa la_ aula_dukum an zikril la_hi wa may yafal za_lika fa ula_ ika humul ha_siru_n
63: 10
Pickthall And spend of that wherewith We have provided you before death cometh unto one of you and he saith: My Lord! If only thou wouldst reprieve me for a little while, then I would give alms and be among the righteous.
Transliteration Wa anfiqu_ mim ma_ razaqna_kum min qabli ay yatiya ahadakumul mautu layaqu_la rab bi lau la_ akh karta mi ila_ ajalin qaribin fa as sad daqa qa akum minas sa_lihin
===================================
64. Surah Al Taghabun
The Quranic Text & Ali’s Version:
فَاتَّقُوا
اللَّهَ مَا
اسْتَطَعْتُمْ ...
64: 16. So
- fear Allah as much as ye can;
C5497. "Fear Allah" combined with "as much as you can" obviously means: "lead lives of self-restraint and righteousness": the usual meaning of Taqwa:
see n. 26 to 2:2.
... وَاسْمَعُوا وَأَطِيعُوا وَأَنفِقُوا خَيْرًا لِّأَنفُسِكُمْ ...
- listen and obey;
- and spend in charity for the benefit of your own souls:
C5498. Charity is meant to help and do good to other people who need it. But it has the highest subjective value for the person who gives it. Like mercy "it blesseth him that gives and him that takes". It purifies the giver's soul: the affection that he pours out is for his own spiritual benefit and progress.
Cf. Coleridge: "He prayeth best who loveth best all things both great and small, for the Great God Who loveth us, Who made and loveth all".
... وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ ﴿١٦﴾
and those saved from the covetousness of their own souls -- they are the ones that achieve prosperity.
C5499. Cf. 59:9.
Our worst enemy is within ourselves,-the grasping selfishness which would deprive others of their just rights or seize things which do not properly belong to it. If we can get over this covetous selfishness, we achieve real Prosperity in justice and truth.
إِن
تُقْرِضُوا
اللَّهَ قَرْضًا
حَسَنًا يُضَاعِفْهُ
لَكُمْ وَيَغْفِرْ
لَكُمْ ...
64: 17. If ye loan to Allah a beautiful loan, He will double it to your (credit), and He will grant you Forgiveness:
Our Charity or Love is called a loan to Allah, which not only increases our credit account manifold, but obtains for us the forgiveness of our sins, and the Capacity for increased service in the future.
... وَاللَّهُ شَكُورٌ حَلِيمٌ ﴿١٧﴾
for Allah is most Ready to appreciate (service), Most Forbearing --
C5501. Cf. 14:5, n. 1877; and 35:30, n. 3917.
Allah's appreciation of our service or our love goes far deeper than its intrinsic merits or its specific expression on our side. His reward is beyond our deserts, and passes over out defects. He judges by our motives, which He can read through and through: see next verse.
Pickthall’s Version:
64: 16
Pickthall So keep your duty to Allah as best ye can, and listen, and obey, and spend; that is better for your souls. And whoso is saved from his own greed, such are the successful.
Transliteration Fat taqul la_ha mastata tum wasmau_ wa atiu_ wa unfiqu_ khairal li anfisukum wa may yu_qa suh ha nafsihi fa ula_ika humul muflihu_n
64: 17
Pickthall If ye lend unto Allah a goodly loan, He will double it for you and will forgive you, for Allah is Responsive, Clement,
Transliteration In tuqridul la_ha qardan hasanay yuda_ifhu lakum wa yagfir lakum wal la_hu saku_run halim
===================================
9. [at-Tawbah, Medina 113, 9 H, after Tabuk]
The Quranic Text & Ali’s Version:
وَمِنْهُم مَّن
يَلْمِزُكَ
فِي الصَّدَقَاتِ...
9: 58. And among them are men who slander thee in the matter of (the distribution of) the alms.
C1318. Sadaqah: aims, that which is given in Allah's name, mainly to the poor and needy, and for the cognate purposes specified in the next verse but one:
Zakah is the regular and obligatory charity in an organized Muslim community, usually 2 1/2 per cent, of merchandise and 10 per cent, on the fruits of the earth. There is a vast body of literature on this subject. The main points may be studied in the Hidaya filfuru of Sheikh Burhan ud din Ali.
As against Zakah the term sadaqah has a much wider connotation, and is inclusive of Zakah as in the verse 60 of this Surah. (R).
...فَإِنْ أُعْطُواْ مِنْهَا رَضُواْ وَإِن لَّمْ يُعْطَوْاْ مِنهَا إِذَا هُمْ يَسْخَطُونَ ﴿٥٨﴾
If they are given part thereof, they are pleased, but if not, behold! they are indignant!
وَلَوْ أَنَّهُمْ
رَضُوْاْ مَا
آتَاهُمُ اللّهُ
وَرَسُولُهُ...
9 :59. If only they had been content with what Allah and His Messenger gave them,
...وَقَالُواْ حَسْبُنَا اللّهُ سَيُؤْتِينَا اللّهُ مِن فَضْلِهِ وَرَسُولُهُ...
and had said,
"Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty:
...إِنَّا إِلَى اللّهِ رَاغِبُونَ ﴿٥٩﴾
to Allah do we turn our hopes!"
(That would have been the right course.)
C1319. Selfish men think that charitable funds are fair game for raids, but the Islamic standards on this subject are very high. The enforcement of such standards is always unpopular, and even the Holy Prophet was subjected to obloquy and slander for his strictness to principle.
In doubtful cases, claimants who are disappointed should not blame the principles or those who enforce them, but put their trust in Allah, whose bounties are unbounded, and are given to all, whether rich or poor, according to their needs and their deserts. For every one it is excellent advice to say: deserve before you desire.
إِنَّمَا
الصَّدَقَاتُ
لِلْفُقَرَاء
وَالْمَسَاكِينِ
وَالْعَامِلِينَ
عَلَيْهَا...
9: 60. Alms are for
- the poor and the needy,
- and those employed to administer the (funds);
...وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللّهِ وَابْنِ السَّبِيلِ...
- for those whose hearts have been (recently) reconciled (to truth);
- for those in bondage and in debt;
- in the Cause of Allah;
- and for the wayfarer:
C1320. Alms or charitable gifts are to be given to the poor and the needy and those who are employed in their service. That is, charitable, funds are not to be diverted to other uses, but the genuine expenses of administering charity are properly chargeable to such funds.
Who are the needy?
Besides the ordinary indigent, there are certain classes of people whose need is great and should be relieved. Those mentioned here are:
1. men who have been weaned from hostility to Truth, who would probably be persecuted by their former associates, and require assistance until they establish new connections in their new environment:
2. those in bondage, literally and figuratively:
captives of war must be redeemed:
slaves should be helped to freedom-,
those in the bondage of ignorance or superstition or unfavorable environment should be helped to freedom to develop their own gifts:
3. those who are held in the grip of debt should be helped to economic freedom:
4. those who are struggling and striving in Allah's Cause by teaching or fighting or in duties assigned to them by the Islamic State, who are thus unable to earn their ordinary living: and
5. strangers stranded on the way.
All these have a claim to charity. They should be relieved by individual or organized effort, but in a responsible way.
In this verse, the word sadaqah refers to obligatory charity (Zakah).
See n. 1318 above. (R).
...فَرِيضَةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَكِيمٌ ﴿٦٠﴾
(thus is it) ordained by Allah, and Allah is full of knowledge and wisdom.
Other Versions:
9: 58
Asad And among them are such as find fault with thee [O Prophet] concerning [the distribution of] the offerings given for the sake of God [note 81]: if they are given something thereof, they are well-pleased [note 81];……..they are consumed with anger.
Pickthall And of them is he who defameth thee in the matter of the alms. If they are given thereof they are content, and if they are not given thereof, behold! they are enraged.
Transliteration Wa minhum may yalmizuka fis sadaqa_t(i), fa in u'tu_ minha_ radu_ wa illam yu'tau minha_ iza_ hum yaskhatu_n(a).
[[ Asad’s note 81-- Since there is no English equivalent for the term ‘sadaqat’ {sing. sadaqah), I am rendering it here as “offerings given for the sake of God”. This comprises everhthing that a believer freely gives to another person, out of love or compassion, as well as what he is morally or legally obliged to give, without expecting any worldly return: that is, charitable gifts and deeds of every description (which is the privary meaning of sadaqat – e.g., 2:263 and 264), as well as the obligaroty tas called ‘zakah’ (“the purifying dues”, because its payment purifies, as it were, a person’s property from the taint of selfighness). In the context of the above verse, this term refers to the funds thus collected and administered by the Muslim community or state. When these funds are disbursed for the purposes stipulated in verse 60, they assume once more – this time in relation to the recipients – the aspect of “charitable gifts”.]]
9: 59
Asad And yet, if they were to content themselves with what God has given them and [caused] His Apostle [ note 82], …………
Pickthall (How much more seemly) had they been content with that which Allah and His messenger had given them and had said: Allah sufficeth us. Allah will give us of His bounty, and (also) His messenger. Unto Allah we are suppliants.
Transliteration Wa lau annahum radu_ ma_ a_ta_humulla_hu wa rasu_luh(u_), wa qa_lu_ hasbunalla_hu sayu'tinalla_hu min fadlihi wa rasu_luhu_ inna_ ilalla_hi ra_gibu_n(a).
[[ Asad’s note 82 – Lit., “what God has given them, and His Apostle”: a typically Quranic construction meant to bring out the fact that the real given is God, and the Apostle is His instrument. Although this passage relates, primarily, to the hypocrites at Medina and the historical situation obtaining at the time of the expedition to Tabuk, the import of these verse goes beyond the historical occasion of their revelation, describing as it does “ the attitude and mentality of hypocrites of all times, and everywhere” (Manar X, 567). Consequently, we may assume that the reference, in this context, to “God’s Apostle” is not confined to the person of the Prophet Muhammad but implies, metonymically, the Law of Islam as revealed through him – and, thus, to every government that holds authority by virtue of that Law and rules in accordance with it.]]
[[ Ali’s notes
1318 Sadaqa = alms, that which is given in Allah's name, mainly to the poor and needy, and for the cognate purposes specified in the next verse but one: Zakat is the regular and obligatory charity in an organised Muslim community, usually 2 1/2 per cent, of merchandise and 10 per cent, on the fruits of the earth. There is a vast body of literature on this subject. The main points may be studied in the Hidaya tilfuru of Shaikh Burhanud-din 'All. As against zakat the term sadaqah has a much wider connotation, and is inclusive of zakat as in the verse 60 of this Sura. (9.58)
1319 Selfish men think that charitable funds are fair game for raids, but the Islamic standards on this subject are very high. The enforcement of such standards is always unpopular, and even the Holy Prophet was subjected to obloquy and slander for his strictness to principle. In doubtful cases, claimants who are disappointed should not blame the principles or those who enforce them, but put their trust in Allah, whose bounties are unbounded, and are given to all, whether rich or poor, according to their needs and their deserts. For every one it is excellent advice to say: deserve before you desire. (9.59) ]]
9: 60 Charity [Sadakah & Zakat] for Whom?
Asad The offerings given for the sake of God are [meant] only for the poor and the needy, and those who are in charge thereof [note 84] and those whose hearts are to be won over, and for the freeing of human beings from bondage, and [for] those who are overburdened with debts, and [for every struggle] in God’s cause, and [for] t he wayfarer: [this is] and ordinance from God – and God is all-knowing, wise [note 85]
Pickthall The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is knower, Wise.
Transliteration Innamas sadaqa_tu lil fuqara_'i wal masa_kini wal 'a_milina 'alaiha_ wal mu'allafati qulu_buhum wa fir riqa_bi wal ga_rimina wa fi sabililla_hi wabnis sabil(i), faridatam minalla_h(i), walla_hu 'alimun hakim(un).
[[ Asad’s note 85 – These eight categories circumscribe all the purpose for which Zakah funds may be expended. By “those whose hearts are to be won over” are apparently meant such non-Muslims as are close to understanding and, perhaps, accepting Islam, and for whose conversion every effort should be made, either directly or indirectly (i.e., by means of the widest possible propagation of the teachings of Islam).
As regards the expression fi’r-riqab (“for the freeing of human beings from bondage”), which relates both to the ransoming of prisoners of war and to the freeing slaves, see surah 2, note 146.
The term ‘al-gharimun’ describes people who are overburdened with debts contracted in good faith, which – through no fault of their own—they are subsequently unable to redeem.
The expression “in God’s cause” embraces every kind of struggle in righteous cause, both in war and in peace, including expenditure for the propagation of Islam and for all charitable purposes. Regarding the meaning of ‘ibn as-sabil’ (wayfarer”), see surah 2, note 145.]]
[[ Ali’s notes -
1320 Alms or charitable gifts are to be given to the poor and the needy and those who are employed in their service. That is, charitable funds are not to be diverted to other uses, but the genuine expenses of administering charity are properly chargeable to such funds. Who are the needy? Besides the ordinary indigent, there are certain classes of people whose need is great and should be relieved. Those mentioned here are: (1) men who have been weaned from hostility to Truth, who would probably be persecuted by their former associates, and require assistance until they establish new connections in their new environment: (2) those in bondage, literally and figuratively: captives of war must be redeemed: slaves should be helped to freedom-, those in the bondage of ignorance or superstition or unfavourable environment should be helped to freedom to develop their own gifts: (3) those who are held in the grip of debt should be helped to economic freedom: (4) those who are struggling and striving in Allah's Cause by teaching or fighting or in duties assigned to them by the Islamic State, who are thus unable to earn their ordinary living: and (5) strangers stranded on the way. All these have a claim to charity. They should be relieved by individual or organised effort, but in a responsible way. In this verse, the word sadaqat refers to obligatory charity (zakat). See n. 1318 above. (9.60)
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17. [al-Israa, Mecca 50]
The Quranic Text & Ali’s Version:
رَّبُّكُمْ
أَعْلَمُ بِمَا
فِي نُفُوسِكُمْ...
17: 25. Your Lord knoweth best what is in your hearts:
...إِن تَكُونُواْ صَالِحِينَ فَإِنَّهُ كَانَ لِلأَوَّابِينَ غَفُورًا ﴿٢٥﴾
if ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).
C2207. It is the heart, and its hidden and secret motives, by which we are judged: for Allah knows them all.
وَآتِ
ذَا الْقُرْبَى
حَقَّهُ وَالْمِسْكِينَ
وَابْنَ السَّبِيلِ...
17: 26. And render to the kindred their due rights, as (also) to those in want, and to the wayfarer:
C2208. In the Jewish Decalogue, which was given to a primitive and hard-hearted people, this refinement of Kindness, -to those in want and to wayfarers (i.e., total strangers whom you come across) finds no place.
Nor was there much danger of their wasting their substance out of exuberance. Even the command "to honour thy father and mother" comes after the ceremonial observance of the Sabbath.
With us, the worship of Allah is linked up with kindness;
- to parents, kindred,
- those in want,
- those who are far from their homes though they may be total strangers to us.
It is not mere verbal kindness. They have certain rights which must be fulfilled.
...وَلاَ تُبَذِّرْ تَبْذِيرًا ﴿٢٦﴾
but squander not (your wealth) in the manner of a spendthrift.
C2209. All charity, kindness, and help are conditioned by our own resources. There is no merit if we merely spend out of bravado or for idle show.
How many families are ruined by extravagant expenses at weddings, funerals, etc., or (as they may call it) to "oblige friends or relatives", or to give to able-bodied beggars?
To no one was this command more necessary than it is to Muslims of the present day.
إِنَّ
الْمُبَذِّرِينَ
كَانُواْ إِخْوَانَ
الشَّيَاطِينِ...
17: 27. Verily spendthrifts are brothers of the Evil Ones;
...وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا ﴿٢٧﴾
and the Evil One is to his Lord (Himself) ungrateful.
C2210. Spendthrifts are not merely fools. They are of the same family as the Satan.
And the Satan himself-fell by his ingratitude to Allah. So those who misuse or squander Allah's gifts are also ungrateful to Allah.
Pickthall’s Version:
17: 25
Pickthall Your Lord is best aware of what is in your minds. If ye are righteous, then lo! He was ever Forgiving unto those who turn (unto Him).
Transliteration Rabbukum a'lamu bima_ fi nufu_sikum, in taku_nu_ sa_lihina fa innahu_ ka_na lil awwa_bina gafu_ra_(n).
17: 26
Pickthall Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness.
Transliteration Wa a_ti zal qurba_ haqqahu_ wal miskina wa-bnas sabili wa la_ tubazzir tabzira_(n).
17: 27
Pickthall Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord.
Transliteration Innal mubazzirina ka_nu_ ikhwa_nasy syaya_tin(i), wa ka_nasy syaita_nu li rabbihi kafu_ra_(n).
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21. [al-Anbiya, Mecca 73]
The Quranic Text & Ali’s Version:
وَوَهَبْنَا
لَهُ إِسْحَقَ
وَيَعْقُوبَ
نَافِلَةً...
21: 72. And We bestowed on him Isaac and, as an additional gift, (a grandson), Jacob,
C2728. Nafilat has many meanings:
- booty;
- extra work or prayer;
- extra or additional gift;
- grandson.
The two last significations are implied here. Not only was Abraham given a son in his old age; he was given not only Isaac, but several sons, the chief being Isma'il and Isaac, who both joined in burying him (Gen. 25:9); and he also saw grandsons. Isma'il is specially mentioned later (21:85) apart from Isaac's line, on account of his special importance for Islam.
...وَكُلًّا جَعَلْنَا صَالِحِينَ ﴿٧٢﴾
and We made righteous men of every one (of them).
وَجَعَلْنَاهُمْ
أَئِمَّةً
يَهْدُونَ
بِأَمْرِنَا...
21: 73. And We made them leaders, guiding (men) by Our Command,
...وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاء الزَّكَاةِ...
and We sent them inspiration
= to do good deeds,
- to establish regular prayers, and
- to practice regular charity;
...وَكَانُوا لَنَا عَابِدِينَ ﴿٧٣﴾
and they constantly served Us (and Us only).
C2729. The spiritual lesson from this passage may be recapitulated. The righteous man makes no compromise with evil. If the votaries of evil laugh at him he pays them in their own coin, but he stands firmly by his principles.
His firmness causes some confusion among the followers of evil, and he openly declares the faith that is in him. They try, openly and secretly, to injure or kill him, but Allah protects him, while evil perishes from its own excesses.
Asad’s Version:
21:72
And We bestowed upon him Isaac and [Isaac's son] Jacob as an additional gift, 67 and caused all of them to be righteous men,
(21:73) and made them leaders who would guide [others] in accordance with Our behest: for We inspired them [with a will] to do good works, and to be constant in prayer, and to dispense charity: and Us [alone) did they worship.
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22. [al-Hajj, Medina 103]
Asad’s Version:
22:34
And [thus it is:] unto every community [that has ever believed in Us] have We appointed [sacrifice as] an act of worship, so that they might extol the name of God over whatever heads of cattle He may have provided for them [to this end]. 50 And [always bear in mind:] your God is the One and Only God: hence, surrender yourselves unto Him.
And give thou the glad tiding [of God's acceptance] unto all who are humble –
(22:35)
all whose hearts tremble with awe whenever God is mentioned, and all who patiently bear whatever ill befalls them, and all who are constant in prayer and spend on others out of what We provide for them as sustenance. 51
Other Versions:
22:34
Walikulli ommatin jaAAalna mansakan liyathkuroo isma Allahi AAala ma razaqahum min baheemati al-anAAami fa-ilahukum ilahun wahidun falahu aslimoo wabashshiri almukhbiteena |
Generally Accepted Translations of the Meaning |
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And [thus it is:] unto every community [that has ever believed in Us] have We appointed [sacrifice as] an act of worship, so that they might extol the name of God over whatever heads of cattle He may have provided for them [to this end]. And (always bear in mind:) your God is the One and Only God: hence, surrender yourselves unto Him. And give thou the glad tiding [of God’s acceptance] unto all who are humble – |
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And for every nation have We appointed a ritual, that they may mention the name of Allah over the beast of cattle that He hath given them for food; and your god is One God, therefor surrender unto Him. And give good tidings (O Muhammad) to the humble, |
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And to every nation We appointed acts of devotion that they may mention the name of Allah on what He has given them of the cattle quadrupeds; so your god is One God, therefore to Him should you submit, and give good news to the humble, |
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To every people did We appoint rites (of sacrifice), that they might celebrate the name of Allah over the sustenance He gave them from animals (fit for food). But your god is One God: submit then your wills to Him (in Islam): and give thou the good news to those who humble themselves |
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22:35
Allatheena itha thukira Allahu wajilat quloobuhum waalssabireena AAala ma asabahum waalmuqeemee alssalati wamimma razaqnahum yunfiqoona |
Generally Accepted Translations of the Meaning |
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all whose hearts tremble with awe whenever God is mentioned, and all who patiently bear whatever ill befalls them, and all who are constant in prayer and spend on others out of what We provide for them as sustenance. |
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Whose hearts fear when Allah is mentioned, and the patient of whatever may befall them, and those who establish worship and who spend of that We have bestowed on them. |
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(To) those whose hearts tremble when Allah is mentioned, and those who are patient under that which afflicts them, and those who keep up prayer, and spend (benevolently) out of what We have given them. |
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To those whose hearts when Allah is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what We have bestowed upon them. |
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whose hearts are filled with awe at the mention of God; who endure adversity with fortitude, say their prayers regularly and spend out of what We have given them. |
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b) Who lift to Allah their inward sight while their innermost being is actuated with the feeling of dread mingled with veneration at the mention and the thought of Him. |
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Those who, when God is mentioned, their hearts revere, and they are patient to what befalls them, and they hold the contact-method, and from what We provide them they spend. |
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[[Asad’s note - 51 See surah 2, note 4. ]]
The Quranic Text & Ali’s Version:
وَلِكُلِّ
أُمَّةٍ جَعَلْنَا
مَنسَكًا...
22: 34. To every people did We appoint rites (of sacrifice),
...لِيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ...
that they might celebrate the name of Allah over the sustenance He gave them from animals (fit for food),
C2810. This is the true end of sacrifice, not propitiation of higher powers, for Allah is One, and He does not delight in flesh or blood (22:37), but a symbol of thanksgiving to Allah by sharing meat with fellow-men.
The solemn pronouncement of Allah's name over the sacrifice is an essential part of the rite.
...فَإِلَهُكُمْ إِلَهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا...
but your Allah is one Allah:
submit then your wills to Him (in Islam)
...وَبَشِّرِ الْمُخْبِتِينَ ﴿٣٤﴾
wabashshiri almukhbiteena
and give thou the Good News to those who humble themselves --
C2811. The good news: i.e. the Message of Allah, that He will accept in us the sacrifice of self for the benefit of our fellow-men.
الَّذِينَ
إِذَا ذُكِرَ
اللَّهُ وَجِلَتْ
قُلُوبُهُمْ...
Allatheena itha thukira Allahu wajilat quloobuhum
22: 35. - To those whose hearts, when Allah is mentioned, are filled with fear,
...وَالصَّابِرِينَ عَلَى مَا أَصَابَهُمْ...
waalssabireena AAala ma asabahum
- who show patient perseverance over their afflictions,
...وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ ﴿٣٥﴾
waalmuqeemee alssalati wamimma razaqnahum yunfiqoona
- keep up regular prayer,
- and spend (in charity) out of what we have bestowed upon them.
C2812. Some qualities of Allah's devotees are mentioned here, in ascending order: ]]
1. Humility before Allah makes them receptive, and prepares them to listen to Allah's Message;
2. fear of Allah, which is akin to love, touches their heart, and penetrates through their inmost being;
3. they are not afraid of anything in mortal life; they take their trials patiently, and they go on in a course of righteousness with constancy;
4. their prayer now is not a matter of form, but a real communion with Allah, with a sense of confidence such as a faithful servant feels in the presence of a kind and loving master;
5. and gratitude to Allah, as shown by practical acts of charity to all fellow-creatures.
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28. Al-Qasas, (The Story)
Mecca Period 49
Asad’s Version:
28:51 NOW, INDEED, We have caused this word [of Ours] to reach mankind step by step, 51 so that they might [learn to] keep it in mind.
(28:52) As for those unto whom We have vouchsafed revelation aforetime - they [are bound to] believe in this one [as well]; 52
(28:53) and whenever it is [clearly] conveyed unto them, they [are bound to] profess, "We have come to believe in it, for, behold, it is the truth from our Sustainer - and, verily, even before this have we surrendered ourselves unto Him!"
28:54 These it is that shall receive a twofold reward for having been patient in adversity, and having repelled evil with good, 55 and having spent on others out of what We provided for them as sustenance,
(28:55) and, whenever they heard frivolous talk, 54 having turned away from it and said: "Unto us shall be accounted our deeds, and unto you, your deeds Peace be upon you - [but] we do not seek out such as are ignorant [of the meaning of right and wrong]."
The Quranic Text & Ali’s Version:
وَلَقَدْ
وَصَّلْنَا
لَهُمُ الْقَوْلَ
لَعَلَّهُمْ
يَتَذَكَّرُونَ
﴿٥١﴾
28: 51. Now have We caused the word to reach them themselves, in order that they may receive admonition.
C3384. Before this the Quraish might have said that the Word of Allah had come to the Hebrews in their tongue or in Greek, which was used by the Hebrews in the time of Jesus. Now that Word is brought to their own doors, in their own Arabic tongue, by a man of their own race and family. Surely they have no excuse now for remaining strangers to the higher moral and spiritual law.
الَّذِينَ
آتَيْنَاهُمُ
الْكِتَابَ
مِن قَبْلِهِ
هُم بِهِ يُؤْمِنُونَ
﴿٥٢﴾
28: 52 Those to whom We sent the Book before this -- they do believe in this (Revelation);
وَإِذَا
يُتْلَى عَلَيْهِمْ
قَالُوا آمَنَّا
بِهِ...
28: 53. And when it is recited to them, they say:
"We believe therein,
...إِنَّهُ الْحَقُّ مِن رَّبِّنَا... ...
for it is the Truth from our Lord:
...إِنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ ﴿٥٣﴾
indeed we have been Muslims (bowing to Allah's Will) from before this."
C3385. There were Christians and Jews who recognised that Islam was a logical and natural development of Allah's revelations as given in earlier ages, and they not only welcomed and accepted Islam, but claimed, and rightly, that they had always been Muslims.
In that sense Adam, Noah, Abraham, Moses, and Jesus had all been Muslims. (R). ]]
أُوْلَئِكَ
يُؤْتَوْنَ
أَجْرَهُم
مَّرَّتَيْنِ...
28:54. Twice will they be given their reward,
C3386. Their credit is twofold,
- in that before they knew Islam, they followed the earlier Law in truth and sincerity, and
- when they were offered Islam, they readily recognised and accepted it, suffered in patient perseverance for its sake, and brought forth the fruits of righteousness.
...بِمَا صَبَرُوا وَيَدْرَؤُونَ بِالْحَسَنَةِ السَّيِّئَةَ... ...
for that they have persevered,
that they avert Evil with Good,
...وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ ﴿٥٤﴾
and that they spend (in charity) out of what We have given them.
وَإِذَا
سَمِعُوا اللَّغْوَ
أَعْرَضُوا
عَنْهُ...
28: 55. And when they hear vain talk, they turn away therefrom
...وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ ...
and say:
"To us our deeds, and to you yours;
C3387. The righteous do not encourage idle talk or foolish arguments about things sacred. If they find themselves in some company in which such things are fashionable, they leave politely. Their only rejoinder is:
"We are responsible for our deeds, and you for yours; we have no ill-will against you; we wish you well, and that is why we wish you to know of the knowledge we have received; after that knowledge you cannot expect us to go back to the Ignorance which we have left."
... سَلَامٌ عَلَيْكُمْ...
peace be to you:
...لَا نَبْتَغِي الْجَاهِلِينَ ﴿٥٥﴾
we seek not the ignorant."
42. Ash-Shura (Consultation)
Mecca Period 53
The Quranic Text & Ali’s Version:
فَمَا
أُوتِيتُم مِّن
شَيْءٍ فَمَتَاعُ
الْحَيَاةِ
الدُّنْيَا...
42: 36. Whatever ye are given (here) is (but) a convenience of this Life:
C4575. Any good (or ill) which is our lot is only a temporary phase to serve the convenience of this life. But there is a higher good, which comes from Allah's own Presence. Such good is both superior in quality, and more permanent.
In the same way, any ills that we may suffer in this life, have reference only to the conditions of this our life of probation, The ills that we "earn" in our spiritual Life-such as deprivation of Allah's Grace-are far more momentous and permanent.
...وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى لِلَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ ﴿٣٦﴾
but that which is with Allah is better and more lasting: (it is) for those
- who believe and put their trust in their Lord;
C4576. The higher and more permanent gifts which come from Allah's Presence are for those who truly worship and serve Allah.
These are described by nine of their characteristics: viz.
1. they have Faith: and it follows that
2. they trust in Allah, instead of running after false standards or values:
3. they eschew the more serious offences against Allah's Law, and of course keep clear of any offences against sex (indecencies);
4. while knowing that they are not themselves perfect, they are ready to forgive others, even though they are sorely tried with anger and provocation;
for the rest see n. 4578.
وَالَّذِينَ
يَجْتَنِبُونَ
كَبَائِرَ
الْإِثْمِ
وَالْفَوَاحِشَ
...
42: 37. - Those who avoid the greater crimes and shameful deeds,
C4577. Here we are speaking of the ordinary man or woman who tries to follow Allah's Law: he or she is not perfect, but at least eschews the major breaches of conduct.
For those higher in spiritual degree there is of course a stricter standard. But all are entitled to the blessing of Islam, whatever their degree.
... وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ ﴿٣٧﴾
- and, when they are angry even then forgive;
وَالَّذِينَ
اسْتَجَابُوا
لِرَبِّهِمْ
وَأَقَامُوا
الصَّلَاةَ
...
42: 38. - Those who hearken to their Lord,
- and establish regular prayer;
C4578. Continuing the enumeration of the characteristics described in n. 4576 above, we have the following further qualities in those who wish to serve Allah.
5. They are ready at all times to hearken to Allah's Signs, or to listen to the admonitions of prophets of Allah, and to follow the true Path, as they understand it;
6. they keep personal contact with Allah, by habits of Prayer and Praise;
7. their conduct in life is open and determined by mutual Consultation between those who are entitled to voice. e.g., in private domestic affairs, as between husband and wife, or other responsible members of the household; in affairs of business, as between partners or parties interested; and in State affairs, as between rulers and ruled, or as between different departments of administration, to preserve the unity of administration;
8. they do not forget Charity, or the help due to their weaker brethren, out of the wealth or gifts or talents or opportunities, which Allah has provided for themselves; and
9. when other people use them despitefully, they are not cowed down or terrorized into submission and acceptance of evil, but stand up for their rights within the limits mentioned in verse 40. (R).
... وَأَمْرُهُمْ شُورَى بَيْنَهُمْ...
- who (conduct) their affairs by mutual Consultation;
C4579. "Consultation." This is the key-word of the Surah, and suggests the ideal way in which a good man should conduct his affairs, so that, on the one hand, he may not become too egotistical, and, on the other, he may not lightly abandon the responsibilities which devolve on him as a Personality whose development counts in the sight of Allah. See the points in head 7 under n. 4578 above.
This principle was applied to its fullest extent by the holy Prophet in his private and public life, and was fully acted upon by the early rulers of Islam.
Modern representative government is an attempt-by no means perfect-to apply this principle in State affairs.
See my Religious Polity of Islam.
...وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ ﴿٣٨﴾
- who spend out of what We bestow on them for Sustenance;
وَالَّذِينَ
إِذَا أَصَابَهُمُ
الْبَغْيُ هُمْ
يَنتَصِرُونَ
﴿٣٩﴾
42: 39. - And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves.
C4580. This follows from the high value attached to an individual soul's Personality in Islam. Cf. last note.
There are four possible situations that may arise: an individual may have to stand up against an oppressor
1. for his own trampled rights, or
2. for the rights of others within his ken; or
3. a community may have similarly to stand up for its own rights collectively: or
4. for the rights of others.
Nos. 2, 3, and 4 are considered highly meritorious for all, though few have the courage or the spirit to rise to so high a standard.
No. I is specially liable to abuse on account of man's selfishness;
Nos. 2, 3 and 4 are also abused by men pretending to motives of public good when they are serving their own personal interests or idiosyncrasies; hence the qualifications mentioned in the next four verses and the notes thereto.
Asad’s Version:
42:36 AND [remember that] whatever you are given [now] is but for the [passing] enjoyment of life in this world - whereas that which is with God is far better and more enduring. [It shall be given] to all who attain to faith and in their Sustainer place their trust;
(42:37) and who shun the more heinous sins and abominations; and who, whenever they are moved to anger, readily forgive;
(42:38) and who respond to [the call of] their Sustainer and are constant
in prayer; and whose rule [in all matters of common concern] is consultation among themselves; 38 and who spend on others out of what We provide for them as sustenance; 39
(42:39) and who, whenever tyranny afflicts them, defend themselves.
