[Ruby’s comment

Faith does not demand proof – but it wills reason and wisdom

The Quran is alluding to the concept of faith: one to receive Truth, he/she has to be first humble, upright, willing, and attentive to receive Guidance from God, and then look around and search the truth in the physical world and in the events of life, past and present. Glaring miracles are not going to be sent to convince anyone of the Truth. But then one can see the truth in reality if one is humble, upright, willing and sincere in his/her search. Truth is inscribed in the entire reality if one is willing to see it. That is why miracles are not going to be sent to convince one of faith. This is what God has set for human beings.

One becomes more and more successful in life as one’s faith strengthens. ]

2. Surah Al Baqarah

The Quranic Text & Ali’s Version:

فَإِن زَلَلْتُمْ مِّن بَعْدِ مَا جَاءتْكُمُ الْبَيِّنَاتُ فَاعْلَمُواْ أَنَّ اللّهَ عَزِيزٌ حَكِيمٌ ﴿٢٠٩﴾

2: 209. If ye backslide after the clear (signs) have come to you, then know that Allah is Exalted in Power, Wise.

C230. If you backslide after the conviction has been brought home to you, you may cause some inconvenience to the Cause, or to those who counted upon you, but do not be so arrogant as to suppose that you will defeat Allah's Power and Wisdom. The loss will be your own.

هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلآئِكَةُ وَقُضِيَ الأَمْرُ...

2: 210. Will they wait until Allah comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled?

... وَإِلَى اللّهِ تُرْجَعُ الأمُورُ ﴿٢١٠﴾

But to Allah do all questions go back (for decision).

C231. If faith is wanting, all sorts of excuses are made to resist the appeal of Allah. They might and do say:

"Oh yes! we shall believe if Allah appears to us with His angels in His glory!"

In other words they want to settle the question in their way, and not in Allah's way.

That will not do. The decision in all questions belongs to Allah. If we are true to Him, we wait for His times and seasons, and do not expect Him to wait on ours.

إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَاجَرُواْ وَجَاهَدُواْ فِي سَبِيلِ اللّهِ...

2: 218. Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah,

... أُوْلَـئِكَ يَرْجُونَ رَحْمَتَ اللّهِ وَاللّهُ غَفُورٌ رَّحِيمٌ ﴿٢١٨﴾

they have the hope of the Mercy of Allah; and Allah is Oft-Forgiving, Most Merciful.

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُبْطِلُواْ صَدَقَاتِكُم بِالْمَنِّ وَالأذَى...

2: 264. O ye who believe!

cancel not your charity by reminders of your generosity or by injury,

... كَالَّذِي يُنفِقُ مَالَهُ رِئَاء النَّاسِ وَلاَ يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الآخِرِ ...

like those who spend their substance to be seen of men, but believe neither in Allah nor in the last day.

C310. False charity, "to be seen of men", is really no charity. It is worse, for it betokens a disbelief in Allah and the Hereafter.

"Allah seeth well whatever ye do" (2:265).

It is compared to a hard barren rock on which by chance has fallen a little soil. Good rain, which renders fertile soil more fruitful, washes away the little soil which this rock had, and exposes its nakedness. What good can hypocrites derive even from the little wealth they may have amassed?

... فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا...

They are in Parable like a hard, barren rock, on which is a little soil; on it falls heavy rain, which leaves it (just) a bare stone.

... لاَّ يَقْدِرُونَ عَلَى شَيْءٍ مِّمَّا كَسَبُواْ ...

They will be able to do nothing with aught they have earned.

... وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ ﴿٢٦٤﴾

And Allah guideth not those who reject faith.

Others version:

2: 209

Asad And if you should stumble after all evidence of the truth has come unto you, then know that, verily, God is almighty, wise.

Yusuf Ali If ye backslide after the clear (signs) have come to you then know that Allah is Exalted in Power Wise.

Pickthall And if ye slide back after the clear proofs have come unto you, then know that Allah is Mighty, Wise.

Transliteration Fa in zalaltum mim ba'di ma_ ja_'atkumul bayyina_tu fa'lamu_ annalla_ha 'azizun hakim(un).

2: 210

Asad Are these people [note 192] waiting, perchance, for God to reveal Himself unto them in the shadows of the clouds, together with angels – although [by then] all will have been decided, and unto God all things will have been brought back? [note 193]

Yusuf Ali Will they wait until Allah comes to them in canopies of clouds with angels (in His train) and the question is (thus) settled? But to Allah do all questions go back (for decision).

Pickthall Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels? Then the case would be already judged. All cases go back to Allah (for judgment).

Transliteration Hal yanzuru_na illa_ ay ya'tiyahumulla_hu fi zulim minal gama_mi wal mala_'ikatu wa qudiyal amr(u), wa ilalla_hi turja'ul umu_r(u).

[ Ruby’s note – A human being is not going to have direct experience of God’s presence except after death [in a non-physical state, I believe]. The most here on earth are those of the prophets getting revelations and some kind of indirect experiences but not direct experiences of God’s existence. However, God has written his existence in reality and God has given one the capacity or the faculty of REASON to decipher those signs and messages written in reality of God’s existence. Therefore, the Message is there and the recipients’ capacity to receive the Message is also there. The roadblock to that process of procuring the Truth is corruption of one’s inner-self. Purer is the soul, better is one connected to see the Message in clear terms. Therefore one who completely fails to get the Message and rejects God’s existence is far lost in corruption and arrogance. ]

[ Asad’s note 192 – Lit., “they –obviously referring to the people addressed in the preceding two verses.. Note 193 – I.e., it will be too late for repentance. All communicators agree in the “decision” relates to the unequivocal manifestation of God’s will on the Day of Judgment, which is alluded to in the words, “when unto God all things will have been brought back”. ……..]

[ Ali’s note - 231 If faith is wanting, all sorts of excuses are made to resist the appeal of God. They might and do say: "Oh yes! we shall believe if God appears to us with His angels in His glory!" In other words they want to settle the question in their way, and not in God's way. That will not do. The decision in all questions belongs to God. If we are true to Him, we wait for His times and seasons, and do not expect Him to wait on ours. (2.210) ]

2: 118

Asad And [only] those who are devoid of knowledge say, “Why does God not speak unto us, nor is a [miraculous] sign shown to us?” Even thus, like unto what they say, spoke those who lived before their time: their hearts are all alike. Indeed, We have made all the signs manifest unto people who are endowed with inner certainty.

Yusuf Ali Say those without knowledge: "Why speaketh not Allah unto Us? Or why cometh not unto Us a sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the signs unto any people who hold firmly to faith (in their hearts).

Pickthall And those who have no knowledge say: Why doth not Allah speak unto us, or some sign come unto us? Even thus, as they now speak, spake those (who were) before them. Their hearts are all alike. We have made clear the revelations for people who are sure.

Transliteration Wa qa_lal lazina la_ ya'lamu_na lau la_ yukallimunalla_hu au ta'tina_ a_yah(tun), kaza_lika qa_lal lazina min qablihim misla qaulihim, tasya_bahat qulu_buhum, qad bayyannal a_ya_ti li qaumiy yu_qinu_n(a).

[Ruby’s note 1 : God communicates directly with the human heart if it chooses to tune itself to such messages. This tuning involves humility, appreciation and a sincere desire to know to fulfill one’s mission in life. The Quran says, God is nearest, He pervades the reality, He listens to prayers, He knows what is in anyone’s mind, He changes a person’s reality only when he/she chooses to change the inner-self [soul] or ‘nafs’, ALL THESE PROPOUNDS THAT GOD IS CONSTANTLY AND INTENSELY INTERACTIVE WITH A HUMAN BEING.]

Ruby’s note 2: What is conveyed here I believe is the mindset that distinguishes between the people who see sings in the entire creation from the ones who do not. The ones who see a better picture and become wise are those who take the entire reality into consideration and know that this cannot be just a coincidence. Their desire and sincerity then emanate from that feeling of awe, appreciation and humility to seek help and guidance from their Creator.

On the other hand those who ignore all these messages coming from reality and harbor arrogance and confidence in their won self, want more proof about their Creator.

God created them and sustains them in life, if they are little mindful they can see that their existence and day to day survival all are due to the Grace of God, a little thing happens like a clot in the brain and they are dead, a little deviation happens in the process and here comes a crippled human being, how intricately the human body and the entire universe are working, billions of unrelated factors are synchronizing with billion others to render this reality where human beings function. How arrogant and willful negligence to understand is this to demand proof of the Creator when one is created and sustained by Him.

At the fundamental level, these two are making very different choices: one attempts to see the whole thing and become humble, the other considers only selected things and justifies their arrogance. At the root of these two groups is the choice of humility versus arrogance, wisdom versus ignorance, and sincerity in faith versus rejection of truth. ]

2: 164

Asad Verily, in the creation of the heavens and of the earth, and the succession of night and day: and in the ships that speed through the sea with what is useful to man: and in the waters which God sends down from the sky, giving life thereby to the earth after it had been lifeless, and causing all manner of living creatures to multiply thereon: and in the change of the winds, and the clouds that run their appointed courses between sky and earth: [in all this] there are messages indeed for people who use their reason.

Yusuf Ali Behold! In the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah sends down from the skies and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds and the clouds which they trail like their slaves between the sky and the earth; (here) indeed are signs for a people that are wise.

Pickthall Lo! in the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's sovereignty) for people who have sense.

Transliteration Inna fi khalqis sama_wa_ti wal ardi wakhtila_fil laili wan naha_ri wal fulkil lati tajri fil bahri bima_yanfa'un na_sa wa ma_ anzalalla_hu minas sama_'i mim ma_'in fa ahya_ bihil arda ba'da mautiha_ wa bassa fiha_ min kulli da_bbah(tin), wa tasrifir riya_hi was saha_bil musakhkhari bainas sama_'i wal ardi la a_ya_til li qaumiy ya'qilu_n(a).

[ Asad’s note 130 This passage is one of the many in which the Quran appeals to “those who use their reason” to observe the daily wonders of nature, including the evidence of man’s own ingenuity (“the ships that speed upon the sea”), as so many indications of a conscious, creative Power pervading the universe. ]

[ Ruby’s note – The word “ayat” is used here the same term is used to denote a verse of the Quran or of another scripture meaning a “Message” or a “Sign”. It is important to note this because a message inscribed in the nature can be read and understood in the same way a verse can be read. Both convey the Messages of God in the same way. It is interesting the way the Quran use this term “ayat” to convey that God is speaking not only through the scriptures and revelations but He is also speaking or revealing the same way through nature and the reality. It is up to one’s reason and sincerity to receive that Message. Islam is proclaiming here that faith is based on “reason”. The reason that is exercised through humility, purity and sincerity in taking everything into account and in helping one to see OVERWHELMING evidences of the Existence [Truth] of the Creator-Sustainer, and in helping one to accept and go beyond apparent confusions, contradictions or paradoxes due to human limitation and frailties.]

15. Surah Al Hijr

The Quranic Text & Ali’s Version:

وَقَالُواْ يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ ﴿٦﴾   

15: 6.     They say:

"O thou to whom the Message is being revealed!

Truly thou art mad (or possessed)!

C1940. Al-Mustafa was accused by the ungodly of being mad or possessed, because he spoke of higher things than they knew, and acted from motives purer and nobler than they could understand.

So, in a minor degree, is the lot of all the righteous in the presence of an ungodly world. Their motives, actions, words, hopes, and aspirations are unintelligible to their fellows, and they are accused of being mad or out of their senses. But they know that they are on the right path, and it is the ungodly who are really acting against their own best interests.

لَّوْ مَا تَأْتِينَا بِالْمَلائِكَةِ إِن كُنتَ مِنَ الصَّادِقِينَ ﴿٧﴾  

15: 7.     "Why bringest thou not angels to us if it be that thou hast the Truth?"

C1941. Cf. 6:8-9, and notes 840, 841.

On the part of the unbelievers, this is a mere taunt. They neither believe in Allah nor in angels nor in revelation nor in any but material things. It is ridiculous to suppose that they could be taken seriously.

مَا نُنَزِّلُ الْمَلائِكَةَ إِلاَّ بِالحَقِّ...

15: 8.     We send not the angels down except for just cause:

C1942. Angels are not sent down to satisfy the whim or curiosity of the unbelievers. They are sent to bring inspiration to Allah's messengers and to execute Allah's decrees.

...وَمَا كَانُواْ إِذًا مُّنظَرِينَ ﴿٨﴾

if they came (to the ungodly), behold! no respite would they have!

C1943. If the angels were to appear before the ungodly, it would mean that they came to execute just punishment, and then there would be no hope of respite possible for the ungodly.

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ ﴿٩﴾

15: 9.     We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption).

C1944. The purity of the text of the Quran through fourteen centuries is a foretaste of the eternal care with which Allah's Truth is guarded through all ages.

All corruptions, inventions, and accretions pass away, but Allah's pure and holy Truth will never suffer eclipse even though the whole world mocked at it and were bent on destroying it. (R).

وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ فِي شِيَعِ الأَوَّلِينَ ﴿١٠﴾

15: 10.  We did send Messengers before thee amongst the religious sects of old:

C1945. Shiya'un, plural of Shi'atun:: a sect, a religious division.

Mankind sees fragments of Truth at a time, and is apt to fall into fragments and divisions. All true messengers of Allah come to reconcile these fragments or divisions, for they preach the true Gospel of Unity.

So came Al-Mustafa to bring back to Unity the many jarring sects among the Jews, Christians, and Pagans. His mission was held up to ridicule, but so was the mission of his predecessors. Mockery itself should not discourage the preachers of Truth.

وَمَا يَأْتِيهِم مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِؤُونَ ﴿١١﴾

15: 11.  But never came a Messenger to them but they mocked him.

كَذَلِكَ نَسْلُكُهُ فِي قُلُوبِ الْمُجْرِمِينَ ﴿١٢﴾

15: 12.  Even so do We let it creep into the hearts of the sinners --

C1946. If evil and disbelief exist in the world, we must not be impatient or lose our faith. We must recognise that if such things are permitted, they are part of the Universal Plan and purpose of Allah, Who is All-Wise and All-Good, but Whose wisdom and goodness we cannot fully fathom.

One consolation we have, and that is stated in the next verse and the next note.

لاَ يُؤْمِنُونَ بِهِ...   

15: 13.  That they should not believe in the (Message);

...وَقَدْ خَلَتْ سُنَّةُ الأَوَّلِينَ ﴿١٣﴾

but the ways of the ancients have passed away.

C1947. Sects, divisions, and systems invented by men tend to pass away, but Allah's pure Truth of Unity endures for ever. This we see in history when we study it on a large scale.

Cf. the parable in 14:24-26.

Khalat: I have translated it here in the same sense as in 13:30,  10:102, and other places.

Some Commentators give it a slightly different shade of meaning. The other meaning is seen in 48:23.

وَلَوْ فَتَحْنَا عَلَيْهِم بَابًا مِّنَ السَّمَاء ...

15: 14.  Even if We opened out to them a gate from heaven,

C1948. Cf. 6:35.

The spiritual kingdom is open to all to enter. But the entrance is not a mere matter of physical movement. It is a question of a total change of heart. Evil must cease to be evil, before it can see or enjoy Good.

If we could suppose Evil, like Bottom the weaver, to be "translated" or in some way carried up to heaven, it would only think that the Truth was an illusion, and the reality was mere witchery. The taint is in its very nature, which must first be purified and rendered fit for the reception of light, truth, and bliss.

... فَظَلُّواْ فِيهِ يَعْرُجُونَ ﴿١٤﴾

and they were to continue (all day) ascending therein,

لَقَالُواْ إِنَّمَا سُكِّرَتْ أَبْصَارُنَا...   

15: 15.  They would only say:

"Our eyes have been intoxicated:

...بَلْ نَحْنُ قَوْمٌ مَّسْحُورُونَ ﴿١٥﴾

nay, we have been bewitched by sorcery."

Others version:

15: 6

Yusuf Ali They say: "O thou to whom the Message is being revealed! Truly thou art mad (or possessed)!

Pickthall And they say: O thou unto whom the Reminder is revealed, lo! thou art indeed a madman!

Transliteration Wa qa_lu_ ya_ ayyuhal lazi nuzzila 'alaihiz zikru innaka lamajnu_n(un).

15: 7

Yusuf Ali "Why bring you not angels to us if it be that you have the Truth?"

Pickthall Why bring you not angels unto Us, if you are of the truthful?

Transliteration Lau ma_ ta'tina_ bil mala_'ikati in kunta minas sa_diqin(a).

15: 8

Asad We never send down angels otherwise than in accordance with [demands of] truth; and [were the angels to appear now] lo! They [who reject this divine writ] would have no further respite!

Yusuf Ali We send not the angels down except for just cause: if they came (to the ungodly) behold! no respite would they have!

Pickthall We send not down the angels save with the Fact, and that case (the disbelievers) would not be tolerated.

Transliteration Ma_ nunazzilul mala_'ikata illa_ bil haqqi wa ma_ ka_nu_ izam munzarin(a).

[ Asad note 7: “and not just to satisfy a frivolous demand of people who refuse to consider a prophetic message on its merits”. Moreover – as is evident from the next clause – and actual appearance of the angels to ordinary men would but presage the Day of Judgment [described in 78: 39 as “the Day of Ultimate Truth] …..]

[Ruby’s note: God has given miracles and signs through our reality: e.g. a human being brought forth from a tiny spec of matter which cannot be even seen by naked eye through a bewildering process, and so many other things that are existing and happening in the reality around us. Just because these things happen regularly, does not mean that these are any less miraculous, many things happen around us all the time miraculously through a narrow margin of happening, if one really ponders would see that all these can happen only through Grace and Mercy of God. These signs and ‘ayats’ are for every one to note and consider if one is not inhibited by arrogance, insincerity and ignorance. And if one is arrogant and insincere then God [it] is not going to comply with this demand of proof. God has given even bigger proof for people to ponder and deduce from the reality. And even this intervention of angels come before human, these people would find other excuses ascribing these as part of magic or sorceries or UFO, etc. ]

15: 9

Asad Behold, it is We Ourselves who have bestowed from on high, step by step, this reminder: and, behold, it is We who shall truly guard it [from all corruption].

Yusuf Ali We have without doubt sent down the Message; and We will assuredly guard it (from corruption).

Pickthall Lo! We, even We, reveal the Reminder, and lo! We verily are its Guardian.

Transliteration Inna_ nahnu nazzalnaz zikra wa inna_ lahu_ laha_fizu_n(a).

15: 10

Yusuf Ali We did send apostles before thee amongst the religious sects of old:

Pickthall We verily sent (messengers) before thee among the factions of the men of old.

Transliteration Wa laqad arsalna_ min qablika fi syiya'il awwalin(a).

15: 11

Yusuf Ali But never came an apostle to them but they mocked him.

Pickthall And never came there unto them a messenger but they did mock him.

Transliteration Wa ma_ ya'tihim mir rasu_lin illa_ ka_nu_ bihi yastahzi'u_n(a).

15: 12

Yusuf Ali Even so do We let it creep into the hearts of the sinners

Pickthall Thus do We make it traverse the hearts of the guilty:

Transliteration Kaza_lika naslukuhu_ fi qulu_bil mujrimin(a),

15: 13

Yusuf Ali That they should not believe in the (Message); but the ways of the ancients have passed away.

Pickthall They believe not therein, though the example of the men of old hath gone before.

Transliteration La_ yu'minu_na bihi wa qad khalat sunnatul awwalin(a).

15: 14

Yusuf Ali Even if We opened out to them a gate from heaven and they were to continue (all day) ascending therein

Pickthall And even if We opened unto them a Gate of Heaven and they

kept mounting through it.

Transliteration Wa lau fatahna_ 'alaihim ba_bam minas sama_'i fazallu_ fihi ya'ruju_n(a),

15: 15

Yusuf Ali They would only say: "Our eyes have been intoxicated: nay we have been bewitched by sorcery."

Pickthall They would say: Our sight is wrong--nay, but we are folk bewitched.

Transliteration Laqa_lu_ innama_ sukkirat absa_runa_ bal nahnu qaumum mashu_ru_n(a).

[ Ruby’s note : Or they would say they are hallucinated. If one is arrogant or deliberately rejecting because the new idea is difficult to comply or accept and it requires a change in their lifestyle and attitudes, then they would find excuses no matter whatever. A true searcher of truth would see these signs as signs of God and accept]

16.Sura al-Nahl

The Quranic Text & Ali’s Version:

يُنَزِّلُ الْمَلآئِكَةَ بِالْرُّوحِ مِنْ أَمْرِهِ عَلَى مَن يَشَاء مِنْ عِبَادِهِ...   

16: 2.     He doth send down His angels with inspiration of His Command, to such of His servants as He pleaseth, (saying):

... أَنْ أَنذِرُواْ أَنَّهُ لاَ إِلَـهَ إِلاَّ أَنَاْ فَاتَّقُونِ ﴿٢﴾

"Warn (Man) that there is no god but I:

so do your duty unto Me."

C2020. The Pagans, with their multiplicity of gods and goddesses, good and evil, could play one off against another. That is mere mockery of religion. With such conceptions, man cannot understand the Unity of Design in the Universe nor realise the Power and Glory of the One True God, to Whom alone worship and service are due.

Others version:

16: 2

Asad He causes the angels to descend with this divine inspiration, at His behest upon whomever He wills of His servants: “Warn that there is no deity save Me: be, therefore, conscious of me!”

Yusuf Ali He doth send down His angels with inspiration of His Command to such of His servants as He pleases (saying): "Warn (Man) that there is no god but I: so do your duty unto Me."

Pickthall He sends down the angels with the Spirit of His command unto whom He will of His bondmen, (saying): Warn mankind that there is no god save Me, so keep your duty unto Me.

Transliteration Yunazzilul mala_'ikata bir ru_hi min amrihi 'ala_ may yasya_'u min 'iba_dihi an anziru_ annahu_ la_ ila_ha illa_ ana fa-ttaqu_n(i).

[Ruby’s note: This is the essence of faith: if one is conscious of God, knowing and accepting He is the Cause of all causes, He is the Ultimate reality on which all transitory realities are based [as Upanishad says] that is He is the Creator and Sustainer of all things, then all of ones attitudes and actions would emanate from this core idea. This fundamental understanding then would direct one toward the real purpose of life, that is the total Submission to or Compliance with the Supreme Law in existence.]