2. Surah al-Baqara, Medina 87
The Quranic Text & Ali’s Version:
يَا
بَنِي إِسْرَائِيلَ
...
2: 40. O children of Israel!
... اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ...
call to mind the (special) favor which I bestowed upon you,
... وَأَوْفُواْ بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ ﴿٤٠﴾
and fulfil your Covenant with Me as I fulfil My Covenant with you and fear none but Me.
C58. The appeal is made to Israel subjectively in terms of their own tradition.
You claim to be a favoured nation; have you forgotten My favours?
You claim a special Covenant with Me: I have fulfilled My part of the Covenant by bringing you out of the land of bondage and giving you Canaan, the land "flowing with milk and honey" how have you fulfilled your part of the Covenant?
Do you fear for your national existence?
If you fear Me, nothing else will matter.
وَآمِنُواْ
بِمَا أَنزَلْتُ
مُصَدِّقاً
لِّمَا مَعَكُمْ
...
2: 41. And believe in what I reveal, confirming the revelation which is with you,
C59. You receive revelations before: now comes one confirming it: its first appeal should be to you: are you to be the first to reject it?
And reject it for what?
Allah's Signs are worth more than all your paltry considerations. And the standard of duty and righteousness is to be taken from Allah, and not from priests and customs.
... وَلاَ تَكُونُواْ أَوَّلَ كَافِرٍ بِهِ...
and be not the first to reject faith therein,
... وَلاَ تَشْتَرُواْ بِآيَاتِي ثَمَناً قَلِيلاً وَإِيَّايَ فَاتَّقُونِ ﴿٤١﴾
nor sell My Signs for a small price: and fear Me, and Me alone.
وَدَّ
كَثِيرٌ مِّنْ
أَهْلِ الْكِتَابِ
لَوْ يَرُدُّونَكُم
مِّن بَعْدِ
إِيمَانِكُمْ
كُفَّاراً...
2: 109. Quite a number of the People of the Book wish they could turn you (people) back to infidelity after ye have believed,
... حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ ...
from selfish envy, after the truth hath become manifest unto them;
... فَاعْفُواْ وَاصْفَحُواْ ...
but forgive and overlook,
C110. Three words are used in the Quran, with a meaning akin to "forgive" but each with a different shade of meaning.
- Afa (here translated "forgive") means to forget, to obliterate from one's mind.
- Safaha (here translated "overlook") means to turn away from, to ignore, to treat a matter as if it did not affect one.
- Gafara (which does not occur in this verse) means to cover up something as Allah does to our sins with His grace;
this word is particularly appropriate in Allah's attribute of Gaffar, the One who forgives again and again.
... حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ ...
till Allah accomplish His purpose;
C111. The word Amr is comprehensive and includes;
- an order or command as in 96:12; or
- a purpose, design, will as in 18:82; or
- affairs, working doing, carrying out or execution of a design, as in 79:5.
In many cases some of these meanings run together.
... إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿١٠٩﴾
for Allah hath power over all things.
C112. Not how this phrase, seemingly repeated from 2:106, and occurring in many other places, has an appropriate signification in each place.
In 2:106 we were told about progressive revelation, how the same thing may take different forms and seeming human infirmity contribute to the fulfillment of Allah's design, for Allah's power is unlimited.
Here we are told to be patient and forgiving against envy and injustice: this too may be fulfilling Allah's purpose, for His power is infinite.
الشَّهْرُ
الْحَرَامُ
بِالشَّهْرِ
الْحَرَامِ
وَالْحُرُمَاتُ
قِصَاصٌ...
2: 194. The prohibited month for the prohibited month, and so for all things prohibited, there is the law of equality.
C209. Haram: prohibited, sacred.
The month of Pilgrimage (Dhu al Hajja) was a sacred month, in which warfare was prohibited by Arab custom. The month preceding (Dhu al Qadah) and the month following (Muharram) were included in the prohibition, and Muharram was specially called al-Haram.
Possibly Muharram is meant in the first line, and the other months and other prohibited things in "all things prohibited".
In Rajab, also, war was prohibited.
If the pagan enemies of Islam broke that custom and made war in the prohibited months, the Muslims were free also to break that custom but only to the same extent as the other broke it.
Similarly the territory of Makkah was sacred, in which war was prohibited. If the enemies of Islam broke that custom, the Muslims were free to do so to that extent. Any convention is useless if one party does not respect it.
There must be a law of equality. Or perhaps the word reciprocity may express it better.
... فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ ...
If then anyone transgresses the prohibition against you, transgress ye likewise against him.
... وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ ﴿١٩٤﴾
But fear Allah, and know that Allah is with those who restrain themselves.
C210. At the same time the Muslims are commanded to exercise self-restraint as much as possible.
Force is a dangerous weapon. It may have to be used for self-defence or self-preservation, but we must always remember that self-restraint is pleasing in the eyes of Allah. Even when we are fighting, it should be for a principle, not out of passion.
الْحَجُّ
أَشْهُرٌ
مَّعْلُومَاتٌ...
2: 197. For Hajj are the months well known.
C217. The months well known: the months of Shawwal, Dhu al Qadah, and Dhu al Hijjah (up to the 10th or the 13th) are set apart for the rites of Hajj. That is to say, the first rites may begin as early as the beginning of Shawwal, with a definite approach to Makkah, but the chief rites are concentrated on the first ten days of Dhu al Hijjah, and specially on the 8th, 9th and 10th of that month, when the concourse of pilgrims reaches its height.
The chief rites may be briefly enumerated:
1. the wearing of the pilgrim garment (ihram) from certain points definitely fixed on all the roads to Makkah; after this the pilgrimage prohibitions come into operation and the pilgrim is dedicated to worship and prayer and the denial of vanities;
2. the going round the Ka’bah seven times (tawaf), typifying activity, with the kissing of the little Black Stone built into the wall, the symbol of concentration in the love of God;
3. After a short prayer at the Station of Abraham (2:125), the pilgrim goes to the hills Safa and Marwa (2:158), the symbols of patience and perseverance;
4. the great Sermon (Khutbah) on the 7th of Dhu al Hijjah, when the whole assembly listens to an exposition of the meaning of Hajj;
5. the visit on the eighth, of the whole body of pilgrims to the Valley of Mina (about six miles north of Makkah), where the pilgrims halt and stay the night, proceeding on the ninth to the plain and hill of Arafat, about five miles further north, which commemorates the reunion of Adam and Eve after their wanderings, and is also called the Mount of Mercy;
6. the tenth day, the Id Day, the day of Sacrifice, when the sacrifice is offered in the Valley of Mina, and the symbolic ceremony of casting seven stones at the Evil One is performed on the first occasion; it is continued on subsequent days;
both rites are connected with the story of Abraham; this is the Id al Adha;
note that the ceremony is symbolically connected with the rejection of evil in thought, word, and deed. This closes the Pilgrimage, but a stay of two or three days after this is recommended, and these days are called Tashriq days. (R).
... فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلاَ رَفَثَ وَلاَ فُسُوقَ وَلاَ جِدَالَ فِي الْحَجِّ ...
If anyone undertakes that duty therein, let there be no obscenity nor wickedness, nor wrangling in the Hajj.
... وَمَا تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللّهُ ...
And whatever good ye do, (be sure) Allah knoweth it.
... وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى...
And take a provision (with you) for the journey, but the best of provisions is right conduct.
C218. It is recommended that pilgrims should come with provisions, so that they should not be compelled to resort to begging.
But, as usual, our thought is directed at once from the physical to the spiritual. If provisions are required for a journey on earth, how much more important to provide for the final journey into the future world?
The best of such provisions is right conduct, which is the same as the fear of Allah.
... وَاتَّقُونِ يَا أُوْلِي الأَلْبَابِ ﴿١٩٧﴾
So fear Me, o ye that are wise!
Asad’s Version:
2 : 40 “And fear none but Me. “
2: 41 “ and fear Me, and Me alone. “
2:109 … But forgive and overlook , till God accomplish His purpose ; for God has power over all things.
2:194 …. But fear God, and know that God is with those who restrain themselves.
2: 197 ….so fear Me! O you that are wise.
===================================
3. Sura al-Imran
Medina 89 [200 verses]
The Quranic Text & Ali’s Version:
وَمُصَدِّقًا
لِّمَا بَيْنَ
يَدَيَّ مِنَ
التَّوْرَاةِ
وَلِأُحِلَّ
لَكُم بَعْضَ
الَّذِي حُرِّمَ
عَلَيْكُمْ...
3: 50. "(I have come to you), to attest the Law which was before me, and to make lawful to you part of what was (before) forbidden to you;
...وَجِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ فَاتَّقُواْ اللّهَ وَأَطِيعُونِ ﴿٥٠﴾
I have come to you with a Sign from your Lord.
So fear Allah, and obey me.
وَمَكَرُواْ
وَمَكَرَ اللّهُ...
3: 54. And (then unbelievers) plotted and planned, and Allah too planned,
C393. The Arabic Makara has both a bad and a good meaning, that of making an intricate plan to carry out some secret purpose. The enemies of Allah are constantly doing that.
But Allah -in whose hands is all good- has His plans also, against which the evil ones will have no chance whatever.
...وَاللّهُ خَيْرُ الْمَاكِرِينَ ﴿٥٤﴾
and the best of planners is Allah.
وَلِلّهِ
مَا فِي السَّمَاوَاتِ
وَمَا فِي الأَرْضِ
...
3: 109. To Allah belongs all that is in the heavens and on earth;
... وَإِلَى اللّهِ تُرْجَعُ الأُمُورُ ﴿١٠٩﴾
to Him do all questions go back (for decision).
C433. Cf. 2:210.
لَن
يَضُرُّوكُمْ
إِلاَّ أَذًى
...
3: 111. They will do you no harm, barring a trifling annoyance;
... وَإِن يُقَاتِلُوكُمْ يُوَلُّوكُمُ الأَدُبَارَ ثُمَّ لاَ يُنصَرُونَ ﴿١١١﴾
if they come out to fight you, they will show you their backs, and no help shall they get.
إِن
تَمْسَسْكُمْ
حَسَنَةٌ تَسُؤْهُمْ
وَإِن تُصِبْكُمْ
سَيِّئَةٌ
يَفْرَحُواْ
بِهَا...
3: 120. If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it.
...وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا...
But if ye are constant and do right, not the least harm will their cunning do to you,
...إِنَّ اللّهَ بِمَا يَعْمَلُونَ مُحِيطٌ ﴿١٢٠﴾
for Allah compasseth round about all that they do.
إِذْ
هَمَّت طَّآئِفَتَانِ
مِنكُمْ أَن
تَفْشَلاَ
وَاللّهُ
وَلِيُّهُمَا...
3: 122. Remember two of your parties meditated cowardice; but Allah was their Protector,
C443. The two parties wavering in their minds were probably the Banu Salma Khazraji and the Banu Haritha, but they rallied under the Prophet's inspiration.
That incident shows that man may be weak, but if he allows his weak will to be governed by the example of men of God, he may yet retrieve his weakness.
... وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿١٢٢﴾
and in Allah should the faithful (ever) put their trust.
إِذْ
تَقُولُ لِلْمُؤْمِنِينَ
أَلَن يَكْفِيكُمْ
أَن يُمِدَّكُمْ
رَبُّكُم بِثَلاَثَةِ
آلاَفٍ مِّنَ
الْمَلآئِكَةِ
مُنزَلِينَ
﴿١٢٤﴾
3: 124. Remember thou saidst to the faithful: is it not enough for you that Allah should help you with three thousand angels (specially) sent down?
C445. Read verse 124 with the following five verses, to get its full signification.
بَلَى
إِن تَصْبِرُواْ
وَتَتَّقُواْ
وَيَأْتُوكُم
مِّن فَوْرِهِمْ
هَـذَا...
3: 125. "Yea -- if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste,
...يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ آلافٍ مِّنَ الْمَلآئِكَةِ مُسَوِّمِينَ ﴿١٢٥﴾
your Lord would help you with five thousand angels making a terrific onslaught."
C446. Musawwim: this is the active voice of the verb, not to be confused with the passive voice in 3:14, which has a different signification.
وَمَا
جَعَلَهُ اللّهُ
إِلاَّ بُشْرَى
لَكُمْ وَلِتَطْمَئِنَّ
قُلُوبُكُم
بِهِ...
3: 126. Allah made it but a message of hope for you; and an assurance to your hearts:
...وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللّهِ الْعَزِيزِ الْحَكِيمِ ﴿١٢٦﴾
(in any case) there is no help except from Allah the Exalted, the Wise.
C447. Whatever happens, whether there is a miracle or not, all help proceeds from Allah. Man should not be so arrogant as to suppose that his own resources will change the current of the world plan.
Allah helps those who show constancy, courage, and discipline, and use all the human means at their disposal, not those who fold their hands and have no faith. But Allah's help is determined on considerations exalted far above our petty human motive, and by perfect wisdoms, of which we can have only faint glimpses.
لَيْسَ
لَكَ مِنَ الأَمْرِ
شَيْءٌ أَوْ
يَتُوبَ عَلَيْهِمْ
أَوْ يُعَذَّبَهُمْ
...
3: 128. Not for thee, (but for Allah), is the decision: whether He turn in mercy to them, or punish them;
... فَإِنَّهُمْ ظَالِمُونَ ﴿١٢٨﴾
for they are indeed wrongdoers.
C449. Uhud is as much a sign-post for Islam as Badr. For us in these latter days it carries an ever greater lesson. Allah's help will come if we have faith, obedience, discipline, unity, and the spirit of acting in righteousness and justice. If we fail, His mercy is always open to us. But it is also open to our enemies, and those who seem to us His enemies.
His Plan may be to bring sinners to repentance, and to teach us righteousness and wisdom through those who seem in our eyes to be rebellious or even defiant. There may be good in them that He sees and we do not,-a humbling thought that must lead to our own self-examination and self-improvement.
بَلِ
اللّهُ مَوْلاَكُمْ
وَهُوَ خَيْرُ
النَّاصِرِينَ
﴿١٥٠﴾
3: 150. Nay, Allah is your Protector, and He is the best of helpers.
ثُمَّ
أَنزَلَ عَلَيْكُم
مِّن بَعْدِ
الْغَمِّ أَمَنَةً
نُّعَاسًا
يَغْشَى طَآئِفَةً
مِّنكُمْ...
3: 154. After (the excitement) of the distress, He sent down calm on a band of you overcome with slumber,
C465. After the first surprise, when the enemy turned on them, a great part of the Muslims did their best, and seeing their mettle, the enemy withdrew to his camp. There was a lull; the wounded had rest; those who had fought the hard fight were visited by kindly Sleep, sweet Nature's nurse. In contrast to them was the band of Hypocrites, whose behaviour is described in the next note.
...وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِاللّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ...
while another band was stirred to anxiety by their own feelings, moved by wrong suspicions of Allah, suspicions due to ignorance.
...يَقُولُونَ هَل لَّنَا مِنَ الأَمْرِ مِن شَيْءٍ...
They said: "What affair is this of ours?"
C466. The Hypocrites withdrew from the fighting. Apparently they had been among those who had been counseling the defence of Madinah within the walls instead of boldly coming out to meet the enemy.
Their distress was caused by their own mental state: the sleep of the just was denied them: and they continued to murmur of what might have been. Only fools do so: wise men face actualities.
...قُلْ إِنَّ الأَمْرَ كُلَّهُ لِلَّهِ يُخْفُونَ فِي أَنفُسِهِم مَّا لاَ يُبْدُونَ لَكَ...
Say thou: "Indeed, this affair is wholly Allah's."
They hide in their minds what they dare not reveal to thee.
...يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الأَمْرِ شَيْءٌ مَّا قُتِلْنَا هَاهُنَا...
They say (to themselves): "If we had had anything to do with this affair, we should not have been in the slaughter here."
...قُل لَّوْ كُنتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَى مَضَاجِعِهِمْ...
Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death;"
...وَلِيَبْتَلِيَ اللّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحَّصَ مَا فِي قُلُوبِكُمْ...
but (all this was) that Allah might test what is in your breasts and purge what is in your hearts:
C467. That testing by Allah is not in order that it may add to His knowledge, for He knows all. It is in order to help us subjectively, to mould our will, and purge us of any grosser motives, that will be searched out by calamity.
If it is a hardened sinner, the test brings conviction out of his own self
Cf. also 3:140.
...وَاللّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ﴿١٥٤﴾
for Allah knoweth well the secrets of your hearts.
فَبِمَا
رَحْمَةٍ مِّنَ
اللّهِ لِنتَ
لَهُمْ ...
3: 159. It is part of the Mercy of Allah that thou dost deal gently with them.
C471. The extremely gentle nature of Muhammad endeared him to all, and it is reckoned as one of the Mercies of Allah.
One of the Prophet's titles is "A Mercy to all Creation."
At no time was this gentleness, this mercy, this long-suffering with human weaknesses, more valuable than after a disaster like that at Uhud. It is a quality, which then, as always, bound and binds the souls of countless men to him.
...وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ...
Wert thou severe or harsh-hearted, they would have broken away from about thee;
...فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ ...
so pass over (their faults), and ask for (Allah's) forgiveness for them;
... وَشَاوِرْهُمْ فِي الأَمْرِ...
and consult them in affairs (of moment).
...فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ ﴿١٥٩﴾
Then, when thou hast taken a decision, put thy trust in Allah.
For Allah loves those who put their trust (in Him).
إِن
يَنصُرْكُمُ
اللّهُ فَلاَ
غَالِبَ لَكُمْ...
3: 160. If Allah helps you, none can overcome you:
...وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِي يَنصُرُكُم مِّن بَعْدِهِ...
if He forsakes you, who is there, after that, that can help you?
...وَعَلَى اللّهِ فَلْيَتَوَكِّلِ الْمُؤْمِنُونَ ﴿١٦٠﴾
In Allah, then, let believers put their trust.
الَّذِينَ
قَالَ لَهُمُ
النَّاسُ إِنَّ
النَّاسَ قَدْ
جَمَعُواْ
لَكُمْ فَاخْشَوْهُمْ
فَزَادَهُمْ
إِيمَاناً...
3: 173. Men said to them: "A great army is gathering against you": and frightened them: but it (only) increased their faith.
...وَقَالُواْ حَسْبُنَا اللّهُ وَنِعْمَ الْوَكِيلُ ﴿١٧٣﴾
They said:
"For us Allah sufficeth, and He is the best disposer of affairs."
فَانقَلَبُواْ
بِنِعْمَةٍ
مِّنَ اللّهِ
وَفَضْلٍ ...
3: 174. And they returned with Grace and Bounty from Allah:
... لَّمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُواْ رِضْوَانَ اللّهِ ...
no harm ever touched them; for they followed the good pleasure of Allah:
...وَاللّهُ ذُو فَضْلٍ عَظِيمٍ ﴿١٧٤﴾
and Allah is the Lord of bounties unbounded.
Asad’s Version:
3:50 …..so fear God, and obey me….
3:54 …and best of the planner is God….
3:109 To Allah belongs all that is in the heavens and on earth ; to Him do all questions go back (for decision ).
3:111 They will do no harm, barring a trifling annoyance ; ….. and no help shall they get.
3: 120 But if you are constant and do right, not the least harm will their cunning do to
you; for God compass round about all that they do. (see c.58 p.154)
3 :122 …. But God was their protector. And in God should the Faithful ( ever) put their trust.
3:124, 3:125 Yea, if you remain firm, and act aright, even if the enemy ------your Lord would help you.
3 :126 God made it but a message of hope for you, and an assurance to your hearts :
there is no help except from God, the Exalted, the Wise.
3: 128 Not of thee, (but for Allah), is the decision : whether He turn in mercy to them or punish them ; for they are indeed wrong doers.
3: 150 Nay, but God alone is your Lord Supreme, and His is the best succor.
3:154 Say; "Verily, all power of decision does rest with God"
3: 159 ….Pardon them, then, and pray that they be forgiven. And take counsel with them in all matters of public concern; then, when you have decided upon a course of action, place your trust in God: for, verily, God loves those who place their trust in Him.
3: 160 If God succors you, none can ever overcome you; but if He should forsake you, who could succor you thereafter? In God, then let the believers place their trust!
3:173 those who have been warned by other people, "Behold, a host has gathered against you; so beware of them" - whereupon this only increased their faith, so that they answered, "God is enough for us; and how excellent a guardian is He!"
(re: Uhud)
3 : 174 And they returned with Grace and Bounty from God; no harm ever touched them ; for they followed the good pleasure of God : and God is the Lord of bounties unbounded .
===================================
4. Sura an-Nisa
Medina 92 [Hijra 4]
The Quranic Text & Ali’s Version:
أَلَمْ
تَرَ إِلَى
الَّذِينَ قِيلَ
لَهُمْ كُفُّواْ
أَيْدِيَكُمْ
...
4: 77. Hast thou not turned thy vision to those who were told to hold back their hands (form fight)
C595. Before the command for fighting was issued there were some who were impatient, and could scarcely be held back. They wanted fighting from human motives,- pugnacity, hatred against their enemies, the gaining of personal ends. Fighting from such motives is wrong at all times.
When the testing time came, and they had to fight, not for their own hand, but for a Sacred Cause, in which there was much suffering and little personal gain, the Hypocrites held back and were afraid.
... وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ...
but establish regular prayers and spend in regular charity?
... فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً...
When (at length) the order for fighting was issued to them, behold! a section of them feared men as, or even more than, they should have feared Allah:
... وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ...
they say: "Our Lord! why hast Thou ordered us to fight?
... لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ ...
Wouldst Thou not grant us respite to our (natural) term, near (enough)?"
C596. "Our natural term of life," they would say, "is short enough; why should we jeopardize it by fighting in which there is no personal gain?"
The answer is begun in this verse and continued in the next. Briefly, the answer is:
1. in any case the pleasures of this world are short; this life is fleeting; the first thing for a righteous man to do is to emancipate himself from its obsessions;
2. to do your duty is to do right; therefore turn your attention mainly to duty;
3. when duty calls for self-sacrifice, be sure that Allah's call is never unjust, and never such as to exceed your capacity; and
4. if you fear death, you will not by fear escape death; it will find you out wherever you are; why not face it boldly when duty calls?
... قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ ...
Say: "Short is the enjoyment of this world:
... وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً ﴿٧٧﴾
the Hereafter is the best for those who do right: never will ye be dealt with unjustly in the very least!
وَيَقُولُونَ
طَاعَةٌ فَإِذَا
بَرَزُواْ مِنْ
عِندِكَ بَيَّتَ
طَآئِفَةٌ
مِّنْهُمْ
غَيْرَ الَّذِي
تَقُولُ...
4: 81. They have "Obedience" on their lips; but when they leave thee, a section of them meditate all night on things very different from what thou tellest them,
... وَاللّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللّهِ...
but Allah records their nightly (plots): so keep clear of them, and put thy trust in Allah;
... وَكَفَى بِاللّهِ وَكِيلاً ﴿٨١﴾
and enough is Allah as a Disposer of affairs.
C600. If we trust people who are not true, they are more likely to hinder than to help. But Allah is All-good as well as All-powerful, and all our affairs are best entrusted to His care. He is the best Guardian of all interests.
Therefore we should not trust the lip professions of Hypocrites, but trust in Allah. Nor should our confidence in Allah be shaken by any secret plots that enemies hatch against us. We should take all human precautions against them, but having done so, we should put our trust in Allah, Who knows the inner working of events better than any human mind can conceive.
اللّهُ
لا إِلَـهَ
إِلاَّ هُوَ
...
4: 87. Allah! there is no god but He:
... لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لاَ رَيْبَ فِيهِ...
of a surety He will gather you together against the Day of Judgment, about which there is no doubt.
... وَمَنْ أَصْدَقُ مِنَ اللّهِ حَدِيثًا ﴿٨٧﴾
And whose word can be truer than Allah's?
وَللّهِ
مَا فِي السَّمَاوَاتِ
وَمَا فِي
الأَرْضِ...
4: 131. To Allah belong all things in the heavens and on earth.
C640. Notice the refrain: "To Allah belong all things in the heavens and on earth": repeated three times, each time with a new application.
- In the first instance it follows the statement of Allah's universal providence and love.
If two persons, in spite of every sincere desire to love and comfort each other, fail to achieve that end, and have to separate, Allah's all-reaching bounty never fails, for He is the Lord of all things.
- In the second instance it is connected with Allah's Self-existence, Self-excellence, and independence of all creatures:
all His commands are for our good, and they are given to all His creatures, according to their capacities.
- In the third instance, it is connected with His universal power;
for He could destroy any individual or nation and create a new one without any loss to Himself; but He gives a chance to all again and again, and even rewards them beyond their own ambitions.
... وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُواْ اللّهَ...
Verily We have directed the People of the Book before you, and you (O Muslims) to fear Allah.
... وَإِن تَكْفُرُواْ فَإِنَّ لِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ...
But if ye deny Him, lo! unto Allah belong all things in the heavens and on earth,
... وَكَانَ اللّهُ غَنِيًّا حَمِيدًا ﴿١٣١﴾
and Allah is free of all wants, worthy of all praise.
C641. Allah's existence is absolute existence. It does not depend on any other person or any other thing. And it is worthy of all praise, for it is all-good and comprises every possible excellence.
It is necessary to stress this point in order to show that the moral law for man is not a mere matter of transcendental commands, but really rests on the essential needs of mankind itself. If therefore such schools of thought as Behaviorism proved their theories up to the hilt, they do not affect the position of Islam in the least.
The highest ethical standards are enjoined by Islam, not as dogmatic imperatives, but because they can be shown to follow from the needs of man's nature and the results of man's experience.
وَلِلّهِ
مَا فِي السَّمَاوَاتِ
وَمَا فِي
الأَرْضِ...
4: 132. Yea, unto Allah belong all things in the heavens and on earth,
... وَكَفَى بِاللّهِ وَكِيلاً ﴿١٣٢﴾
and enough is Allah to carry through all affairs.
C642. This refers to the next verse.
He does not need us. but we need Him. Our hopes, our happiness, our success centre in Him; but He is Self-sufficient.
He has the power to supersede us, but His goodness is ever seeking to give us every chance in this world as well as in the Hereafter.
يَا
أَهْلَ الْكِتَابِ
لاَ تَغْلُواْ
فِي دِينِكُمْ
وَلاَ تَقُولُواْ
عَلَى اللّهِ
إِلاَّ الْحَقِّ
...
4: 171. O People of the Book! commit no excesses in your religion: nor say of Allah aught but truth.
C675. Just as a foolish servant may go wrong by excess of zeal for his master, so in religion people's excesses may lead them to blasphemy or a spirit the very opposite of religion.
The Jewish excesses in the direction of formalism, racialism, exclusiveness, and rejection of Christ Jesus have been denounced in many places. Here the Christian attitude is condemned, which raises Jesus to an equality with Allah: in some cases venerates Mary almost to idolatry: attributes a physical son to Allah: and invents the doctrine of the Trinity, opposed to all reason, which according to the Athanasian Creed, unless a man believes, he is doomed to hell for ever.
Let our Muslims also beware lest they fall into excesses either in doctrine or in formalism.
... إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِّنْهُ...
Christ Jesus the son of Mary was (no more than) a Messenger of Allah, and His Word, which He bestowed on Mary, and a Spirit proceeding from Him:
... فَآمِنُواْ بِاللّهِ وَرُسُلِهِ ...
so believe in Allah and His Messengers.
... وَلاَ تَقُولُواْ ثَلاَثَةٌ انتَهُواْ خَيْرًا لَّكُمْ ...
Say not "Trinity": desist: it will be better for you:
C676. Christ's attributes are mentioned:
- that he was the son of a woman, Mary and therefore a man;
- but a messenger, a man with a mission from Allah, and therefore entitled to honour;
- a Word bestowed on Mary, for he was created by Allah's word "Be" (kun), and he was: 3:59;
- a spirit proceeding from Allah, but not Allah:
his life and his mission were more limited than in the case of some other Messengers, though we must pay equal honour to him as a Prophet of Allah.
The doctrines of Trinity, equality with Allah, and sonship, are repudiated as blasphemies. Allah is independent of all needs and has no need of a son to manage His affairs.
The Gospel of John (whoever wrote it) has put in a great deal of Alexandrian and Gnostic mysticism round the doctrine of the Word (Greek, Logos), but it is simply explained here. (R).
... إِنَّمَا اللّهُ إِلَـهٌ وَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ...
for Allah is One Allah: glory be to Him: (for Exalted is He) above having a son.
... لَّهُ مَا فِي السَّمَاوَات وَمَا فِي الأَرْضِ...
To Him belong all things in the heavens and on earth.
... وَكَفَى بِاللّهِ وَكِيلاً ﴿١٧١﴾
And enough is Allah as a Disposer of affairs.
Asad’s Version:
4: 77 …. A section of them feared men as or even more than – they should have feared God:
4: 81
Asad And they say, “We do pay heed unto you” [note 95] – but when they leave your presence, some of them devise in the dark of night, [beliefs] other than you are voicing [note 96]; and all the while God records what they thus devise in the dark of night. Leave them, then, alone, and place your trust in God: for none is as worthy of trust as God.
Pickthall And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee.
Transliteration Wa yaqu_lu_na ta_'ah(tun), fa iza_ barazu_ min 'indika bayyata ta_'ifatum minhum gairal lazi taqu_l(u), walla_hu yaktubu ma_ yubayyitu_n(a), fa a'rid'anhum wa tawakkal'alalla_h(i), wa kafa_ billa_hi wakila_(n).
[Asad’s note 95 – Lit., “And they say, ‘Obedience’” – a reference to the hypocrites of Medina, in the time of the Prophet, and – by implication – the hypocritical “admirers” and half-hearted followers of Islam at all times.]
4: 87 God-save whom there is no deity - will surely gather you all together on the Day of
Resurrection, [the coming of] which is beyond all doubt: and whose word could be truer that God's?
4:131 …and you to fear God.
4: 132 And unto God belongs all that is in the heavens and all that on earth; and none is as worthy of trust as God.
4: 171
Asad O followers of the Gospel! Do not overstep the bounds in your religious beliefs, and do not say of God anything but the truth. The Christ Jesus, son of Mary, was but God’s Apostle – His promise which He had conveyed unto Mary – and a soul created by Him. Believe, then, in God and His apostles, and do not say, “ [God is] a trinity”. Desist [from this assertion] for your own good. God is but One God; utterly remote is He, in His glory, from having a son: unto Him belongs all that is in the heavens and all that is on earth; and none is as worthy of trust as God. Asad
Unal ……………….And God suffices as the One to be relied on, to Whom affairs should be referred.
Pickthall 4: 171.......And God is sufficient as Defender.
Ya_ ahlal kita_bi la_ taglu_ fi dinikum wa la_ taqu_lu_'alallu_hi illal haqq(a), innamal masihu 'isabnu maryama rasu_lulla_hi wa kalimatuh(a_), alqa_ha_ ila_ maryama wa ru_hum minh(u), fa a_minu_ billa_hi warusulih(i), wa la_ taqu_lu_ sala_sah(tun), intahu_ khairal lakum, innamalla_hu ila_huw wa_hid(un), subha_nahu_ an taka_na lahu_ walad(un), lahu_ ma_ fis sama_wa_ti wa ma_ fil ard(i), wa kafa_ billa_hi wakila_(n).
===================================
42. Sura ash-Shura, Mecca 62
The Quranic Text & Ali’s Version:
وَمَا
اخْتَلَفْتُمْ
فِيهِ مِن شَيْءٍ
فَحُكْمُهُ
إِلَى اللَّهِ...
42: 10. Whatever it be wherein ye differ, the decision thereof is with Allah:
C4538. In the highest issues of life men may see things differently. If their differences arise merely from selfish motives, or narrowness of vision, they are sinning against their own souls.
If their differences arise from sincere but mistaken notions, their proper course is not to form divisions and sects, or to increase contention and hatred among men, but to leave all things to Allah, trusting in Him and turning to Him in all difficulties. The final decision in all things is with Him.
...ذَلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ ﴿١٠﴾
Such is Allah my Lord: in Him I trust, and to Him I turn.
صِرَاطِ
اللَّهِ الَّذِي
لَهُ مَا فِي
السَّمَاوَاتِ
وَمَا فِي
الْأَرْضِ...
42: 53. The Way of Allah, to whom belongs whatever is in the heavens and whatever is on earth:
C4603. The most comprehensive description of the Straight Way is that it is the Way of Allah, the Way of the Universal Law; for Allah is the source, centre, and goal of all things in heaven and earth. Everything goes back to Him.
According to our own understanding we make out own laws, our own standards, and our own institutions. But the ultimate test of their validity or authority is Allah's Will, as revealed to us by His Revelation.
...أَلَا إِلَى اللَّهِ تَصِيرُ الأمُورُ ﴿٥٣﴾
Behold (how) all affairs tend towards Allah!
Asad’s Version:
42:10 Whatever it be wherein ye differ, the decision thereof is with God : such is God my Lord : in Him I trust, and to Him I turn. “
42: 53 Behold all affairs tend towards God.”
===================================
5. Surah al-Maida, Medina 112
The Quranic Text & Ali’s Version:
يَا
قَوْمِ ادْخُلُوا
الأَرْضَ
المُقَدَّسَةَ
الَّتِي كَتَبَ
اللّهُ لَكُمْ
...
5: 21. "O my people! enter the holy land which Allah hath assigned unto you
C724. We now come to the events detailed in the 13th and 14th chapters of the Book of Numbers in the Old Testament. Read these as a Commentary, and examine a good map of the Sinai Peninsula, showing its connections with Egypt on the west. North-West Arabia on the east, and Palestine on the north-east.
We may suppose that Israel crossed from Egypt into the Peninsula somewhere near the northern extremity of the Gulf of Suez. Moses organized and numbered the people, and instituted the Priesthood. They went south about 200 miles to Mount Sinai where the Torah was received. Then, perhaps a hundred and fifty miles north, was the desert of Paran, close to the southern borders of Canaan.
From the camp there twelve men were sent to spy out the land, and they penetrated as far as Hebron, say about 150 miles north of their camp, about 20 miles south of the future Jerusalem. They saw a rich country, and brought from it pomegranates and figs and a bunch of grapes so heavy that it had to be carried by two men on a staff. They came back and reported that the land was rich, but the men there were too strong for them. The people of Israel had no courage and no faith, and Moses remonstrated with them.
... وَلاَ تَرْتَدُّوا عَلَى أَدْبَارِكُمْ فَتَنقَلِبُوا خَاسِرِينَ ﴿٢١﴾
and turn not back ignominiously, for then will ye be overthrown, to your own ruin."
قَالُوا
يَا مُوسَى ...
5: 22. They said: "O Moses!
... إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَن نَّدْخُلَهَا حَتَّىَ يَخْرُجُواْ مِنْهَا...
in this land are a people of exceeding strength: never shall we enter it until they leave it:
C725. The people were not willing to follow the lead of Moses, and were not willing to fight for their "inheritance."
In effect they said: "Turn out the enemy first, and then we shall enter into possession."
In Allah's Law we must work and strive for what we wish to enjoy.
... فَإِن يَخْرُجُواْ مِنْهَا فَإِنَّا دَاخِلُونَ ﴿٢٢﴾
if (once) they leave, then shall we enter."
قَالَ
رَجُلاَنِ مِنَ
الَّذِينَ
يَخَافُونَ
أَنْعَمَ اللّهُ
عَلَيْهِمَا
...
5: 23. (But) among (their) God-fearing men were two on whom Allah had bestowed His Grace: they said:
C726. Among those who returned after spying out the land were two men who had faith and courage.
They were Joshua and Caleb. Joshua afterwards succeeded Moses in the leadership after 40 years.
These two men pleaded for an immediate entry through the proper Gate, which I understand to mean, "after taking all due precautions and making all due preparations". Cf. 2:189 and n. 203.
But of course, they said, they must put their trust in Allah for victory.
... ادْخُلُواْ عَلَيْهِمُ الْبَابَ...
"Assault them at the (proper) gate:
... فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ ...
when once ye are in, victory will be yours.
... وَعَلَى اللّهِ فَتَوَكَّلُواْ إِن كُنتُم مُّؤْمِنِينَ ﴿٢٣﴾
But on Allah put your trust if ye have faith."
Asad’s Version:
5: 21 – 23 .......O my people ! Enter the holy land which God has promised you; but do not turn back............They answered : “O Moses! Behold, ferocious people dwell in that land,..........two men from among those who feared [God, and ] whom God had blessed, said: “Enter upon them through the gate – for as soon as you enter it, behold, you shall be victorious! And in God you must place your trust if you are [truly] believers!”.
===================================
7. Sura al-Araf, Mecca 39
The Quranic Text & Ali’s Version:
وَالَّذِينَ
كَذَّبُواْ
بِآيَاتِنَا
سَنَسْتَدْرِجُهُم
مِّنْ حَيْثُ
لاَ يَعْلَمُونَ
﴿١٨٢﴾
7: 182. Those who reject Our signs, We shall gradually visit with punishment, in ways they perceive not.
C1154a. See also 68:44 and n. 5626.
وَأُمْلِي
لَهُمْ إِنَّ
كَيْدِي مَتِينٌ
﴿١٨٣﴾
7: 183. Respite will I grant unto them:
for My scheme is strong (and unfailing).
Asad’s Version:
7: 182-83 But as for those who are bent on giving the lie to Our messages – We shall bring them low, step by step, without their perceiving how it came about: for, behold, though I may give them rein for a while, My subtle scheme is exceedingly firm!
===================================
9. [at-Tawbah, Medina 113, 9H after Tabuk]
The Quranic Text & Ali’s Version:
فَإِن
تَوَلَّوْاْ
فَقُلْ حَسْبِيَ
اللّهُ لا إِلَـهَ
إِلاَّ هُوَ...
9: 129. But if they turn away, Say:
"Allah sufficeth me:
there is no god but He:
... عَلَيْهِ تَوَكَّلْتُ...
on Him is my trust,
... وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ ﴿١٢٩﴾
He the Lord of the throne (of Glory) Supreme!"
C1380. But if the Message is rejected, he still proclaims the burning Faith of his heart, which is unquenchable. Allah is sufficient to all.
To trust Him is to find the accomplishment of all spiritual desire. His grandeur is figured by a lofty Throne, supreme in glory! Thus have we been led, through a notable incident in Al-Mustafa's earthly career, to truths of the highest spiritual import.
Asad’s Version:
9: 129 But if those turn away, say: “God is enough for me! There is no deity save Him. In Him have I placed my trust, for He is the Sustainer, in awesome almightiness enthroned.”
[ Fa-inta wallaw faqul Hasbiyallaahu Laaa ilaaha illaa Huualay-hi ta-wakkal-tu wa Huwa Rabbul – Arshil-Azim!]
===================================
11. Surah Hud, Mecca 52
The Quranic Text & Ali’s Version:
فَلَعَلَّكَ
تَارِكٌ بَعْضَ
مَا يُوحَى
إِلَيْكَ...
11: 12. Perchance thou mayest (feel the inclination) to give up a part of what is revealed unto thee,
C1509. Every Prophet of Allah, when he not only encounters opposition, but is actually accused of falsehood and those very evils which he is protesting against, may feel inclined, in his human weakness, to ask himself the question.
"Supposing I omit this little point, will Allah's Truth then be accepted more readily?
Or he may think to himself,
"If I had only more money to organize my campaign, or something which will draw people's attention, like the company of an angel, how much better can I push my Message?"
He is told that truth must be delivered as it is revealed, even though portions of it may be unpalatable, and that resources and other means to draw people to him are beside the point. He must use just such resources and opportunities as he has, and leave the rest to Allah.
...وَضَآئِقٌ بِهِ صَدْرُكَ أَن يَقُولُواْ لَوْلاَ أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَاء مَعَهُ مَلَكٌ...
and thy heart feeleth straitened lest they say,
"Why is not a treasure sent down unto him, or why does not an angel come down with him?
...إِنَّمَا أَنتَ نَذِيرٌ...
But thou art there only to warn!
...وَاللّهُ عَلَى كُلِّ شَيْءٍ وَكِيلٌ ﴿١٢﴾
It is Allah that arrangeth all affairs!
وَلِلّهِ
غَيْبُ السَّمَاوَاتِ
وَالأَرْضِ
وَإِلَيْهِ
يُرْجَعُ الأَمْرُ
كُلُّهُ...
11: 123. To Allah do belong the unseen (secrets) of the heavens and the earth, and to Him goeth back every affair (for decision):
C1626. Cf. 2:210.
There is nothing, secret or open, in our world or in Creation, which does not depend ultimately on Allah's Will and Plan. Every affair goes back to Him for decision. Therefore we must worship Him and trust Him.
Worship implies many things: e.g.,
- trying to understand His nature and His Will:
- realising His goodness and glory, and His working in us; as a means to this end,
- keeping Him in constant remembrance and celebrating His praise, to whom all praise is due; and
- completely identifying our will with His, which means obedience to His Law, and service, to Him and His creatures in all sincerity.
...فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ...
then worship Him, and put thy trust in Him:
...وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ ﴿١٢٣﴾
and thy Lord is not unmindful of aught that ye do.
11: 12
Asad Is it, then, conceivable [O Prophet] that you could omit any part of what is being revealed unto you [because the deniers of the truth dislike it, and ] because your heart is distressed at their saying, “Why has not a treasure been bestowed upon him from on high?” or, an angel [visibly] come with him?” [They fail to understand ] you are only a warner, whereas God has everything in His care;
Malik O Prophet be on your guard lest you omit to recite some things which are being revealed to you feeling distressed in your heart that they might say: “Why has no treasure been sent doen t ohim, or why has no angel come with him?” You should know that you are nothing but a Warner! It is Allah Who is the Custodian of everything.
Pickthall A likely thing, that thou wouldst forsake aught of that which hath been revealed unto thee, and that thy breast should be straitened for it, because they say: Why hath not a treasure been sent down for him, or an angel come with him? Thou art but a warner, and Allah is in charge of all things.
Transliteration Fa la'allaka ta_rikum ba'da ma_ yu_hu_ ilaika da_'iqum bihi sadruka ay yaqu_lu_ lau la_ unzila 'alaihi kanzun au ja_'a ma'ahu_ malak(un), innama_ anta nazir(un), walla_hu 'ala_ kulli syai'iw wakil(un).
Yusuf ali ‘s 1509 Every Prophet of Allah, when he not only encounters opposition, but is actually accused of falsehood and those very evils which he is protesting against, may feel inclined, in his human weakness, to ask himself the question. "Supposing I omit this little point, will Allah's Truth then be accepted more readily? Or he may think to himself, "If I had only more money to organize my campaign, or something which will draw people's attention, like the company of an angel, how much better can I push my Message?" He is told that truth must be delivered as it is revealed, even though portions of it may be unpalatable, and that resources and other means to draw people to him are beside the point. He must use just such resources and opportunities as he has, and leave the rest to Allah. (11.12)
11: 123
Pickthall And Allah's is the Invisible of the heavens and the earth, and unto Him the whole matter will be returned. So worship Him and put thy trust in Him. Lo! thy Lord is not unaware of what ye (mortals) do.
Transliteration Wa lilla_hi gaibus sama_wa_ti wal ardi wa ilaihi yurja'ul amru kulluhu_ fa-'budhu wa tawakkal 'alaih(i), wa ma_ rabbuka bi ga_filin 'amma_ ta'malu_n(a).
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12. Surha Yusuf (Joseph)
The Quranic Text & Ali’s Version:
وَقَالَ
الَّذِي
اشْتَرَاهُ
مِن
مِّصْرَ
لاِمْرَأَتِهِ ...
12: 21. The man in Egypt who bought him said to his wife:
C1659. Joseph is now clear of his jealous brethren in the land of Canaan. The merchants take him to Egypt. In the city of Memphis (or whatever was the Egyptian capital then) he was exposed for sale by the merchants.
The merchants had not miscalculated. There was a ready market for him; his handsome presence, his winning ways, his purity and innocence, his intelligence and integrity, combined with his courtesy and noble manliness, attracted all eyes to him. There was the keenest competition to purchase him, and in the highest Court circles. Every competitor was outbid by a high court official, who is called in verse 30 below "the 'Aziz"- (the Exalted in rank). (R).
... أَكْرِمِي مَثْوَاهُ...
"Make his stay (among us) honorable:
C1660. See last note.
The 'Aziz's motive was perhaps worldly. Such a handsome, attractive, intelligent son would get him more honour, dignity, power and wealth. (R).
...عَسَى أَن يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا...
maybe he will bring us much good, or we shall adopt him as a son."
...وَكَذَلِكَ مَكَّنِّا لِيُوسُفَ فِي الأَرْضِ...
Thus did we establish Joseph in the land,
C1661. How unerringly Allah's plan works!
To teach Joseph wisdom and power, he had to be tested and proved in righteousness, and advanced and established in Egypt, and the way prepared for Israel and his posterity to proclaim Allah's truth to the world and to make possible the subsequent missions of Moses and Al Mustafa. (R).
...وَلِنُعَلِّمَهُ مِن تَأْوِيلِ الأَحَادِيثِ...
that We might teach him the interpretation of stories (and events).
C1662. Ahadith might be stories, things imagined or related, things that happened, in life or in true dreams.
To suppose that phenomenal events are the only reality is a mark of one-sided materialism. As Hamlet said to Horatio, "there are more things in heaven and earth, Horatio, than are dreamt of in your philosophy."
External events have their own limited reality, but there are bigger realities behind them, that sometimes appear darkly in the visions of ordinary men, but more clearly in the visions of poets, seers, sages and prophets.
Joseph had to be trained in seeing the realities behind events and visions. He was hated by his brothers and sold by them into slavery; they were sending him into the land of Egypt, where he was to rule men. He loved his father dearly and was separated from him, and his mother had died early; but his affection was not blunted, but drawn to a keener edge when his benevolent work benefited millions in Egypt, and in the world. His own visions of stars, sun, and moon prostrating themselves before him, was no idle dream of a selfish fool, but the prefigurement of a power, which, used rightly, was to make his own honour an instrument of service to millions he had not seen, through men and women whose own power and dignity were sanctified through him.
He was to understand the hidden meaning of what seemed futilities, blunderings, snares, evil-plottings, love gone wrong, and power used tyrannically. He was to interpret truth to those who would never have reached it otherwise.
...وَاللّهُ غَالِبٌ عَلَى أَمْرِهِ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ ﴿٢١﴾
And Allah hath full power and control over His affairs;
but most among mankind know it not.
C1663.
Cf. "There is a divinity that shapes our ends, rough-hew them as we will." Only, in Shakespeare, (Hamlet, V. 2), we have a vague and distant ideal, an irresolute striving, an unsuccessful attempt at getting beyond "this too, too solid flesh"!
In Joseph we have the Prophet of Allah, sure in faith, above all carnal motives, and advancing the destiny of mankind with a conscious purpose, as the scroll of knowledge, wisdom, and power, unfolds itself before him by the grace of Allah, All-Good and All-Powerful.
وَقَالَ
يَا بَنِيَّ
لاَ
تَدْخُلُواْ
مِن
بَابٍ
وَاحِدٍ...
12: 67. Further he said;
"O my sons! enter not all by one gate:
C1730. The Commentators refer to a Jewish or Eastern custom or superstition which forbade members of a numerous family to go together in a mass for fear of "the evil eye". But apart from East or West, or custom or superstition, it would be ridiculous for any large family of ten or eleven to parade together in a procession among strangers. But there was even a better reason in this particular case, which made Jacob's advice sound, and Jacob was, as stated in the next verse, a man of knowledge and experience.
Here were eleven strangers dressed alike, in a dress not of the country, talking a strange language, coming in a time of stress, on an errand for which they had no credentials. Would they not attract undue attention and suspicion if they went together? Would they not be taken for spies? - or for men bent on some mischief, theft, or organized crime? Such a suspicion is referred to in verse 73 below. By entering separately they would attract little attention.
Jacob very wisely tells them to take all human precautions. But like a Prophet of Allah he warns them that human precautions would be no good if they neglect or run counter to far weightier matters-Allah's Will and Law.
Above all, they must try to understand and obey this, and their trust should be on Allah rather than on human usages, institutions, or precautions, however, good and reasonable these might be. (R).
...وَادْخُلُواْ مِنْ أَبْوَابٍ مُّتَفَرِّقَةٍ...
enter ye by different gates.
...وَمَا أُغْنِي عَنكُم مِّنَ اللّهِ مِن شَيْءٍ...
Not that I can profit you aught against Allah (with my advice):
...إِنِ الْحُكْمُ إِلاَّ لِلّهِ...
none can command except Allah:
...عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ ﴿٦٧﴾
on Him do I put my trust and let all that trust put their trust on Him."
Other Versions:
12: 21
Asad and the man from Egypt who bought him said to his wife: ”Make his stay honorable: he may well be of use to us, or we may adopt him as a son.” And thus We gave unto Joseph a firm place on earth; and so that We might impart unto him some understanding of the inner meaning of happenings. For, God always prevails in whatever be His purpose: but most people know it not.
Pickthall And he of Egypt who purchased him said unto his wife: Receive him honorably. Perchance he may prove useful to us or we may adopt him as a son. Thus We established Joseph in the land that We might teach him the interpretation of events. And Allah was predominant in his career, but most of mankind know not.
Transliteration Wa qa_lal lazi-sytara_hu mim misra li-mra'atihi akrimi maswa_hu 'asa_ ay yanfa'ana_ au nattakhizahu_ walada_(n), wa kaza_lika makkanna_ liyu_sufa fil ard(i), wa linu'allimahu_ min ta'wilil aha_dis(i), walla_hu ga_libun 'ala_ amrihi wa la_kinna aksaran na_si la_ ya'lamu_n(a).
12: 67
Pickthall And he said: O my sons! Go not in by one gate; go in by different gates. I can naught avail you as against Allah. Lo! the decision rests with Allah only. In Him do I put my trust, and in Him let all the trusting put their trust.
Transliteration Wa lamma_ dakhalu_ min haisu amarahum abu_hum, ma_ ka_na yugni 'anhum minalla_hi min syai'in illa_ ha_jatan fi nafsi ya'qu_ba qada_ha_, wa innahu_ lazu_ nilmil lima_ 'allamna_hu wa la_kinna aksaran na_si la_ ya'lamu_n(a).
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17. [al-Israa, Mecca 50 ]
The Quranic Text & Ali’s Version:
إِنَّ عِبَادِي
لَيْسَ لَكَ
عَلَيْهِمْ
سُلْطَانٌ...
17: 65. "As for My servants, no authority shalt thou have over them."
C2259. This verse should be read along with the two preceding ones to complete their meaning. Evil has no power except over those who yield to its solicitations.
...وَكَفَى بِرَبِّكَ وَكِيلاً ﴿٦٥﴾
Enough is thy Lord for a Disposer of affairs.
C2260. As Evil has no authority over the sincere servants of Allah, they should put their trust completely in Him. For He is All-Sufficient to carry out their affairs, and by His grace, to save them from all harm and danger.
Pickthall’s Version:
17: 65
Pickthall Lo! My (faithful) bondmen--over them thou hast no power,--and thy Lord sufficeth as (their) guardian.
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73. Surah Al Muzzammil
The Quranic Text & Ali’s Version:
رَبُّ
الْمَشْرِقِ
وَالْمَغْرِبِ
لَا إِلَهَ
إِلَّا هُوَ
فَاتَّخِذْهُ
وَكِيلًا ﴿٩﴾
73: 9. (He is) Lord of the East and the West:
there is no god but He:
take Him therefore for (thy) Disposer of Affairs.
C5760. Allah is Lord of all places. He rules the world. Therefore be not discouraged by the plots or enmity of wicked men. Leave all things to Allah; trust Him; He is just and will do justice. Only turn away from the unjust, but in a worthy and noble way; i.e., to show them clearly that you do not fear them, but that you leave all affairs in Allah's hands.
If we divide the world into hemispheres from north to south, "East and West" will cover all directions.
Pickthall’s Version:
73: 9
Pickthall Lord of the East and the West; there is no God save Him; so choose thou Him alone for thy defender--
Transliteration Rab bul masyriqi wal maghribi la_ ila_ ha il la_ huwa tat takhidz hu wakila_
[Ali’s note 5760 Allah is Lord of all places. He rules the world. Therefore be not discouraged by the plots or enmity of wicked men. Leave all things to Allah; trust Him; He is just and will do justice. Only turn away from the unjust, but in a worthy and noble way; i.e., to show them clearly that you do not fear them, but that you leave all affairs in Allah's hands. If we divide the world into hemispheres from north to south, "East and West" will cover all directions. (73.9)]