God is the Most Powerful and Wise [ azizul hakim]

2. Surah al-Baqara, Medina 87

The Quranic Text & Ali’s Version:



رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولاً مِّنْهُمْ ...

2: 129. "Our Lord! send amongst them a Messenger of their own,

... يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ...

who shall rehearse Thy Signs to them and instruct them in Scripture and Wisdom, and sanctify them;

... إِنَّكَ أَنتَ العَزِيزُ الحَكِيمُ ﴿١٢٩﴾

for Thou art the Exalted in Might, the Wise."

C129. How beautiful this prayer is, and how aptly it comes in here in the argument!

Such Paganism or star-worship or planet-worship as there was in Abraham's time was first cleared out of Makkah by Abraham. This is the chief meaning of "sanctification" or purification in 2:125, although of course physical cleanliness is (in physical conditions) a necessary element of purification in the higher sense.

Abraham and his elder son Ismail then built the Ka'bah and established the rites and usages of the sacred city. He was thus the founder of the original Islam (which is as old as mankind) in Arabia.

As becomes a devout man, he offers and dedicates the work to Allah in humble supplication, addressing Him as the All-Hearing and the All-Knowing. He then asks for a blessing on himself and his progeny generally, both the children of his eldest-born Ismail and his younger son Isaac.

With prophetic vision he foresees that there will be corruption and backsliding in both branches of his family: Makkah will house 360 idols, and Jerusalem will become a harlot city (Ezekiel 16:15), a city of abomination.

But the light of Islam will shine, and reclaim the lost people in both branches and indeed in all the world. So he prays for Allah's mercy, addressing Him as the Oft-Returning Most Merciful.

And finally he foresees in Makkah a Prophet teaching the people as one "of their own", and in their own beautiful Arabic language; he asks for a blessing on Muhammad's ministry, appealing to the Power and Wisdom of Allah.

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

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

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



فِي الدُّنْيَا وَالآخِرَةِ...

2: 220. (Their bearings) on this life and the Hereafter.

C243. Gambling and intemperance are social as well as individual sins. They may ruin us in our ordinary every-day worldly life, as well as our spiritual future.

In case it is suggested that there is no harm in a little indulgence, we are asked to think over all its aspects, social and individual, - worldly and spiritual.

... وَيَسْأَلُونَكَ عَنِ الْيَتَامَى...

They ask thee concerning orphans.

C244. For Orphans the best rule is to keep their property, household, and accounts separate, lest there should be any temptation to get a personal advantage to their guardian by mixing them with the guardian’s property, household accounts-also to keep clear of any ideas of marriage, where this fiduciary relation exist.

Quran 6:152 may possibly suggest complete separation. But it may be an economy and an advantage to the orphan to have his property and accounts administered with guardian’s property and accounts and to have him live in the guardian’s household, or to marry into the guardian’s family, especially where the orphan’s property is small and he or she has no other friend.

The test is:

what is best in the orphan’s interest?

If the guardian does fall into temptation, even if human law does not detect him, he is told he is sinning in Allah’s sight and that should keep him straight.

... قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِنْ تُخَالِطُوهُمْ فَإِخْوَانُكُمْ...

Say:

"The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren;

... وَاللّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ...

but Allah knows the man who means mischief from the man who means good.

... وَلَوْ شَاء اللّهُ لأعْنَتَكُمْ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ ﴿٢٢٠﴾

And if Allah had wished, He could have put you into difficulties:

He is indeed Exalted in Power, Wise."

C245. The idea in Islam is not to make Allah’s Law a burdensome fetter, but to ease a man’s path in all kinds of difficult situations by putting him on his honour and trusting him.

The strictest probity is demanded of him, but if he falls short of it, he is told that he cannot escape Allah’s punishment even though he may evade human punishment.

Other Versions:

2: 129

Asad O our Sustainer! Raise up from the midst of our offspring an apostle fro among themselves, who shall convey unto them Thy messages, and impart unto them revelation as well as wisdom, and cause them to grow in purity: for, verily, Thou alone are Almighty, truly Wise!”

Pickthall Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall make them grow. Lo! Thou, only Thou, art the Mighty, Wise.

Transliteration Rabbana_ wab'as fihim rasu_lam minhum yatlu_ 'alaihim a_ya_tika wa yu'allimuhumul kita_ba wal hikmata wa yuzakkihim, innaka antal 'azizul hakim(u).

2: 209

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

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

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


[Ruby’s note – The emphasis here is the idea of deliberate rejection after a convincing idea or truth is placed right before them either through revelation or through new information of science or other discipline or some events taking place.]


2: 220

ASad .........And they will ask thee about orphans. Say: “To improve their condition is best.” And if you share their life, [remember that] they are your brethren [note 206]: for God distinguishes between him who spoils things and him who improves. …………


Pickthall Upon the world and the Hereafter. And they question thee concerning orphans. Say: To improve their lot is best. And if ye mingle your affairs with theirs, then (they are) your brothers. Allah knoweth him who spoileth from him who improveth. Had Allah willed He could have overburdened you. Allah is Mighty, Wise.

Transliteration Fid dunya_ wal a_khirah(ti), wa yas'alu_naka 'anil yata_ma_ qul isla_hul lahum khair(un), fa in tukha_litu_hum fa ikhwa_nukum, walla_hu ya'lamul mufsida minal muslih(i), wa lau sya_'alla_hu la'a'natakum innalla_ha 'azizun hakim(un).



[ Asad’s note 206 – The implication is that if one shares the life of an orphan in his charge, one is permitted to benefit by such as association – for instance, through a business partnership – provided this does not damage the orphan’s interests in any way.]

===================================

3. Sura al-Imran

Medina 89 [200 verses]

The Quranic Text & Ali’s Version:



إِنَّ اللّهَ لاَ يَخْفَىَ عَلَيْهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاء ﴿٥﴾

3: 5. From Allah, verily nothing is hidden on earth or in the heavens.

هُوَ الَّذِي يُصَوِّرُكُمْ فِي الأَرْحَامِ كَيْفَ يَشَاء...

3: 6. He it is Who shapes you in the wombs as He pleases.

C346. Who can penetrate the mystery of life when a new life is just being born, except Allah?

The reference to the mystery of birth prepares us for the mystery of the birth of Jesus mentioned in 3:41 and the following verses.

...لاَ إِلَـهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ ﴿٦﴾

There is no god but He, the Exalted in Might, the Wise.



شَهِدَ اللّهُ أَنَّهُ لاَ إِلَـهَ إِلاَّ هُوَ وَالْمَلاَئِكَةُ وَأُوْلُواْ الْعِلْمِ قَآئِمَاً بِالْقِسْطِ...

3: 18. There is no god but He: that is the witness of Allah, His angels, and those endued with knowledge, standing firm on justice.

C358. Allah Himself speaks to us through His revelations (through angels) and through His Creation, for all Nature glorifies Allah.

No thinking mind, if it only judges the matter fairly, can fail to find the same witness in his own heart and conscience.

All this points to the Unity of Allah, His exalted nature, and His wisdom.

...لاَ إِلَـهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ ﴿١٨﴾

There is no god but He, the Exalted in Power, the Wise.



إِنَّ هَـذَا لَهُوَ الْقَصَصُ الْحَقُّ ...

3: 62. This is the true account:

C401. We are now in a position of deal with the questions which we left over at 2:87. Jesus is no more than a man.

It is against reason and revelation to call him Allah or the son of Allah. He is called the son of Mary to emphasize this. He had no human father, as his birth was miraculous. But it is not this which raise him to his high position as a prophet, but because Allah called him to his office.

The praise is due to Allah, Who by His word gave him spiritual strength-"strengthened him with the Holy spirit. The miracles which surround his story relate not only to the "Clear Signs" which he brought.

It was those who misunderstood him who obscured his clear Signs and surrounded him with mysteries of their own invention. (R).

... وَمَا مِنْ إِلَـهٍ إِلاَّ اللّهُ...

there is no god except Allah;

...وَإِنَّ اللّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿٦٢﴾

and Allah -- He is indeed the Exalted in Power, the Wise.



لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ...

3: 92. By no means shall ye attain righteousness unless ye give (freely) of that which ye love;

C419. The test of charity is:

- do you give something that you value greatly, something that you love?

- If you give your life in a Cause, that is the greatest gift you can give.

- If you give yourself, that is, your personal efforts, your talents, your skill, your learning, that comes next in degree.

- If you give your earnings, your property, your possessions, that is also a great gift; for many people love them even more than other things.

And there are less tangible things, such as position, reputation, the well-being of those we love, the regard of those who can help us, etc. It is unselfishness that Allah demands, and there is no act of unselfishness, however small or intangible, but is well within the knowledge of Allah.

...وَمَا تُنفِقُواْ مِن شَيْءٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ ﴿٩٢﴾

and whatever ye give, of a truth Allah knoweth it well.



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.


Other Versions:

3: 5

Pickthall Lo! nothing in the earth or in the heavens is hidden from Allah.

Transliteration Innalla_ha la_ yakhfa_ 'alaihi syai'un fil ardi wa la_ fis sama_'(i).

3: 6

Pickthall He it is who fashioneth you in the wombs as pleaseth Him. There is no God save Him, the Almighty, the Wise.

Transliteration Huwal lazi yusawwirukum fil arha_mi kaifa yasya_'(u), la_ ila_ha illa_ huwal 'azizul hakim(u).

3: 18

Pickthall Allah (Himself) is witness that there is no God save Him. And the angels and the men of learning (too are witness). Maintaining His creation in justice, there is no God save Him, the Almighty, the Wise.

Transliteration Syahidalla_hu annahu_ la_ ila_ha illa_ huw(a), wal mala_'ikatu wa ulul 'ilmi qa_'imam bil qist(i), la_ ila_ha illa_ huwal'azizul hakim(u).

3: 62

Pickthall Lo! This verily is the true narrative. There is no God save Allah, and lo! Allah is the Mighty, the Wise.

Transliteration Inna ha_za_ lahuwal qasasul haqq(u), wa ma_ min ila_hin illalla_h(u), wa innalla_ha lahuwal 'azizul hakim(u).

3: 92


Asad Never shall you attain to true piety unless you spend on others out of what you cherish yourselves; and whatever you spend – verily, God has full knowledge thereof.


Pickthall Ye will not attain unto piety until ye spend of that which ye love. And whatsoever ye spend, Allah is aware thereof.

Transliteration Lan tana_lul birra hatta_ tunfiqu_ mimma_ tuhibbu_n(a), wa ma_ tunfiqu_ min syai'in fainnalla_ha bihi 'alim(un).


3: 126

Asad And God ordained this [to be said by His Apostle (note 94) only as a glad tiding for you, and that your hearts should thereby be set at rest – since no succor can come from any save God, the Almighty, the Truly Wise

Pickthall Allah ordained this only as a message of good cheer for you, and that thereby your hearts might be at rest--Victory cometh only from Allah, the Mighty, the Wise--

Transliteration Wa ma_ ja'alahulla_hu illa_ bsyra_ lakum wa litatma'inna qulu_bukum bih(i), wa man nasru illa_ min 'indilla_hil'azizil hakim(i).

===================================

4. Sura an-Nisa

Medina 92 [Hijra 4]

The Quranic Text & Ali’s Version:



وَالْمُحْصَنَاتُ مِنَ النِّسَاء إِلاَّ مَا مَلَكَتْ أَيْمَانُكُمْ ...  

4: 24.  Also (prohibited are) women already married, except those whom your right hands possess.

C537. Whom your right hands possess: i.e., captives in a Jihad. (R).

... كِتَابَ اللّهِ عَلَيْكُمْ...  

Thus hath Allah ordained (prohibitions) against you:

... وَأُحِلَّ لَكُم مَّا وَرَاء ذَلِكُمْ أَن تَبْتَغُواْ بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ...  

except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property, desiring chastity, not lust.

C538. After defining the prohibited degrees, the verse proceeds to say that women other than those specified may be sought in marriage, but even so, not from motives of lust, but in order to promote chastity between the sexes.

Marriage in the original Arabic is here described by a word which suggests a fortress (hisn): marriage is, therefore, the fortress of chastity.

... فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ...

Seeing that ye derive benefit from them, give them their dowers (at least) as prescribed;

C539. As the woman in marriage surrenders her person, so the man also must surrender. at least some of his property according to his means. And this gives rise to the law of Dower.

A minimum dower is prescribed, but it is not necessary to stick to the minimum, and in the new relationship created, the parties are recommended to act towards each other with the greatest confidence and liberality.

... وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ...

but if after a dower is prescribed, ye agree mutually (to vary it), there is no blame on you,

... إِنَّ اللّهَ كَانَ عَلِيمًا حَكِيمًا ﴿٢٤﴾

and Allah is All-Knowing, All-Wise.



إِنَّ الَّذِينَ كَفَرُواْ بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا...   

4: 56.  Those who reject Our Signs, We shall soon cast into the fire:

... كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُواْ الْعَذَابَ...  

as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty:

... إِنَّ اللّهَ كَانَ عَزِيزًا حَكِيمًا ﴿٥٦﴾  

for Allah is Exalted in Power, Wise.



وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللّهِ...   

157. That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah;"

... وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـكِن شُبِّهَ لَهُمْ ...

but they killed him not, nor crucified him, but so it was made to appear to them,

C663. The end of the life of Jesus on earth is as much involved in mystery as his birth, and indeed the greater part of his private life, except the three main years of his ministry.

It is not profitable to discuss the many doubts and conjectures among the early Christian sects and among Muslim theologians. The Orthodox Christian Churches make it a cardinal point of their doctrine that his life was taken on the Cross, that he died and was buried, that on the third day he rose in the body with his wounds intact, and walked about and conversed, and ate with his disciples, and was afterwards taken up bodily to heaven. This is necessary for the theological doctrine of blood sacrifice and vicarious atonement for sins, which is rejected by Islam.

But some of the early Christian sects did not believe that Christ was killed on the Cross.

-        The Basilidans believed that some one else was substituted for him.

-        The Docetae held that Christ never had a real physical or natural body, but only an apparent or phantom body, and that his Crucifixion was only apparent, not real.

-        The Marcionite Gospel (about A.D. 138) denied that Jesus was born, and merely said that he appeared in human form.

The Gospel of St. Barnabas supported the theory of substitution on the, Cross.

The Quranic teaching is that Christ was not crucified nor killed by the Jews, notwithstanding certain apparent circumstances which produced that illusion in the minds of some of his enemies: that disputations, doubts, and conjectures on such matters are vain; and that he was taken up to Allah (see next verse and note).

... وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ لَفِي شَكٍّ مِّنْهُ...  

and those who differ therein are full of doubts,

... مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا ﴿١٥٧﴾

with no (certain) knowledge, but only conjecture to follow for of a surety they killed him not.

بَل رَّفَعَهُ اللّهُ إِلَيْهِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا ﴿١٥٨﴾  

4: 158. Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise.

C664. There is difference of opinion as to the exact interpretation of this verse. The words are:

The Jews did not kill Jesus, but Allah raised him up (rafau) to Himself.

One school holds that Jesus did not die the usual human death, but still lives in the body in heaven, which is the generally accepted Muslim view.

Another holds that he did die but not when he was supposed to be crucified, and that his being "raised up" unto Allah means that instead of being disgraced as a malefactor, as the Jews intended, he was on the contrary honoured by Allah as His Messenger:

see also next verse.

The same word rafa'a is used in association with honour in connection with Mustafa in 94:4. (R).



رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللّهِ حُجَّةٌ بَعْدَ الرُّسُلِ...   

4: 165. Messengers who gave good news as well as warning, that mankind, after (the coming) of the Messengers, should have no plea against Allah:

C671. Every prophet proclaims Allah's goodness to the righteous and forgiveness to those who repent, (good news), and the Wrath to come for those who reject Faith and live in iniquity (warning).

Their mission of warning is a prelude and complement to their mission of good news. No one can then say that he or she did not know.

... وَكَانَ اللّهُ عَزِيزًا حَكِيمًا ﴿١٦٥﴾

for Allah is Exalted in Power, Wise.


Other Versions:

4: 24

Asad And [forbidden to you are] all married women other than those whom you rightfully possess [through wedlock] [note 26]:…………But lawful to you are all [women] beyond these, for you to seek out, offering them of your possessions, taking them in honest wedlock, and not in fornication. And unto those with whom you desire to enjoy marrieage, you hsall give the dowers due to them

Pickthall And all married women (are forbidden unto you save those (captives) whom your right hands possess. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content (by marrying them), give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise.

Transliteration Wal muhsana_tu minan nisa_'i illa_ ma_ malakat aima_nukum, kita_balla_hi 'alaikum, wa uhilla lakum ma_ wara_'a za_likum an tabtagu_ bi amwa_likum muhisinan gaira musa_fihin(a), famastamta'tum bihi minhunna fa a_tu_hunna uju_rahunna faridah(tan), wa la_ juna_ha 'alaikum fima_ tara_daitum bihi mim ba'dil faridah(ti), innalla_ha ka_na'aliman hakima_(n).

4: 56

Pickthall Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As often as their skins are consumed We shall exchange them for fresh skins that they may taste the torment. Lo! Allah is ever Mighty, Wise.

Transliteration Innal lazina kafaru_ bi a_ya_tina_ saufa nuslihim na_ra_(n), kullama_ nadijatjula_duhum baddalna_hum julu_dan gairaha_ layuaza_qul'aza_b(a), innalla_ha ka_na'azizan hakima_(n).

4: 157

Pickthall And because of their saying: We slew the Messiah Jesus son of Mary, Allah's messenger They slew him not nor crucified, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture ; they slew him not for certain,

Transliteration Wa qaulihim inna_ qatalnal masiha 'isabna maryama rasu_lalla_h(i), wa ma_ qatala_hu wa ma_ salabu_hu wa la_kin syubbiha lahum, wa innal lazinakhtalafu_ fihi lafi syakkim minh(u), ma_ lahum bihi min 'ilmin illattiba_'az zanni wa ma_ qatalu_hu yaqina_(m),

4: 158

Pickthall But Allah took him up unto Himself. Allah was ever Mighty, wise.

Transliteration Bar rafa'ahulla_hu ilaih(i), wa ka_na_lla_hu 'azizan hakima_(n).

4: 165

Asad [We sent all these apostles as heralds of glad tidings and as warners, so tha men might have not excuse before God…………..

Pickthall Messengers of good cheer and off warning, in order that mankind might have no argument against Allah after the messengers. Allah was ever Mighty, Wise.

Transliteration Rusulam mubasysyirina wa munzirina li'alla_ yaku_na linna_si 'alalla_hi hujjatum ba'dar rusul(i), wa ka_nalla_hu 'azizan hakima_(n).

===================================

5. Surah al-Maida, Medina 112

The Quranic Text & Ali’s Version:



وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُواْ أَيْدِيَهُمَا جَزَاء بِمَا كَسَبَا...

5: 38. As to the thief, male or female,

- cut off his or her hands:

a punishment by way of example,

C742. Here we touch upon jurisprudence. The Canon Law jurists are not unanimous as to the value of the property stolen, which would involve the penalty of the cutting off of the hand. The majority hold that petty thefts are exempt from this punishment.

The general opinion is that only one hand should be cut off for the first theft, on the principle that "if thy hand or thy foot offend thee, cut them off, and cast them from thee" (Matt. 18:8).

Apparently in the age of Jesus thieves were crucified (Matt. 27:38).

... نَكَالاً مِّنَ اللّهِ وَاللّهُ عَزِيزٌ حَكِيمٌ ﴿٣٨﴾

from Allah, for their crime: and Allah is Exalted in Power.



إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ...

5: 118. "If Thou dost punish them, they are Thy servants:

... وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ ﴿١١٨﴾

if Thou dost forgive them, Thou art the Exalted, the Wise."

C832. A Master can justly punish His servants for disobedience: no one can say Him nay, for He is high above all. But if He chooses to forgive. He in His wisdom sees things that we mortals cannot see.

This is the limit of intercession that men of God can make on behalf of sinners.

Other Versions:

5: 38

Asad Now as for the man who steals……………as a deterrent ordained by God [note 48]: for God is almighty, wise.

Pickthall As for the thief, both male and female, cut off their hands. It is the reward of their own deeds, an exemplary punishment from Allah. Allah is Mighty, Wise.

Transliteration Was sa_riqu was sa_riqatu faqta'u_ aidayahuma_ jaza_'am bima_ kasaba_ naka_lam minalla_h(i), walla_hu 'azizun hakim(un).


5: 118

Pickthall If Thou punish them, lo! they are Thy slaves, and if Thou forgive them (lo! they are Thy slaves). Lo! Thou, only Thou art the Mighty, the Wise.

Transliteration In tu'azzibhum fa innahum'iba_duk(a), wa in tagfir lahum fa innaka antal 'azizul hakim(u).

===================================


8. [al-Anfal, Medina 88, after Badr 2H]

The Quranic Text & Ali’s Version:



وَمَا جَعَلَهُ اللّهُ إِلاَّ بُشْرَى وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ...   

8: 10.  Allah made it but a message of hope, and an assurance to your heart:

...وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللّهِ...

(in any case) there is no help except from Allah:

C1185. All help comes ultimately from Allah. In special cases it may take special forms to put heart into us, and to fit in with our feelings and our psychology.

...إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ  ﴿١٠﴾  

and Allah is Exalted in Power, Wise.



إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ ...   

8: 49.  Lo! the hypocrites say, and those in whose hearts is a disease:

C1218. Cf. 2:10 for "disease in the heart."

Trust in Allah brings its own reward: our eyes are opened, and we see how great, good, and wise is the Cherisher of the Worlds. Others may sneer and despise. But the blessing of Allah keeps our minds fresh and our hearts contented.

... غَرَّ هَـؤُلاء دِينُهُمْ...

"These people, -- their religion has misled them."

...وَمَن يَتَوَكَّلْ عَلَى اللّهِ فَإِنَّ اللّهَ عَزِيزٌ حَكِيمٌ  ﴿٤٩﴾

But if any trust in Allah, behold! Allah is Exalted in might, Wise.

 

مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الأَرْضِ...   

8: 67.  It is not fitting for an Prophet that he should have prisoners of war until he hath thoroughly subdued the land.

C1234. An ordinary war may be for territory or trade, revenge or military glory, -all "temporal goods of this world."

Such a war is condemned. But a Jihad is fought under strict conditions laid down by Islam, and solely for the cause of Allah. All baser motives, therefore are strictly excluded. The greed of gain in the shape of ransom from captives has no place in such warfare. (R).

At the same time, if there has been heavy loss of life already, captives may be taken, and it would be for the Imam to exercise his discretion as to the time when it was safe to release them, and whether the release should be free or on parole or on a fine by way of punishment.

Destruction and slaughter, however repugnant to a gentle soul like that of Muhammad, were inevitable where evil tried to suppress the good. Even Jesus, whose mission was more limited, had to say: "Think not that I am come to send peace on earth: I came not to send peace but a sword." (Matt. 10:34).

Seventy captives were taken at Badr, and it was decided to take ransom for them. While the general principle of fighting for the purpose of taking captives in order to get their ransom is condemned, the particular action in this case was approved in verses 68-71.

...تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللّهُ يُرِيدُ الآخِرَةَ...

Ye look for the temporal goods of this world;

but Allah looketh to the hereafter;

...وَاللّهُ عَزِيزٌ حَكِيمٌ ﴿٦٧﴾

and Allah is Exalted in might, Wise.

Other Versions:

8: 10

Asad And God ordained this only as a glad tiding, and that your hearts should thereby be set at rest since no succor can come from any save God: verily, God is almighty, wise!


Pickthall Allah appointed it only as good tidings, and that your hearts thereby might be at rest. Victory cometh only by the help of Allah. Lo! Allah is Mighty, Wise.

Transliteration Wa ma_ ja'alahulla_hu illa_ busyra_ wa litatma'inna qulu_bukum, wa man nasru illa_ min 'indilla_h(i), innalla_ha 'azizun hakim(un).


8: 49

Pickthall When the hypocrites and those in whose hearts is a disease said: Their religion hath deluded these. Whoso putteth his trust in Allah (will find that) lo! Allah is Mighty, Wise.

Transliteration Iz yaqu_lul muna_fiqu_na wallazina fi qulu_bihim maradun garra ha_'ula_'i dinuhum, wa may yatawakkal 'alalla_hi fa innalla_ha 'azizun hakim(un).


8: 67

Asad It does not behove a prophet to keep captives unless he has battled strenuously on earth [note 72]. You may desire the fleeting gains of this world – but God desires [for you the good of ] the live to come and God is almighty, wise.

Pickthall It is not for any Prophet to have captives until he hath made slaughter in the land. Ye desire the lure of this world and Allah desire (for you) the Hereafter, and Allah is Mighty, Wise.

Transliteration Ma_ ka_na linabiyyin ay yaku_na lahu_ asra_ hatta_ yuskhina fil ard(i), turidu_na 'aradad dunya_, walla_hu yuridul a_khirah(ta), walla_hu 'azizun hakim(un).

===================================

9. [at-Tawbah, Medina 113, 9H after Tabuk]

The Quranic Text & Ali’s Version:

 

إِلاَّ تَنصُرُوهُ فَقَدْ نَصَرَهُ اللّهُ ...

9: 40.  If ye help not (your Leader), (it is no matter): for Allah did indeed help him:

C1302. The Tabuk expedition was not a failure. Though some hesitated, many more joined in.

But a more striking example was when the Prophet was hunted out of Makkah and performed his famous Hijrah. His enemies plotted for his life. He had already sent his followers on to Madinah. Ali had volunteered to face his enemies in his house. His single companion was Abu Bakr.

They two concealed themselves in the cave of Thaur, three miles from Makkah, for three nights, with the enemy prowling around in great numbers in fruitless search of them.

"We are but two," said Abu Bakr.

"Nay," said Muhammad, "for Allah is with us."

Faith gave their minds peace, and Allah gave them safety. They reached Madinah, and a glorious chapter opened for Islam. The forces that helped them were not seen, but their power was irresistible. (R).

... إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُواْ ثَانِيَ اثْنَيْنِ...

when the unbelievers drove him out: he had no more than one companion:

C1303. Literally, "The second of two," which afterwards became Abu Bakr's proud title.

إِذْ هُمَا فِي الْغَارِ...

they two were in the cave,

...إِذْ يَقُولُ لِصَاحِبِهِ لاَ تَحْزَنْ إِنَّ اللّهَ مَعَنَا...

and he said to his companion,

"Have no fear, for Allah is with us":

...فَأَنزَلَ اللّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا...

then Allah sent down His peace upon him, and strengthened him with forces which ye saw not,

C1304. Cf. 9:26.

...وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُواْ السُّفْلَى وَكَلِمَةُ اللّهِ هِيَ الْعُلْيَا...

and humbled to the depths the word of the unbelievers.

But the word of Allah is exalted to the heights:

C1305. The superlatives in the Arabic I have rendered by the periphrasis, "humbled to the depths" and "exalted to the heights," as they accord better with the genius of the English language.

The enemies of Islam had boasted that they would root it out: the result showed them up as ridiculous and despicable.

...وَاللّهُ عَزِيزٌ حَكِيمٌ ﴿٤٠﴾  

for Allah is Exalted in might, Wise.



وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ...   

9: 71.  The believers, men and women, are protectors, one of another:

...يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ...

-    they enjoin what is just, and forbid what is evil:

...وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ...

-    they observe regular prayers,

-    practice regular charity,

-    and obey Allah and His Messenger.

...أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ ﴿٧١﴾

On them will Allah pour His mercy:

for Allah is Exalted in power, Wise.



لاَ يَزَالُ بُنْيَانُهُمُ الَّذِي بَنَوْاْ رِيبَةً فِي قُلُوبِهِمْ إِلاَّ أَن تَقَطَّعَ قُلُوبُهُمْ...

9: 110. The foundation of those who so build is never free from suspicion and shakiness in their hearts, until their hearts are cut to pieces.

C1360. The parable is continued further. The heart of man is the seat of his hopes and fears, the foundation of his moral and spiritual life. If that foundation is on an undermined sand-cliff already crumbling to pieces, what security or stability can he have?

He is being shaken by alarms and suspicions and superstitions, until like the edge of a sand-cliff they are cut clean away and fall into a heap of ruin and his spiritual life and all its land-marks are destroyed.

... وَاللّهُ عَلِيمٌ حَكِيمٌ ﴿١١٠﴾  

And Allah is All-Knowing, Wise.


Other Versions:

9: 40 [at-Tawbah, Medina 113, 9H, reflecting back on Hijrah]

Asad …….God succourd him at the time when those who were bent on denying the truth drove him away, ….one of two [note 61]: when these two were [hiding] in the cave, [and] the Apostle said to his companion, “Grieve not: verily, God is with us. [Note 62] And thereupon God bestowed upon him from on high His [gift of] inner peace, and aided him with forces which you could not see [note 63],………whereas God’s cause remained supreme [note 64]: for God is almighty, wise.

Pickthall If ye help him not, still Allah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave, when he said unto his comrade: Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him and supported him with hosts ye cannot see, and made the word of those who disbelieved the nethermost, while Allah's word it was that became the uppermost. Allah is Mighty, Wise.

Transliteration Illa_ tansuru_hu faqad nasarahulla_hu iz akhrajahul lazina kafaru_ sa_niyasnaini iz huma_ fil ga_ri iz yaqu_lu lisa_hibihi la_ tahzan innalla_ha ma'ana_, fa anzalalla_hu sakinatahu_ 'alaihi wa ayyadahu_ bi junu_dil lam tarauha_ wa ja'ala kalimatal lazina kafarus sufla_, wa kalimatulla_hi hiyal 'ulya_, walla_hu 'azizun hakim(un).

9: 71

Asad And [as for] the believers, both men and women –they are close unto another [note 99]:……..and are constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle. ……………

Pickthall And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise.

Transliteration Wal mu'minu_na wal mu'mina_tu ba'duhum auliya_'u ba'd(in), ya'muru_na bil ma'ru_fi wa yanhauna 'anil munkari wa yuqimu_nas sala_ta wa yu'tu_naz zaka_ta wa yuti'u_nalla_ha wa rasu_lah(u_), ula_'ika sayarhamuhumulla_h(u), innalla_ha 'azizun hakim(un).


[[ Asad’s note 99 – Or: “are the protectors [or “ friends and protectors”] of one another”………]]


9: 110

Asad the building which they have built will never cease to be a source of deep disquiet in their hearts until their hearts crumble to pieces [note 146] And God is all-knowing, wise.

Pickthall The building which they built will never cease to be a misgiving in their hearts unless their hearts be torn to pieces. Allah is Knower, Wise.


Yuksel Such a structure that they erect will never cease to cause doubt in their hearts, until their hearts are severed. God is Knowledgeable, Wise.


Transliteration La_ yaza_lu bunya_nuhumul lazi banau ribatan fi qulu_bihim illa_ an taqatta'a qulu_buhum, walla_hu 'alimun hakim(un).

===================================

14. Surah Ibrahim, Mecca 72

The Quranic Text & Ali’s Version:



وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ...   

14: 4.     We sent a Messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them.

C1874. If the object of a Message is to make things clear, it must be delivered in the language current among the people to whom the Messenger is sent. Through them it can reach all mankind.

There is even a wider meaning for "language". It is not merely a question of alphabets, letters, or words. Each age or people -or world in a psychological sense- casts its thoughts in a certain mould or form.

Allah's Message -being universal- can be expressed in all moulds and forms, and is equally valid and necessary for all grades of humanity, and must therefore be explained to each according to his or her capacity or receptivity. In this respect the Quran is marvelous. It is for the simplest as well as the most advanced.

...فَيُضِلُّ اللّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء...

Now Allah leaves straying those whom He pleases and guides whom He pleases:

C1875. 'Whom He pleases'; the usual expression for Mashiyat, the universal Will and Plan, which is all-wise and on the highest plane of goodness and righteousness.

...وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿٤﴾

and He is Exalted in power, Full of Wisdom.


Other Versions:

14:4

Asad And never have We sent forth any apostle otherwise than in his own people’s tongue, so that he might make [the truth] clear unto them; but God lets go astray him that wills [to go astray], and guides him that wills [to be guided] – for He alone is almighty, truly wise.

Pickthall And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise.


Yuksel The Language of the Messenger

We did not send any messenger except in the language of his people, so he may proclaim to them. But God misguides whom He wills, and He guides whom He wills. He is the Noble, the Wise.*


Transliteration Wa ma_ arsalna_ mir rasu_lin illa_ bi lisa_ni qaumihi liyubayyina lahum, fa yudillulla_hu may yasya_'u wa yahdi may yasya_'(u), wa huwal 'azizul hakim(u).

[[Yuksel’s note - 014:004 This verse rejects the Arab nationalists who glorify Arabic and claim its superiority over other languages. God can communicate His message to any nation in their language. After all, God communicates with all his creatures through the language they understand. ]]

===================================

16. Sura al-Nahl, Mecca 70

The Quranic Text & Ali’s Version:

لِلَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ مَثَلُ السَّوْءِ وَلِلّهِ الْمَثَلُ الأَعْلَىَ...   

16: 60.  To those who believe not in the Hereafter, applies the similitude of evil:

to Allah applies the highest similitude:

C2086. The word mathal ordinarily denotes a similitude, but in the context of the present verse, especially with reference to Allah, it signifies His sublime attributes rather than a similitude.

Cf. 30:27. [Eds.]

... وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿٦٠﴾

for He is the Exalted in Power, Full of Wisdom.

Other Versions:

16: 60

Asad The attribute of evil applies to all who do not believe in the life to come – whereas unto God applies the attribute of all that is most sublime: for He alone is almighty, truly wise!

Pickthall For those who believe not in the Hereafter is an evil similitude, and Allah's is the Sublime Similitude. He is the Mighty, the Wise.


Yuksel For those who do not acknowledge the Hereafter is the worst example, and for God is the highest example, and He is the Noble, the Wise.


Transliteration Lillazina la_ yu'minu_na bil a_khirati masalus sau'(i), wa lilla_hil masalul a'la_, wa huwal 'azizul hakim(u).

===================================

27. Surah An-Naml (The Ants)

Mecca Period 48

Asad’s Version:

27:9 [And God spoke thus:] "O Moses! Verily, I alone am God, the Almighty, the Wise!"

The Quranic Text & Ali’s Version:

يَا مُوسَى إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ ﴿٩﴾

Ya musa innahu anna allahul azizul hakim

27:9. "O Moses!

verily, I am Allah, the Exalted in Might, the Wise!...



===================================

29. Surah Al 'Ankabut

The Quranic Text & Ali’s Version:


فَآمَنَ لَهُ لُوطٌ وَقَالَ إِنِّي مُهَاجِرٌ إِلَى رَبِّي...

29:26. But Lut had faith in Him: he said:

C3446. Lut was a nephew of Abraham. He adhered to Abraham's teaching and faith and accepted voluntary exile with him, for Abraham left the home of his fathers in Chaldaea and migrated to Syria and Palestine, where Allah gave him increase and prosperity, and a numerous family, who upheld the flag of Unity and the Light of Allah.

"I will leave home for the sake of my Lord:

...إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ ﴿٢٦﴾

for He is Exalted in Might, and Wise."


إِنَّ اللَّهَ يَعْلَمُ مَا يَدْعُونَ مِن دُونِهِ مِن شَيْءٍ...



29:42 Verily Allah doth know of (everything) whatever that they call upon besides Him:

...وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿٤٢﴾

and He is Exalted (in power), Wise.


30. Surah Ar Rum[The Romans]

The Quranic Text & Ali’s Version:


وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ...

30:27 It is He Who begins (the process of) creation;

C3533. Cf. 30:11 above, where the same phrase began the argument about the beginning and end of all things being with Allah.

This has been illustrated by reference to various Signs in Creation, and now the argument is rounded off with the same phrase.

... ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ...

then repeats it; and for Him it is most easy.

...وَلَهُ الْمَثَلُ الْأَعْلَى فِي السَّمَاوَاتِ وَالْأَرْضِ...

To Him belongs the loftiest similitude (We can think of) in the heavens and the earth:

C3534. Allah's glory and Allah's attributes are above any names we can give to them. Human language is not adequate to express them. We can only form some idea of them at our present stage by means of Similitudes and Parables.

But even so, the highest we can think of falls short of the true Reality. For Allah is higher and wiser than the highest and wisest we can think of.

...وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿٢٧﴾

for He is Exalted in Might, Full of Wisdom.

===================================

31. Luqman

Mecca Period [57]

The Quranic Text & Ali’s Version:

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ جَنَّاتُ النَّعِيم ﴿٨﴾ ِ

31:8 . For those who believe and work righteous deeds, there will be Gardens of Bliss. --

خَالِدِينَ فِيهَا...

31:9. To dwell therein.

...وَعْدَ اللَّهِ حَقًّا...

The promise of Allah is true:

...وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿٩﴾

and He is Exalted in power, Wise



وَلَوْ أَنَّمَا فِي الْأَرْضِ مِن شَجَرَةٍ أَقْلَامٌ وَالْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَاتُ اللَّهِ...

31:27. And if all the trees on earth were pens and the Ocean (were ink), with seven Oceans behind it to add to its (supply), yet would not the Words of Allah be exhausted (in the writing):

C3616. "Words of Allah": his wonderful Signs and Commandments are infinite and cannot be expressed if all the trees were made into pens, and all the wide Ocean, multiplied seven times, were made into ink.

Any Book of His Revelation would deal with matters which man can understand and use in his life: there are things that man can never fathom. Nor would any praise that we could write with infinite resources be adequate to describe His power, glory, and wisdom.

...إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ ﴿٢٧﴾

for Allah is Exalted in power, Full of Wisdom.



مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ...

31: 28. And your creation or your resurrection is in no wise but as an individual soul:

C3617. Allah's greatness and infinitude are such that He can create and cherish not only a whole mass, but each individual soul, and He can follow its history and doings until the final Judgment.

This shows not only Allah's glory and Omniscience and Omnipotence: it also shows the value of each individual soul in His eyes, and lifts individual responsibility right up into relations with Him.

...إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ ﴿٢٨﴾

for Allah is He Who hears and sees (all things).


Asad’s Version:


31:8

[As against this,] verily, those who attain to faith and do righteous deeds shall have gardens of bliss, (31:9) to abide therein in accordance with God's true promise: for He alone is almighty, truly wise. 6


31:27


And if all the trees on earth were pens, and the sea [were] ink, with seven [more] seas yet 24 added to it, the words of God would not be exhausted: for, verily, God is almighty, wise. 25


(31:28) [For Him,] the creation of you all and the resurrection of you all is but like [the creation and resurrection of] a single soul: 26 for, verily, God is all-hearing, all-seeing.


[[Asad’s notes - 6 Commenting on the above three verses, Razi points out, firstly, that the deliberate contrast between the plural in the promise of "gardens (jannat) of bliss" and the singular in that of "suffering" ('adhab) is meant to show that God's grace surpasses His wrath (cf. note 10 on 6:12); and, secondly, that the use of the expression "to abide therein" in connection with the mention of paradise only, and not with that of otherworldly suffering (or hell), is an indication that whereas the enjoyment of the former will be unlimited in duration, suffering in what is described as "hell" will be

limited. ]]


[[Asad’s notes –


24 Lit., "after that". 25 Cf. a similar passage in 18:109.


26 I.e., in view of His almightiness, there is no difference between the creation and resurrection of many and of one, just as every single soul is as much within His ken as is all mankind.


27 See note 5 on 13:2.


28 See su~rah 20, note 99. ]]

===================================



35. Al-Fatir (The Originator)

Mecca Period 43

Asad’s Version:



In The Name of God, The Most Gracious, The Dispenser of Grace:


35:1


ALL PRAISE is due to God, Originator of the heavens and the earth, who causes the angels to be [His] message-bearers, endowed with wings, two, or three, or four. 1

[Unceasingly] He adds to His creation whatever He wills: 2 for, verily, God has the power to will anything.


(35:2) Whatever grace God opens up to man, none can withhold it; and whatever He withholds, none can henceforth release: for He alone is almighty, truly wise.

The Quranic Text & Ali’s Version:



35: 1. Praise be to Allah,

C3869. See n. 3785 to 34:1.

When we praise Allah, it means that we understand and bring to mind that His glory and power are exercised for the good of His Creation, and this is the subject-matter of the Surah.

... فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ...

Who created (out of nothing) the heavens and the earth,

C3870. As man's knowledge of the processes of nature advances, he sees how complex is the evolution of matter itself, leaving out the question of the origin of Life and the spiritual forces, which are beyond the ken of experimental science.

But this knowledge itself becomes a sort of "veil of Light": man becomes so conscious of the proximate causes, that he is apt, in his pride, to forget the primal Cause, the ultimate hand of Allah in Creation.

And then, creation is such a complex process: see some of the ideas involved explained by different words in n. 120 to 2:117.

The word fatara here used means the creation of primeval matter, to which further creative processes have to be added by the hand of Allah, or Allah "adds to His Creation as He pleases", not only in quantity, but in qualities, functions, relations and variations in infinite ways.

... جَاعِلِ الْمَلَائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَّثْنَى وَثُلَاثَ وَرُبَاعَ...

Who made the angels messengers with wings -- two, or three, or four (Pairs):

C3871. They are Messengers or Instruments of Allah's Will, and may have a few or numerous Errands entrusted to them.

Cf. the description of the Spirit of Inspiration in 26:193, and of the spirits or angels for executing the Commands of Allah in 79:1-5.

... يَزِيدُ فِي الْخَلْقِ مَا يَشَاء... ...

He adds to Creation as He pleases:

C3872. See n. 3870 above, where the complexities of the creative processes is referred to Allah's creation did not stop at some past time: it continues, for He has all power, and His mercies are ever poured forth without stint.

... إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿١﴾

for Allah has power over all things.

مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا...

35:2. What Allah out of His Mercy doth bestow on mankind there is none can withhold:

... وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِن بَعْدِهِ ...

what He doth withhold, there is none can grant, apart from Him:

C3873. As Allah is the Creator and Sustainer of all beings and things, so does His kindness extend to all Creatures.

No one can intercept Allah's mercies and gifts. Whatever is His Will and Plan and Purpose He can and does carry out. And if from any creature He withholds any particular gifts, there is no other person or power that can give those gifts. But such withholding is not arbitrary. He is full of wisdom and goodness, and every act of His, whether He withholds or gives, is full of kindness and mercy to His creatures.

... وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿٢﴾

and He is the Exalted in Power, Full of Wisdom.


===================================


39. Az-Zumar (The Throngs)

Mecca Period 59 [75 verses]

Asad’s Version:


In The Name of God, The Most Gracious, The Dispenser of Grace:


39:1 THE BESTOWAL from on high of this divine writ issues from God, the Almighty, the Wise:

(39:2) for, behold, it is We who have bestowed this revelation upon thee from on high, setting forth the truth: so worship Him, sincere in thy faith in Him alone!

The Quranic Text & Ali’s Version:


تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ ﴿١﴾

39:1. The revelation of this Book is from Allah, the Exalted in Power, Full of Wisdom.

C4242. In connection with Revelation two qualities of Allah are mentioned:

إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ...

39: 2. Verily it is We Who have revealed the Book to thee in Truth:

... فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ ﴿٢﴾

so serve Allah, offering Him sincere devotion.



===================================


48. Al-Fath (Victory) [29 verses]

Medina Period 111

Asad’s Version:


48:7 For, God's are all the forces of the heavens and the earth; and God is indeed almighty, truly wise!

The Quranic Text & Ali’s Version:

وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ...

48: 7. For to Allah belong the Forces of the heavens and the earth;

C4875. These words are repeated (with a slight change) from the parenthetical clause in verse 4. to emphasize the assertion as a substantive proposition, that fighting and visible forces in the physical world are not the only forces with which Allah works out His Plan. invisible forces are more important as they were at Hudaybiyah.

The slight difference is instructive; in the parenthetical clause, Allah's Knowledge was emphasized, and in the substantive clause it is Allah's Power. Knowledge plans, and Power executes.

...وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا ﴿٧﴾

and Allah is Exalted in Power, Full of Wisdom.



57. Al-Hadid (Iron)

Medina Period



THE MENTION in verse 25 of "iron" and all that this word implies (see note 42 below) so

impressed the contemporaries and successors of the Prophet that this surah has always been known as "the surah in which iron is mentioned" (Tabari). From the reference to the conquest of Mecca (al-fath) in verse 10 it is obvious that the earliest date of its revelation would be the end of the year 8 H.


Asad’s Version:


In The Name of God, The Most Gracious, The Dispenser of Grace:


57:1 ALL THAT IS in the heavens and on earth extols God's limitless glory: for He alone is almighty, truly wise!

(57:2) His is the dominion over the heavens and the earth; He grants life and deals death; and He has the power to will anything.


57:3 He is the First and the Last, 1 and the Outward as well as the Inward: 2 and He has full knowledge of everything.

(57:4) He it is who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness. 3 He knows all that enters the earth, and all that comes out of it, as well as all that descends from the skies, and all that ascends to them. 4 And He is with you wherever you may be; and God sees all that you do.


57:5 His is the dominion over the heavens and the earth; and all things go back unto God [as their source].

The Quranic Text & Ali’s Version:


سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ...

57: 1.   Whatever is in the heavens and on earth, let it declare the Praises and Glory of Allah:

C5275. A connecting thought between this and the last Surah, of which see verse 96.

See also paragraph 3 of the Introduction to Surah 53.

... وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿١﴾

for He is the Exalted in Might, the Wise.

لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يُحْيِي وَيُمِيتُ ...

57: 2.    To Him belongs the dominion of the heavens and the earth; it is He Who gives life and Death;

وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٢﴾

and He has Power over all things.

هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ...

57: 3.     He is the First and the Last, the Evident and the Hidden:

C5276. Allah is Evident in so far as there is ample evidence of His existence and providence all around us. On the other hand, Allah is Hidden in so far as intellect cannot grasp His essence nor can He be seen in the present world.

The following tradition in Sahih Muslim is also significant for an understanding of this verse.

The Prophet (peace be on him) said:

"Thou art the First, so that there was nothing before Thee;

and Thou art the Last, so that there is nothing after Thee;

and Thou art Evident, (or Ascendant) so that there is nothing above Thee,

and Thou art the the Hidden, the Knower of hidden things, so that there is nothing hidden from Thee." [Eds.]

وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٣﴾

and He has full knowledge of all things.

هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ...

57: 4.    He it is Who created the heavens and the earth in six Days,

C5277. "In six Days": see 41:9-12, and notes;

also more briefly, n. 1031 to 7:54.

... ثُمَّ اسْتَوَى عَلَى الْعَرْشِ ...

and is moreover firmly established on the Throne (of authority).

C5278. Cf. 10:3, and n. 1386.

It is not that Allah completed His Creation in six days and rested on the seventh day, or rests now.

Certain external forms of the universe were by Allah's Command completed in six periods of evolution. But His creative process still goes on, and He is still, and will always be, in full control, knowing all and guiding all affairs. (R).

...يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاء وَمَا يَعْرُجُ فِيهَا...

He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it.

...وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ...

And He is with you wheresoever ye may be.

C5279. Allah watches over man and observes his deeds. His knowledge comprehends all, the earth, heavens, what is in them or above them or whatever is in between them, comes out of them or goes into them, for "not a leaf doth fall but with His knowledge", and "there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is inscribed in a Record". (6:59). [Eds.]

... وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿٤﴾

And Allah sees well all that ye do.

لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ...

57: 5.   To Him belongs the dominion of the heavens and the earth:

C5280. See 57:2 above, where this phrase referred to Allah's complete authority over the whole of the external universe:

the same phrase now refers to His complete authority over the abstract world-of thoughts and affairs. Every affair must finally go back to Him, whether it comes out here from Darkness into Light, or hides itself from Light into Darkness. Allah's knowledge penetrates into the inmost recesses of all Hearts.

... وَإِلَى اللَّهِ تُرْجَعُ الأمُورُ ﴿٥﴾

and all affairs are referred back to Allah.


[[Asad’s notes-


1 I.e., His Being is eternal, without anything preceding His existence and without anything outlasting its infinity: an interpretation given by the Prophet himself, as recorded in several well- authenticated Traditions. Thus, "time" itself- a concept beyond maris understanding - is but God's creation.


2 I.e., He is the transcendental Cause of all that exists and, at the same time, immanent in every phenomenon of His creation - cf the oft-repeated Qur'anic phrase (e.g., inverse S), "all things go back unto God [as their source]"; in the words of Tabari, "He is closer to everything than anything else could be". Another - perhaps supplementary - rendering could be, "He is the Evident as well as the Hidden": i.e., "His existence is evident (zahir) in the effects of His activity, whereas He Himself

is not perceptible (ghayr mudrak) to our senses" (Zamakhshari).


3 Cf. the identical phrase in 7:54 and the corresponding note 43.


4 See 4 note 1 on 34:2. ]]


59. Al-Hashr (The Gathering)

Medina Period [101]


In The Name of God, The Most Gracious, The Dispenser of Grace:


The Quranic Text & Ali’s Version:

سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ...

59: 1.     Whatever is in the heavens and on earth, let it declare the Praises and Glory of Allah:

C5368. This verse, introducing the Surah is identical with 57:1. introducing Surah 57.

The theme of both is the wonderful working of Allah's Plan and Providence. In the one case it referred to the conquest of Makkah and taught the lesson of humility.

In this case it refers to the dislodgment of the treacherous Banu Nadir from their nest of intrigue in the neighbourhood of Madinah practically without a blow.

See next note.

...وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿١﴾

for He is the Exalted in Might, the Wise.


Asad’s Version:


59:1 ALL THAT IS in the heavens and all that is on earth extols God's limitless glory: for He alone is almighty, truly wise.




60. Al-Mumtahanah (The Examined One)

Medina Period [91]

The Quranic Text & Ali’s Version:

رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُوا ...

5.     "Our Lord! Make us not a (test and) trial for the Unbelievers,

C5417. In n. 1198 to 8:25, I have explained the shades of meaning in the word Fitnah.

In 2:102 Harut and Marut were a trial to test the righteous who trusted in Allah from the unrighteous who resorted to evil and superstition.

Here the prayer to Allah is that we should be saved from becoming so weak as to tempt the Unbelievers to try to attack and destroy us.

... وَاغْفِرْ لَنَا رَبَّنَا ...

but forgive us, our Lord!

... إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ ﴿٥﴾

For Thou art the Exalted in Might, the Wise."





61. As-Saff (The Ranks)

Medina Period


The Quranic Text & Ali’s Version:



سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ...

61: 1. Whatever is in the heavens and on earth, let it declare the Praises and Glory of Allah:

C5431. This verse is identical with 59:1.

The latter illustrated the theme of the wonderful working of Allah's providence in defeating the wiles of His enemies. Here the same theme is illustrated by showing the need for unshaken discipline if we are to receive the help of Allah.

... وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿١﴾

for He is the Exalted in Might, the Wise.



Asad’s Version:

61:1 ALL THAT IS in the heavens and all that is on earth extols God's limitless glory: for He alone is almighty, truly wise !


========================================================


62. Al-Jumu'ah (The Congregation)

Medina Period [110]


The Quranic Text & Ali’s Version:



يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ...   

62: 1.     Whatever is in the heavens and on earth, doth declare the Praises and Glory of Allah --

C5449. See n. 5408 to 59:24, where I have explained the difference in signification between sabbaha andyusabbihu. The latter form is used here, to express an actual fact. 'Everything declares the Praises and Glory of Allah, because Allah's mercies extend to all His creatures: He sends His Revelation for the benefit of the ignorant and unlettered as well as for those who have learning in their midst, especially as the latter are apt, by the very weight of their ponderous learning, to miss the real point and spirit of Allah's Message.'

... الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ ﴿١﴾

-    the Sovereign,

-    the Holy One,

-    the Exalted in Might,

-    the Wise.

C5450. See 59:23, and n. 5402.

Here we have two of the divine attributes repeated from 59:23 and two from the end of 59:24, implying a reminiscence of all the beautiful divine attributes mentioned in that passage.

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ ...

62: 2.     It is He Who has sent amongst the Unlettered a messenger from among themselves,

C5451. The Unlettered: as applied to a people, it refers to the Arabs, in comparison with the People of the Book, who had a longer tradition of learning, but whose failure is referred to in verse 5 below. As applied to individuals, it means that Allah's Revelation is for the benefit of all men, whether they have worldly learning or not.

... يَتْلُو عَلَيْهِمْ آيَاتِهِ ...

-    to rehearse to them His Signs,

C5452. His Signs: Allah's wonderful Signs in His Creation and in His ordering of the world. It may include the Verses of the Quran, but they are more specifically referred to as "Book" in the next line but one.

... وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ ...

-    to sanctify them,

-    and to instruct them in Scripture and Wisdom --

C5453. Cf. 2:129, and n. 129.

Read again the attributes in the last verse.

... وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ ﴿٢﴾

although they had been, before, in manifest error --

C5454. Previous ignorance or error is no bar to a person or nation receiving the blessings of Allah's revelation, provided such person or nation has the will to come to Allah and the capacity to bear His Message. For an instance of incapacity through arrogance, see verse 6 below.

وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ...

62: 3.    As well as (to confer all these benefits upon) others of them, who have not already joined them:

C5455. Others of them: i.e., others than those among whom the holy Prophet came as a messenger. In other words his Message is for his Arab people and his non-Arab contemporaries as well as those who live in other ages, and have no personal contact with him or his Companions.

... وَهُوَ الْعَزِيزُ الْحَكِيمُ ﴿٣﴾

and He is Exalted in Might, Wise.

ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاء...   

62: 4.     Such is the Bounty of Allah, which He bestows on whom He will:

C5456. That is, according to His wise Will and Plan, and also as a result of His unbounded generosity to all.

... وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ ﴿٤﴾

and Allah is the Lord of the highest bounty.


Asad’s Version:


REVEALED in the early part of the Medina period, this surah takes its name from verses 9- 10, which ordain the obligatory congregational prayer on Friday.


In The Name of God, The Most Gracious, The Dispenser of Grace:


62:1 ALL THAT IS in the heavens and all that is on earth extols the limitless glory of God, the Sovereign Supreme, the Holy, the Almighty, the Wise !


62:2 He it is who has sent unto the unlettered people an apostle from among themselves, 1 to convey unto them His messages, and to cause them to grow in purity, and to impart unto them the divine writ as well as wisdom - whereas before that they were indeed, most obviously, lost in error -;


(62:3) and [to cause this message to spread] from them unto other people as soon as

they come into contact with them: 2 for He alone is almighty, truly wise!


62:4 Such is God's bounty: He grants it to anyone who is willing [to receive it]: 5 for God is limitless in His great bounty.



[[Asad’s notes - 1 The term "unlettered people" (ummiyun) denotes a nation or community who had not previously had a revealed scripture of their own (Razi).


The designation of the Prophet as a man "from among themselves" is meant, in this context, to stress the fact that he, too, was unlettered (ummi) in the primary sense of this word (cf 7:157 and 158)., and could not, therefore, have "invented" the message of the Qur'an or "derived" its ideas from earlier scriptures.


2 I.e., to cause the message of the Qur'an to reach people of other environments and of future times through the medium of the Arabs and their language: thus stressing the universality and timeless validity of all that has been revealed to Muhammad.


3 Or: "He grants it unto whomever He wills". Both these formulations are syntactically correct; but since the bounty of God referred to in this passage relates to the divine guidance granted to man through the medium of the revelation bestowed upon God's Apostle, the construction chosen by me seems to be more appropriate, expressing as it does the idea that the bounty of God's guidance is always available to one who sincerely desires it.


4 Connecting with the idea - implied in the preceding passage - that God's revelation is a sacred trust as well as a bounty, the discourse turns now to the problem of man's betrayal of this trust,exemplified


by the Jews of post-Biblical times. They had been entrusted by God with the task of carrying the message of His oneness and uniqueness to all the world: but they failed in this task inasmuch as they came to believe that they were "God's chosen people" because of their descent from Abraham, Isaac and Jacob, and that, therefore, the divine message was meant for them alone and not for people of other nations. Hence, too, they came to deny the possibility of prophethood being bestowed on anyone who did not belong


to the children of Israel (cf 2:90 and 94, and the corresponding notes 75 and 79), and so they summarily rejected the idea of Muhammad's prophethood despite the clear predictions of his advent in the Torah itself (see note 33 on 2:42). By thus corrupting the innermost purport of the divine writ bestowed on Moses, they themselves became unable to derive any real spiritual benefit from it, and to live up to its teachings. ]]