Working from Moral High Ground

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.

وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ ...

5: 48. To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety;

C759. After the corruption of the older revelations, the Quran comes with a twofold purpose:

1. to confirm the true and original Message, and

2. to guard it, or act as a check to its interpretation.

The Arabic word Muhaymin is very comprehensive in meaning. It means one who;

- safeguards,

- watches over,

- stands witness,

- preserves, and

- upholds.

The Quran safeguards "the Book", for it has preserved within it the teachings of all the former Books. It watches over these Books in the sense that it will not let their true teachings to be lost. It supports and upholds these Books in the sense that it corroborates the Word of Allah which has remained intact in them. It stands a witness because it bears testimony to the Word of Allah contained in these Books and helps to sort it out from the interpretations and commentaries of the people which were mixed with it: what is confirmed by the Quran is the Word of Allah and what is against it is that of the people. (R).

... فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ عَمَّا جَاءكَ مِنَ الْحَقِّ ...

so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the truth that hath come to thee.

... لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا...

To each among you have We prescribed a Law and an Open Way.

C760. Law: shirat, rules of practical conduct.

Open Way: Minhaj. The finer things which are above the law, but which are yet available to everyone, like a sort of open highway. The light in verses 44 and 46 though laws and rules may take different forms among different People.

... وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً ...

If Allah had so willed, He would have made you a single people,

... وَلَـكِن لِّيَبْلُوَكُمْ فِي مَآ آتَاكُم فَاسْتَبِقُوا الخَيْرَاتِ...

but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues.

C761. By origin mankind were a single people or nation: 4:1, and 2:213. That being so Allah could have kept us all alike, with one language, one kind of disposition, and one set of physical conditions (including climate) to live in. But in His wisdom, He gives us diversity in these things, not only at any given time, but in different periods and ages.

This tests our capacity for Unity (Wahdaniyat) still more, and accentuates the need of Unity and Islam.

... إِلَى الله مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿٤٨﴾

The goal of you all is to Allah;

it is He that will show you the truth of the matters in which ye dispute.

C762. Men are wont to make conflicting claims regarding Allah, the ultimate destiny of man, and other questions of vital importance.

No matter how vehement and eloquent the proponents of false doctrines might be, their efforts will prove fruitless and it will be indisputably clear on the Day of Judgment as to who entertained false notions and who cherished the truth. (Eds).

Other versions:

5: 2 [ al-Maida - Madina, 112 ]

Asad 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 Worship 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!

Yusuf Ali O ye who believe! violate not the sanctity of the Symbols of Allah nor of the Sacred Month nor of the animals brought for sacrifice nor the garlands that mark out such animals nor the people resorting to the Sacred House seeking of the bounty and good pleasure of their Lord. But when ye are clear of the Sacred Precincts and of pilgrim garb ye may hunt 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). Help ye one another in righteousness and piety but help ye not one another in sin and rancor: fear Allah: for Allah is strict in punishment.

Pickthall O ye who believe! Profane not Allah's monuments nor the Sacred Month nor the offerings nor the garlands, nor those repairing to the Sacred House, seeking the grace and pleasure of Allah. But when ye have left the sacred territory, then go hunting (if ye will). And let not your hatred of a folk who (once) stopped your going to the Inviolable Place of Worship seduce you to transgress; but help ye one another unto righteousness and pious duty. Help not one another unto sin and transgression, but keep your duty to Allah. Lo! Allah is severe in punishment.

Transliteration Ya_ ayyuhal lazina a_manu_ lu_ tuhilla_ sya'a_iralla_hi wa lasy syahral hara_ma wa lal hadya wa lal qala_'ida wa la_ a_mminal baital hara_ma yabtagu_na fadlam mir rabbihim wa ridwa_na_(n), wa iza_ halaltum fasta_du_, wa la_ yajrimannakum syana'a_nu qaumin an saddu_kum 'anil masjidil hara_mi an ta'tadu_, wa ta'a_wanu_ 'alal birri wat taqwa_, wa la_ ta'a_wanu_ 'alal ismi wal'udwa_n(i), wattaqulla_h(a), innalla_ha syadidul 'iqa_b(i).

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.

[[ Ali’s notes:

686 Cf. ii. 158, where Safa and Marwa are called "Symbols (sha'a'ir) of Allah". Here the Symbols are everything connected with the Pilgrimage, viz., (1) the places (like Safii and Marwa, or the Ka'ba 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 ii. 158, ii. 194-200. (5.2)

687 The month of pilgrimage, or else, collectively, the four sacred months (ix. 36), viz., Rajab (7th). Zul-qa'dah (11th), Zul-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. (5.2)

688 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. (5.2)

689 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. (5.2)

690 See n. 205 to ii. 191. In the sixth year of the Hijra 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. (5.2)]]

5: 48 [ al-Maidah Madina # 112 ]

Asad And unto the [O Prophet] have We vouchsafed this divine writ, setting forth the truth, confirming the truth of whatever there still remains of earlier revelations and determining what is true therein (note 64). Judge, then, between the followers of earlier revelation in accordance with what God has bestowed from on high (note 65), and do not follow their errant views, forsaking the truth that has come unto thee.

Unto every one of you have We appoint a [different] law and way of life (note 66). And if God has so willed, He could surely have made you all one single community: but [He willed it otherwise} in order to test you by means of what He has vouchsafed unto you. Vie, then, with one another in doing good works! Unto God you all must return; and then He will make you truly understand all that on which you were wont to differ.

Yusuf Ali To thee We sent the Scripture in truth confirming the scripture that came before it and guarding it in safety; so judge between them by what Allah hath revealed and follow not their vain desires diverging from the truth that hath come to thee. To each among you have We prescribed a Law and an Open Way. If Allah had so willed He would have made you a single people but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute.

Pickthall And unto thee have We revealed the Scripture with the truth, confirming whatever Scripture was before it, and a watcher over it. So judge between them by that which Allah hath revealed, and follow not their desires away from the truth which hath come unto thee. For each We have appointed a divine law and a traced out way. Had Allah willed He could have made you one community. But that He may try you by that which He hath given you (He hath made you as ye are). So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ.

Transliteration Wa anzalna_ ilaikal kita_ba bil haqqi musaddiqal lima_ baina yadaihi minal kita_bi wa muhaiminan 'alaihi fahkum bainahum bima_ anzalalla_hu wa la_ tattabi' ahwa_'ahum 'amma_ ja_'aka minal haqq(i), li kullin ja'alna_ minkum syir'ataw wa minha_ja_(n), wa lau sya_'alla_hu laja'alakum ummataw wa_hidataw wa la_kil liyabluwakum fi ma_ a_ta_kum fastabiqul khaira_t(i), ilalla_hi marji'ukum jami'an fa yunabbi'ukum bima_ kuntum fihi takhtalifu_n(a).

Asad note 66: The expression “every one of you” denotes the various communities of which mankind is composed. The term ‘shirah’ signifies, literally, “ the way to a watering-place” (from which men and animals derive the element indispensable to their life), and is used in the Quran to denote a system of law necessary for a community’s social and spiritual welfare. The term ‘minhaj’, on the other hand, denotes an “ open road”, usually in an abstract sense: that is, “ a way of life”, The term ‘shirah’ and ‘minhaj’ are more restricted in their meaning than the term ‘din’ , which comprises not merely the laws relating to a particular religion but also the basic, unchanging spiritual truths which, according to the Quran, have been preached by every one of God’s apostles, while the particular body of laws (Shirah or shariah) promulgated through them, and the way of life (minhaj) recommended by them, varied in accordance with the exigencies of the time and of each community’s cultural development. This “unity in diversity” is frequently stressed in the Quran. Because of the universal applicability and textual incorruptibility of its teachings – as well as of the fact that the Prophet Muhammad is “the seal of all prophets” , i.e., the last of them – the Quran represents the culminating point of all revelation and offers the final, perfect way to spiritual fulfillment.

This uniqueness of the Quranic message does not, however, preclude all adherents of earlier faiths from attaining to God’s grace: for – as the Quran so often points out – those among them who believe uncompromisingly in One God and the Day of Judgment and live righteously “need have no fear, and neither shall they grieve”.

The Quran (22:40 Madina #103) commands us to protect the places of worship of different faiths and recognize their sanctity.

3. Sura al-Imran

The Quranic Text & Ali’s Version:

فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ ...

3: 61. If anyone disputes in this matter with thee, now after (full) knowledge hath come to thee,

...فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءكُمْ وَنِسَاءنَا وَنِسَاءكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ...

say:

"Come! let us gather together, our sons and your sons, our women and your women, ourselves and yourselves:

...ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةُ اللّهِ عَلَى الْكَاذِبِينَ ﴿٦١﴾

then let us earnestly pray, and invoke the curse of Allah on those who lie!"

C400. In the year of Deputations, 10th of the Hijrah, came a Christian embassy from Najran (towards Yemen, about 150 miles north of Sanaa). They were much impressed on hearing this passage of the Quran explaining the true position of Christ, and they entered into tributary relations with the new Muslim State. But ingrained habits and customs prevented them from accepting Islam as a body.

The Holy Prophet, firm in his faith, proposed a Mubahalah, i.e., a solemn meeting, in which both sides should summon not only their men, but their women and children, earnestly pray to Allah, and invoke the curse of Allah on those who should lie. Those who had a pure and sincere faith would not hesitate.

The Christians declined, and they were dismissed in a spirit of tolerance with a promise of protection from the State in return for tribute.

Asad’s Version:

3: 61 Prophets invitation to Christians in 10H

Note (Asad) 48 : According to all reliable authorities, verse 59-63 of this sura (3) were revealed in the year of 10 Hijra., on the occasion of a dispute between the Prophet and a deputation of the Christians of Najran who , like all other Christians, maintain that Jesus was “the son of God” and , therefore, God Incarnate.

Although they refused the “trial through prayer” ( mubahalah ) proposed to them by the Prophet, the latter accorded to them a treaty guaranteeing all their civic rights and the free exercise of their religion.

16.Sura al-Nahl

The Quranic Text & Ali’s Version:

إِنَّ اللّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاء ذِي الْقُرْبَى...   

16: 90.  Allah commands

-    justice,

-    the doing of good,

-    and liberality to kith and kin,

... وَيَنْهَى عَنِ الْفَحْشَاء وَالْمُنكَرِ وَالْبَغْيِ... 

and He forbids

-    all shameful deeds,

-    and injustice and rebellion:

... يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ﴿٩٠﴾

He instructs you, that ye may receive admonition.

C2127. Justice is a comprehensive term, and may include all the virtues of cold philosophy. But religion asks for something warmer and more human, the doing of good deeds even where perhaps they are not strictly demanded by justice, such as returning good for ill, or obliging those who in worldly language "have no claim" on you; and of course a fortiori the fulfilling of the claims of those whose claims arc recognised in social life.

Similarly the opposites are to be avoided; everything that is recognised as shameful, and everything that is really unjust, and any inward rebellion against Allah's Law or our own conscience in its most sensitive form.

ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ...   

16: 125. Invite (all) to the way of thy Lord with wisdom and beautiful preaching;

... وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ... 

and argue with them in ways that are best and most gracious:

C2161. In this wonderful passage are laid down principles of religious preaching, which are good for all time.

But where are the Teachers with such qualifications?

We must invite all to the Way of Allah, and expound His Universal Will; we must do it with wisdom and discretion, meeting people on their own ground and convincing them with illustrations from their own knowledge and experience, which may be very narrow, or very wide.

Our preaching must be, not dogmatic, not self-regarding, not offensive, but gentle, considerate, and such as would attract their attention. Our manner and our arguments should not be acrimonious, but modeled on the most courteous and the most gracious example, so that the hearer may say to himself,

"This man is not dealing merely with dialectics; he is not trying to get a rise out of me; he is sincerely expounding the faith that is in him, and his motive is the love of man and the love of Allah."

... إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ ﴿١٢٥﴾

for thy Lord knoweth best, who have strayed from His Path, and who receive guidance.

C2162. It may be that the Preacher sometimes says to himself,

"What is the use of teaching these people?

they have made up their minds, or they are obstinate; or they are only trying to catch me out,"

Let him not yield to such a thought. Who knows how the seed of the Word of Allah may germinate in people's minds? It is not for man to look for results. Man's inner thoughts are known best to Allah.

وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُم بِهِ...   

16: 126. And if ye do catch them out, catch them out no worse than they catch you out:

... وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرينَ ﴿١٢٦﴾  

but if ye show patience, that is indeed the best (course) for those who are patient.

C2163. In the context this passage refers to controversies and discussions, but the words are wide enough to cover all human struggles, disputes, and fights.

In strictest equity you are not entitled to give a worse blow than is given to you. Lest you should think that such patience only gives an advantage to the adversary, you are told that the contrary is the case, the advantage is with the patient, the self-possessed, those who do not lose their temper or forget their own principles of conduct.

وَاصْبِرْ وَمَا صَبْرُكَ إِلاَّ بِاللّهِ...   

16: 127. And do thou be patient, for thy patience is but from Allah;

C2164. In the previous verse are laid down the principles of conduct in controversy for all Muslims;

'if you catch them out, you are not entitled to strike a heavier blow than you received, but it is better to restrain yourself and be patient.'

There patience was recommended.

In this verse a command is directly addressed to the Prophet. 'Do thou be patient.'

It is a command: his standard as the Great Teacher is much higher; and he carried out in his life.

His patience and self-restraint were under circumstances of extraordinary provocation. In his human wisdom it may sometimes have seemed questionable whether forbearance and self-restraint might not be human weaknesses; he had to defend his people as well as himself against the enemy's persecutions.

He is told here that he need not entertain any such fears. Patience (with constancy) in those circumstances was in accordance with Allah's own command.

Nor was he to grieve if they rejected Allah's Message-, the Prophet had done his duty when he boldly and openly proclaimed it.

Nor was his heart to be troubled if they hatched secret plots against himself and his people, Allah would protect them.

... وَلاَ تَحْزَنْ عَلَيْهِمْ وَلاَ تَكُ فِي ضَيْقٍ مِّمَّا يَمْكُرُونَ ﴿١٢٧﴾  

nor grieve over them: and distress not thyself because of their plots.

إِنَّ اللّهَ مَعَ الَّذِينَ اتَّقَواْ وَّالَّذِينَ هُم مُّحْسِنُونَ ﴿١٢٨﴾   

16: 128. For Allah is with those

-    who restrain themselves,

-    and those who do good.

C2165. And the Surah ends with the highest consolation which the righteous can receive; the assurance that Allah is with them. A double qualification is indicated for so high an honour,

-         that they should not yield to human passion or anger or impatience, and

-         that they should go on with constancy doing good all around them. To attain to the Presence of Allah in the sense of "I am with you" is the culmination of the righteous man's aspiration.

Other versions:

16: 90

Asad Behold, God enjoins justice, and the doing of good, and generosity towards [one’s] fellow-man; and He forbids all that is shameful and all that runs counter to reason, as well as envy; [and ] He exhorts you [repeatedly] so that you might bear [all this] in mind.

16: 125 [an-Nahl, Mecca 70 ]

Yusuf Ali Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best who have strayed from His Path and who receive guidance.

Pickthall Call unto the way of thy Lord with wisdom and fair exhortation, and reason with them in the better way. Lo! thy Lord is best aware of him who strayeth from His way, and He is Best Aware of those who go aright.

Transliteration Ud'a_ ila_ sabili rabbika bil hikmati wal mau'izatil hasanati wa ja_dilhum bil lati hiya ahsan(u), inna rabbaka huwa a'lamu biman dalla 'an sabilihi wa huwa a'lamu bil muhtadin(a).

16: 126

Yusuf Ali And if ye do catch them out catch them out no worse than they catch you out: but if ye show patience that is indeed the best (course) for those who are patient.

Pickthall If ye punish, then punish with the like of that wherewith ye were afflicted. But if ye endure patiently, verily it is better for the patient.

Transliteration Wa in 'a_qabtum fa 'a_qibu_ bi misli ma_ 'u_qibtum bih(i), wa la'in sabartum lahuwa khairul lis sa_birin(a).

16: 127

Yusuf Ali And do thou be patient for thy patience is but from Allah; nor grieve over them: and distress not thyself because of their plots.

Pickthall Endure thou patiently (O Muhammad). Thine endurance is only by (the help of) Allah. Grieve not for them, and be not in distress because of that which they devise.

Transliteration Wa-sbir wa ma_ sabruka illa_ billa_hi wa la_ tahzan 'alaihim wa la_ taku fi daiqim mimma_ yamkuru_n(a).

16: 128

Yusuf Ali For Allah is with those who restrain themselves and those who do good.

Pickthall Lo! Allah is with those who keep their duty unto Him and those who are doers of good.

Transliteration Innalla_ha ma'al lazina-ttaqau wal lazina hum muhsinu_n(a).

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: 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

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

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