3. Sura al-Imran
The Quranic Text & Ali’s Version:
اللّهُ
لا إِلَـهَ
إِلاَّ هُوَ
الْحَيُّ الْقَيُّومُ
﴿٢﴾
3: 2. Allah! there is no Allah but He, the Living, the Self-Subsisting, Eternal.
C343. Cf. 2:255.
نَزَّلَ
عَلَيْكَ الْكِتَابَ
بِالْحَقِّ
مُصَدِّقاً
لِّمَا بَيْنَ
يَدَيْهِ ...
3: 3. It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it;
... وَأَنزَلَ التَّوْرَاةَ وَالإِنجِيلَ ﴿٣﴾
and He sent down Law (of Moses) and the Gospel (of Jesus).
C344. In some editions the break between verses 3 and 4 occurs here in the middle of the sentence, but in the edition of Hafiz Uthman, followed by the Egyptian Concordance Fath-ur-Rahman, the break occurs at the word Furqan.
In verse-divisions our classicists have mainly followed rhythm. As the word Furqan from this point of view is parallel to the word Intiqam, which ends the next verse. I have accepted the verse-division at Furqan as more in consonance with Quranic rhythm. It makes no real difference to the numbering of the verses, as there is only a question of whether one line should go into verse 3 or verse 4. (R).
أُوْتُواْ
نَصِيبًا مِّنَ
الْكِتَابِ...
3: 23. Hast thou not turned thy vision to those who have been given a portion of the Book?
C366. A portion of the Book: I conceive that Allah's revelation as a whole throughout the ages is "The Book".
The Law of Moses, and the Gospel of Jesus were portions of the Book. The Quran completes the revelation and is par excellence the Book of Allah.
...يُدْعَوْنَ إِلَى كِتَابِ اللّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِّنْهُمْ وَهُم مُّعْرِضُونَ ﴿٢٣﴾
They are invited to the Book of Allah, to settle their dispute, but a party of them turn back and decline (the arbitration).
C367. The Commentators mention a particular incident when a dispute was submitted by the Jews for arbitration to the Holy Prophet. He appealed to the authority of their own books, but they tried to conceal and prevaricate.
The general lesson is that the People of the Book should have been the first to welcome in Muhammad the living exponent of the Message of Allah as a whole, and some of them did so: but others turned away from guilty arrogance, relying on corrupted texts and doctrines forged out of their own fancies, though they were not conformable to reason and good sense.
ذَلِكَ
نَتْلُوهُ
عَلَيْكَ
مِنَ
الآيَاتِ
وَالذِّكْرِ
الْحَكِيمِ
﴿٥٨﴾
3: 58. "This is what We rehearse unto thee of the Signs and the Message of Wisdom."
يَا
أَهْلَ الْكِتَابِ
لِمَ تُحَآجُّونَ
فِي إِبْرَاهِيمَ
...
3: 65. Ye People of the Book! why dispute ye about Abraham,
...وَمَا أُنزِلَتِ التَّورَاةُ وَالإنجِيلُ إِلاَّ مِن بَعْدِهِ أَفَلاَ تَعْقِلُونَ ﴿٦٥﴾
when the Law and the Gospel were not revealed till after him?
Have ye no understanding?
فَإِن
كَذَّبُوكَ
فَقَدْ كُذِّبَ
رُسُلٌ مِّن
قَبْلِكَ جَآؤُوا
بِالْبَيِّنَاتِ
وَالزُّبُرِ
وَالْكِتَابِ
الْمُنِيرِ
﴿١٨٤﴾
3: 184. Then if they reject thee, so were rejected Messengers before thee, who came with clear Signs, Books of dark prophecies, and the Book of enlightenment.
C490. The three things mentioned in the Text are:
1. Clear Signs (baiyinat);
2. zubur, and
3. kitab-il-Munir.
The signification of 1, I have explained in the note to 3:62, as far as they relate to Jesus.
In a more general sense, it means the clear evidence which Allah's dealings furnish about a Messenger of Allah having a true mission: e.g., Moses in relation to Pharaoh.
As to 2, the word Zubur has been translated as scriptures. It comes from the root Zabara which implies something hard. The commentators are not agreed, but the prophetic writings which seemed to contemporaries difficult to understand may well be meant here.
David's psalms (Zabur, 4:163) may also come under this description.
As to 3, there is no doubt about the literal meaning of the words, "the Book of Enlightenment". But what does it precisely refer to?
I take it to mean the fundamental guide to conduct,-the clear rules laid down in all Dispensations to help men to lead good lives. (R).
Other versions:
3: 2 [ al-Imran, Medina 89 Badr, Najran, Uhud]
Yusuf Ali Allah! there is no god but He the Living the Self-Subsisting Eternal.
Pickthall Allah! There is no God save Him, the Alive, the Eternal.
Transliteration Alla_hu la_ ila_ha illa_ huwal hayyul qayyu_m(u).
3: 3
Yusuf Ali It is He Who sent down to thee (step by step) in truth the Book confirming what went before it; and He sent down Law (Of Moses) and the Gospel (of Jesus) before this as a guide to mankind and He sent down the Criterion (of judgment between right and wrong).
Pickthall He hath revealed unto thee (Muhammad) the Scripture with truth, confirming that which was (revealed) before it, even as He revealed the Torah and the Gospel
Transliteration Nazzala 'alaikal kita_ba bil haqqi musaddiqal lima_ baina yadaihi wa anzalat taura_ta wal injil.
3: 23 [al-i-Imran, Medina 89 ]
Yusuf Ali Hast thou not turned thy vision to those who have been given a portion of the Book? They are invited to the Book of Allah to settle their dispute but a party of them turn back and decline (the arbitration).
Pickthall Hast thou not seen how those who have received the Scripture invoke the Scripture of Allah (in their disputes) that it may judge between them; then a faction of them turn away, being opposed (to it)?
Transliteration Alam tara ilal lazina u_tu_ nasibam minal kita_bi yad'u_na ila_ kita_billa_hi liyahkuma bainahum summa yatawalla_ fariqum minhum wa hum mu'ridu_n(a).
[ Ali’s notes - 366 A portion of the Book. I conceive that Allah's revelation as a whole throughout the ages is "The Book". The Law of Moses, and the Gospel of Jesus were portions of the Book. The Qur-an completes the revelation and is par excellence the Book of Allah. (3.23)
367 The Commentators mention a particular incident when a dispute was submitted by the Jews for arbitration to the Holy Prophet. He appealed to the authority of their own books, but they tried to conceal and prevaricate. The general lesson is that the People of the Book should have been the first to welcome in Muhammad the living exponent of the Message of Allah as a whole, and some of them did so: but others turned away from guilty arrogance, relying on corrupted texts and doctrines forged out of their own fancies, though they were not conformable to reason and good sense. (3.23)
368 Cf. Q. ii. 80. (3.24)
368 Cf. Q. ii. 80. (3.26) ]
3: 58 This Message do we convey unto thee ( Jesus or Muhammed? ), and this tiding full of wisdom.
3: 65 O followers of earlier revelation! Why do you argue about Abraham, seeing that the Torah and the Gospel were not revealed till after him?
3: 184 [ al-Imran, Medina 89]
Asad And if they give thee the lie-even so, before thy time, have [other] apostles been given the lie when they came with all evidence of the truth, and with books of divine wisdom, and with light-giving revelation.
Yusuf Ali Then if they reject thee so were rejected Apostles before thee who came with clear Signs Books of dark prophecies and the Book of enlightenment.
Pickthall And if they deny thee, even so did they deny messengers who were before thee, who came with miracles and with the Psalms and with the Scripture giving light.
Transliteration Fa in kazzabu_ka faqad kuzziba rusulum min qablika ja_'u_ bil bayyina_ti waz zuburi wal kita_bil munir(i).
[[ Ali’s note - 490 The three things mentioned in the Text are: (1) Clear Signs (baiyinat); (2) zubur, and (3) kitab-il-Munir. The signification of (1) I have explained in the note to iii. 62, as far as they relate to Jesus. In a more general sense, it means the clear evidence which Allah's dealings furnish about a Messenger of Allah having a true mission: e.g., Moses in relation to Pharaoh. (2) The word Zubur has been translated as scriptures. It comes from the root Zabara which implies something hard. The commentators are not agreed, but the prophetic writings which seemed to contemporaries difficult to understand may well be meant here. David's psalms (Zabur, iv. 163) may also come under this description. As to (3), there is no doubt about the literal meaning of the words, "the Book of Enlightenment". But what does it precisely refer to? I take it to mean the fundamental guide to conduct,-the clear rules laid down in all Dispensations to help men to lead good lives. (3.184)]]
5. Surah Al-Ma'idah
The Quranic Text & Ali’s Version:
إِنَّا
أَنزَلْنَا
التَّوْرَاةَ
فِيهَا هُدًى
وَنُورٌ...
5: 44. It was We who revealed the Law (to Moses);
therein was guidance and light.
C750. Guidance, with reference to conduct,
light, with reference to insight into the higher realms of the spirit.
... يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ لِلَّذِينَ هَادُواْ وَالرَّبَّانِيُّونَ وَالأَحْبَارُ...
By its standard have been judged the Jews, by the Prophet who bowed (as in Islam) to Allah's Will, by the Rabbis and the doctors of Law:
C751. Rabbaniyyun may, I think, be rightly translated by the Jewish title of Rabbi for their learned men. Jewish learning is identified with Rabbinical literature.
Ahbar is the plural of hibr or habr, by which we may understand Jewish Doctors of Law.
Later the term was applied to those of other religions.
Query:
Is this word connected with the same root as "Hebrew", or "Eber" (Gen. 10:21), the ancestor of the Hebrew race?
This seems negatived by the fact that the Arabic root connected with the word "Hebrew" is 'Abar, not Habar.
... بِمَا اسْتُحْفِظُواْ مِن كِتَابِ اللّهِ وَكَانُواْ عَلَيْهِ شُهَدَاء ...
for to them was entrusted the protection of Allah's Book, and they were witnesses thereto:
C752. They were living witnesses to the truth of Scripture, and could testify that they had made it known to the people:
... فَلاَ تَخْشَوُاْ النَّاسَ وَاخْشَوْنِ وَلاَ تَشْتَرُواْ بِآيَاتِي ثَمَنًا قَلِيلاً ...
therefore fear not men, but fear Me, and sell not My Signs for a miserable price.
C753. Two charges are made, against the Jews:
1. that even the books which they had, they twisted in meaning, to suit their own purposes, because they feared men rather than Allah:
2. that what they had was but fragments of the original Law given to Moses, mixed up with a lot of semi-historical and legendary matter, and some fine poetry.
The Tawrah mentioned in the Quran is not the Old Testament as we have it: nor is it even the Pentateuch (the first five books of the Old Testament, containing the Law embedded in a great deal of semi-historical and legendary narrative).
See Appendix II, on the Tawrah (printed at the end of this Surah).
... وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ ﴿٤٤﴾
If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers.
وَكَتَبْنَا
عَلَيْهِمْ
فِيهَا ...
5: 45. We ordained therein for them:
C754. The retaliation is prescribed in three places in the Pentateuch, viz,. Exod. 21:23-25: Leviticus 24:18-21, and Deut, 19:21.
The wording in the three quotations is different, but in none of them is found the additional rider for mercy, as here.
Note that in Matt. 5:38. Jesus quotes the Old Law "eye for eye," etc,, and modifies it in the direction of forgiveness, but the Quranic injunction is more practical.
Even where the injured one forgives, the State or Ruler is competent to take such action as is necessary for the preservation of law and order in Society. For crime has a bearing that goes beyond the interests of the person injured: the Community is affected: see 5:32.
... أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ...
- "Life for life,
- eye for eye,
... وَالأَنفَ بِالأَنفِ وَالأُذُنَ بِالأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ ...
- nose for nose,
- ear for ear,
- tooth for tooth,
- and wounds equal for equal."
... فَمَن تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَّهُ...
But if anyone remits the retaliation by way of charity, it is an act of atonement for himself.
C755. This is not part of the Mosaic Law, but the teaching of Jesus and of Muhammad.
Notice how the teaching of Jesus is gradually introduced as leading up to the Quran.
... وَمَن لَّمْ يَحْكُم بِمَا أنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ ﴿٤٥﴾
And if any fail to judge by (the light of) what Allah hath revealed, they are (no better than) wrongdoers.
C756. The seeming repetitions at the end of verses 44, 45 and 46 are not real repetitions. The significant words in the three cases are:
- Unbelievers,
- wrong-doers, and
- rebellious;
and each fits the context.
- If the Jews tamper with their books they are Unbelievers;
- if they give false judgments, they are wrong-doers.
- If the Christians follow not their light, they are rebellious.
وَقَفَّيْنَا
عَلَى آثَارِهِم
بِعَيسَى ابْنِ
مَرْيَمَ مُصَدِّقًا
لِّمَا بَيْنَ
يَدَيْهِ مِنَ
التَّوْرَاةِ
...
5: 46. And in their footsteps We sent Jesus the son of Mary, confirming the Law that had come before him:
... وَآتَيْنَاهُ الإِنجِيلَ فِيهِ هُدًى وَنُورٌ ...
We sent him the Gospel: therein was guidance and light,
C757. Guidance and light: see n. 750 above.
For the meaning of the Gospel (Injil), see Appendix III, "On the Injil", (printed at the end of this Surah).
... وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِّلْمُتَّقِينَ ﴿٤٦﴾
and confirmation of the Law that had come before him:
a guidance and an admonition to those who fear Allah.
وَلْيَحْكُمْ
أَهْلُ الإِنجِيلِ
بِمَا أَنزَلَ
اللّهُ فِيهِ
...
5: 47. Let the People of the Gospel judge by what Allah hath revealed therein.
... وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْفَاسِقُونَ ﴿٤٧﴾
If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) those who rebel.
C758. See n. 756 above.
Asad’s Version:
5: 44 Verily, it is We who bestowed from on high the Torah, wherein there was guidance and light. On its strength did the prophets, who had surrendered themselves unto God, deliver judgment unto those who followed the Jewish faith; and so did the [early] men of God and the rabbis, inasmuch as some of God’s writ had been entrusted to their care; and they [all] bore witness to its truth.
(see Asad note 58, 59)
Therefore, hold not men in awe, but stand in awe of Me; and do not barter away My messages for a trifling gain: for they who do not judge in accordance with what God has bestowed from on high are, indeed, deniers of the truth!
5: 45 And We ordained for them in that [Torah] : A life for a life, and an eye for an eye, and a nose for a nose, and ear for an ear, and a tooth for a tooth, and a retribution for wounds; but he who shall forgo it out of charity will atone thereby for some of his past sins. And they who do not judge in accordance with what God has revealed – they, they are the evildoers!
5: 46 And We caused Jesus, the son of Mary, to follow in the footsteps of those [earlier prophets] confirming the truth of whatever there still remained of the Torah; and We vouchsafed unto him the Gospel, wherein there was guidance and light, confirming the truth of whatever there still remained of the Torah, and as a guidance and admonition unto the God-conscious.
5:47 Let, then, the followers of the Gospel judge in accordance with what God
has revealed therein: for they who do not judge in the light of what God has bestowed from on high – it is they, they who are truly iniquitous!
6. Sura al-Anam
The Quranic Text & Ali’s Version:
وَمَا
قَدَرُواْ
اللّهَ حَقَّ
قَدْرِهِ إِذْ
قَالُواْ مَا
أَنزَلَ اللّهُ
عَلَى بَشَرٍ
مِّن شَيْءٍ...
6: 91. No just estimate of Allah do they make when they say: "Nothing doth Allah send down to man (by way of revelation)":
C909. Qadara: to weight, judge, or estimate the value or capacity of anything; to have power so to do.
Cf. Qadir in 4:149 and n. 655.
The Jews who denied the inspiration of Muhammad had a good answer in their own books about the inspiration of Moses.
To those who do not believe in Moses, the answer is more general:
is it a just estimate of Allah to think either that He has not the power or the will to guide mankind, seeing that He is Omnipotent and the Source of all good?
If you say that guidance comes, not through an inspired book or man, but through our general intelligence, we point to the spiritual ignorance of ‘you and your ancestors’ the sad spiritual darkness of men and nations high in the intellectual scale.
...قُلْ مَنْ أَنزَلَ الْكِتَابَ الَّذِي جَاء بِهِ مُوسَى نُورًا وَهُدًى لِّلنَّاسِ...
Say:
"Who then sent down the Book which Moses brought? a light and guidance to man:
C910. Cf. 5:47 and n. 750, and 5:49.
In those passages Guidance (in practical conduct) is put before Light (or spiritual insight), as they refer to ordinary or average men.
Here Light (or spiritual insight) is put first as the question is: does God send inspiration?
...تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا...
but ye make it into (separate) sheets for show, while ye conceal much (of its contents):
C911. The Message to Moses had unity: it was one Book.
The present Old Testament is a collection of books ("sheets") of various kinds: see Appendix II. end of Surah 5. In this way you can make a show, but there is no unity, and much of the spirit is lost or concealed or overlaid.
The same applies to the New Testament:
see Appendix III, after Appendix II.
...وَعُلِّمْتُم مَّا لَمْ تَعْلَمُواْ أَنتُمْ وَلاَ آبَاؤُكُمْ...
therein were ye taught that which ye knew not -- neither ye nor your fathers."
...قُلِ اللّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ ﴿٩١﴾
Say: "Allah (sent it down)":
then leave them to plunge in vain discourse and trifling.
وَهَـذَا
كِتَابٌ أَنزَلْنَاهُ
مُبَارَكٌ
مُّصَدِّقُ
الَّذِي بَيْنَ
يَدَيْهِ...
6: 92. And this is a Book which We have revealed, bringing blessings, and confirming (the revelations) which came before it:
C912. Muharak: blessed, as having received Allah's blessing; bringer of blessings to others, as having been blessed by Allah.
Allah's highest blessing is the Guidance and Light which the Book brings to us, and which brings us nearer to Him.
...وَلِتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا...
that thou mayest warn the Mother of Cities and all around her.
C913. Mother of Cities: Makkah, now the Qiblah and Centre of Islam.
If this verse was (like the greater part of the Chapter) revealed in Makkah before the Hijrah, and before Makkah was made the Qiblah of Islam, Makkah was nonetheless the Mother of Cities, being traditionally associated with Abraham and with Adam and Eve (see 2:125, and n. 217 to 2:197).
All round Makkah: would mean, the whole world if we took upon Mecca as the centre.
...وَالَّذِينَ يُؤْمِنُونَ بِالآخِرَةِ يُؤْمِنُونَ بِهِ ...
Those who believe in the Hereafter believe in this (Book),
...وَهُمْ عَلَى صَلاَتِهِمْ يُحَافِظُونَ ﴿٩٢﴾
and they are constant in guarding their prayers.
C914. An earnest study of the Quran is true worship; so is Prayer, and so are all deeds of goodness and charity.
Asad’s Version:
6: 91 For, no true understanding of God have they when they say, “Never has God revealed anything unto man.“ Say: “Who has bestowed from on high the divine writ which Moses brought unto men as a light and a guidance, [and ] which you treat as [mere] leaves of paper, making a show of them the while you conceal much – although you have been taught what neither you nor your forefathers had ever known?” – then leave them to play at their vain talk.
6: 92 And this [the Quran], too, is a divine writ which We have bestowed from on high – blessed, confirming the truth of whatever there still remains [of earlier revelations] – and [this] in order that you may warn the foremost of all cities and all who dwell around it. And those who believe in the life to come do believe in this ; and it is they who are ever-mindful of their prayers.
Re: The Book of Moses : A Guide and a Mercy, etc.
The Quranic Text & Ali’s Version:
فَإِن
كُنتَ فِي شَكٍّ
مِّمَّا أَنزَلْنَا
إِلَيْكَ فَاسْأَلِ
الَّذِينَ
يَقْرَؤُونَ
الْكِتَابَ
مِن قَبْلِكَ...
10: 94. If thou wert in doubt as to what We have revealed unto thee, then ask those who have been reading the Book from before thee:
C1475. Allah's Truth is all one, and even in different forms men sincere in Religion recognise the oneness.
So sincere Jews like 'Abdullah ibn Salam, and sincere Christians like Waraqa or the Nestorian monk Bahira, were ready to recognise the mission of Muhammad Al-Mustafa.
"The Book" in this connection is Revelation generally, including pre-Islamic revelations.
...لَقَدْ جَاءكَ الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ ﴿٩٤﴾
the Truth hath indeed come to thee from thy Lord:
so be in nowise of those in doubt.
Other versions:
10: 94 [validating the authenticity of other scriptures]
Yusuf Ali If thou wert in doubt as to what We have revealed unto thee then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in nowise of those in doubt.
Pickthall And if thou (Muhammad) art in doubt concerning that which We reveal unto thee, then question those who read the Scripture (that was) before thee. Verily the Truth from thy Lord hath come unto thee. So be not thou of the waverers.
Transliteration Fa in kunta fi syakkim mimma_ anzalna_ ilaika fas'alil lazina yaqra'u_nal kita_ba min qablik(a), laqad ja_'akal haqqu mir rabbika fala_ taku_nanna minal mumtarin(a).
1475 Allah's Truth is all one, and even in different forms men sincere in Religion recognize the oneness. So sincere Jews like 'Abdullah ibn Salam, and sincere Christians like Waraqa or the Nestorian monk Bahira, were ready to recognize the mission of Muhammad Al-Mustafa. "The Book" in this connection is Revelation generally, including pre-Islamic revelations. (10.94)
11.Surah Hud
The Quranic Text & Ali’s Version:
أَفَمَن
كَانَ عَلَى
بَيِّنَةٍ مِّن
رَّبِّهِ وَيَتْلُوهُ
شَاهِدٌ مِّنْهُ...
11: 17. Can they be (like) those who accept a Clear (Sign) from their Lord, and whom a witness from Himself doth teach,
C1512. "A witness from Himself': i.e., the Book which was given to Al-Mustafa, the Holy Quran, which is compared to the original Revelation given to Moses. We make no difference between one true and genuine Message and another, nor between one apostle and another, for they all come from the One True God.
...وَمِن قَبْلِهِ كِتَابُ مُوسَى إَمَامًا وَرَحْمَةً...
as did the Book of Moses before it -- a guide and a mercy?
C1513. "Guide": the Arabic word here is Imam, a leader, a guide, one that directs to the true Path. Such a direction is an instance of the Mercy and Goodness of Allah to man.
The Quran and the Prophet Muhammad are also called, each, a Guide and a Mercy, and so are these epithets applicable to previous Books and Prophets.
...أُوْلَـئِكَ يُؤْمِنُونَ بِهِ...
They believe therein;
...وَمَن يَكْفُرْ بِهِ مِنَ الأَحْزَابِ فَالنَّارُ مَوْعِدُهُ...
but those of the Sects that reject it -- the Fire will be their promised meeting place.
...فَلاَ تَكُ فِي مِرْيَةٍ مِّنْهُ...
Be not then in doubt thereon:
...إِنَّهُ الْحَقُّ مِن رَّبِّكَ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يُؤْمِنُونَ ﴿١٧﴾
for it is the Truth from thy Lord: yet many among men do not believe!
Other versions:
11: 17
Yusuf Ali Can they be (like) those who accept a Clear (Sign) from their Lord and whom a witness from Himself doth teach as did the Book of Moses before it a guide and a mercy? They believe therein; but those of the Sects that reject it the Fire will be their promised meeting place. Be not then in doubt thereon: for it is the Truth from thy Lord: yet many among men do not believe!
[Ali’s note: 1513 "Guide": the Arabic word here is Imam, a leader, a guide, one that directs to the true Path. Such a direction is an instance of the Mercy and Goodness of Allah to man. The Qur-an and the Prophet Muhammad are also called, each, a Guide and a Mercy, and so are these epithets applicable to previous Books and Prophets. (11.17)]
Pickthall Is he (to be counted equal with them) who relieth on a clear proof from his Lord, and a witness from Him reciteth it, and before it was the Book of Moses, an example and a mercy? Such believe therein, and Whoso disbelieveth therein of the clans, the Fire is his appointed place. So be not thou in doubt concerning it. Lo! it is the Truth from thy Lord; but most of mankind believe not.
Transliteration Afaman ka_na 'ala_ bayyinatim mir rabbihi wa yatlu_hu sya_hidum minhu wa min qablihi kita_bu mu_sa_ ima_maw wa rahmah(tan), ula_'ika yu'minu_na bih(i), wa may yakfur bihi minal ahza_bi fan na_ru mau'iduhu_ fala_ taku fi miryatim minhu innahul haqqu mir rabbika wa la_kinna aksaran na_si la_ yu'minu_n(a).
Asad ………conveyed through testimony from Him, as was the revelation vouchsafed to Moses aforetime – to be a guidance and grace [unto man]?