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.
وَأَقِمِ
الصَّلاَةَ
طَرَفَيِ
النَّهَارِ ...
11: 114. And establish regular prayers at the two ends of the day
C1616. The two ends of the day: Morning and afternoon.
- The morning prayer is the Fajr, after the light is up but before sunrise: we thus get up betimes and begin the day with the remembrance of Allah and of our duty to Him.
- The early afternoon prayer, Zuhr, is immediately after noon: we are in the midst of our daily life, and again we remember Allah. (R).
... وَزُلَفًا مِّنَ اللَّيْلِ...
and at the approaches of the night:
C1617. Approaches of the night: Zulafun, plural of Zulfatun, an approach, something near at hand.
As Arabic has, like Greek, a dual number distinct from the plural, and the plural number is used here, and not the dual, it is reasonable to argue that at least three "approaches of the night" are meant.
- The late afternoon prayer, 'Asr, can be one of these three, and
- the evening prayer, Magrib, just after sunset, can be the second.
- The early night prayer, 'Isha, at supper time-when the glow of sunset is disappearing, would be the third of the "approaches of the night", when we commit ourselves to Allah before sleep.
These are the five canonical prayers of Islam.
...إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ...
for those things that are good remove those that are evil:
C1618. "Those things that are good": in this context the words refer primarily to prayers, but they include all good thoughts, good words, and good deeds.
It is by them that we keep away everything that is evil, whether referring to the past, the present, or the future.
...ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ ﴿١١٤﴾
be that the word of remembrance to those who remember (their Lord):
Other versions:
11: 111
Yusuf Ali And of a surety to all will your Lord pay back (in full the recompense) of their deeds: for He knoweth well all that they do.
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).
11: 114 [Hud, Mecca 52]
Yusuf Ali And establish regular prayers at the two ends of the day and at the approaches of the night: for those things that are good remove those that are evil: be that the word of remembrance to those who remember (their Lord):
Pickthall Establish worship at the two ends of the day and in some watches of the night. Lo! good deeds annul ill deeds. This is a reminder for the mindful.
Transliteration Wa aqimis sala_ta tarafayin naha_ri wa zulafam minal lail(i), innal hasana_ti yuzhibnas sayyi'a_t(i), za_lika zikra_ liz za_kirin(a).
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!"
Other versions:
13: 22 [ar-R’ad, Medina 96]
Yusuf Ali Those who patiently persevere seeking the countenance their Lord; establish regular prayers; spend out of (the gifts) We have bestowed for their sustenance secretly and openly; and turn off Evil with good: for such there is the final attainment of the (Eternal) Home
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.
Yuksel Those who are patient seeking their Lord's direction; and they hold the contact prayer, and they spend from what We bestowed upon them secretly and openly, and they counter sin with good; these will have an excellent abode.
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
Yusuf Ali Gardens of perpetual bliss: they shall enter there as well as the righteous among their fathers their spouses and their offspring: and angels shall enter unto them from every gate (with the salutation):
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
Yusuf Ali "Peace unto you for that ye persevered in patience! Now how excellent is the final Home!"
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).
23 . Sura Al-Muminun
The Quranic Text & Ali’s Version:
عَالِمِ
الْغَيْبِ
وَالشَّهَادَةِ
فَتَعَالَى
عَمَّا يُشْرِكُونَ
﴿٩٢﴾
23: 92. He knows what is hidden and what is open:
too high is He for the partners they attribute to Him!
C2932. To suppose that Allah has a son or family or partners or companions is to have a low idea of Allah, Who is high above all such relationships.
He is the One True God, and there can be none to compare with Him.
قُل
رَّبِّ إِمَّا
تُرِيَنِّي
مَا يُوعَدُونَ
﴿٩٣﴾
23: 93. Say:
"O my Lord! if Thou wilt show me (in my lifetime) that which they are warned against --
C2933. In the first instance, this applied to the holy Prophet. His subsequent Hijrah from Makkah and the eventual overthrow of the Makkan oligarchy amply prove the fulfilment of the prophecy.
But in general meaning it applies to all. We are taught that evil will be visited with a terrible punishment, not only in a future life, but in this very life when its cup is full and the time comes for punishment in Allah's Plan. If it has to come while we are still on the scene of this life, we are asked to pray that we may not be found in the company of those who draw such punishment on themselves. In other words we must eschew the society of evil ones.
رَبِّ
فَلَا تَجْعَلْنِي
فِي الْقَوْمِ
الظَّالِمِينَ
﴿٩٤﴾
23: 94. "Then, O my Lord! put me not amongst the people who do wrong!"
وَإِنَّا
عَلَى أَن
نُّرِيَكَ مَا
نَعِدُهُمْ
لَقَادِرُونَ
﴿٩٥﴾
23: 95. And We are certainly able to show thee (in fulfillment) that against which they are warned.
ادْفَعْ
بِالَّتِي هِيَ
أَحْسَنُ
السَّيِّئَةَ...
23: 96. Repel evil with that which is best:
C2934. Whether people speak evil of you, in your presence or behind your back, or they do evil to you in either of those ways, all is known to Allah. It is not for you to punish.
Your best course is not to do evil in your turn, but to do what will best repel the evil. Two evils do not make a good.
...نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ ﴿٩٦﴾
We are well-acquainted with the things they say.
وَقُل
رَّبِّ أَعُوذُ
بِكَ مِنْ هَمَزَاتِ
الشَّيَاطِينِ
﴿٩٧﴾
23: 97. And say:
"O my Lord! I seek refuge with Thee from the suggestions of the Evil Ones;
C2935. But in any case, shun evil for yourself, and you cannot do this without seeking the help and protection of Allah.
Not only must you shun all promptings of evil, but you must shun its proximity. It may be that in retaliating on evil, or even in your curiosity to discover what evil is, you may fall into evil yourself. You should avoid going near it or anything which brings it near to you. And in this matter you should seek Allah's help.
وَأَعُوذُ
بِكَ رَبِّ
أَن يَحْضُرُونِ
﴿٩٨﴾
23: 98. "And I seek refuge with Thee, O my Lord! lest they should come near me."
Asad’s Version:
(23:92) knowing all that is beyond the reach of a created being's perception as well as all that can be witnessed by a creature's senses or mind 55 and, hence, sublimely exalted is He above anything to which they may ascribe a share in His divinity!
23:93 SAY: "O my Sustainer! If it be Thy will to let me witness 58 [the fulfilment of] whatever they [who blaspheme against Thee] have been promised [to suffer] –
23:94 do not, O my Sustainer, let me be one of those evildoing folk! "
23:95 [Pray thus -] for, behold, We are most certainly able to let thee witness [the fulfilment, even in
this world, of] whatever We promise them!
23: 96 Repel evil with that which is best : We are well acquainted with the things they say.
(23:96) [But whatever they may say or do,] repel the evil [which they commit] with something that is better: 57 We are fully aware of what they attribute [to Us].
23:97
And say: "O my Sustainer! I seek refuge with Thee from the promptings of all evil impulses; 58
(23:98) and I seek refuge with Thee, O my Sustainer, lest they come near unto me!"
[[Asad note - 54 See note 88 on 6:100.
55 See surah 6, note 65.
56 Lit., "to show me" [Sc, "in my lifetime"]. According to Zamakhshari, the combination of the conditional particle in ("if) with ma ("that which" or "whatever") - spelt and pronounced imma - endows the verb turini (lit., "Thow wilt show me") with the quality of in tnnsic necessity - thus: "If it is inevitable (la budd) that Thou show me [or "let me witness"]...", etc. In translation, this particular phrasing is best rendered as above, since anything that is God's will becomes
eo ipso inevitable.
57 See surah 13, note 44. In the present context, the evil referred to consists - as the next clause shows - in blasphemous attempts at "defining" God (cf verse 91); but the ethical principle implied in the above injunction is the same as that expressed in the last clause of 1 3 :22 as well as in 41 :34 - namely, that evil must not be countered with another evil but, rather, repelled by an act of goodness.]]
28. Surah Al-Qasas, (The Story)
Mecca Period 49
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 [Ali] 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."
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 [Asad] 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]."
[[
25.Surah Al Furqan
The Quranic Text & Ali’s Version:
إِلَّا
مَن تَابَ وَآمَنَ
وَعَمِلَ عَمَلًا
صَالِحًا...
25: 70. Unless he repents, believes, and works righteous deeds,
... فَأُوْلَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ...
for Allah will change the evil of such persons into good,
... وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا ﴿٧٠﴾
and Allah is Oft-Forgiving, Most Merciful.
C3130. But even in the case of great crimes, if there is true repentance as tested by a changed life in conduct, Allah's Mercy is available, and it will transform the repentant's nature from evil to good.
Asad’s Version:
25:70 …..Unless he repents, believes, work righteous deeds, for God will change the
evil of such persons into good, and God is Oft-Forgiving , Most Merciful,
39. Surah Az-Zumar (The Throngs)
Mecca Period 59 [75 verses]
The Quranic Text & Ali’s Version:
وَالَّذِينَ
اجْتَنَبُوا
الطَّاغُوتَ
أَن
يَعْبُدُوهَا
وَأَنَابُوا
إِلَى
اللَّهِ
لَهُمُ
الْبُشْرَى...
39. 17. Those who eschew Evil -- and fall not into its worship -- and turn to Allah (in repentance) -- for them is Good News:
... فَبَشِّرْ عِبَادِ ﴿١٧﴾
so announce the Good News to My Servants --
الَّذِينَ
يَسْتَمِعُونَ
الْقَوْلَ
فَيَتَّبِعُونَ
أَحْسَنَهُ...
39. 18. Those who listen to the Word, and follow the best (meaning) in it:
C4269. The Commentators construe this clause in two alternative ways.
1. If "word" be taken as any word, the clause would mean that good men listen to all that is said and choose the best of it.
2. If "word" be taken to mean Allah's Word, it would mean that they should listen reverently to it, and where permissive and alternative courses are allowed for those who are not strong enough to follow the higher course, those "endued with understanding" should prefer to attempt the higher course of conduct.
For example, it is permitted (within limits) to punish those who wrong us, but the nobler course is to repel evil with good (23:96): we should try to follow the nobler course.
I prefer the latter construction: it accords better with my interpretation of the last verse: see n. 4268.
... أُوْلَئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ...
those are the ones whom Allah has guided,
... وَأُوْلَئِكَ هُمْ أُوْلُوا الْأَلْبَابِ ﴿١٨﴾
and those are the ones endued with understanding.
Asad’s Version:
(39:17) seeing that for those who shun the powers of evil lest they [be tempted to] worship them, 20 and turn unto God instead, there is the glad tiding [of happiness in the life to come]. 21 Give, then, this glad tiding to [those of] My servants
(39:18) who listen [closely] to all that is said, and follow the best of it: 22 [for] it is they whom God has graced with His guidance, and it is they who are [truly] endowed with insight!
[[Asad’s notes - 20 For my rendering of at-taghut as "powers of evil", see surah 2, note 250. In the present context, this term apparently circumscribes the seductive force of certain evil ambitions or desires - like striving after power for its own sake, acquisition of wealth by exploiting one's fellow-beings, social advancement by all manner of immoral means, and so forth - any of which may cause man to lose all spiritual orientation, and to be enslaved by his passions.
21 Cf. 10:62-64.
22 According to Razi, this describes people who examine every religious proposition (in the widest sense of this term) in the light of their own reason, accepting that which their mind finds to be valid or possible, and rejecting all that does not measure up to the test of reason. In Razi's words, the above verse expresses "a praise and commendation of following the evidence supplied by one's reason (hujjat al-'aql), and of reaching one's conclusions in accordance with [the results of] critical examination (nazar) and logical inference (istidlal)." A somewhat similar view is advanced, albeit
in simpler terms, by Tabari. ]]
41. Surah Fussilat (Clearly Spelled Out/Expounded)
Mecca Period 61 [54 ayats]
The Quranic Text & Ali’s Version:
وَمَنْ
أَحْسَنُ
قَوْلًا
مِّمَّن
دَعَا
إِلَى
اللَّهِ
وَعَمِلَ
صَالِحًا
...
41: 33. Who is better in speech than one who calls (men) to Allah, works righteousness,
... وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ ﴿٣٣﴾
and says, "I am of those who bow in Islam"?
وَلَا
تَسْتَوِي
الْحَسَنَةُ
وَلَا
السَّيِّئَةُ
ادْفَعْ
بِالَّتِي
هِيَ
أَحْسَنُ...
41: 34. Nor can Goodness and Evil be equal. Repel (Evil) with what is better:
C4504.
- The man who was in the bondage of sin, you not only liberate from sin, but make him your greatest friend and helper in the cause of Allah!
Such is the alchemy of the Word of Allah!
...فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ ﴿٣٤﴾
then will he between whom and thee was hatred become as it were thy friend and intimate!
C4505. Hamim: See n. 4500 above, and Introduction to Surah 40.
وَمَا
يُلَقَّاهَا
إِلَّا
الَّذِينَ
صَبَرُوا
وَمَا
يُلَقَّاهَا
إِلَّا
ذُو
حَظٍّ
عَظِيمٍ
﴿٣٥﴾
41: 35. And no one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune.
C4506. The moral standard referred to in the last verse can only be reached by the exercise of the highest patience and self-restraint.
All sorts of human weaknesses and counsels of pseudo-wisdom and "self-respect" will keep breaking in, but resist them as suggestions of Evil (see next verse).
If you reach anywhere near that high standard, you will be indeed most fortunate in a spiritual sense, for Allah's Revelation will have made you great and free.
وَإِمَّا
يَنزَغَنَّكَ
مِنَ
الشَّيْطَانِ
نَزْغٌ
فَاسْتَعِذْ
بِاللَّهِ
...
41: 36. And if (at any time) an incitement to discord is made to thee by the Evil One, seek refuge in Allah.
C4507. Nazagha has in it the idea of discord, slander, disharmony, as well as incitements to such disturbances in the soul.
They can only proceed from evil, and should be resisted with the help of Allah.
See also last note.
... إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ﴿٣٦﴾
He is the One Who hears and knows all things
Asad’s Version:
41:33 And who could be better of speech than he who calls [his fellow-men] unto God, and does what is just and right, and says, "Verily, I am of those who have surrendered themselves to God"?
(41:34) But [since] good and evil cannot be equal, repel thou [evil) with something that is better" - and lo! he between whom and thyself was enmity [may then become] as though he had [always] been close [unto thee], a true friend!
41:35 Yet [to achieve] this is not given to any but those who are wont to be patient in adversity: it is not given to any but those endowed with the greatest good fortune!
(41:36) Hence, if it should happen that a prompting from Satan stirs thee up [to blind anger], seek refuge with God: behold, He alone is all-hearing, all-knowing! 32
41: 34 [ fussilat, mecca 61 ]
Ali Goodness and Evil be equal. Repel (Evil) with what is better: then will he between whom and thee was hatred become as it were thy friend and intimate!
Pickthall The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend.
Transliteration Wa la_ tastawil hasanatu wa las say yi ah idfa bil lati hiya ahsanu fa izal lazi bainaka wa bainahu_ ada_watun ka an nahu_ waliy yun hamim
41: 35
Yusuf Ali And no one will be granted such goodness except those who exercise patience and self-restraint none but persons of the greatest good fortune.
Pickthall But none is granted it save those who are steadfast, and none is granted it save the owner of great happiness.
Transliteration Wa ma_ yulaq qa_ha_ ilal lazina sabaru_ wa ma_ yulaq qa_ha_ il la_ zu_haz zin azim
41: 36
Asad Hence, if it should happen that a prompting from Satan stirs you up [to blind anger], seek refuge with God: behold, He alone is all-hearing, all-knowing!.
Yusuf Ali And if (at any time) an incitement to discord is made to thee by the Evil One seek refuge in Allah. He is the One Who hears and knows all things.
Pickthall And if a whisper from the devil reach thee (O Muhammad) then seek refuge in Allah. Lo! He is the Hearer, the Knower.
Transliteration Wa im ma_ yanzagan naka minas saita_ni nazgun fastaiz bil la_h in nahu_ huwas saul alim
42. Sura ash-Shura
The Quranic Text & Ali’s Version:
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.
وَجَزَاء
سَيِّئَةٍ
سَيِّئَةٌ
مِّثْلُهَا
...
42: 40. The recompense for an injury is an injury equal thereto (in degree):
C4581. See last note.
When you stand up for rights, either on private or public grounds, it may be through processes of law, or by way of private defence in so far as the law permits private action. But in all cases you must not seek a compensation greater than the injury suffered. The most you can do is to demand equal redress, i.e., a harm equivalent to the harm done to you. Even this may serve to curb your unregenerate soul, or a community bent on revenge. But the ideal mode is not to slake your thirst for vengeance, but to follow better ways leading to the reform of the offender or his reconciliation. See 41:34, and 23:96.
You can take steps to prevent repetition, by physical or moral means;
the best moral means would be to turn hatred into friendship by forgiveness and love. In that case the compensation or reward (if we must use such terms) is infinitely greater, for it wins the good pleasure of Allah.
But this active righting of wrongs, whether by physical or by moral or spiritual means, which are commended as better, is an antithesis to the monkish doctrine, when you are smitten on one cheek, to turn the other also. This would not suppress, but encourage wrong-doing. It is practised by none but poltroons, and is preached only by hypocrites, or men who want to make slaves of others by depriving them of the power of self- defence. It occurs in two of the four canonical Gospels ( Matt. 5:39, and Luke 6:29), but we need not therefore assume that it was preached by Jesus.
... فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ...
but if a person forgives and makes reconciliation, His reward is due from Allah:
C4582. To love Allah is the highest motive of our conduct, for it leads to the love of Allah's creatures; to win the approbation and love of Allah, is the highest reward, far transcending any compensation or satisfaction we can obtain in this life.
...إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ ﴿٤٠﴾
for (Allah) loveth not those who do wrong.
C4583. Allah does not love those who do wrong. If, therefore we tolerate wrong, or encourage wrong by allowing it to run rampant when we can prevent it, we fail in our duty to Allah.
وَلَمَنِ
انتَصَرَ بَعْدَ
ظُلْمِهِ فَأُوْلَئِكَ
مَا عَلَيْهِم
مِّن سَبِيلٍ
﴿٤١﴾
42: 41. But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame.
C4584. Such people are not to be blamed, though they are following the lower law. The blame is on those who arrogantly ride roughshod over the land, oppressing people with grievous wrong.
See next verse.
إِنَّمَا
السَّبِيلُ
عَلَى الَّذِينَ
يَظْلِمُونَ
النَّاسَ وَيَبْغُونَ
فِي الْأَرْضِ
بِغَيْرِ الْحَقِّ...
42: 42. The blame is only against those who oppress men with wrongdoing and insolently transgress beyond bounds through the land, defying right and justice:
C4585. The fact that men seek the lower rather than the higher Law is itself a result of arrogant wrong-doing of which the type was the Pharaoh who claimed to be "your Lord Most High" and oppressed the Israelites, and kept his own people under slavery and subjection, and the false glamour of magic and deception.
...أُوْلَئِكَ لَهُم عَذَابٌ أَلِيمٌ ﴿٤٢﴾
for such there will be a Penalty grievous.
وَلَمَن
صَبَرَ
وَغَفَرَ
إِنَّ
ذَلِكَ
لَمِنْ
عَزْمِ
الْأُمُورِ
﴿٤٣﴾
42: 43. But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs.
C4586. It is harder to be patient and forgive, and yet to get wrongs righted, as was done by the holy Prophet, than to bluster about and "punish the guilty" or "teach them lessons".
It may look like futility or lack of purpose, but in reality it is the highest and noblest form of courage and resolution. And it may carry out the purpose of reform and the suppression of evil even better than stem punishment.
The gentleness of innocence often "persuades where stronger measures fail." But of course circumstances alter cases, and there is some allowance also to be made for the personal equation of the men you have to deal with: in some cases severity may be called for, but it should be from a strict judicial motive, and not merely from personal anger or spite or any lower motive in disguise.
Other versions:
42: 40 “Remember that an attempt at requiting evil may, too, become an evil: hence, whoever pardons his foe and makes peace, his reward rests with God – for, verily, He does not love evildoers.”
42: 39 – 42 [ash-Shura, Mecca 62 ]
Asad and who, whenever tyranny afflicts them, defend themselves.
But [remember that an attempt at ] requiting evil may, too, become and evil: hence, whoever pardons [his foe] and makes peace, his reward rests with God – for, verily, he does not love evildoers.
Yet indeed, as for any who defend themselves after having been wronged – no blame whatever attaches to them: blame attaches but to those who oppress [other] people and behave outrageously on earth, offending against all right: for them there is grievous suffering in store! But withal, if one is patient in adversity and forgives – this, behold, is indeed something to set one’s heart upon!
42: 39
Yusuf Ali And those who when an oppressive wrong is inflicted on them (are not cowed but) help and defend themselves.
Pickthall And those who, when great wrong is done to them, defend themselves,
Transliteration Wal lazina iza_ asha_bahumul bagyu hum yantasiru_n
[bagyu – transgress ]
42: 40
Yusuf Ali The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation His reward is due from Allah: for (Allah) loveth not those who do wrong.
Pickthall The guerdon of an ill deed is an ill the like thereof. But whosoever pardoneth and amendeth, his wage is the affair of Allah. Lo! He loveth not wrong doers.
Transliteration Wa jaza_u say yi atin say yi atum mitsluha_ faman afa_ wa aslaha fa ajruhu_ alal la_h in nahu_ la_ yuhib buz za_limin
42: 41
Yusuf Ali But indeed if any do help and defend themselves after a wrong (done) to them against such there is no cause of blame.
Pickthall And whoso defendeth himself after he hath suffered wrong for such, there is no way (of blame) against them.
Transliteration Wa lamanin tasara bada zulmihi fa ula_ ika ma_ alaihim min sabil
[ sabil – right or way ]
42: 42
Yusuf Ali The blame is only against those who oppress men with wrong-doing and insolently transgress beyond bounds through the land defying right and justice: for such there will be a Penalty grievous.
Pickthall The way (of blame) is only against those who oppress mankind, and wrongfully rebel in the earth. For such there is a painful doom.
Transliteration In namas sabilu alal lazina yazlimu_nan na_sa wa yabgu_na fil ardi bigairil haq ula_ ika lahum aza_bun alim
42: 43
Yusuf Ali But indeed if any show patience and forgive that would truly be an exercise of courageous will and resolution in the conduct of affairs.
Pickthall And verily whoso is patient and forgiveth, lo! that, verily, is (of) the steadfast heart of things.
Transliteration Wa laman sabara wa gafara in na za_lika lamin azmil umu_r
The Quranic Text & Ali’s Version:
Asad’s Version:
61:34 Nor can Goodness and Evil be equal. Repel (Evil) with what is better: there will be between whom and thee was hatred become as it were your friend and intimate!