2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
وَدَّ
كَثِيرٌ مِّنْ
أَهْلِ الْكِتَابِ
لَوْ يَرُدُّونَكُم
مِّن بَعْدِ
إِيمَانِكُمْ
كُفَّاراً...
2: 109. Quite a number of the People of the Book wish they could turn you (people) back to infidelity after ye have believed,
... حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ ...
from selfish envy, after the truth hath become manifest unto them;
... فَاعْفُواْ وَاصْفَحُواْ ...
but forgive and overlook,
C110. Three words are used in the Quran, with a meaning akin to "forgive" but each with a different shade of meaning.
- Afa (here translated "forgive") means to forget, to obliterate from one's mind.
- Safaha (here translated "overlook") means to turn away from, to ignore, to treat a matter as if it did not affect one.
- Gafara (which does not occur in this verse) means to cover up something as Allah does to our sins with His grace;
this word is particularly appropriate in Allah's attribute of Gaffar, the One who forgives again and again.
... حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ ...
till Allah accomplish His purpose;
C111. The word Amr is comprehensive and includes;
- an order or command as in 96:12; or
- a purpose, design, will as in 18:82; or
- affairs, working doing, carrying out or execution of a design, as in 79:5.
In many cases some of these meanings run together.
... إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿١٠٩﴾
for Allah hath power over all things.
C112. Not how this phrase, seemingly repeated from 2:106, and occurring in many other places, has an appropriate signification in each place.
In 2:106 we were told about progressive revelation, how the same thing may take different forms and seeming human infirmity contribute to the fulfillment of Allah's design, for Allah's power is unlimited.
Here we are told to be patient and forgiving against envy and injustice: this too may be fulfilling Allah's purpose, for His power is infinite.
Other versions:
2: 109
Asad Out of their selfish envy, many among the followers of earliest revelation would like to bring you back to denying the truth after you have attained to faith-[even] after the truth has become clear unto them. None the less, forgive and forbear, until God shall make manifest His will: behold, God has the power to will anything.
Yusuf Ali Quite a number of the people of the Book wish they could turn you (people) back to infidelity after ye have believed from selfish envy after the truth hath become manifest unto them; but forgive and overlook till Allah accomplish His purpose; for Allah hath power over all things.
Pickthall Many of the People of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.
Transliteration Wadda kasirum min ahlil kita_bi lau yaruddu_nakum mim ba'di ima_nikum kuffa_ra_(n), hasadam min 'indi anfusihim mim ba'dima_ tabayyana lahumul haqq(u), fa'fu_ wasfahu_ hatta_ ya'tiyalla_hu bi amrih(i), innalla_ha 'ala_ kulli syai'in qadir(un).
[ Ali’s notes: 110 There words are used in the Qur-an, with a meaning akin to "forgive" but each with a different shade of meaning. Afa (here translated "forgive") means to forget, to obliterate from one's mind. Safaha (here translated "overlook") means to turn away from, to ignore, to treat a matter as if it did not affect one. Gafara (which does not occur in this verse) means to cover up something as God does to our sins with His grace; this word is particularly appropriate in God's attribute of Gaffar, the One who forgives again and again. (2.109)
111 The word Amr is comprehensive and includes (1) an order or command as in xcvi. 12; or (2) a purpose, design, will as in xviii. 82; or (3) affairs, working, doing, carrying out or execution of a design, as in lxxxix 5. In many cases some of these meanings run together. (2.109)
112 Note how this phrase, seemingly repeated from ii. 106, and occurring in many other places, has an appropriate signification in each place. In ii. 106 we were told about progressive revelation, how the same thing may take different forms and seeming human infirmity contribute to the fulfillment of God's design, for God's power is unlimited. Here we are told to be patient and forgiving against envy and injustice: this too may be fulfilling God's purpose, for His power is infinite. (2.109)]
3. Sura al-Imran
The Quranic Text & Ali’s Version:
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.
فَبِمَا
رَحْمَةٍ مِّنَ
اللّهِ لِنتَ
لَهُمْ ...
3: 159. It is part of the Mercy of Allah that thou dost deal gently with them.
C471. The extremely gentle nature of Muhammad endeared him to all, and it is reckoned as one of the Mercies of Allah.
One of the Prophet's titles is "A Mercy to all Creation."
At no time was this gentleness, this mercy, this long-suffering with human weaknesses, more valuable than after a disaster like that at Uhud. It is a quality, which then, as always, bound and binds the souls of countless men to him.
...وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ...
Wert thou severe or harsh-hearted, they would have broken away from about thee;
...فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ ...
so pass over (their faults), and ask for (Allah's) forgiveness for them;
... وَشَاوِرْهُمْ فِي الأَمْرِ...
and consult them in affairs (of moment).
...فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ ﴿١٥٩﴾
Then, when thou hast taken a decision, put thy trust in Allah.
For Allah loves those who put their trust (in Him).
Asad’s Version:
3: 133-35 [ al-Imran Madina 89 ]
Asad 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 thwo but God could forgive sins? And do not knowingly persist in doing whatever (wrong) they may have done.
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 thwo but God could forgive sins? And do not knowingly persist in doing whatever (wrong) they may have done. Asad
3:133 … And a garden whose width is that of the heavens and of the earth, prepared for the righteous,-
3: 135 And those who having done something to be ashamed of , or wronged their own souls, earnestly bring God to mind, and ask for forgiveness for their sins,- and who can forgive sins except God! And are never obstinate in persisting knowingly in (the wrong)
they have done. Ali
Forgiveness for Wrong-doers & Failures
3: 159 ….Pardon them, then, and pray that they be forgiven (failures of Uhud). And take counsel with them in all matters of public concern;
11.Surah Hud
The Quranic Text & Ali’s Version:
وَيَا قَوْمِ
اسْتَغْفِرُواْ
رَبَّكُمْ ثُمَّ
تُوبُواْ
إِلَيْهِ...
11: 52. "And O my people!
ask forgiveness of your Lord, and turn to Him (in repentance):
...يُرْسِلِ السَّمَاء عَلَيْكُم مِّدْرَارًا ...
He will send you the skies pouring abundant rain,
C1546. The beautiful metaphor about the skies coming down with rain has been obscured unnecessarily in most translations.
The country of the 'Ad was an arid country, and rain was the greatest blessing they could receive. We can imagine this being said in a time of famine, when the people performed all sorts of superstitious rites and invocations instead of turning to the true God in faith and repentance.
Further, when we remember that there were, in this tract in ancient times, dams like that at Ma'arib, for the storage of rain water, the effect is still further heightened in pointing to Allah's care and mercy in His dealing with men.
... وَيَزِدْكُمْ قُوَّةً...
and add strength to your strength:
C1547. Adding strength to strength may refer to increase of population, as some Commentators think. While other parts of Arabia were sparsely populated, the irrigated lands of the 'Ad supported a comparatively dense population and added to their natural strength in the arts of peace and war.
But the term used is perfectly general. They were a powerful people in their time. If they obeyed Allah and followed the law of righteousness, they would be still more powerful, for "righteousness exalteth a nation."
...إِلَى قُوَّتِكُمْ وَلاَ تَتَوَلَّوْاْ مُجْرِمِينَ ﴿٥٢﴾
so turn ye not back in sin!"
Other versions:
11: 52 [ re: Hud and people Ad ]
Asad ………He will shower upon you heavenly blessings abundant, and will add strength to your strength……….
Yusuf Ali "And O my people! ask forgiveness of your Lord and turn to Him (in repentance): He will send you the skies pouring abundant rain and add strength to your strength: so turn ye not back in sin!"
Pickthall And, O my people! Ask forgiveness of your Lord, then turn unto Him repentant; He will cause the sky to rain abundance on you and will add unto you strength to your strength. Turn not away, guilty!
Transliteration Wa ya_ qaumi-stagfiru_ rabbakum summa tu_bu_ ilaihi yursilis sama_'a 'alaikum midra_raw wa yazidkum quwwatan ila_ quwwatikum wa la_ tatawallau mujrimin(a).
4. Sura an-Nisa
The Quranic Text & Ali’s Version:
إِنَّا
أَنزَلْنَا
إِلَيْكَ الْكِتَابَ
بِالْحَقِّ
لِتَحْكُمَ
بَيْنَ النَّاسِ
بِمَا أَرَاكَ
اللّهُ ...
4: 105. We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by Allah:
... وَلاَ تَكُن لِّلْخَآئِنِينَ خَصِيمًا ﴿١٠٥﴾
so be not (used) as an advocate by those who betray their trust.
C621. The Commentators explain this passage with reference to the case of Taima ibn Ubairaq, who was nominally a Muslim but really a Hypocrite, and given to all sorts of wicked deeds.
He was suspected of having stolen a set of armour, and when the trial was hot, he planted the stolen property into the house of a Jew, where it was found. The Jew denied the charge and accused Taima, but the sympathies of the Muslim community were with Taima on account of his nominal profession of Islam.
The case was brought to the Prophet, who acquitted the Jew according to the strict principle of justice, as "guided by Allah."
Attempts were made to prejudice him and deceive him into using his authority to favour Taima. When Taima realized that his punishment was imminent he fled and turned apostate. (R).
The general lesson is that the righteous man is faced with all sorts of subtle wiles; the wicked will try to appeal to his highest sympathies and most honourable motives to deceive him and use him as an instrument for defeating justice. He should be careful and cautious, and seek the help of Allah for protection against deception and for firmness in dealing the strictest justice without fear or favour.
To do otherwise is to betray a sacred trust; the trustee must defeat all attempts made to mislead him.
وَاسْتَغْفِرِ
اللّهِ إِنَّ
اللّهَ كَانَ
غَفُورًا رَّحِيمًا
﴿١٠٦﴾
4: 106. But seek the forgiveness of Allah; for Allah is Oft-Forgiving, Most Merciful.
لاَّ
يُحِبُّ اللّهُ
الْجَهْرَ
بِالسُّوَءِ
مِنَ الْقَوْلِ
إِلاَّ مَن
ظُلِمَ ...
4: 148. Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done;
C654. We can make a public scandal of evil in many ways.
1. It may be idle sensation-mongering:
it often leads to more evil by imitation, as where criminal deeds are glorified in a cinema, or talked about shamelessly in a novel or drama.
2. It may be malicious gossip of a foolish, personal kind:
it does no good, but it hurts people's feelings.
3. it may be malevolent slander or libel:
it is intended deliberately to cause harm to people's reputation or injure them in other ways, and is rightly punishable under all laws.
4. It may be a public rebuke or correction or remonstrance, without malice.
1, 2 and 3 are absolutely forbidden.
4 may be by a person in authority; in which case the exception applies, for all wrong or injustice must be corrected openly, to prevent its recurrence. Or
4 may be a person not vested with authority, but acting either from motives of public spirit, or in order to help some one who has been wronged; here again the exception will apply. But if the motive is different, the exception does not apply.
4 would also include a public complaint by a person who has suffered a wrong; he has every right to seek public redress.
... وَكَانَ اللّهُ سَمِيعًا عَلِيمًا ﴿١٤٨﴾
for Allah is He who heareth and knoweth all things.
إِن
تُبْدُواْ
خَيْرًا أَوْ
تُخْفُوهُ أَوْ
تَعْفُواْ عَن
سُوَءٍ فَإِنَّ
اللّهَ كَانَ
عَفُوًّا قَدِيرًا
﴿١٤٩﴾
4: 149. Whether ye publish a good deed or conceal it or cover evil with pardon,
verily Allah doth blot out (sins) and hath power (in the judgment of values).
C655. Qadir: The root qadara not only implies power, ability, strength, but two other ideas which it is difficult to convey in a single word, viz., the act and power of estimating the true value of a thing or persons, as in 6:91; and the act and power of regulating something so as to bring it into correspondence with something.
"Judgment of values" I think sums up these finer shades of meaning.
Allah forgives what is wrong and is able fully to appreciate and judge of the value of our good deeds whether we publish them or conceal them.
Asad’s Version:
4: 105, 106..... Hence, do not contend with those who are false to their trust, but pray God to forgive [them]: behold, God is indeed much-forgiving, a dispenser of grace.
4: 148 God does not like any evil to be mentioned openly, unless it be by him who has been wronged [thereby], and God is indeed all-hearing, all-knowing,
4: 149 whether you do good openly or in secret, or pardon others for evil [done unto you]: for, behold God is indeed an absolver of sins, infinite in His power.
5. Surah Al-Ma'idah
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ لاَ
تُحِلُّواْ
شَعَآئِرَ
اللّهِ ...
5: 2. O ye who believe!
violate not the sanctity of the Symbols of Allah,
C686. Cf. 2:158, where Safa and Marwa are called "Symbols (shaair) of Allah".
Here the Symbols are everything connected with the Pilgrimage, viz.,
1. the places (like Safa and Marwa, or the Ka'bah or 'Arafat, etc.);
2. the rites and ceremonies prescribed;
3. prohibitions (such as that of hunting, etc.);
4. the times and seasons prescribed. There is spiritual and moral dimension in all these.
See notes on 2:158, 2:194-200.
... وَلاَ الشَّهْرَ الْحَرَامَ ...
nor of the Sacred Month,
C687. The month of pilgrimage, or else, collectively, the four sacred months (9:36), viz.,
- Rajab (7th).
- Dhu al Qadah (11th),
- Dhu al Hijjah (12th, the month of Pilgrimage), and
- Muharram (the first of the year).
In all these months War was prohibited. Excepting Rajab the other three months are consecutive.
... وَلاَ الْهَدْيَ وَلاَ الْقَلآئِدَ...
nor of the animals brought for sacrifice,
nor the garlands that mark out such animals,
... وَلا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَانًا...
nor the people resorting to the Sacred House, seeking of the bounty and good pleasure of their Lord.
C688. The immunity from attack or interference extended to the animals brought as offerings for sacrifice and the garlands or fillets or distinguishing marks which gave them immunity. They were treated as sacred symbols.
And of course every protection or immunity was enjoyed by the Pilgrims.
... وَإِذَا حَلَلْتُمْ فَاصْطَادُواْ...
But when ye are clear of the Sacred Precincts and of pilgrim garb, ye may hunt,
C689. This is the state opposite to that described in n. 684, i.e., when ye have left the Sacred Precincts, and have doffed the special pilgrim garb, showing your return to ordinary life.
... وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُواْ...
and let not the hatred of some people in (once) shutting you out of the Sacred Mosque lead you to transgression (and hostility on your part).
C690. See n. 205 to 2:191.
In the sixth year of the Hijrah the Pagans, by way of hatred and persecution of the Muslims, had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Makkah, some of them wanted to retaliate.
Passing from the immediate event to the general principle, we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We may have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness.
... وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى...
Help ye one another in righteousness and piety,
... وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ ...
but help ye not one another in sin and rancor:
fear Allah:
... إِنَّ اللّهَ شَدِيدُ الْعِقَابِ ﴿٢﴾
for Allah is strict in punishment.
وَلَقَدْ
أَخَذَ اللّهُ
مِيثَاقَ بَنِي
إِسْرَآئِيلَ
وَبَعَثْنَا
مِنهُمُ اثْنَيْ
عَشَرَ نَقِيبًا...
5: 12. Allah did aforetime take a Covenant from the Children of Israel, and We appointed twelve captains among them,
"Moses... called for the elders of the people... and all the people answered together and said. 'All that the Lord hath spoken we will do.'" (Exod. 19:7-8).
This was under the towering height of Mount Sinai. The chieftains or elders or leaders of the people were selected, one from each of the twelve tribes (see 2:60 and n. 73).
For census purposes the names of the elders of the tribes are given in Num. 1:4-16: they are called "every one the head of the house of his fathers". Later, twelve other "heads of the Children of Israel" were selected to spy but the land of Canaan: their names are mentioned in Num. 13:1-16.
See also, below, 5:20-26 and notes.
... وَقَالَ اللّهُ إِنِّي مَعَكُمْ ...
and Allah said: "I am with you:
... لَئِنْ أَقَمْتُمُ الصَّلاَةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنتُم بِرُسُلِي وَعَزَّرْتُمُوهُمْ ...
- if ye (but) establish regular prayers,
- practice regular charity,
- believe in My apostles, honor and assist them and
... وَأَقْرَضْتُمُ اللّهَ قَرْضًا حَسَنًا ...
- loan to Allah a beautiful loan,
The phrase means "spending in the cause of Allah".
Allah in His infinite grace looks upon this as a loan, for which He gives a recompense manifold.
... لَّأُكَفِّرَنَّ عَنكُمْ سَيِّئَاتِكُمْ وَلأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ ...
verily I will wipe out from you your evils, and admit you to gardens with rivers flowing beneath;
... فَمَن كَفَرَ بَعْدَ ذَلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَاء السَّبِيلِ ﴿١٢﴾
but if any of you, after this, resisteth faith, he hath truly wandered from the path of rectitude."
C711. The path of rectitude: or the even way:
فَبِمَا
نَقْضِهِم
مِّيثَاقَهُمْ
لَعنَّاهُمْ
وَجَعَلْنَا
قُلُوبَهُمْ
قَاسِيَةً ...
5: 13. But because of their breach of their Covenant, We cursed them, and made their hearts grow hard:
C712. Cursed them: that means that because of the breach of their Covenant, Allah withdrew His overflowing Grace from them.
The withdrawal of Grace made their hearts grow hard in two ways:
1. they were no longer protected from the assaults of evil, and
2. they became impervious even to the message of forgiveness and mercy which is open to all Allah's creatures.
... يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَنَسُواْ حَظًّا مِّمَّا ذُكِّرُواْ بِهِ...
they change the words from their (right) places and forget a good part of the Message that was sent them,
... وَلاَ تَزَالُ تَطَّلِعُ عَلَىَ خَآئِنَةٍ مِّنْهُمْ إِلاَّ قَلِيلاً مِّنْهُمُ ...
nor wilt thou cease to find them, barring a few, ever bent on (new) deceits:
C713. Israel, when it lost Allah's grace as above, began to sin against truth and religion in three ways:
1. they began to misuse Scripture itself, by either taking words out of their right meaning, or applying them to things for which they were never meant;
2. in doing so, they conveniently forgot a part of the Message and purpose of Allah: and
3. they invented new deceits to support the old ones.
... فَاعْفُ عَنْهُمْ وَاصْفَحْ ...
but forgive them and overlook (their misdeeds):
C714. Cf. 2:109 and n. 110, where I have explained the different shades of meaning in the words for "forgiveness."
... إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ ﴿١٣﴾
for Allah loveth those who are kind.
وَكَتَبْنَا
عَلَيْهِمْ
فِيهَا ...
5: 45. We ordained therein for them:
C754. The retaliation is prescribed in three places in the Pentateuch, viz,. Exod. 21:23-25: Leviticus 24:18-21, and Deut, 19:21.
The wording in the three quotations is different, but in none of them is found the additional rider for mercy, as here.
Note that in Matt. 5:38. Jesus quotes the Old Law "eye for eye," etc,, and modifies it in the direction of forgiveness, but the Quranic injunction is more practical.
Even where the injured one forgives, the State or Ruler is competent to take such action as is necessary for the preservation of law and order in Society. For crime has a bearing that goes beyond the interests of the person injured: the Community is affected: see 5:32.
... أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ...
- "Life for life,
- eye for eye,
... وَالأَنفَ بِالأَنفِ وَالأُذُنَ بِالأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ ...
- nose for nose,
- ear for ear,
- tooth for tooth,
- and wounds equal for equal."
... فَمَن تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَّهُ...
But if anyone remits the retaliation by way of charity, it is an act of atonement for himself.
C755. This is not part of the Mosaic Law, but the teaching of Jesus and of Muhammad.
Notice how the teaching of Jesus is gradually introduced as leading up to the Quran.
... وَمَن لَّمْ يَحْكُم بِمَا أنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ ﴿٤٥﴾
And if any fail to judge by (the light of) what Allah hath revealed, they are (no better than) wrongdoers.
C756. The seeming repetitions at the end of verses 44, 45 and 46 are not real repetitions. The significant words in the three cases are:
- Unbelievers,
- wrong-doers, and
- rebellious;
and each fits the context.
- If the Jews tamper with their books they are Unbelievers;
- if they give false judgments, they are wrong-doers.
- If the Christians follow not their light, they are rebellious.
Asad’s Version:
5: 2 O you who have attained to faith! Offend not against the symbols set up by God, nor against the sacred month [of pilgrimage], nor against the garlanded offerings, nor against those who flock to the inviolable Temple, seeking favor with their Sustainer and His goodly acceptance; and [only] after your pilgrimage is over are you free to hunt.
And never let your hatred of people who would bar you from the Inviolable House of Worwhip lead you into the sin of aggression: but rather help one another in furthering virtue and God-consciousness, and do not help one another in furthering evil and enmity;
And remain conscious of God: for, behold, God is severe in retribution! Asad
Asad Note 6: Inasmuch as this surah was undoubtedly revealed in the year 10 H, it is difficult to accept the view of some of the commentators that the above verse alludes to the events culminating in the truce of Hudaybiyyah, in 6 H., when the pagan Quraysh succeeded in preventing the Prophet and his followers from entering Mecca on pilgrimage. At the time of the revelation of this surah Mecca was already in the possession of the Muslims, and there was no longer any question of their being barred from it by Quraysh, almost all of whom had by then embraced Islam. We must, therefore, conclude that the above injunction cannot be circumscribed by historical reference but has a timeless, general import: in other words, that it regers to anybody who might endeavor to bar the believers – physically or metaphorically – from the excercise of their religious duties and thus to lead them away from thier faith. ........
Ali Note 690: In the 6 year H the pagans by way of hatred and persecution of the Muslims had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Mecca, some of them wanted to retaliate and exclude the Pagans or in some way interfere with them in the Pilgrimage. This is condemned. Passing from the immediate event to the general principle we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We must have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness.
5: 12-13..................and from all but few of them you [the Prophet] will always experience treachery. But pardon them, and forbear: verily, God loves the doers of good.
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!
12. Surha Yusuf (Joseph)
The Quranic Text & Ali’s Version:
قَالَ
لاَ تَثْرَيبَ
عَلَيْكُمُ
الْيَوْمَ ...
12: 92. He said:
"This day let no reproach be (cast) on you:
C1768. Joseph is most generous. He is glad that they have at last seen the significance of what happened. But he will not allow them at this great moment of reconciliation to dwell on their conduct with reproaches against themselves.
There is more urgent work to do. An aged and beloved father is eating out his heart in far Canaan in love and longing for his Joseph, and he must be told all immediately, and "comforted in body, mind, and estate," and so he tells the brothers to hurry back immediately with his shirt as a sign of recognition, as a proof of these wonderful happenings.
... يَغْفِرُ اللّهُ لَكُمْ...
Allah will forgive you,
...وَهُوَ أَرْحَمُ الرَّاحِمِينَ ﴿٩٢﴾
and He is the Most Merciful of those who show mercy?
Other versions:
12: 92
[ Ruby’s Note: see Yusuf’s story: even after all the hardships and trials of many years, when the brothers admitted their guilt, Yusuf FORGAVE them and did not reproach, and ask God’s forgiveness for them: compassion is the TRUE spirit of righteousness. ]
Asad Said he [Yusuf] : “No reproach shall be uttered today against you. May God forgive you your sins: for He is the most merciful of the merciful!
Yusuf Ali He said: "This day let no reproach be (cast) on you: Allah will forgive you and He is the Most Merciful of those who show mercy?
Pickthall He said: Have no fear this day! May Allah forgive you, and He is the Most Merciful of those who show mercy.
Transliteration Izhabu_ bi qamisi ha_za_ fa alquhu 'alu_ wajhi abi ya'ti basira_(n), wa'tu_ni bi ahlikum ajma'in(a).