SIGNS
7. Sura al-Araf
The Quranic Text & Ali’s Version:
أَوَلَمْ
يَنظُرُواْ
فِي مَلَكُوتِ
السَّمَاوَاتِ
وَالأَرْضِ
وَمَا خَلَقَ
اللّهُ مِن
شَيْءٍ...
7: 185. Do they see nothing in the government of the heavens and the earth and all that Allah hath created?
C1157. An appeal to Allah's most wonderful universe should at once convince a thinking mind of man's nothingness, and Allah's power, glory, and goodness.
Man's term here is fleeting. If he is not warned by the great Signs, and the Messages which call his attention to them, is he capable of any faith at all?
...وَأَنْ عَسَى أَن يَكُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ ...
(Do they not see) that it may well be that their term is nigh drawing to an end?
...فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ ﴿١٨٥﴾
In what message after this will they then believe?
Other versions:
7: 185
Asad Have they, then, never considered [God’s] mighty dominion over the heavens and the earth, and all the things that God has created, and [asked themselves] whether, perchance, the end of their own term might already have drawn nigh? In what other tiding, then, will they, after this believe?
Yusuf Ali Do they see nothing in the government of the heavens and the earth and all that Allah hath created? (Do they not see) that it may well be that their term is nigh drawing to an end? In what message after this will they then believe?
Pickthall Have they not considered the dominion of the heavens and the earth, and what things Allah hath created, and that it may be that their own term draweth nigh? In what fact after this will they believe?
Transliteration Awalam yanzuru_ fi malaku_tis sama_wa_ti wal ardi wa ma_ khalaqalla_hu min syai'iw wa an 'asa_ ay yaku_na qadiqtaraba ajaluhum, fabi'ayyi hadisim ba'dahu_ yu'minu_n(a).
3. Sura al-Imran
The Quranic Text & Ali’s Version:
قَدْ
كَانَ لَكُمْ
آيَةٌ فِي فِئَتَيْنِ
الْتَقَتَا...
3: 13. "There has already been for you a Sign in the two armies that met (in combat):
C352. This refers to the battle of Badr in Ramadhan in the second year of the Hijrah.
The little exiled community of Makkan Muslims, with their friends in Madinah had organized themselves into a God-fearing community, but were constantly in danger of being attacked by their Pagan enemies of Makkah in alliance with some of the disaffected elements (Jews and Hypocrites) in or near Madinah itself.
The design of the Makkans was to gather all the resources they could, and with an overwhelming force, to crush and annihilate Muhammad and his party. To this end Abu Sufyan was leading a richly-laden caravan from Syria to Makkah. He called for armed aid from Makkah,
The battle was fought in the plain of Badr, about 150 kilometers south-west of Madinah. The Muslim force consisted of only about 313 men, mostly ill-armed, but they were led by Muhammad, and they were fighting for their Faith.
The Makkan army, well-armed and well-equipped, numbered over a thousand and had among its leaders some of the most experienced warriors of Arabia, including Abu Jahl, the inveterate foe and persecutor of Islam.
Against all odds the Muslims won a brilliant victory, and many of the enemy leaders, including Abu Jahl, were killed. (R).
...فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللّهِ وَأُخْرَى كَافِرَةٌ يَرَوْنَهُم مِّثْلَيْهِمْ رَأْيَ الْعَيْنِ ...
one was fighting in the Cause of Allah, the other resisting Allah; these saw with their own eyes twice their number.
C353. It was impossible, without the miraculous aid of Allah, for such a small and ill-equipped force as was the Muslim band, to defeat the large and well-found force of the enemy. But their Faith firmness, zeal, and discipline won them divine aid.
Enemy prisoners stated that the enemy ranks saw the Muslim force to be many times larger than it was.
...وَاللّهُ يُؤَيِّدُ بِنَصْرِهِ مَن يَشَاء...
But Allah doth support with His aid whom He pleaseth.
...إِنَّ فِي ذَلِكَ لَعِبْرَةً لَّأُوْلِي الأَبْصَارِ﴿١٣﴾
In this is a warning for such as have eyes to see."
وَالأَرْضِ
وَاخْتِلاَفِ
اللَّيْلِ
وَالنَّهَارِ
...
3: 190. Behold! in the creation of the heavens and the earth, and the alternation of Night and Day,
C497. See 2:164.
The two items mentioned here are just brief symbols recalling the six or seven mentioned in the other passage. And those too are but brief symbols and reminders of the glorious majesty of Allah and His goodness to man.
... لآيَاتٍ لِّأُوْلِي الألْبَابِ ﴿١٩٠﴾
there are indeed Signs for men of understanding.
Asad’s Version:
3: 13 You have already had a sign in the two hosts that met in battle,…………..with their own eyes saw the others as twice their own number:……behold, there is indeed a lesson for all who have eyes to see.
3: 190, 191 Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight, who remember God when they stand, and when they sit, and when they lie down to sleep, and reflect on the creation of the heavens and the earth: "O our Sustainer! You have not created this without meaning and purpose. Limitless are you in Thy glory! Keep us safe then from suffering through fire!"
6. Sura al-Anam
The Quranic Text & Ali’s Version:
وَقَالُواْ
لَوْلا أُنزِلَ
عَلَيْهِ مَلَكٌ
...
6: 8. They say: "Why is not an angel sent down to him?"
... وَلَوْ أَنزَلْنَا مَلَكًا لَّقُضِيَ الأمْرُ ثُمَّ لاَ يُنظَرُونَ ﴿٨﴾
If We did send down an angel, the matter would be settled at once, and no respite would be granted them.
C841. Cf. 2::210.
An angel is a heavenly being, a manifestation of Allah's glory, invisible to men who live gross material lives; Such men are given plenty of respite in which to turn in repentance to Allah and make themselves worthy of His light.
But if their prayer to see an angel were grated, it would do them no good, for thy would be destroyed as darkness is destroyed by light.
وَلَوْ
جَعَلْنَاهُ
مَلَكًا لَّجَعَلْنَاهُ
رَجُلاً وَلَلَبَسْنَا
عَلَيْهِم مَّا
يَلْبِسُونَ
﴿٩﴾
6: 9. If We had made it an angel, We should have sent him as a man, and We should certainly have caused them confusion in a matter which they have already covered with confusion.
C842. Supposing an angel should appear to their grosser senses, he could only do it in human form. In that case their present confused notions about spiritual life would be still more confounded.
They would say: "We wanted to see an angel, and we have only seen a man!"
قُلْ
أَرَأَيْتُمْ
إِنْ أَخَذَ
اللّهُ سَمْعَكُمْ
وَأَبْصَارَكُمْ
وَخَتَمَ عَلَى
قُلُوبِكُم
...
6: 46. Say:
"Think ye, if Allah took away your hearing and your sight, and sealed up your hearts,
...مَّنْ إِلَـهٌ غَيْرُ اللّهِ يَأْتِيكُم بِهِ ...
who -- a god other than Allah -- could restore them to you?"
...انظُرْ كَيْفَ نُصَرِّفُ الآيَاتِ ثُمَّ هُمْ يَصْدِفُونَ ﴿٤٦﴾
See how We explain the Signs by various (symbols):
Yet they turn aside.
Asad’s Version:
6: 8 They are saying, too, “Why has not an angel [visibly] been sent down unto him? But had We sent down an angel, all would indeed have been decided, and they would have been allowed no further respite [for response].
6: 9 And [even ] if We had appointed an angel as Our Message-bearer, We would certainly have made him [appear as ] a man – and thus We would only have confused them in the same as they are now confusing themselves.
6: 46 Say: “What do you think? If God should take away your hearing and your sight and seal your hearts-what deity but God is there that could bring it all back to you?”
Behold how many facets We give to Our messages – and yet they turn away in disdain!
The Quranic Text & Ali’s Version:
إِنَّ
فِي اخْتِلاَفِ
اللَّيْلِ
وَالنَّهَارِ
وَمَا خَلَقَ
اللّهُ فِي
السَّمَاوَاتِ
وَالأَرْضِ
لآيَاتٍ لِّقَوْمٍ
يَتَّقُونَ ﴿٦﴾
10: 6. Verily, in the alternation of the Night and the Day, and in all that Allah hath created, in the heavens and the earth, are Signs for those who fear Him.
C1394. Cf. 2:164.
Other versions:
10: 6 [Yunus, Mecca 51]
Yusuf Ali Verily in the alternation of the Night and the Day and in all that Allah hath created in the heavens and the earth are Signs for those who fear Him.
Pickthall Lo! in the difference of day and night and all that Allah hath created in the heavens and the earth are portents, verily, for folk who ward off (evil).
Transliteration Inna fi-khtila_fil laili wan naha_ri wa ma_ khalaqalla_hu fis sama_wa_ti wal ardi la a_ya_til liqaumiy yattaqu_n(a).
[[ Ali’s note - 1394 Cf. ii. 164. (10.6)]]
13.Surah ArRa'd
The Quranic Text & Ali’s Version:
اللّهُ
الَّذِي رَفَعَ
السَّمَاوَاتِ
بِغَيْرِ عَمَدٍ
تَرَوْنَهَا...
13: 2. Allah is He Who raised the heavens without any pillars that ye can see;
C1800. Should we construe the clause "that ye can see" to refer to "pillars" or "to the heavens"?
Either is admissible, but I prefer the former.
The heavens are supported on no pillars that we can see. What we see is the blue vault of heaven, but there are invisible forces or conditions created by Allah, which should impress us with His power and glory.
...ثُمَّ اسْتَوَى عَلَى الْعَرْشِ ...
is firmly established on the Throne (of Authority);
C1801. Cf. 10:3 , and n. 1386.
We must not think that anything came into being by itself or carries out its functions by itself. Allah is the Creator from Whom everything has its life and being and through Whom everything is maintained and supported, even though fixed laws are established for its regulation and government.
... وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ...
He has subjected the sun and the moon (to His law)!
...كُلٌّ يَجْرِي لأَجَلٍ مُّسَمًّى...
each one runs (its course) for a term appointed.
The "term appointed" limits the duration of their functioning: its ultimate return is to Allah, as its beginning proceeded from Allah.
...يُدَبِّرُ الأَمْرَ ...
He doth regulate affairs,
Where the laws of nature are fixed, and everything runs according to its appointed course, the government and regulation behind it is still that of Allah.
Where there is limited free will as in man, yet the ultimate source of man's faculties is Allah.
Allah cares for His creatures. He does not, as in the idea of polytheistic Greece, sit apart on Olympus, careless of His creatures.
... يُفَصِّلُ الآيَاتِ لَعَلَّكُم بِلِقَاء رَبِّكُمْ تُوقِنُونَ ﴿٢﴾
explaining the Signs in detail, that ye may believe with certainty in the meeting with your Lord.
C1803. One manifestation of His caring for His creatures, even where a limited amount of free-will is granted for their development, is that He is careful to explain His Signs both in nature and in express and detailed revelation through His Messengers, lest man should have any doubts whether he has to return ultimately to his Lord and account for all his actions during the "term appointed," when he was given some initiative by way of trial and preparation.
If man attends carefully to the Signs, he should have no doubt whatever.
وَهُوَ
الَّذِي مَدَّ
الأَرْضَ وَجَعَلَ
فِيهَا رَوَاسِيَ
وَأَنْهَارًا...
13: 3. And it is He Who spread out the earth, and set thereon mountains standing firm, and (flowing) rivers:
...وَمِن كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ...
and fruit of every kind He made in pairs, two and two:
C1804. I think that this refers to sex in plants, and I see M Pickthalls has translated accordingly.
Plants like animals have their reproductive apparatus, -male stamens and female pistils. In most cases the same flower combines both stamens and pistils, but in some cases these organs are specialized in separate flowers, and in some cases, even in separate trees. The date-palm of Arabia and the Papaya of India, are instances of fruit trees which are unisexual.
...يُغْشِي اللَّيْلَ النَّهَارَ...
He draweth the Night as a veil o'er the Day.
C1805. Cf. 7:54 and n. 1032. The whole passage there may be compared with the whole passage here.
Both their similarity and their variation show how closely reasoned each argument is, with expressions exactly appropriate to each occasion.
...إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ ﴿٣﴾
Behold, verily in these things there are Signs for those who consider!
Other versions:
13: 2 [ar-R’ad, Medina 96]
Yusuf Ali Allah is He Who raised the heavens without any pillars that ye can see; is firmly established on the throne (of authority); He has subjected the sun and the moon (to His law)! each one runs (its course) for a term appointed. He doth regulate affairs explaining the Signs in detail that ye may believe with certainty in the meeting with your Lord.
Pickthall Allah it is who raised up the heavens without visible supports, then mounted the Throne, and compelled the sun and the moon to be of service, each runneth unto an appointed term; He ordereth the course; He detaileth the revelations, that haply ye may be certain of the meeting with your Lord.
Yuksel God, Who raised the skies without any pillars that you can see, then He established the authority, and He commissioned the sun and the moon; each running to a fixed destiny. He manages all affairs, and He details the signs so that you will be aware of the meeting with your Lord.
Transliteration Alla_hul lazi rafa'as sama_wa_ti bi gairi 'amadin taraunaha_ summa-stawa_ 'alal 'arsyi wa sakhkharasy syamsa wal qamar(a), kulluy yajri li ajalim musamma_(n), yudabbirul amra yufassilul a_ya_ti la'allakum biliqa_'i rabbikum tu_qinu_n(a).
Syamsa – sun, qamar - moon
Bi –gairi - without
Amadin – means pillars or structure which supports.
13: 3
Yusuf Ali And it is He Who spread out the earth and set thereon mountains standing firm and (flowing) rivers: and fruit of every kind He made in pairs two and two: He draweth the Night as a veil o'er the Day. Behold verily in these things there are Signs for those who consider!
Pickthall And He it is who spread out the earth and placed therein firm hills and flowing streams, and of all fruits be placed therein two spouses (male and female). He covereth the night with the day. Lo! herein verily are portents for people who take thought.
Yuksel He is the One who stretched out the land, made in it stabilizers and rivers, and from every fruit He made a pair of two; the night covers the day. In that are signs for a people who will think.
Transliteration Wa huwal lazi maddal arda wa ja'ala fiha_ rawa_siya wa anha_ra_(n), wa min kullis samara_ti ja'ala fiha_ zaujaini-snaini yugsyil lailan naha_r(a), inna fi za_lika la a_ya_til liqaumiy yatafakkaru_n(a).
[[Ali’s notes - 1800 Should we construe the clause "that ye can see" to refer to "pillars" or "to the heavens"? Either is admissible, but I prefer the former. The heavens are supported on no pillars that we can see. What we see is the blue vault of heaven, but there are invisible forces or conditions created by Allah, which should impress us with His power and glory. (13.2)
1801 Cf. x. 3, and n. 1386. We must not think that anything came into being by itself or carries out its functions by itself. Allah is the Creator from Whom everything has its life and being and through Whom everything is maintained and supported, even though fixed laws are established for its regulation and government. The "term appointed" limits the duration of their functioning: its ultimate return is to Allah, as its beginning proceeded from Allah. (13.2)
1802 Cf. x. 31, n. 1425. Where the laws of nature are fixed, and everything runs according to its appointed course, the government and regulation behind it is still that of Allah. Where there is limited free will as in man, yet the ultimate source of man's faculties is Allah. Allah cares for His creatures. He does not, as in the idea of polytheistic Greece, sit apart on Olympus, careless of His creatures. (13.2)
1803 One manifestation of His caring for His creatures, even where a limited amount of free-will is granted for their development, is that He is careful to explain His Signs both in nature and in express and detailed revelation through His Messengers, lest man should have any doubts whether he has to return ultimately to his Lord and account for all his actions during the "term appointed," when he was given some initiative by way of trial and preparation. If man attends carefully to the Signs, he should have no doubt whatever. (13.2)
1804 I think that this refers to sex in plants, and I see M.P. has translated accordingly. Plants like animals have their reproductive apparatus,-male stamens and female pistils. In most cases the same flower combines both stamens and pistils, but in some cases these organs are specialised in separate flowers, and in some cases, even in separate trees. The date-palm of Arabia and the Papaiya of India, are instances of fruit trees which are uni-sexual. (13.3)
1805 Cf. vii. 54 and n. 1032. The whole passage there may be compared with the whole passage here. Both their similarity and their variation show how closely reasoned each argument is, with expressions exactly appropriate to each occasion. (13.3) ]]