[[Asad’s note 16 (5:5) - …..it is in prayer that man’s dependence on God finds its most conscious and deliberate expression.]]
2. [al-Baqarah, Medina 89 ]
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.
أَتَأْمُرُونَ
النَّاسَ بِالْبِرِّ
وَتَنسَوْنَ
أَنفُسَكُمْ
وَأَنتُمْ
تَتْلُونَ
الْكِتَابَ
...
2: 44. Do ye enjoin right conduct on the people, and forget (to practice it) yourselves, and yet ye study the Scripture?
... أَفَلاَ تَعْقِلُونَ ﴿٤٤﴾
Will ye not understand?
وَاسْتَعِينُواْ
بِالصَّبْرِ
وَالصَّلاَةِ...
2: 45. Nay, seek (Allah's) help with patient perseverance and prayer:
C61. The Arabic word Sabr implies many shades of meaning, which it is impossible to comprehend in one English word.
It implies;
1. patience in the sense of being thorough, not hasty;
2. patient perseverance, constancy, steadfastness, firmness of purpose;
3. systematic as opposed to spasmodic or chance action;
4. a cheerful attitude of resignation and understanding in sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the element of constancy or steadfastness.
... وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ ﴿٤٥﴾
it is indeed hard, except to those who bring a lowly spirit.
وَإِذْ
أَخَذْنَا
مِيثَاقَ بَنِي
إِسْرَائِيلَ
لاَ تَعْبُدُونَ
إِلاَّ اللّهَ...
2: 83. And remember We took a Covenant from the children of Israel (to this effect): worship none but Allah;
C87. So far from the Covenant being of the kind you suggest in 2:80 the real Covenant is about the moral law, which is set out in 2:83.
This moral law is universal and if you break it no privileges will lighten your punishment or help you in any way (2:86).
"Speak fair to the people" not only means outward courtesy from the leaders to the meanest among the people, but the protection of the people from being exploited, deceived, defrauded, or doped with things to lull their intelligence.
... وَبِالْوَالِدَيْنِ إِحْسَاناً وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ...
treat with kindness your parents and kindred, and orphans and those in need;
... وَقُولُواْ لِلنَّاسِ حُسْناً وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ...
speak fair to the people; be steadfast in prayer; and practice regular charity.
... ثُمَّ تَوَلَّيْتُمْ إِلاَّ قَلِيلاً مِّنكُمْ وَأَنتُم مِّعْرِضُونَ ﴿٨٣﴾
Then did ye turn back, except a few among you, and ye backslide (even now).
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.
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 terms incorporate much broader concept than that is meant for Muslims in particular. ]
[ 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: 44
Asad Do you bid other people to be pious, the while you forgot your own selves – and yet you recite the divine writ? Will you not, then, use your reason?
Pickthall Enjoin ye righteousness upon mankind while ye yourselves forget (to practise it)? And ye are readers of the Scripture! Have ye then no sense?
Transliteration Ata'muru_nan na_sa bil birri wa tansauna anfusakum wa antum tatlu_nal kita_b(a), afala_ ta'qilu_n(a).
-------------------------------------------------------------------------
[Ruby’s note: God is giving validity to what the Jews were reading at that time which is the Torah or Old Testament as a divine scripture. What it also alludes to is that there must be injunctions in the Torah that still should make all the sense for the Jews to be rightly guided if they sincerely follow it. ]
2: 45 [ al-Baqarah, Medina 89, Addressing the Children of Israel ]
Asad And seek aid in steadfast patience and prayer: and this, indeed, is a hard thing for all but the humble in spirit,
Pickthall Seek help in patience and prayer; and truly it is hard save for the humble-minded,
Transliteration Wasta'inu_ bis sabri was sala_h(ti), wa innaha_ lakabiratun illa_ 'alal kha_syi'in(a).
{Ali’s notes: 61 The Arabic word Sabr implies many shades of meaning, which it is impossible to comprehend in one English word. It implies (1) patience in the sense of being thorough, not hasty; (2) patient perseverance, constancy, steadfastness, firmness of purpose; (3) systematic as opposed to spasmodic or chance action; (4) a cheerful attitude of resignation and understanding in sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the element of constancy or steadfastness. (2.45) ]
[Ruby’s note: The criteria for being righteous in Jews are same as those for the Muslims. ]
2: 83
Asad And Lo! We accepted this solemn pledge from [you], the Children of Israel (note 66): “You shall worship none but God; and you shall do good unto your parents and kinsfolk, and the orphans, and the poor; and you shall speak unto all people in a kindly way; and you shall be constant in prayer; and you shall spend in charity.” And yet, save for a few of you, you turned away: for you are obstinate folk (note 68)!
Pickthall And (remember) when We made a covenant with the Children of Israel, (saying): Worship none save Allah (only), and be good to parents and to kindred and to orphans and the needy, and speak kindly to mankind; and establish worship and pay the poor due. Then, after that, ye slid back, save a few of you, being averse.
Transliteration Wa iz akhazna_ misa_qa bani isra_'ila ala_ ta'budu_na illalla_ha wa bil wa_lidaini ihsa_naw wa zil qurba_ wal yata_ma_ wal masa_kini wa qu_lu_ linna_si husnaw wa aqimus sala_ta wa a_tuz zaka_h(ta), summa tawallaitum ilala_ qalilam minkum wa antum mu'ridu_n(a).
[ Ruby’s note: This verse is addressed to the Jews and the word “salat” is used therefore the meaning of “salat” is not only five times prayer Muslims ascribe to, but has a much broader meaning – it is the prayer or meditation on God of all kinds in everyway. ]
Verses from Quran
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.)
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3. Sura al-Imran
Medina 89 [200 verses]
The Quranic Text & Ali’s Version:
الصَّابِرِينَ
...
3: 17. Those who show patience, firmness and self-control;
C356. Sabr (Sabirin) includes many shades of meaning: I have specified three here, viz., patience, firmness, and self-control.
See 2:45 and 2:153 and notes 61 and 157.
... وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنفِقِينَ وَالْمُسْتَغْفِرِينَ بِالأَسْحَارِ ﴿١٧﴾
who are true (in word and deed);
who worship devoutly;
who spend (in the way of Allah);
and who pray for forgiveness in the early hours of the morning.
C357. True servants of Allah are described in 3:16 and 17. They have faith, humility, and hope (3:16); and they have certain virtues (3:17) viz.,
1. patience, steadfastness, self-restraint, and all that goes under the full definition of Sabr;
this shows a certain attitude of mind:
2. in all their dealings they are true and sincere as they are also in their promises and words;
this marks them out in social conduct:
3. further, their spiritual worship is earnest and deep, an inner counterpart of their outward conduct;
4. their worship of Allah shows itself in their love of their fellow-men, for they are ready and liberal in charity: and
5. their self-discipline is so great that the first thing they do every morning is humbly to approach their God.
وَسَارِعُواْ
إِلَى مَغْفِرَةٍ
مِّن رَّبِّكُمْ
...
3: 133. Be quick in the race for forgiveness from your Lord,
... وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ ﴿١٣٣﴾
and for a garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous.
C452. The Fire (3:131) is, as always, contrasted with the Garden, -in other words, Hell contrasted with Heaven, we are told that its width alone is that of the whole of the heavens and the earth,- all the creation we can imagine.
In other words our spiritual felicity covers not merely this or that part of our being, but all life and existence. Who can measure its width, or length, or depth? (R).
الَّذِينَ
يُنفِقُونَ
فِي السَّرَّاء
وَالضَّرَّاء
وَالْكَاظِمِينَ
الْغَيْظَ
وَالْعَافِينَ
عَنِ النَّاسِ...
3: 134. Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;
C453. Another definition of the righteous (verses 134-35). So far from grasping material wealth, they give freely, of themselves and their substance, not only when they are well-off and it is easy for them to do so, but also when they are in difficulties, for other people may be in difficulties at the same time.
They do not get ruffled in adversity, or get angry when other people behave badly, or their own good plans fail. On the contrary they redouble their efforts. For the charity or good deeds all the more necessary in adversity. And they do not throw the blame on others. Even where such blame is due and correction is necessary, their own mind is free from a sense of grievance, for they forgive and cover other men's faults.
This as far as other people are concerned. But we may be ourselves at fault, and perhaps we brought some calamity on ourselves. The righteous man is not necessarily perfect. In such circumstances his behaviour is described in the next verse.
...وَاللّهُ يُحِبُّ الْمُحْسِنِينَ ﴿١٣٤﴾
for Allah loves those who do good.
وَالَّذِينَ
إِذَا فَعَلُواْ
فَاحِشَةً ...
3: 135. And those who, having done something to be ashamed of,
C454. The righteous man, when he finds he has fallen into sin or error, does not whine or despair, but asks for Allah's forgiveness, and his faith gives him hope. If he is sincere, that means that he abandons his wrong conduct and makes amends.
... أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ...
or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,
C455. Sin is a sort of oppression of ourselves by ourselves. This follows from the doctrine of personal responsibility, as opposed to that of blind fate or of an angry God or gods lying in wait for revenge or injury on mankind.
...وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ ...
and who can forgive sins except Allah?
...وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ ﴿١٣٥﴾
And are never obstinate in persisting knowingly in (the wrong) they have done.
Asad’s Version:
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.
3: 17 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: 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.
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4. Sura an-Nisa
Medina 92 [Hijra 4]
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ ...
4: 135. O ye who believe!
... كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ...
stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin,
C644. Justice is Allah's attribute, and stand firm for justice is to be a witness to Allah, even if it is detrimental to our own interests (as we conceive them) or the interests of those who are near and dear to us.
According to the Latin saying, "Let justice be done though heaven should fall."
But Islamic justice is something higher than the formal justice of Roman Law or any other human law. It is even more penetrative than the subtler justice in the speculations of the Greek philosophers. It searches out the innermost motives, because we are to act as in the presence of Allah, to whom all things, acts, and motives are known.
إِن يَكُنْ غَنِيًّا أَوْ فَقَيرًا ...
and whether it be (against) rich or poor:
C645. Some people may he inclined to favour the rich, because they expect something from them. Some people may be inclined to favour the poor because they are generally helpless.
Partiality in either case is wrong. Be just, without fear of favour.
Both the rich and the poor are under Allah's protection as far as their legitimate interests are concerned, but they cannot expect to be favoured at the expense of others. And He can protect their interests far better than any man.
... فَاللّهُ أَوْلَى بِهِمَا...
for Allah can best protect both.
... فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ...
Follow not the lusts (of your hearts), lest ye swerve,
... وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا ﴿١٣٥﴾
and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.
Asad’s Version:
4: 135 O you who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves or your parents and kinsfolk. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them.
Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the truth], behold, God is indeed aware of all that you do!
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[4.82] Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy.
[3.7] He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.
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6. [al-Anam, Cattle, Mecca 55]
The Quranic Text & Ali’s Version:
قُلْ
أَنَدْعُو مِن
دُونِ اللّهِ
مَا لاَ يَنفَعُنَا
وَلاَ يَضُرُّنَا...
6: 71. Say:
"Shall we indeed call on others besides Allah, things that can do us neither good nor harm,
C895. In continuation of the seven heads of argument referred to in notes. 876 and 885, we have here the final two heads:
8. who would, after receiving guidance from the living, eternal God, turn to lifeless idols? to do so would indeed show that we were made into fools, wandering to a precipice;
9. therefore accept the only true guidance, the guidance of God, and obey his Law, for we shall have to answer before His judgment-seat.
...وَنُرَدُّ عَلَى أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللّهُ...
and turn on our heels after receiving guidance from Allah?
...كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا...
-- like one whom the evil ones have made into a fool, wandering bewildered through the earth, his friends calling 'Come to us', (vainly) guiding him to the Path."
...قُلْ إِنَّ هُدَى اللّهِ هُوَ الْهُدَىَ وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَ ﴿٧١﴾
Say:
"Allah's guidance is the (only) guidance, and we have been directed to submit ourselves to the Lord of the worlds;
وَأَنْ
أَقِيمُواْ
الصَّلاةَ
وَاتَّقُوهُ...
6: 72. "To establish regular prayers and to fear Allah;
...وَهُوَ الَّذِيَ إِلَيْهِ تُحْشَرُونَ ﴿٧٢﴾
for it is to him that we shall be gathered together."
Other Versions:
6: 71
Asad Say: “Shall we invoke, instead of God, something that can neither benefit us nor harm us, and [thus] turn around on our heels after God has guided us aright? – like one whom the satans have enticed into blundering after earthly lusts, the while his companions, trying to guide him, call out unto him [from afar} [note 63], ‘come you to us!’ “ Say: “Verily, God’s guidance is the only guidance: and so we have been bidden to surrender ourselves into the Sustainer of all the worlds,
Pickthall Say: Shall we cry, instead of unto Allah, unto that which neither profiteth us nor hurteth us, and shall we turn back after Allah hath guided us, like one bewildered whom the devils have infatuated in the earth, who hath companions who invite him to the guidance (saying): Come unto us? Say: Lo! the guidance of Allah is Guidance, and we are ordered to surrender to the Lord of the Worlds,
Transliteration Qul anad'u_ min du_nilla_hi ma_ la_ yanfa'una_ wa la_ yadurruna_ wa nuraddu 'ala_ a'qa_bina_ ba'da iz hada_nalla_hu kallazistahwathusy syaya_tinu fil ardi haira_na lahu_ asha_buy yad'u_nahu_ ilal huda'tina_, qul inna hudalla_hi huwal huda_, wa umirna_ linuslima lirabbil'a_lamin(a).
6: 72
Asad and to be constant in prayer and conscious of Him: for it is He unto whom you all shall be gathered.”
Pickthall And to establish worship and ward off (evil), and He it is unto Whom ye will be gathered.
Transliteration Wa an aqimus sala_ta wattaqu_h(u), wa huwal lazi ilaihi tuhsyaru_n(a).
[[ Ali’s note - 895 In continuation of the seven heads of argument refered to in nn. 876 and 885, we have here the final two heads: (8) Who would, after receiving guidance from the living, eternal God, turn to lifeless idols? To do so would indeed show that we were made into fools, wandering to a precipice; (9) therefore accept the only true guidance, the guidance of God, and obey his Law, for we shall have to answer before His judgment-seat. (6.71) ]]
[[ Asad’s note 63: Lit., “whom the satans have enticed with lusts on earth, …………[while] he has companions who call him unto guidance”. See in this connection note 10 on 2:14, as well as note 31 on 14:22 and note 16 on 15:17.
Note 64 – See surah 10, note 11]]
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11. Surah Hud
The Quranic Text & Ali’s Version:
وَإِنَّ
كُـلاًّ لَّمَّا
لَيُوَفِّيَنَّهُمْ
رَبُّكَ أَعْمَالَهُمْ...
11: 111. And, of a surety, to all will your Lord pay back (in full the recompense) of their deeds:
...إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ ﴿١١١﴾
for He knoweth well all that they do.
C1615. Cf. 11:109 above, with which the argument is now connected up by recalling the characteristic word ("pay back") and leading to the exhortation (in the verses following) to stand firm in the right path freshly revealed.
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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14. [Ibrahim, Mecca 72]
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.
رَبِّ اجْعَلْنِي
مُقِيمَ الصَّلاَةِ
وَمِن ذُرِّيَّتِي...
14: 40. "O my Lord!
make me one who establishes regular Prayer, and also (raise such) among my offspring,
C1918. Abraham prays for both branches of his family, having a wider vision than some of the later Children of Israel.
...رَبَّنَا وَتَقَبَّلْ دُعَاء ﴿٤٠﴾
O our Lord! and accept Thou my Prayer.
Other Versions:
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.
Yuksel Say to My servants who acknowledge, that they should hold the contact prayer, and spend from provisions We granted them, secretly and publicly, before a day comes when there is no trade therein, nor will there be any friends.
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) ]
14: 40
Pickthall My Lord! Make me to establish proper worship, and some of my posterity (also); our Lord! and accept the prayer.
Transliteration Rabbi-j'alni muqimas sala_ti wa min zurriyyati, rabbana_ wa taqabbal du'a_'(i).
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19. [ Maryam, Mecca 44 ]
The Quranic Text & Ali’s Version:
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.
Other Versions:
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_
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22. Sura al-Hajj
The Quranic Text & Ali’s Version:
إِنَّ
الَّذِينَ
آمَنُوا وَالَّذِينَ
هَادُوا وَالصَّابِئِينَ
...
22: 17. Those who believe (in the Qur'án), those who follow the Jewish (scriptures), and the Sabians,
C2788. For Sabians, see n. 76 to 2:62.
They are also referred to in 5:69.
In both those passages the Muslims are mentioned with the Jews, Christians, and Sabians, as receiving Allah's protection and mercy.
Here, besides the four religions, there is further mention of Magians and Polytheists: it is not said that they would receive Allah's Mercy, but only that Allah will judge between the various forms of faith. (R).
... وَالنَّصَارَى وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا...
Christians, Magians, and Polytheists --
C2789. This is the only place where the Magians (Majas) are mentioned in the Quran.
Their cult is a very ancient one. They consider Fire as the purest and noblest element, and worship it as a fit emblem of Allah. Their location was the Persian and Median uplands and the Mesopotamian valleys, their religion was reformed by Zardusht (date uncertain, about B.C. 600?). Their scripture is the Zend-Avesta, the bible of the Parsis. They were "the Wise men of the East" mentioned in the Gospels. (R).
...إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ...
Allah will judge between them on the Day of Judgment:
...إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ ﴿١٧﴾
for Allah is witness of all things.
Asad’s Version:
22:37 And proclaim the Good News to all who do right.
Those who believe and work righteousness, for them is forgiveness and a sustenance most generous.
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57. Sura al-Hadid [Iron]
The Quranic Text & Ali’s Version:
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:
Asad’s Version:
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: