All-Knowing [ syaiin alim]
7. Sura al-Araf, Mecca 39
The Quranic Text & Ali’s Version:
قَدِ
افْتَرَيْنَا
عَلَى اللّهِ
كَذِبًا إِنْ
عُدْنَا فِي
مِلَّتِكُم
بَعْدَ إِذْ
نَجَّانَا
اللّهُ مِنْهَا...
7; 89. "We should indeed invent a lie against Allah, if we returned to your ways after Allah hath rescued us therefrom:
C1059. The answer of the righteous is threefold.
1. "Coming back is all very well. But do you mean that we should practice the vices we detest?"
2. "You want us to lie against our conscience and our Lord, after we have seen the evil of your ways."
3. "Neither bribes nor threats, nor spacious appeals to patriotism or ancestral religion can move us: the matter rests with Allah, Whose will and pleasure we obey, and on Whom alone we rely. His knowledge will search out all your specious pretences."
...وَمَا يَكُونُ لَنَا أَن نَّعُودَ فِيهَا إِلاَّ أَن يَشَاء اللّهُ رَبُّنَا...
nor could we by any manner of means return thereto unless it be as in the Will and plan of Allah, our Lord.
C1060. This, of course, does not mean that any one can ever return to evil ways with Allah's consent. Shu'ayb has already emphatically repudiated the idea of returning "to your ways after Allah hath rescued us therefrom."
But even if their ways had been good, the human will, he goes on to say, has no data to rely upon, and he and his followers would only be guided by Allah's Will and Plan.
وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا...
Our Lord can reach out to the utmost recesses of things by His knowledge.
...عَلَى اللّهِ تَوَكَّلْنَا...
In Allah is our trust.
...رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ ...
Our Lord! decide thou between us and our people in truth,
C1061. Having answered the insincere quibblers among the godless, the righteous turn to Allah in earnest prayer.
The endless controversies in this world about abstract or speculative things never end even where both sides are sincere in their beliefs. The decision must be taken to Allah, Who sits on the throne of Truth, and Whose decisions will, therefore, be free from the errors and imperfections of all human judgment. The sincere have nothing to fear in the appeal to Him, as their motives are pure.
... وَأَنتَ خَيْرُ الْفَاتِحِينَ ﴿٨٩﴾
for thou art the best to decide."
قَدِ
افْتَرَيْنَا
عَلَى اللّهِ
كَذِبًا إِنْ
عُدْنَا فِي
مِلَّتِكُم
بَعْدَ إِذْ
نَجَّانَا
اللّهُ مِنْهَا...
89. "We should indeed invent a lie against Allah, if we returned to your ways after Allah hath rescued us therefrom:
C1059. The answer of the righteous is threefold.
1. "Coming back is all very well. But do you mean that we should practice the vices we detest?"
2. "You want us to lie against our conscience and our Lord, after we have seen the evil of your ways."
3. "Neither bribes nor threats, nor spacious appeals to patriotism or ancestral religion can move us: the matter rests with Allah, Whose will and pleasure we obey, and on Whom alone we rely. His knowledge will search out all your specious pretences."
...وَمَا يَكُونُ لَنَا أَن نَّعُودَ فِيهَا إِلاَّ أَن يَشَاء اللّهُ رَبُّنَا...
nor could we by any manner of means return thereto unless it be as in the Will and plan of Allah, our Lord.
C1060. This, of course, does not mean that any one can ever return to evil ways with Allah's consent. Shu'ayb has already emphatically repudiated the idea of returning "to your ways after Allah hath rescued us therefrom."
But even if their ways had been good, the human will, he goes on to say, has no data to rely upon, and he and his followers would only be guided by Allah's Will and Plan.
وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا...
Our Lord can reach out to the utmost recesses of things by His knowledge.
...عَلَى اللّهِ تَوَكَّلْنَا...
In Allah is our trust.
...رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ ...
Our Lord! decide thou between us and our people in truth,
C1061. Having answered the insincere quibblers among the godless, the righteous turn to Allah in earnest prayer.
The endless controversies in this world about abstract or speculative things never end even where both sides are sincere in their beliefs. The decision must be taken to Allah, Who sits on the throne of Truth, and Whose decisions will, therefore, be free from the errors and imperfections of all human judgment. The sincere have nothing to fear in the appeal to Him, as their motives are pure.
... وَأَنتَ خَيْرُ الْفَاتِحِينَ ﴿٨٩﴾
for thou art the best to decide."
7: 89
Asad We should be guilty of blaspheming against God were we to return to your ways after God has saved us from them! It is not conceivable that we should return to them – unless God, our Sustainer, so wills.
All things does our Sustainer embrace within His knowledge: in God do we place our trust. O our Sustainer! Lay you open the truth between us and our people – for Thou are the best of all to lay open the truth!”
Pickthall We should have invented a lie against Allah if we returned to your religion after Allah hath rescued us from it. It is not for us to return to it unless Allah should (so) will. Our Lord comprehendeth all things in knowledge. In Allah do we put our trust. Our Lord! Decide with truth between us and our folk, for Thou art the best of those who make decision.
Transliteration Qadiftaraina_ 'alalla_hi kaziban in 'udna_ fi millatikum ba'da iz najja_nalla_hu minha_, wa ma_ yaku_nu lana_ an na'u_da fiha_ illa_ ay yasya_'alla_hu rabbuna_, wasi'a rabbuna_ kulla syai'in 'ilma_(n), 'alalla_hi tawakkalna_, rabbanaftah bainana_ wa baina qaumina_ bil haqqi wa anta khairul fa_tihin(a).
===================================
6. [al-Anam, Cattle Mecca 55]
The Quranic Text & Ali’s Version:
وَحَآجَّهُ
قَوْمُهُ...
6: 80. His people disputed with him.
C901. The story of Abraham is highly instructive for all men in quest of truth.
If spiritual enlightenment go so far as to take a man beyond his ancestral worship, people will continue to dispute with him. They will frighten him with the dire consequences of his dissent.
What does he care? He has found the truth. He is free from superstitious fears, for has he not found the true God, without Whose Will nothing can happen?
On the contrary he knows that it is the godless who have just grounds for fear. And he offers admonition to them, and the arguments that should bring them the clearness of truth instead of the vagueness and mystery of superstition, -the security of Faith instead of the haunting fear of those who have no clear guidance. (R).
...قَالَ أَتُحَاجُّونِّي فِي اللّهِ وَقَدْ هَدَانِ ...
He said:
"(Come) ye to dispute with me, about Allah, when He (Himself) hath guided me?
...وَلاَ أَخَافُ مَا تُشْرِكُونَ بِهِ إِلاَّ أَن يَشَاء رَبِّي شَيْئًا...
I fear not (the beings) ye associate with Allah: unless my Lord willeth, (nothing can happen).
...وَسِعَ رَبِّي كُلَّ شَيْءٍ عِلْمًا أَفَلاَ تَتَذَكَّرُونَ ﴿٨٠﴾
My Lord comprehendeth in His knowledge all things:
will ye not (yourselves) be admonished?
بَدِيعُ
السَّمَاوَاتِ
وَالأَرْضِ...
6: 101. To Him is due the primal origin of the heavens and the earth:
C930. Cf. n. 120 to 2:117.
...أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُن لَّهُ صَاحِبَةٌ...
how can He have a son when He hath no consort?
...وَخَلَقَ كُلَّ شَيْءٍ وهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿١٠١﴾
He created all things, and He hath full knowledge of all things.
Other Versions:
6: 80
Asad 80Abrahams argument with the non believers...... “............All things does my Sustainer embrace within His knwoledge.....”
Pickthall His people argued with him. He said: Dispute ye with me concerning Allah when He hath guided me? I fear not at a]] that which ye set beside Him unless my Lord willeth. My Lord includeth all things in His knowledge: Will ye not then remember?
Transliteration Wa ha_jjahu_ qaumuh(u_), qa_la atuha_jju_nni filla_hi wa qad hada_n(i), wa la_ akha_fu ma_ tusyriku_na bihi illa_ ay yasya_'a rabbi syai'a_(n), wasi'a rabbi kulla syai'in'ilma_(n), afala_tatazakkaru_n(a).
6: 101
Asad the originator of the heavens and the earth! How could it be that He should have a child without there ever having been a mate for Him – since it is He who has created everything, and He alone know everything?
Pickthall The Originator of the heavens and the earth! How can He have a child, when there is for Him no consort, when He created all things and is Aware of all things?
Transliteration Badi'us sama_wa_ti wal ard(i), anna_ yaku_nu lahu_ waladuw wa lam takul lahu_ sa_hibah(tun), wa khalaqa kulla syai'(in), wa huwa bikulli syai'in 'alim(un).
===================================
2. Surah al-Baqara, Medina 87
The Quranic Text & Ali’s Version:
هُوَ
الَّذِي خَلَقَ
لَكُم مَّا فِي
الأَرْضِ جَمِيعاً...
2: 29. It is He who hath created for you all things that are on earth;
... ثُمَّ اسْتَوَى إِلَى السَّمَاء فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ...
moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments;
... وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٢٩﴾
and of all things he hath perfect knowledge.
أَوَلاَ
يَعْلَمُونَ
أَنَّ اللّهَ
يَعْلَمُ مَا
يُسِرُّونَ
وَمَا يُعْلِنُونَ
﴿٧٧﴾
2: 77. Know they not that Allah knoweth what they conceal and what they reveal?
وَلِلّهِ
الْمَشْرِقُ
وَالْمَغْرِبُ
فَأَيْنَمَا
تُوَلُّواْ
فَثَمَّ وَجْهُ
اللّهِ ...
2: 115. To Allah belong the East and the West; whithersoever ye turn, there is Allah's countenance.
C118. That is, you will face Allah whichever direction you turn your face.
See note to 2:112 above. (R)
... إِنَّ اللّهَ وَاسِعٌ عَلِيمٌ ﴿١١٥﴾
For Allah is All-Embracing,, All-Knowing.
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ ...
2: 282. O ye who believe!
... إِذَا تَدَايَنتُم بِدَيْنٍ إِلَى أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ...
when ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing.
C329. The first part of the verse deals with transactions involving future payment or future consideration, and the second part with transactions in which payment and delivery are made on the spot.
Examples of the former are if goods are bought now and payment is promised at a fixed time and place in the future, or if cash is paid now and delivery is contracted for at a fixed time and place in the future. In such cases a written document is recommended, but it is held that the words later on in this verse, that it is "juster . . . more suitable as evidence, and more convenient to prevent doubts", etc. imply that it is not obligatory in law.
Examples of the latter kind - cash payment and delivery on the spot - require no evidence in writing, but apparently oral witnesses to such transactions are recommended.
... وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌ بِالْعَدْلِ...
Let a scribe write down faithfully as between the parties:
... وَلاَ يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللّهُ ...
let not the scribe refuse to write, as Allah has taught him,
C330. The scribe in such matters assumes a fiduciary capacity: he should therefore remember to act as in the presence of Allah, with full justice to both parties. The art of writing he should look upon as a gift from Allah, and he should use it as in His service.
In an illiterate population the scribe's position is still more responsible.
... فَلْيَكْتُبْ وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللّهَ رَبَّهُ وَلاَ يَبْخَسْ مِنْهُ شَيْئًا...
so let him write. Let him who incurs the liability dictate, but let him fear his Lord Allah,
and not diminish aught of what he owes.
... فَإن كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا أَوْ ضَعِيفًا...
If the party liable is mentally deficient, or weak,
... أَوْ لاَ يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ...
or unable himself to dictate, let his guardian dictate faithfully.
C331. Possibly the person "mentally deficient, or weak, or unable to dictate", may also be incapable of making a valid contract, and the whole duty would be on his guardian, who again must act in perfect good faith, not only protecting but vigilantly promoting the interests of his ward.
... وَاسْتَشْهِدُواْ شَهِيدَيْنِ من رِّجَالِكُمْ...
And get two witnesses, out of your own men,
C332. It is desirable that the men (or women) who are chosen as witness should be from the circle to which the parties belong, as they would best be able to understand the transaction, and be most easily available if their evidence is required in future.
... فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ...
and if there are not two men, then a man and two women,
... مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَاء أَن تَضِلَّ إْحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الأُخْرَى...
such as ye choose, for witnesses, so that if one of them errs, the other can remind her.
... وَلاَ يَأْبَ الشُّهَدَاء إِذَا مَا دُعُواْ...
The witnesses should not refuse when they are called on (for evidence).
... وَلاَ تَسْأَمُوْاْ أَن تَكْتُبُوْهُ صَغِيرًا أَو كَبِيرًا إِلَى أَجَلِهِ...
Disdain not to reduce to writing (your contract) for a future period, whether it be small or big:
... ذَلِكُمْ أَقْسَطُ عِندَ اللّهِ وَأَقْومُ لِلشَّهَادَةِ وَأَدْنَى أَلاَّ تَرْتَابُواْ...
it is juster in the sight of Allah, more suitable as evidence, and more convenient to prevent doubts among yourselves;
... إِلاَّ أَن تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلاَّ تَكْتُبُوهَا...
but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing.
... وَأَشْهِدُوْاْ إِذَا تَبَايَعْتُمْ وَلاَ يُضَآرَّ كَاتِبٌ وَلاَ شَهِيدٌ...
But take witnesses whenever ye make a commercial contract; and let neither scribe nor witness suffer harm.
... وَإِن تَفْعَلُواْ فَإِنَّهُ فُسُوقٌ بِكُمْ ...
If ye do (such harm), it would be wickedness in you.
... وَاتَّقُواْ اللّهَ وَيُعَلِّمُكُمُ اللّهُ وَاللّهُ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٢٨٢﴾
So fear Allah; for it is Allah that teaches you. And Allah is well acquainted with all things.
C333. Commercial morality is here taught on the highest plane and yet in the most practical manner, both as regards the bargains to be made, the evidence to be provided, the doubts to be avoided, and the duties and rights of scribes and witnesses.
Probity even in worldly matters is to be, not a mere matter of convenience or policy, but a matter of conscience and religious duty. Even our every-day transactions are to be carried out as in the presence of Allah.
Other Versions:
2: 29
Asad He it is who has created for you all that is on earth, and has applied His design to the heavens and fashioned them into seven heavens; and He alone has full knowledge of everything.
Pickthall He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is Knower of all things.
Transliteration Huwal lazi khalaqa lakum ma_ fil ardi jami'an summas tawa_ ilas sama_'i fasawwa_hunna sab'a sama_wa_t(in), wa huwa bikulli syai'in 'alim(un).
2: 77
Asad Do they not know, then, that God is aware of all that they would conceal as well as of all that they bring into the open?
Pickthall Are they then unaware that Allah knows that which they keep hidden and that which they proclaim?
Transliteration Wa minhum ummiyyu_na la_ ya'lamu_nal kita_ba illa_ ama_niyya wa in hum illa_ yazunnu_n(a).
2: 115
Asad And God’s is the east and the west: and wherever you turn, there is God’s countenance. Behold, God is infinite, all-knowing.
Pickthall Unto Allah belong the East and the West, and whithersoever ye turn, there is Allah's countenance. Lo! Allah is All Embracing, All Knowing.
Transliteration Wa lilla_hil masyriqu wal magribu fa ainama_ tuwallu_ fa samma wajhulla_h(i), innalla_ha wa_si'un 'alim(un)
2: 282
Pickthall O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is Knower of all things.
Transliteration a_ ayyuhal lazina a_manu_ iza_ tada_yantum bi dainin ila_ ajalim musamman faktubu_h(u), walyaktub bainakum ka_tibum bil'adl(i), wa la_ ya'ba_ka_tibun ay yaktuba kama_'allamahulla_hu falyaktub, walyumlilil lazi 'alaihil haqqu wal yattaqilla_ha rabbahu_ wa la_ yabkhas minhu syai'a_(n), fa in ka_nal lazi'alaihil haqqu safihan au da'ifan au la_ yastati'u ay yumilla huwa fal yumlil waliyyuhu_ bil 'adl(i), wastasyhidu_ syahidaini mir rija_likum, fa illam yaku_na_ rajulaini fa rajuluw wamra'ata_ni mimman tardauna minasy syuhada_'i an tadilla ihda_huma_ fa tuzakkira ihda_humal ukhra_, wa la_ ya'basy syuhada_'u iza_ ma_ du'u_, wa la_ tas'amu_ an taktubu_hu sagiran au kabiran ila_ ajalih(i), za_likum aqsatu 'indalla_hi wa aqwamu lisy syaha_dati wa adna_ alla_ tarta_bu_ illa_ an taku_na tija_ratan ha_diratan tudiru_naha_ bainakum fa laisa 'alaikum juna_hun alla_ taktubu_ha_, wa asyhidu_ iza_ taba_ya'tum, wa la_ yuda_rra ka_tibuw wa la_ syahid(un), wa in taf'alu_ fa innahu_ fusu_qum bikum, wattaqulla_h(a), wa yu'allimukumulla_h(u), walla_hu bi kulli syai'in'alim(un).
2: 283
Pickthall If ye be on a journey and cannot find a scribe, then a pledge in hand (shall suffice). And if one of you entrusteth to another let him who is trusted deliver up that which is entrusted to him (according to the pact between them) and let him observe his duty to Allah. Hide not testimony. He who hideth it, verily his heart is sinful. Allah is Aware of what ye do.
Wa in kuntum 'ala_ safariw wa lam tajidu_ ka_tiban fa riha_num maqbu_dah(tun), fa in amina ba'dukum ba'dan fal yu'addil lazi'tumina ama_natahu_ wal yattaqilla_ha rabbah(u_), wa la_ taktumusy syaha_dah(ta), wa may yaktumha_ fa innahu_ a_simun qalbuh(u_), walla_hu bima_ ta'malu_na 'alim(un).
===================================
3. Sura al-Imran
Medina 89 [200 verses]
The Quranic Text & Ali’s Version:
قُلْ
إِن تُخْفُواْ
مَا فِي صُدُورِكُمْ
أَوْ تُبْدُوهُ
يَعْلَمْهُ
اللّهُ...
3: 29. Say:
"Whether ye hide what is in your hearts or reveal it, Allah knows it all.
...وَيَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأرْضِ...
He knows what is in the heavens, and what is on earth.
...وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٢٩﴾
And Allah has power over all things."
وَلاَ
تُؤْمِنُواْ
إِلاَّ لِمَن
تَبِعَ دِينَكُمْ
...
3: 73. "And believe no one unless he follows your religion."
...قُلْ إِنَّ الْهُدَى هُدَى اللّهِ أَن يُؤْتَى أَحَدٌ مِّثْلَ مَا أُوتِيتُمْ ...
Say:
"True guidance is the guidance of Allah; (fear ye) lest a revelation be sent to someone (else) like unto that which was sent unto you.
C407. The two clauses following have been variously construed, and some translations leave the sense ambiguous.
I have construed the conjunction "an" to mean "lest", as it undoubtedly does in 7:172. 'an taqulu", etc.
... أَوْ يُحَآجُّوكُمْ عِندَ رَبِّكُمْ...
Or that those (receiving such revelation) should engage you in argument before your Lord."
C408. Cf. 2:76.
The People of the Book were doubly annoyed at the Muslims:
- that they should (being outside their ranks) receive Allah's revelations, and
- that having received such revelations, they should be able to convict them out of their own scriptures before their Lord!
... قُلْ إِنَّ الْفَضْلَ بِيَدِ اللّهِ يُؤْتِيهِ مَن يَشَاء...
Say: "All bounties are in the hand of Allah: He granteth them to whom He pleaseth;
...وَاللّهُ وَاسِعٌ عَلِيمٌ ﴿٧٣﴾
and Allah careth for all, and He knoweth all things."
Other Versions:
3:29
Pickthall Say, (O Muhammad): Whether ye hide that which is in your breasts or reveal it, Allah knoweth it. He knoweth that which is in the heavens and that which is in the earth, and Allah is Able to do all things.
Transliteration Qul in tukhfu_ ma_ fi sudu_rikum au tubdu_hu ya'lamhulla_h(u), wa ya'lamu ma_ fis sama_wa_ti wa ma_ fil ard(i), walla_hu 'ala_ kulli syai'in qadir(un).
3: 73
Asad “but do not [really] believe anyone who does not follow your own faith.”
Say: “Behold, all [true] guidance is God’s guidance, consisting in one’s being granted [revelation] such as you have been granted.[note 55]” Or would they contend against you before your Sustainer?
Say: :Behold, all bounty is in the hand of God; He grants it unto whom He wills [note 56]: for God is infinite, all knowing,
Pickthall And believe not save in one who followeth your religion--Say (O Muhammad): Lo! the guidance is Allah's guidance--that any one is given the like of that which was given unto you or that they may argue with you in the presence of their Lord. Say (O Muhammad): Lo! the bounty is in Allah's hand. He bestoweth it on whom He will. Allah is All Embracing, All Knowing.
Transliteration Wa la_ tu'minu_ illa_ liman tabi'a dinakum, qul innal huda_ hudalla_h(i), ay yu'ta_ ahadum misla ma_ u_titum au yuha_jju_kum 'inda rabbikum, qul innal fadla biyadilla_h(i), yu'tihi may yasya_'u, walla_hu wa_si'un'alim(un).
===================================
4. Sura an-Nisa
Medina 92 [Hijra 4]
The Quranic Text & Ali’s Version:
وَلاَ
تَتَمَنَّوْاْ
مَا
فَضَّلَ
اللّهُ
بِهِ
بَعْضَكُمْ
عَلَى
بَعْضٍ...
4: 32. And in no wise covet those things in which Allah hath bestowed his gifts more freely on some of you than on others:
C542. Men and women have gifts from Allah -some greater than others. They seem unequal. but we are assured that Allah has allotted them by a scheme by which people receive what they earn.
If this does not appear clear in our sight, let us remember that we have no full knowledge but Allah has. We must not be jealous if other people have more than we have-in wealth or position or strength or honour or talent or happiness.
Probably things are equalized in the aggregate or in the long run, or equated to needs and merits on a scale which we cannot appraise. If we want more, instead of being jealous or covetous, we should pray to Allah and place before Him our needs. Though He knows all, and has no need of our prayer, our prayer may reveal to ourselves our shortcomings and enable us to deserve more of Allah's bounty or make ourselves fit for it.
... لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُواْ وَلِلنِّسَاء نَصِيبٌ مِّمَّا اكْتَسَبْنَ...
to men is allotted what they earn,
and to women what they earn:
... وَاسْأَلُواْ اللّهَ مِن فَضْلِهِ...
but ask Allah of His bounty:
... إِنَّ اللّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا ﴿٣٢﴾
for Allah hath full knowledge of all things.
مَّا
يَفْعَلُ اللّهُ
بِعَذَابِكُمْ
إِن شَكَرْتُمْ
وَآمَنتُمْ
...
4: 147. What can Allah gain by your punishment, if ye are grateful and ye believe?
... وَكَانَ اللّهُ شَاكِرًا عَلِيمًا ﴿١٤٧﴾
Nay, it is Allah that recogniseth (all good), and knoweth all things.
C653. There is no pleasure not advantage to Allah in punishing His own creatures, over whom He watches with loving care.
On the contrary He recognises any good -however little- which He finds in us, and delights to give us a reward beyond all measure. His recognition of us is compared by a bold metaphor to our gratitude to Him for His favours.
The epithet Shakir is applied to Allah, as here, in 2:158, and other passages.
In 16:121 it is applied to Abraham: "he showed his gratitude for the favours of Allah, Who chose him and guided him to a Straight Way."
يَسْتَفْتُونَكَ
قُلِ اللّهُ
يُفْتِيكُمْ
فِي الْكَلاَلَةِ...
4: 176.They ask thee for a legal decision.
Say:
Allah directs (thus) about those who leave no descendants or ascendants as heirs.
... إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ...
If it is a man that dies, leaving a sister but no child, she shall have half the inheritance:
C681. This verse supplements the rule of inheritance of the estate of a deceased person who has left as heir neither a descendant nor an ascendant.
We shall call such a person A, who may be either a male or a female. In 4:12 (second half), A's case was considered where he had left uterine brothers or sisters.
Here A's case is considered where he has left brothers and or sisters by the father's side, whether the mother was the same or not.
"Brothers" and "sisters" in this verse must be construed to be such brothers and sisters.
For the sake of clearness, I have expanded the terse language of the original in the translation. Let me explain it more concretely in this note-A, and "brother" and "sister" being strictly defined as above, we proceed to consider how A's inheritance would be divided.
- If A left a widow or widower, the widow's or widower's share would first be calculated as in the first half of 4:12;
- if A left no spouse, this calculation would not be necessary.
- Then if A left a single "sister." she would have a half share, the remaining half (in so for as it, or a part of it, does not fall to a spouse, if any) going to remoter heirs:
- if a single "brother," he would have the whole (subject to the spouse's right if there is a spouse); if more than one "brother," they divide the whole (subject to etc.).
- If A left two or more "sisters," they get between them two-thirds, subject to the spouse's right, if any.
- If A left a "brother" and "sister," or "brothers" and "sisters," they divide on the basis that each "brother's" share is twice that of the "sister" (subject to, etc.).
In all cases debts, funeral expenses, and legacies (to the amount allowed) have priority as in n. 522.
... وَهُوَ يَرِثُهَآ إِن لَّمْ يَكُن لَّهَا وَلَدٌ...
if (such a deceased was) a woman, who left no child, her brother takes her inheritance:
... فَإِن كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ...
if there are two sisters, they shall have two-thirds of the inheritance (between them):
... وَإِن كَانُواْ إِخْوَةً رِّجَالاً وَنِسَاء فَلِلذَّكَرِ مِثْلُ حَظِّ الأُنثَيَيْنِ...
if there are brothers and sisters, (they share), the male having twice the share of the female.
... يُبَيِّنُ اللّهُ لَكُمْ أَن تَضِلُّواْ وَاللّهُ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿١٧٦﴾
Thus doth Allah make clear to you (His law), lest ye err.
And Allah hath knowledge of all things.
Other Versions:
4: 32
Asad Hence, do not covet the bounties which God has bestowed more abundantly on some of you than on others.
Men shall have a benefit from what they earn, women shall have a benefit from what they earn. Ask, therefore, God [to give you] out of His bounty: behold, God has indeed full knowledge of everything.
Pickthall And covet not the thing in which Allah hath made some of you excel others. Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned. (Envy not one another) but ask Allah of His bounty. Lo! Allah is ever Knower of all things.
Transliteration Wa la_ tatamannau ma_ faddalalla_hu bihi ba'dakum'ala_ ba'd(in), lir rija_li nasibum mimmaktasabu_, wa linnisa_'i nasibum mimmaktasabn(a), was'alulla_ha min fadlih(i), innalla_ha ka_na bi kulli syai'in 'alima_(n).
4: 147
Asad Why would God cause you to suffer [for your past sins] if you are grateful and attain to belief seeing that God is always responsive to gratitude, all knowing [note 160]?
Pickthall What concern hath Allah for your punishment if ye are thankful (for His mercies) and believe (in Him)? Allah was ever Responsive, Aware.
Ma_ yaf'alulla_hu bi 'aza_bikum in syakartum wa a_mantum, wa ka_nalla_hu sya_kiran 'alima_(n).
[[ Asad’s note 160 – The gratitude spoken of here is of a general nature – a feeling of thankfulness for being alive and endowed with what is described as a “soul”: a feeling which often leads man to the realization that this boon of life and consciousness is not accidental, and thus, in a logical process of thought, to belief in God. According to Zamakhshri, this is the reason why “gratitude” is placed before “belief” in the structure of the above sentence.]]
4: 176
Asad They will ask thee to enlighten them. Say [note 183]: “God enlightens you [thus] about the laws concerning [inheritance from] those who leave no heir in the direct line: If a man dies childless and has a sister, she shall inherit one-half of what he has left, just as he shall inherit from her if she dies childless. But if here are two sisters, both [together] shall have two-thirds of what he has left; and if there are brothers and sisters [note 184], then the make shall have the equal of two females’ share.” God makes [all this] clear unto you, lest you go astray; and God knows everything.
Yastaftu_nak(a), qulilla_hu yuftikum fil kala_lah(ti), inimru'un halaka laisa lahu_ waladuw wa lahu_ ukhtun falaha_ nisfu ma_ tarak(a), wa huwa yarisuha_ illam yakul laha_ walad(un), fa in ka_natasnataini fa lahumas sulusa_ni mimma_ tarak(a), wa in ka_nu_ ikhwatar rija_law wa nisa_'an fa liz zakari mislu hazzil unsayain(i), yubayyinulla_hu lakum an tadilla_, walla_hu bi kulli syai'in 'alim(un).
===================================
5. Surah al-Maida, Medina 112
The Quranic Text & Ali’s Version:
... يَا
أَيُّهَا الَّذِينَ
آمَنُواْ ...
5: 54. O ye who believe!
... مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ...
if any from among you turn back from his faith, soon will Allah produce a people whom He will love as they will love Him,
... أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ...
lowly with the believers, mighty against the rejecters,
... يُجَاهِدُونَ فِي سَبِيلِ اللّهِ وَلاَ يَخَافُونَ لَوْمَةَ لآئِمٍ...
fighting in the way of Allah, and never afraid of the reproaches of such as find fault.
C767. As "most men are rebellious" (5:49), it is inevitable that there should be apostates even from such a religion of reason and common-sense as Islam. But here is a warning to the Muslim body that they should not repeat the history of the Jews, and become so self-satisfied or arrogant as to depart from the spirit of Allah's teaching. If they do, the loss will be their own.
Allah's bounty is not confined to one group or section of humanity. He can always raise up people who will follow the true spirit of Islam. That spirit is defined in two ways:
- first in general terms; they will love Allah and Allah will love them; and
- secondly, by specific signs;
amongst the Brethren, their attitude will be that of humility, but to wrong-doers they will offer no mealy-mouthed compromises;
they will always strive and fight for truth and right;
they will know no fear, either physical, or that more insidious form, which says; "What will people say if we act thus?
They are too great in mind to be haunted by any such thought. For, as the next verse says, their friends are Allah, His Prophet, and His people, the people who judge rightly, without fear or favour.
... ذَلِكَ فَضْلُ اللّهِ يُؤْتِيهِ مَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ ﴿٥٤﴾
That is the Grace of Allah, which He will bestow on whom He pleaseth:
and Allah encompasseth all, and He knoweth all things.
جَعَلَ
اللّهُ الْكَعْبَةَ
الْبَيْتَ
الْحَرَامَ
قِيَامًا لِّلنَّاسِ
...
5: 97. Allah made the Ka'bah, the Sacred House, an asylum of security for men,
... وَالشَّهْرَ الْحَرَامَ ...
as also the Sacred Months,
C803. The Sacred or Prohibited Months are explained in n. 209. 2:194, and n. 687, 5:2.
... وَالْهَدْيَ وَالْقَلاَئِدَ ...
the animals for offerings, and the garlands that mark them:
... ذَلِكَ لِتَعْلَمُواْ أَنَّ اللّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ ...
that ye may know that Allah hath knowledge of what is in the heavens and on earth
... وَأَنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٩٧﴾
and that Allah is well acquainted with all things.
C805. All sorts of people from all parts of the earth gather during the Pilgrimage. They must not think that they are strangers, that nobody knows them, and that they may behave as they like.
It is the House of Allah, and He has supreme knowledge of all things, of all thoughts, and all motives.
As the next verse says, while He is Oft-forgiving, Most Merciful. He is also strict in enforcing respect for His ordinances.
Other Versions:
5: 54
Asad O you who have attained to faith! If you ever abandon your faith, God will in time bring forth [in your stead] people whom He loves and who love Him – humble towards the believers, proud towards all who deny the truth: [people] who strive hard in God’s cause, and do nto fear to be censured by anyone who might censure them: such is God’s favor, which He grants unto whom He wills. And God is infinite, all-knowing.
Pickthall O ye who believe! Whoso of you becometh a renegade from his religion, (know that in his stead) Allah will bring a people whom He loveth and who love Him, humble toward believers, stern toward disbelievers, striving in the way of Allah and fearing not the blame of any blamer. Such is the grace of Allah which He giveth unto whom He will. Allah is All Embracing, All Knowing.
Transliteration Ya_ ayyuhal lazina a_manu_ may yartadda minkum 'an dinihi fa saufa ya'tilla_hu bi qaumiy yuhibbuhum wa yuhibbu_nah(u_), azillatin'alal mu'minina a'izzatin'alal ka_firin(a), yuja_hidu_na fi sabililla_hi wa la_ yakha_fu_na laumata la_'im(in), za_lika fadlulla_hi yu'tihi may yasya_'(u), walla_huwa_si'un 'alim(un).
5: 97
Asad God has laid down that the Kabah, the Inviolable Temple, shall be a symbol for all mankind; and [so, too,] the sacred month [of pilgrimage] and the garlanded offerings [are symbols] meant to make you aware that God is aware of all that is in the heavens and all that is on earth, and that God has full knowledge of everything.
Pickthall Allah hath appointed the Ka'bah, the Sacred House, a standard for mankind, and the Sacred Month and the offerings and the garlands. That is so that ye may know that Allah knoweth whatsoever is in the heavens and whatsoever is in the earth, and that Allah is Knower of all things.
Transliteration Ja'alalla_hul ka'batal baital hara_ma qiya_mal lin na_si wasy syahral hara_ma wal hadya wal qala_'id(a), za_lika lita'lamu_ annalla_ha ya'lamu ma_ fis sama_wa_ti wa ma_ fil ard(i), wa annalla_ha bi kulli syai'in 'alim(un).
===================================
8. [al-Anfal, Medina 88, after Badr 2H]
The Quranic Text & Ali’s Version:
وَالَّذِينَ
آمَنُواْ مِن بَعْدُ
وَهَاجَرُواْ
وَجَاهَدُواْ
مَعَكُمْ
فَأُوْلَـئِكَ
مِنكُمْ...
8: 75. And those who accept faith subsequently, and adopt exile, and fight for the faith in your company, they are of you.
C1244. Those who come into the fold last are none the less brethren in the fullest acceptation of the term. But any special provisions made in the special circumstances of the first martyrs for the Cause will not of course apply to them as the special circumstances which made them necessary have ceased to exist.
See next note.
...وَأُوْلُواْ الأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللّهِ...
But kindred by blood have prior rights against each other in the Book of Allah.
C1245. The Book of Allah: i.e., the Eternal Decree, the Preserved Tablet (85:22).
Blood-relationship and its rights and duties do not depend on special circumstances of a temporary nature. Any temporary rights of mutual inheritance established between the early Emigrants and Helpers (n. 1239) would not apply to later recruits, who would come under entirely different circumstances.
...إِنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٧٥﴾
Verily Allah is well acquainted with all things.
Other Versions:
8: 75
Asad ………….and they who are [thus] closely related have the highest claim on one another in [accordance with] God’s decree [note 86] ……..
Pickthall And those who afterwards believed and left their homes and strove along with you, they are of you; and those who are akin are nearer one to another in the ordinance of Allah. Lo! Allah is Knower of all things.
Transliteration Wallazina a_manu_ mim ba'du wa ha_jaru_ wa ja_hadu_ ma'akum fa ula_'ika minkum, wa ulul arha_mi ba'duhum aula_ bi ba'din fi kita_billa_h(i), innalla_ha bikulli syai'in 'alim(un).
===================================
The Quranic Text & Ali’s Version:
29: 62 Allah enlarges the sustenance (which He gives) to whichever of His servants He pleases; and He (similarly) grants by (strict) measure, (as He pleases):
C3495. Cf. 13:26.
Unequal gifts are not a sign of chaos in Allah's universe. Allah provides for all according to their real needs and their most suitable requirements, according to His perfect knowledge and understanding of His creatures.
...إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٦٢﴾
for Allah has full knowledge of all things.
============================================
33. Al-Ahzab (The Confederates)[73 verses]
Medina Period 90 [3-5 Hijrah]
Asad’s Version:
33:40 [And know, O believers, that] Muhammad is not the father of any one of your men, 50 but is God's Apostle and the Seal of all Prophets. 51 And God has indeed full knowledge of everything.
The Quranic Text & Ali’s Version:
مَّا
كَانَ
مُحَمَّدٌ
أَبَا أَحَدٍ
مِّن رِّجَالِكُمْ
وَلَكِن رَّسُولَ
اللَّهِ
وَخَاتَمَ
النَّبِيِّينَ...
33:40 Muhammad is not the father of any of your men,
but (he is) the Messenger of Allah, and the Seal of the Prophets:
C3731. When a document is sealed, it is complete, and there can be no further addition.
The holy Prophet Muhammad closed the long line of Messengers. Allah's teaching is and will always be continuous, but there has been and will be no Prophet after Muhammad. The later ages will want thinkers and reformers, not Prophets.
This is not an arbitrary matter. It is a decree full of knowledge and wisdom: "for Allah has full knowledge of all things."
...وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا ﴿٤٠﴾
and Allah has full knowledge of all things.
33. Al-Ahzab (The Confederates)[73 verses]
Medina Period 90 [3-5 Hijrah]
Asad’s Version:
33: 54 Whether you do anything openly or in secret, [remember that,] verily, God has full knowledge of everything. (33:55) [However,] it is no sin for them 71 [to appear freely] before their fathers, or their sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or such [male slaves] as their right hands may possess. But [always, O wives of the Prophet, 72 ] remain conscious of God - for, behold, God is witness unto everything.
The Quranic Text & Ali’s Version:
إِن
تُبْدُوا شَيْئًا
أَوْ تُخْفُوهُ
فَإِنَّ اللَّهَ
كَانَ بِكُلِّ
شَيْءٍ عَلِيمًا
﴿٥٤﴾
33: 54. Whether ye reveal anything or conceal it, verily Allah has full knowledge of all things.
C3759. Respect or opposition may be shown overtly or in devious hidden ways. All good and evil are open before Allah, and He will take due account of everything.