2. Surah al-Baqara, Medina 87
The Quranic Text & Ali’s Version:
فَمَن
بَدَّلَهُ
بَعْدَمَا
سَمِعَهُ فَإِنَّمَا
إِثْمُهُ عَلَى
الَّذِينَ
يُبَدِّلُونَهُ
...
2: 181. If anyone changes the bequest after hearing it, the guilt shall be on those who make the change.
... إِنَّ اللّهَ سَمِيعٌ عَلِيمٌ ﴿١٨١﴾
For Allah hears and knows all things.
Other Versions:
2: 181
Asad And if anyone alters such a provision after having come to know it, the sin of acting thys shall fall only upon those who have altered it. Verily, God is all-hearing, all-knowing.
Pickthall And whoso changeth (the will) after he hath heard it the sin thereof is only upon those who change it. Lo! Allah is Hearer, Knower.
Transliteration Famam baddalahu_ ba'da ma_ sami'ahu_ fa innama_ ismuhu_ 'alal lazina yubaddilu_nah(u_), innalla_ha sami'un 'alim(un).
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3. Sura al-Imran
Medina 89 [200 verses]
The Quranic Text & Ali’s Version:
إِنَّ
اللّهَ اصْطَفَى
آدَمَ وَنُوحًا
وَآلَ إِبْرَاهِيمَ
وَآلَ عِمْرَانَ
عَلَى الْعَالَمِينَ
﴿٣٣﴾
3: 33. Allah did choose Adam and Noah, the family of Abraham and the family of Imran above all people.
ذُرِّيَّةً
بَعْضُهَا مِن
بَعْضٍ ...
3: 34. Offspring, one of the other;
C374. The Prophets in the Jewish-Christian-Muslim dispensation form one family literally. But the argument is wider. All men of God form spiritually one family. If you love and obey Allah, love and obey His Messenger; your love, obedience and discipline will be the test of your Faith.
... وَاللّهُ سَمِيعٌ عَلِيمٌ ﴿٣٤﴾
and Allah heareth and knoweth all things.
إِذْ
قَالَتِ امْرَأَةُ
عِمْرَانَ ...
3: 35. Behold! a woman of Imran said:
C375. Now we begin the story of Jesus.
As a prelude we have the birth of Mary and the parallel story of John the Baptist, Yahya the son of Zakariya.
Yahya's mother Elisabeth was a cousin of Mary the mother of Jesus (Luke 1:36), and therefore John and Jesus were cousins by blood, and there was a spiritual cousinhood in their birth and career.
Elisabeth was of the daughters of Aaron (Luke 1:5), of a priestly family which went back to Aaron the brother of Moses and son of Imran. Her husband Zakariya was actually a priest, and her cousin Mary was presumably also of a priestly family.
By tradition Mary's mother was called Hannah (in Latin, Anna, and in English, Anne), and her father was called Imran. Hannah is therefore both a descendant of the priestly house of Imran and the wife of Imran,-"a woman of Imran" in a double sense,
... رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي...
"O my Lord!
I do dedicate unto thee what is in my womb for Thy special service, so accept this of me,
C376. Muharrar: freed from all worldly affairs and specially dedicated to Allah's service.
She expected a son, who was to be a special devotee, a miraculous son of the old age of his parents, but Allah gave her instead a daughter. But that daughter was Mary the mother of Jesus, the chosen one among the women: 3:42.
...إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ ﴿٣٥﴾
for Thou hearest and knowest all things."
وَإِذْ
غَدَوْتَ مِنْ
أَهْلِكَ تُبَوِّىءُ
الْمُؤْمِنِينَ
مَقَاعِدَ
لِلْقِتَالِ...
3: 121. Remember that morning thou didst leave the household (early) to post the faithful at their stations for battle:
C442. The battle of Uhud was a great testing time for the young Muslim community. Their mettle and the wisdom and strength of their Leader were shown in the battle of Badr (3:13 and note), in which the Makkan Pagans suffered a crushing defeat.
The Makkans were determined to wipe off their disgrace and to annihilate the Muslims in Madinah. To this end they collected a large force and marched to Madinah. They numbered some 3,000 fighting men under Abu Sufyan, and they were so confident of victory that their women-folk came with them, and showed the most shameful savagery after the battle.
To meet the threatened danger the Messenger of Allah, Muhammad Al- Mustafa, with his usual foresight, courage, and initiative, resolved to take his station at the foot of Mount Uhud, which dominates the city of Madinah some three miles to the north.
Early in the morning, on the 7th of Shawwal, A.H. 3 (January, 625), he made his dispositions for battle. Madinah winters are notoriously rigorous, but the warriors of Islam (700 to 1000 in number) were up early. A torrent bed was to their south, and the passes in the hills at their back were filled with 50 archers to prevent the enemy attack from the rear. The enemy were set the task of attacking the walls of Madinah, with the Muslims at their rear. In the beginning the battle went well for the Muslims.
The enemy wavered, but the Muslim archers, in disobedience of their orders, left their posts to join in the pursuit and share in the booty. There was also treachery on the part of the 300 "Hypocrites" led by Abdullah ibn Ubai, who deserted.
The enemy took advantage of the opening left by the archers, and there was severe hand-to-hand fighting, in which numbers told in favour of the enemy. Many of the Companions and Helpers were killed. But there was no rout.
Among the Muslim martyrs was the gallant Hamza, a brother of the Prophet's father. The graves of the martyrs are still shown at Uhud.
The Messenger himself was wounded in his head and face, and one of his front teeth was broken. Had it not been for his firmness, courage, and coolness, all would have been lost. As it was, the prophet, in spite of his wound, and many of the wounded Muslims, inspired by his example, returned to the field next day, and Abu Sufyan and his Makkan army thought it most prudent to withdraw.
Madinah was saved, but a lesson in faith, constancy, firmness, and steadfastness was learnt by the Muslims. (R).
...وَاللّهُ سَمِيعٌ عَلِيمٌ ﴿١٢١﴾
and Allah heareth and knoweth all things.
Pickthall’s Version:
3: 33
Pickthall Lo! Allah preferred Adam and Noah and the Family of Abraham and the Family of 'Imran above (all His) creatures.
Transliteration Innalla_hastafa_ a_dama wa nu_haw wa a_la ibra_hima wa a_la'imra_na 'alal 'a_lamin(a).
3: 34
Pickthall They were descendants one of another. Allah is Hearer, Knower.
Transliteration Zurriyyatam ba'duha_ mim ba'd(in), walla_hu sami'un'alim(un).
[ Ali’s note - 374 The Prophets in the Jewish-Christian-Muslim Dispensation form one family literally. But the argument is wider. All men of faith form one family. If you love and obey Allah, love and obey His Messenger; your love, obedience and discipline will be the test of your Faith. (3.34) ]
3: 35
Pickthall (Remember) when the wife of 'Imran said: My Lord I have vowed unto Thee that which is in my belly as a consecrated (offering). Accept it from me. Lo! Thou, only Thou, art the Hearer, the Knower!
Transliteration Iz qa_latimra'atu 'imra_na rabbi inni nazartu laka ma_ fi batni muharraran fa taqabbal minni, innaka antas sami'ul 'alim(u).
3: 121 [re: Uhud battle ]
Pickthall And remember when thou settedst forth at daybreak from thy housefolk to assign to the believers their positions for the battle, Allah was Hearer, Knower.
Transliteration Wa iz gadauta min ahlika tubawwi'ul mu'minina maqa_'ida lilqita_l(i), walla_hu sami'un 'alim(un).
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4. Sura an-Nisa
Medina 92 [Hijra 4]
The Quranic Text & Ali’s Version:
مَّن
كَانَ يُرِيدُ
ثَوَابَ الدُّنْيَا
فَعِندَ اللّهِ
ثَوَابُ الدُّنْيَا
وَالآخِرَةِ...
4: 134. If anyone desires a reward in this life, in Allah's (gift) is the reward (both) of this life and of the Hereafter:
C643. Man in this life can only see up to the horizon of this life. The highest rewards which his wishes or ambitions can conceive of are conceived in the terms of this life.
But Allah can give him not only these but something infinitely higher, the rewards of the Hereafter, which it did not even enter his heart to ask for or his imagination to conceive.
... وَكَانَ اللّهُ سَمِيعًا بَصِيرًا ﴿١٣٤﴾
for Allah is He that heareth and seeth (all things).
لاَّ
يُحِبُّ اللّهُ
الْجَهْرَ
بِالسُّوَءِ
مِنَ الْقَوْلِ
إِلاَّ مَن
ظُلِمَ ...
4: 148. Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done;
C654. We can make a public scandal of evil in many ways.
1. It may be idle sensation-mongering:
it often leads to more evil by imitation, as where criminal deeds are glorified in a cinema, or talked about shamelessly in a novel or drama.
2. It may be malicious gossip of a foolish, personal kind:
it does no good, but it hurts people's feelings.
3. it may be malevolent slander or libel:
it is intended deliberately to cause harm to people's reputation or injure them in other ways, and is rightly punishable under all laws.
4. It may be a public rebuke or correction or remonstrance, without malice.
1, 2 and 3 are absolutely forbidden.
4 may be by a person in authority; in which case the exception applies, for all wrong or injustice must be corrected openly, to prevent its recurrence. Or
4 may be a person not vested with authority, but acting either from motives of public spirit, or in order to help some one who has been wronged; here again the exception will apply. But if the motive is different, the exception does not apply.
4 would also include a public complaint by a person who has suffered a wrong; he has every right to seek public redress.
... وَكَانَ اللّهُ سَمِيعًا عَلِيمًا ﴿١٤٨﴾
for Allah is He who heareth and knoweth all things.
إِن
تُبْدُواْ
خَيْرًا أَوْ
تُخْفُوهُ أَوْ
تَعْفُواْ عَن
سُوَءٍ فَإِنَّ
اللّهَ كَانَ
عَفُوًّا قَدِيرًا
﴿١٤٩﴾
4: 149. Whether ye publish a good deed or conceal it or cover evil with pardon,
verily Allah doth blot out (sins) and hath power (in the judgment of values).
C655. Qadir: The root qadara not only implies power, ability, strength, but two other ideas which it is difficult to convey in a single word, viz., the act and power of estimating the true value of a thing or persons, as in 6:91; and the act and power of regulating something so as to bring it into correspondence with something.
"Judgment of values" I think sums up these finer shades of meaning.
Allah forgives what is wrong and is able fully to appreciate and judge of the value of our good deeds whether we publish them or conceal them.
4: 134
Pickthall Whoso desireth the reward of the world, (let him know that) with Allah is the reward of the world and the Hereafter. Allah is ever Hearer, Seer.
Transliteration Man ka_na yuridu sawa_bad dunya_ fa 'indalla_hi sawa_bud dunya_ wal a_khirah(ti), wa ka_nalla_hu sami'am, basira_(n).
4: 148
Asad God does not like any evil to be mentioned openly, unless it be by him who ahs been wronged [thereby] [note 161]. And God is indeed all-hearing, all-knowing,
Pickthall Allah loveth not the utterance of harsh speech save by one who hath been wronged. Allah is ever Nearer, Knower.
Transliteration La_ yuhibbulla_hul jahra bis su_'i minal qauli illa_ man zulim(a), wa ka_nalla_hu sami'an 'alima_(n).
4: 149
Asad whether you do good openly or in secret, or pardon others for evil [done unto you]: for, behold, God is indeed an absolver of sins, infinite in his power.
Pickthall If ye do good openly or keep it secret, or forgive evil, lo ! Allah is Forgiving, Powerful.
In tubdu_ khairan au tukhfu_hu au ta'fu_ 'an su_'infa innalla_ha ka_na 'afuwwan qadira_(n).
[[ Asad’s note 161 – As some of the commentators (e.g., Razi) point out, this may refer to giving currency to earlier sayings or deeds of the repentant sinners – both hypocrites and outright deniers of the truth – mentioned in the preceding two verses: an interpretation which seems to be borne out by the context. However, the above statement has a general import as well: it prohibits the public mention of anybody’s evil deeds or sayings, “unless it be by him who has been wronged [thereby]” – which also implies that evil behavior which affects the society as a whole may be made public if the interests of the wronged party – in this case, the society as such – demand it. ]]
[[ Ruby’s note – Unnecessary circulation of deeds of evil may cause cynicism among people. Unless the knowledge or circulation becomes a way of deterrence or upholding justice, these kinds of behavior should be abstained from. Gossip, too much exposure of violence and corruption in the media could have a negative effect in the society.]]
[[ Ali’s notes - 654 We can make a public scandal of evil in many ways. (1) It may be idle sensation-mongering: it often leads to more evil by imitation, as where criminal deeds are glorified in a cinema, or talked about shamelessly in a novel or drama. (2) It may be malicious gossip of a foolish, personal kind: it does no good, but it hurts people's feelings. (3) It may be malevolent slander or libel: it is intended deliberately to cause harm to people's reputation or injure them in other ways, and is rightly punishable under all laws. (4) It may be a public rebuke or correction or remonstrance, without malice. (1), (2) and (3) are absolutely forbidden. (4) may be by a person in authority; in which case the exception applies, for all wrong or injustice must be corrected openly, to prevent its recurrence. Or (4) may be a person not vested with authority, but acting either from motives of public spirit, or in order to help some one who has been wronged; here again the exception will apply. But if the motive is different, the exception does not apply. (4) would also include a public complaint by a person who has suffered a wrong; he has every right to seek public redress. (4.148)
655 Qadir.- The root qadara not only implies power, ability, strength, but two other ideas which it is difficult to convey in a single word, viz., the act and power of estimating the true value of a thing or persons, as in vi. 91; and the act and power of regulating something so as to bring it into correspondence with something. "Judgment of values" I think sums up these finer shades of meaning. Allah forgives what is wrong and is able fully to appreciate and judge of the value of our good deeds whether we publish them or conceal them. (4.149)]]
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6. [al-Anam, Cattle Mecca 55]
The Quranic Text & Ali’s Version:
قُل
لِّمَن مَّا
فِي السَّمَاوَاتِ
وَالأَرْضِ...
6: 12. Say: "To whom belongeth all that is in the heavens and on earth?"
قُل لِلّهِ...
Say:
"To Allah.
كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ ...
He hath inscribed for Himself (the rule of) Mercy
C844. History, travel, human experience, all prove the Mercy of Allah and the law that without it those who reject Truth tend to lose their own souls and destroy themselves.
... لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لاَ رَيْبَ فِيهِ...
that He will gather you together for the Day of Judgment, there is no doubt whatever.
...الَّذِينَ خَسِرُواْ أَنفُسَهُمْ فَهُمْ لاَ يُؤْمِنُونَ ﴿١٢﴾
It is they who have lost their own souls, that will not believe.
وَلَهُ
مَا سَكَنَ فِي
اللَّيْلِ
وَالنَّهَارِ
...
6: 13. "To Him belongeth all that dwelleth (or lurketh) in the night and the day.
C845. Sakan:
- to dwell;
- to rest, to be still, to stop (moving), to lurk;
- to be quiescent, as a letter which is not moved with a vowel.
If we imagine Night and Day to be places, and each to have (dwelling in them) things that are open and things that are concealed, things that move and things that are still, things that are sounded and things that are quiescent, we get some idea of the imagery implied.
The mystery of Time (which seems more abstract than Space) is thus explained and illustrated by the idea of Place or Space, which also is a notion and not a concrete thing.
But He Who has control of all these things is the one true Allah.
... وَهُوَ السَّمِيعُ الْعَلِيمُ ﴿١٣﴾
For He is the One Who heareth and knoweth all things.
C846. Throughout this section we have a sort of implied dialogue, of which one part is understood from the other part, which is expressed.
In verse 11, we might have an imagery objector saying: "Why go back to the past?"
The answer is:
"Well, travel through the world, and see whether it is not true that virtue and godliness exalt a nation, and the opposite are causes of ruin. Both the past and the present prove this."
In verse 12 the objector may say: "But you speak of God's power?"
The man of God replies:
"Yes, but Mercy is Allah's own attribute and knowledge and wisdom beyond what man can conceive."
Other Versions:
6: 12
Asad Say: “Unto whom belongs all that is in the heavens and on earth?” Say: “Unto God, who has willed upon Himself the law of grace and mercy. [note 10]”
Pickthall Say: Unto whom belongeth whatsoever is in the heavens and the earth? Say: Unto Allah. He hath prescribed for Himself mercy, that He may bring you all together to a Day whereof there is no doubt. Those who ruin their own souls will not believe.
Transliteration Qul limam ma_ fis sama_wa_ti wal ard(i), qul lilla_h(i), kataba 'ala_ nafsihir rahmah(ta), layajma'annakum ila_ yaumil qiya_mati la_ raiba fih(i), allazina khasiru_ anfusahum fahum la_ yu'minu_n(a).
[[ Asad’s note 10 – The expression “God has willed upon Himself as a law” (kataba ‘ala nafsihi) occurs in the Quran only twice – here and in verse 54 of this surah – and in both instances with reference to His grace and mercy (rahmah); none of the other divine attributes has been similarly described. This exceptional quality of God’s grace and mercy is further stressed in 7:156 – “My grace overspreads everything” – and finds an echo in the authentic Tradition in which, according to the Prophet, God says of Himself, “Verily, My grace and mercy outstrips My wrath” (Bukhari and Muslim). ]]
6: 13
Pickthall Unto Him belongeth whatsoever resteth in the night and the day. He is the Hearer, the Knower.
Transliteration Wa lahu_ ma_ sakana fil laili wan naha_r(i), wa huwas sami'ul 'alim(u).