3. Sura al-Imran
Medina 89 [200 verses]
The Quranic Text & Ali’s Version:
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).
Pickthall’s Version:
3: 3
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.
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2. Surah al-Baqara, Medina 87
The Quranic Text & Ali’s Version:
والَّذِينَ
يُؤْمِنُونَ
بِمَا أُنزِلَ
إِلَيْكَ وَمَا
أُنزِلَ مِن
قَبْلِكَ...
2: 4. And who believe in the Revelation sent to thee, and sent before thy time,
... وَبِالآخِرَةِ هُمْ يُوقِنُونَ ﴿٤﴾
and (in their hearts) have the assurance of the Hereafter.
C28. Righteousness comes from a secure faith, from sincere devotion to Allah, and from unselfish service to Man.
Pickthall’s Version:
2: 4
Pickthall Aforetime, for a guidance to mankind; and hath revealed the Criterion (of right and wrong). Lo! those who disbelieve the revelations of Allah, theirs will be a heavy doom. Allah is Mighty, Able to Requite (the wrong).
Transliteration Min qablu hudal linna_si wa anzalal furqa_n(a), innal lazina kafaru_ bi a_ya_tilla_hi lahum 'aza_bun syadid(un), walla_hu 'azizun zuntiqa_m(in).
[ Ali’s notes: -
344 In some editions the break between verses 3 and 4 occurs here in the middle of the sentence, but in the edition of Hafiz Uthmqan, followed by the Egyptian Concordance Fath-ur-Rahman, the break occurs at the word Furqan. In verse-divisions our classicists have mainly folloved 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. (3.3)
345 Criterion: Furqan: for meaning see ii. 53 n. 68. (3.3)]
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4. Sura an-Nisa
Medina 92 [Hijra 4]
The Quranic Text & Ali’s Version:
فَقَاتِلْ
فِي سَبِيلِ
اللّهِ لاَ
تُكَلَّفُ
إِلاَّ نَفْسَكَ
وَحَرِّضِ
الْمُؤْمِنِينَ...
4: 84. Then fight in Allah's cause -- thou art held responsible only for thyself, and rouse the believers.
... عَسَى اللّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُواْ...
It may be that Allah will restrain the fury of the unbelievers:
... وَاللّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلاً ﴿٨٤﴾
for Allah is the strongest in might and in punishment.
C603. The courage of Muhammad was as notable as his wisdom, his gentleness, and his trust in Allah. Facing fearful odds, he often stood alone, and took the whole responsibility on himself. But his example and visible trust in Allah inspired and roused the Muslims, and also -speaking purely from a human point of view- restrained the fury of his enemies.
When we consider that he was Allah's inspired Messenger to carry out His Plan, we can see that nothing can resist that Plan. If the enemy happens to have strength, power, or resources, Allah's strength, power, and resources are infinitely greater. If the enemy is meditating punishment on the righteous for their righteousness. Allah's punishment for such wickedness will be infinitely greater and more effective.
إِن
يَشَأْ يُذْهِبْكُمْ
أَيُّهَا النَّاسُ
وَيَأْتِ
بِآخَرِينَ...
4: 133. If it were His will, He could destroy you, O mankind, and create another race:
... وَكَانَ اللّهُ عَلَى ذَلِكَ قَدِيرًا ﴿١٣٣﴾
for He hath power this to do.
4: 84
Asad Fight you [note 101] , then , in God's cause - since you are but responsible for your own self - and inspire the believers to overcome all fear of death [note 102]. God may well curb the might of those who are bent on denying the truth: for God is stronger in might, and stronger in ability to deter.
Pickthall So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except for thyself and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment.
Fa qa_til fi sabililla_h(i), la_ tukallafu illa_ nafsaka wa harridil mu'minin(a),'asalla_hu ay yakuffa ba'sal lazina kafaru_, walla_hu asyaddu ba'saw wa asyaddu tankila_
[[ Asad’s note 101 - ………The above exhortation is to be understood in the context of a war already in progress, and not as an incitement to war.
note 102 – The term ‘harad’ signifies “corruption of body and mind” or “corruption in one’s conduct”, as well as “constant disquietude of mind” (Qamus). ..In the two instances where this verb occurs I nteh Quran (in this as well as in 8:65), it has the imperative form: “Render the believers free of all disquietude of mind” or, tropically, “of all fear of death”. The usual rendering of the phrase “harrid al-mu’minin’ as “urge [or “rouse” or “stir up”] the believers” does not convey the full meaning of the verb “harrada”, notwithstanding the fact that it has been suggested by some of the classical philologists….]]
4: 133
Asad If He so wills, He can cause you, O mankind, to disappear, and bring forth other beings [in your stead]: for god has indeed the power to do this.
Pickthall If He will, He can remove you, O people, and produce others (in your stead). Allah is Able to do that.
Transliteration Iy yasya' yuzhibkum ayyuhan na_su wa ya'ti bi a_kharin(a), wa ka_nalla_hu 'ala_ za_lika qadira_(n).
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6. [al-Anam, Cattle Mecca 55]
The Quranic Text & Ali’s Version:
فَالِقُ
الإِصْبَاحِ
وَجَعَلَ اللَّيْلَ
سَكَنًا وَالشَّمْسَ
وَالْقَمَرَ
حُسْبَانًا...
6: 96. He it is that cleaveth the daybreak (from the dark):
He makes the night for rest and tranquility, and the sun and moon for the reckoning (of time):
...ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ﴿٩٦﴾
such is the judgment and ordering of (Him), the Exalted in Power, the Omniscient.
C921. The night, the day, the sun, the moon, -the great astronomical universe of Allah. How far, and yet how near to us!
Allah's universe is boundless, and we can barely comprehend even its relations to us. But this last we must try to do if we want to be numbered with "the people who know".
Taqdir: Cf. 6:91 and n. 909, and 4:149 and n. 655.
Other Versions:
6: 96
Asad [He is] the One who causes the dawn to break; and He has made the night to be [a source of] stillness, and the sun and the moon to run their appointed courses [note 81]: [all] this is laid down by the will of the Almighty, the All-knowing.
Pickthall He is the Cleaver of the Daybreak, and He hath appointed the night for stillness, and the sun and the moon for reckoning. That is the measuring of the Mighty, the Wise.
Transliteration Fa_liqul isba_h(i), wa ja'alal laila sakanaw wasy syamsa wal qamara husba_na_(n), za_lika taqdirul 'azizil'alim(i).