The Quranic Text & Ali’s Version:
ذَلِكُمْ
فَذُوقُوهُ...
8: 14. Thus (will it be said):
"Taste ye then of the (punishment):
...وَأَنَّ لِلْكَافِرِينَ عَذَابَ النَّارِ ﴿١٤﴾
for those who resist Allah, is the penalty of the fire."
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ...
8: 15. O ye who believe!
...إِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ زَحْفاً فَلاَ تُوَلُّوهُمُ الأَدْبَارَ ﴿١٥﴾
when ye meet the unbelievers in hostile array, never turn your backs to them.
C1190. The laws of Jihad are exactly similar to those enforced by military virtue and discipline. Meet your enemy fairly and squarely, not rashly, but after due preparation.
Zahfan in the text (meeting in hostile array) implies a slow and well-planned proceeding towards a hostile army. When once in combat, carry it through: there is no room for second thoughts.
Death or victory should be the motto of every soldier: it may be death for himself individually, but if he has faith, there is triumph in either case for his cause.
Two exceptions are recognised:
- reculer pour mieuxsauter, to go back in order to jump forward; or
to deceive the enemy by a feint;
- if an individual or body is, by the chances of battle, isolated from his own force, he can fall back on his force in order to fight the battle.
There is no virtue in mere single-handedness. Each individual must use his life and his resources to the best advantage for the common cause.
وَمَن
يُوَلِّهِمْ
يَوْمَئِذٍ
دُبُرَهُ إِلاَّ
مُتَحَرِّفاً
لِّقِتَالٍ
أَوْ مُتَحَيِّزاً
إِلَى فِئَةٍ...
8: 16. If any do turn his back to them on such a day
unless it be in a stratagem of war, or to retreat to a troop (of his own)
...فَقَدْ بَاء بِغَضَبٍ مِّنَ اللّهِ وَمَأْوَاهُ جَهَنَّمُ...
He draws on himself the wrath of Allah, and his abode is Hell,
...وَبِئْسَ الْمَصِيرُ ﴿١٦﴾
and evil refuge (indeed)!
Other versions:
8: 14
Asad This [for you, O enemies of God !] Taste it, then, [and know] that suffering through fire awaits those who deny the truth!
Yusuf Ali Thus (will it be said): "Taste ye then of the (punishment): for those who resist Allah is the penalty of the fire."
Pickthall That (is the award), so taste it, and (know) that for disbelievers is the torment of the Fire.
Transliteration Za_likum fa zu_qu_hu wa anna lil ka_firina 'aza_ban na_r(i).
8: 15
Asad O you who have attained to faith! When you meet in battle those who are bent on denying the truth, advance in great force, do not turn your backs on them:
Yusuf Ali O ye who believe! when ye meet the unbelievers in hostile array never turn your backs to them.
Pickthall O ye who believe, When ye meet those who disbelieve in battle, turn not your backs to them.
Transliteration Ya_ ayyuhal lazina a_manu_ iza_ laqitumul lazina kafaru_ zahfan fala_ tuwallu_humul adba_r(a).
[[ Asad’s notes - [asad note 17: …..no retreat is permissible ]
[ali note 1190 The laws of spiritual fight are exactly similar to those enforced by military virtue and discipline]
{ Ruby’s take – retreat may be allowed only if the commander decides so as a strategy (see the next verses), but individual person cannot retreat on his own decision or slow down, even that means death. This kind of fight is for the true causes of Jihad: fighting grave injustice and oppression, fighting to establish God’s order( Not for dominance or for acquiring control to impose one’s will on another), or to defend against enemy’s attack.} ]]
[[ Alis notes
1190 The laws of Jihad are exactly similar to those enforced by military virtue and discipline. Meet your enemy fairly and squarely, not rashly, but after due preparation. Zahfan in the text (meeting in hostile array) implies a slow and well-planned proceeding towards a hostile army. When once in combat, carry it through: there is no room for second thoughts. Death or victory should be the motto of every soldier: it may be death for himself individually, but if he has faith, there is triumph in either case for his cause. Two exceptions are recognized: (1) reculer pour mieux sauter, to go back in order to jump forward; or to deceive the enemy by a feint; (2) if an individual or body is, by the chances of battle, isolated from his own force, he can fall back on his force in order to fight the battle. There is no virtue in mere single-handedness. Each individual must use his life and his resources to the best advantage for the common cause. (8.15) ]]
8: 16
Asad for whoever on that day turns his back on them – unless it be in a battle maneuver or in an endeavor to join another troop shall indeed have earned the burden of God’s condemnation, and his goal shall be hell: and how vile a journey’s end!
Yusuf Ali If any do turn his back to them on such a day unless it be in a stratagem of war or to retreat to a troop (of his own) He draws on himself the wrath of Allah and his abode is Hell and evil refuge (indeed)!
Pickthall Whoso on that day turneth his back to them, unless maneuvering for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey's end.
Transliteration Wa may yuwallihim yauma'izin duburahu_ illa_ mutaharrifal li qita_lin au mutahiyyizan ila_ fi'atin faqad ba_'a bi gadabim minalla_hi wa ma'wa_hu jahannam(u), wa bi'sal masir(u).
9. Surah At Tawbah
The Quranic Text & Ali’s Version:
مَا
كَانَ لِلنَّبِيِّ وَالَّذِينَ
آمَنُواْ أَن
يَسْتَغْفِرُواْ
لِلْمُشْرِكِينَ
وَلَوْ كَانُواْ
أُوْلِي قُرْبَى...
9: 113. It is not fitting, for the prophet and those who believe, that they should pray for forgiveness for pagans, even though they be of kin,
... مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ ﴿١١٣﴾
after it is clear to them that they are companions of the Fire.
C1364. This is usually understood to refer to the prayer for the dead,
- if they died unrepentant after Islam was preached to them,
- if they actively resisted or opposed the Faith to the last. And
- if the person praying knows that on account of deliberate contumacy the deceased may be said to have had the doors of mercy closed to him.
How is he to know?
The knowledge must come from special commands as declared by the Holy Prophet in his lifetime regarding individuals. Where no light is available from this source we must follow the best Judgement we can.
Other versions:
9: 113
Asad It does not behove the Prophet and those who have attained to faith to pray that they who ascribed divinity to aught beside God be forgiven [by Him]- even through they happened to be [their] near of kin [note 148] – after it has been made clear unto them that those [dead sinners] are destined for the blazing fire.
Yusuf Ali It is not fitting for the prophet and those who believe that they should pray for forgiveness for pagans even though they be of kin after it is clear to them that they are companions of the Fire.
Pickthall It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of hell fire.
Yuksel 9:113 It is not for the prophet and those who acknowledge that they should seek forgiveness for those who have set up partners, even if they are relatives, after it has been made clear to them that they are the dwellers of hell.
Transliteration Ma_ ka_na lin nabiyyi wallazina a_manu_ ay yastagfiru_ lil musyrikina wa lau ka_nu_ uli qurba_ mim ba'di ma_ tabayyana lahum annahum asha_bul jahim(i).
19. Surah Maryam
The Quranic Text & Ali’s Version:
ثُمَّ
لَنَحْنُ أَعْلَمُ
بِالَّذِينَ
هُمْ أَوْلَى
بِهَا صِلِيًّا ﴿٧٠﴾
19: 70. And certainly We know best those who are most worthy of being burned therein.
وَإِن مِّنكُمْ
إِلَّا وَارِدُهَا...
19: 71. Not one of you but will pass over it:
C2518. Three interpretations are possible,
1. The general interpretation is that every person must pass through or by or over the Fire. Those who have had Taqwa (see. n. 26 to 2:2) will be saved by Allah's Mercy, while unrepentant sinners will suffer the torments in ignominy,
2. If we refer the pronoun "you" to those "in obstinate rebellion" in verse 69 above, both leaders and followers in sin, this verse only applies to the wicked,
3. Some refer this verse to the Bridge over Hell, the Bridge Sirat, over which all must pass to their final Destiny. This Bridge is not mentioned in the Quran. (R).
...كَانَ عَلَى رَبِّكَ حَتْمًا مَّقْضِيًّا ﴿٧١﴾
this is, with thy Lord, a Decree which must be accomplished.
Other versions:
19: 70
Asad for, indeed, We know best as to which of them is most deserving of the fires of hell.
Yusuf Ali And certainly We know best those who are most worthy of being burned therein.
Pickthall And surely We are best aware of those most worthy to be burned therein.
Transliteration Sum ma lanahnu a'lamu bil lazina hum aula_ biha_ shiliy ya_
19: 71
Asad And every one of you will come within sight of it: this is, with thy Sustainer, a decree that must be fulfilled.
Yusuf Ali Not one of you but will pass over it: this is with thy Lord a Decree which must be accomplished.
Pickthall There is not one of you but shall approach it. That is a fixed ordinance of thy Lord.
Transliteration Wa im minkum il la_ wa_riduha_ ka_na 'ala_ rab bika hatmam maqdhiy ya_
22. Sura al-Hajj
The Quranic Text & Ali’s Version:
وَمِنَ
النَّاسِ مَن
يُجَادِلُ فِي
اللَّهِ بِغَيْرِ
عِلْمٍ...
22: 3. And yet among men there are such as dispute about Allah, without knowledge,
...وَيَتَّبِعُ كُلَّ شَيْطَانٍ مَّرِيدٍ ﴿٣﴾
and follow every evil one obstinate in rebellion!
كُتِبَ
عَلَيْهِ أَنَّهُ
مَن تَوَلَّاهُ
فَأَنَّهُ
يُضِلُّهُ
وَيَهْدِيهِ
إِلَى عَذَابِ
السَّعِير ﴿٤﴾
22: 4. About the (Evil One) it is decreed that whoever turns to him for friendship, him will he lead astray, and he will guide him to the Penalty of the Fire.
C2772. Even after the warnings there are men who are such fools as to turn away from Allah who created them and cherishes them with His love and care; they become outlaws in His Kingdom, making friends with Satan, which is a rebel in Allah's Kingdom.
وَمِنَ
النَّاسِ مَن
يُجَادِلُ فِي
اللَّهِ بِغَيْرِ
عِلْمٍ وَلَا
هُدًى وَلَا
كِتَابٍ مُّنِيرٍ
﴿٨﴾
22: 8. Yet there is among men such a one as disputes about Allah, without knowledge, without guidance, and without a Book of Enlightenment --
C2779. For "Book of Enlightenment- see 3:184 and n. 490.
1 understand "knowledge- to mean here their human knowledge or intelligence, -guidance" to mean divine guidance, such as comes from Allah or prophets of Allah or a revelation from Allah, and the "Book of Enlightenment- to mean the fundamental guide to good conduct, the clear rules laid down in all Dispensations to help men to lead good lives.
The "Book of Enlightenment" may mean a revealed Book in which case "Guidance" would refer to divine guidance through a prophet of Allah. (R).
ثَانِيَ
عِطْفِهِ لِيُضِلَّ
عَن سَبِيلِ
اللَّهِ...
22: 9. (Disdainfully) bending his side, in order to (lead men) astray from the Path of Allah;
...لَهُ فِي الدُّنْيَا خِزْيٌ...
for him there is disgrace in this life,
C2780. Some Commentators think this refers to Abu Jahl, but the words are perfectly general, and this type of man is common in all ages.
The same may be said about verse 3 above:
Commentators give the immediate reference to one Nadhar ibn Harith.
...وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ ﴿٩﴾
and on the Day of Judgment we shall make him taste the Penalty of burning (Fire).
ذَلِكَ
بِمَا قَدَّمَتْ
يَدَاكَ...
22: 10. (It will be said):
"This is because of the deeds which thy hands sent forth,
...وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ ﴿١٠﴾
for verily Allah is not unjust to His servants."
C2781. 'What you suffer is the consequence of your own sinful deeds; Allah is just; He is not unjust in the least to any of His creatures'. (R).
Other versions:
22:3
Asad
And yet, among men there is many a one who argues about God without having any
knowledge [of Him], and follows every rebellious satanic force 3
(22:4) about which it has been decreed that whoever entrusts himself to it, him will it lead astray and guide towards the suffering of the blazing flame!
22: 8
Yusuf Ali Yet there is among men such a one as disputes about Allah without knowledge without guidance and without a Book of Enlightenment
Pickthall And among mankind is he who disputeth concerning Allah without knowledge or guidance or a Scripture giving light.
Transliteration Wa minan na_si may yuja_dilu la_hi bigairi ilmiw wa la_ hudaw wa la_ kita_bim munir
[ Ruby’s note: These three things are necessary to have a better [but not accurate because God is beyond human comprehension] concept of God:
1. The knowledge or “ilm” is acquired information as life progresses from the reality: nature, events of life, past events or history, how things appear and how things work, etc.,
2. All these information to make proper sense, there need to be a frame of mind or wisdom which comes from God’s guidance. And as it is mentioned in many places in the Quran, God’s Guidance comes to those who are believers, sincere, humble and who desire and ask God’s Guidance constantly.
3. The third is the most important: the ideas that God himself has given about Himself to humankind through the Scriptures or Revelations. Through these we can have our foundation about the concept of God.
The concept of God is the root of all religions. This concept alone dictates understanding of the causes and the Cause. All ideas and actions emanates from the idea of causes in this life. An atheist believe it he/she that is in control of everything and this is the only life to live, therefore all his/her actions would be colored by these attitudes. The polytheists believe there are many supernatural forces affecting their lives such as forces of celestial bodies and their position, or different saints or cults or forces, etc.
The believer in One God and believer in He being the Ultimate Reality and the Ultimate Cause, would solely depend on that idea. His/her trust would be in the Laws of God and the cause and consequences following from those Laws, his/her focus in life would remain to think right, do right and live right to be truly successful in life. ]
[ Ali’s note: 2779 For "Book of Enlightenment" see iii. 184 and n. 490. I understand "knowledge" to mean here their human knowledge or intelligence, "guidance" to mean divine guidance, such as comes from Allah or prophets of Allah or a revelation from Allah, and the "Book of Enlightenment" to mean the fundamental guide to good conduct, the clear rules laid down in all Dispensations to help men to lead good lives. The "Book of Enlightenment" may mean a revealed Book in which case "Guidance" would refer to divine guidance through a prophet of Allah. (22.8)]
22: 9
Asad Scornfully turning aside [from the truth] so as to lead [others] astray from the path of God. Disgrace [ of the spirit] is in store for his in this world; and on the Day of Judgment We shall make him taste suffering through fire;
Yusuf Ali (Disdainfully) bending his side in order to (lead men) astray from the Path of Allah; for him there is disgrace in this life and on the Day of Judgment we shall make him taste the Penalty of burning (Fire).
Pickthall Turning away in pride to beguile (men) from the way of Allah. For him in this world is ignominy, and on the Day of Resurrection We make him taste the doom of burning.
Transliteration Sa_niya 'ithfihi liyudhil la an sabilil la_h lahu_ fid dun ya_ khizyuw wa nudziquhu_ yaumal qiya_mati aza_bal hariq
22: 10
Asad .”This is an outcome of what thine own hands have wrought – for, never does God do the least wrong to His creatures!”
Yusuf Ali (It will be said): "This is because of the deeds which thy hands sent forth for verily Allah is not unjust to His servants.
Pickthall (And unto him it will be said): This is for that which thy two hands have sent before, and because Allah is no oppressor of His slaves.
Transliteration Za_lika bima_ qad damat yada_ka wa an nal la_ha laisa bizhalla_mil lil'abid
[Ali’s note: 2781 'What you suffer is the consequence of your own sinful deeds; Allah is just; He is not unjust in the least to any of His creatures'. (22.10) ]
