6. [al-Anam, Cattle Mecca 55]
The Quranic Text & Ali’s Version:
وَتَمَّتْ
كَلِمَتُ رَبِّكَ
صِدْقًا وَعَدْلاً
لاَّ مُبَدِّلِ
لِكَلِمَاتِهِ...
6: 115. The Word of thy Lord doth find its fulfillment in truth and in justice:
none can change His Words:
...وَهُوَ السَّمِيعُ الْعَلِيمُ ﴿١١٥﴾
for He is the one who heareth and knoweth all.
6: 115
Asad for truly and justly has thy Sustainer’s promise been fulfilled [note 102]. There is no power that could alter [the fulfillment of] His promises: and He alone is all-hearing, all-knowing.
Pickthall Perfected is the Word of thy Lord in truth and justice. There is naught that can change His words. He is the Hearer, the Knower.
Transliteration Wa tammat kalimatu rabbika sidqaw wa 'adla_(n), la_ mubaddila likalima_tih(i), wa huwas sami'ul 'alim(u).
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8. [al-Anfal, Medina 88, after Badr 2H]
The Quranic Text & Ali’s Version:
فَلَمْ
تَقْتُلُوهُمْ
وَلَـكِنَّ
اللّهَ قَتَلَهُمْ...
8: 17. It is not ye who slew them;
it was Allah:
...وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـكِنَّ اللّهَ رَمَى...
when thou threwest (a handful of dust), it was not thy act, but Allah's:
C1191. When the battle began, the Holy Prophet prayed, and threw a handful of dust or sand at the enemy, which, as described in traditions, struck the eyes of the enemy.
This had a great psychological effect. Every act in the battle is ascribed to Allah, a it was in His cause and it was not undertaken except by His command. (R).
...وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلاء حَسَناً...
in order that He might test the believers by a gracious trial from Himself:
C1192. Numerically the odds against the Muslims were three to one. In other ways they were at a disadvantage: of arms and equipment they had but little, while the enemy were well-found: they were inexperienced, while the Quraish had brought their foremost warriors.
In all this there was a test, but the test was accompanied by gracious favours of countless value:
- their Commander was one in whom they had perfect faith, and for whom they were ready to lay down their lives;
- the rain refreshed them;
- their spirit was unshaken; and
- they were fighting in Allah's cause.
Thus the trial or test became itself a blessing.
...إِنَّ اللّهَ سَمِيعٌ عَلِيمٌ ﴿١٧﴾
for Allah is He who heareth and knoweth (all things).
إِذْ
أَنتُم بِالْعُدْوَةِ
الدُّنْيَا
وَهُم بِالْعُدْوَةِ
الْقُصْوَى
وَالرَّكْبُ
أَسْفَلَ
مِنكُمْ...
8: 42. Remember ye were on the hither side of the valley, and they on the farther side, and the caravan on lower ground than ye.
C1212. The little Islamic force from Madinah went out to meet the big Makkan army, and they met on the two sides of a valley at Badr, while the Quraish caravan was on lower ground towards the sea, about 3 miles from Badr.
...وَلَوْ تَوَاعَدتَّمْ لاَخْتَلَفْتُمْ فِي الْمِيعَادِ...
Even if ye had made a mutual appointment to meet, ye would certainly have failed in the appointment:
C1213. They were all at cross purposes. The caravan was making for Makkah, but scarcely thought it could get there. The Quraish force was trying to save the caravan and then annihilate the Muslims. The Muslims had decided to attack the Quraish army from Makkah which turned out to be big, more than three times their number.
Yet the two forces met, precisely at the spot and at the time when a decisive battle should take place and the Muslims dispose of the pretensions of the Makkans. If they had carefully planned a mutual appointment, they could not have carried it out more precisely.
On the Muslim side the few martyrs knew that the victory was theirs and those who survived the battle enjoyed the fruits of the victory. On the pagan side, both those who died and those who lived knew fully the issue joined. Even psychologically both sides went in with full determination to decide the issue.
...وَلَـكِن لِّيَقْضِيَ اللّهُ أَمْراً كَانَ مَفْعُولاً...
but (thus ye met), that Allah might accomplish a matter already enacted;
...لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَى مَنْ حَيَّ عَن بَيِّنَةٍ...
that those who died might die after a clear sign (had been given),
and those who lived might live after a clear sign (had been given).
...وَإِنَّ اللّهَ لَسَمِيعٌ عَلِيمٌ ﴿٤٢﴾
And verily Allah is He Who heareth and knoweth (all things).
وَإِن جَنَحُواْ
لِلسَّلْمِ
فَاجْنَحْ لَهَا
وَتَوَكَّلْ
عَلَى اللّهِ...
8: 61. But if the enemy incline towards peace, do thou (also) incline towards peace,
and trust in Allah:
...إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ﴿٦١﴾
for He is the one that heareth and knoweth (all things).
C1228. While we must always be ready for the good fight lest it be forced on us, even in the midst of the fight we must always be ready for peace if there is any inclination towards peace on the other side.
There is no merit merely in a fight by itself. It should be a joyful duty not for itself, but to establish the reign of peace and righteousness and Allah's Law.
Other Versions:
8: 17
Asad And yet, it was not you who slew the enemy, but it was God who slew them; and it was not you who cast (or shooting an arrow) when you did cast it , but it was God who cast it: and in order that He might test the believers by goodly test of His Own ordaining. Verily, God is all-hearing, all knowing!
Pickthall Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower.
Transliteration Falam taqtulu_hum wa la_kinnalla_ha qatalahum, wa ma_ ramaita iz ramaita wa la_kinnalla_ha rama_, wa liyubliyal mu'minina minhu bala_'an hasana_(n), innalla_ha sami'un 'alim(un).
8: 42
Pickthall When ye were on the near bank (of the valley) and they were on the yonder bank, and the caravan was below you (on the coast plain). And had you tried to meet one another ye surely would have failed to keep the tryst, but (it happened, as it did, without the forethought of either of you) that Allah might conclude a thing that must be done; that he who perished (on that day) might perish by a clear proof (of His sovereignty) and he who survived might survive by a clear proof (of His sovereignty). Lo! Allah in truth is Hearer, Knower.
Transliteration Iz antum bil 'udwatid dunya_ wa hum bil 'udwatil quswa_ war rakbu asfala minkum, wa lau tawa_'attum lakhtalaftum fil mi'a_d(i), wa la_kil liyaqdiyalla_hu amran ka_na maf'u_la_(l), liyahlika man halaka 'an bayyinatiw wa yahya_ man hayya 'am bayyinah(tin), wa innalla_ha lasami'un 'alim(un).
8: 61
Pickthall And if they incline to peace, incline thou also to it, and trust in Allah. Lo! He is the Hearer, the Knower.
Transliteration Wa in janahu_ lis salmi fajnah laha_ wa tawakkal 'alalla_h(i), innahu_ huwas sami'ul 'alim(u).
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10. Surah Yunus, Mecca 51
The Quranic Text & Ali’s Version:
وَلاَ
يَحْزُنكَ
قَوْلُهُمْ ...
10: 65. Let not their speech grieve thee:
C1452. Sometimes the words of the unrighteous or their reviling hurt or grieve the righteous man, but there is no occasion for either anger or sorrow: they have no power and they can do no real dishonour, for all power and honour are from Allah.
... إِنَّ الْعِزَّةَ لِلّهِ جَمِيعًا...
for all power and honor belong to Allah:
...هُوَ السَّمِيعُ الْعَلِيمُ ﴿٦٥﴾
it is He Who heareth and knoweth (all things).
أَلا
إِنَّ لِلّهِ
مَن فِي السَّمَاوَات
وَمَن فِي
الأَرْضِ...
10: 66. Behold!
verily to Allah belong all creatures, in the heavens and on earth.
...وَمَا يَتَّبِعُ الَّذِينَ يَدْعُونَ مِن دُونِ اللّهِ شُرَكَاء...
What do they follow who worship as His "partners" other than Allah?
...إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ ﴿٦٦﴾
They follow nothing but fancy, and they do nothing but lie.
C1453. All creatures are subject to Allah. If, therefore, any false worship is set up, the false gods-so called "partners" are merely creatures of imagination or false inventions.
Pickthall’s Version:
10: 65
Pickthall And let not their speech grieve thee (O Muhammad). Lo! power belongeth wholly to Allah. He is the Hearer, the Knower.
Transliteration Wa la_ yahzunka qauluhum, innal 'izzata lilla_hi jami'a_(n), huwas sami'ul 'alim(u).
10: 66
Pickthall Lo! is it not unto Allah that belongeth whosoever is in the heavens and whosoever is in the earth? Those who follow aught instead of Allah follow not (His) partners. They follow only a conjecture, and they do but guess.
Transliteration Ala_ inna lilla_hi man fis sama_wa_ti wa man fil ard(i), wa ma_ yattabi'ul lazina yad'u_na min du_nilla_hi syuraka_'(a), iy yattabi'u_na illaz zanna wa in hum illa_ yakhrusu_n(a).
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21. [al-Anbiyaa, Mecca 73]
The Quranic Text & Ali’s Version:
قَالَ
....
21: 4. Say:
C2666. Notice that in the usual Arabic texts (that is, according to the qira'ah of Hafs) the word qala is here and in 21:112 below, as well as in 23:112, spelt differently from the usual spelling of the word in other places (e.g. in 20:125-126).
Qul is the reading of the Basra Qira'ah, meaning, "Say thou" in the imperative. If we construe "he says", the pronoun refers to "this (one)" in the preceding verse, viz.: the Prophet.
But more than one Commentator understands the meaning in the imperative, and I agree with them. The point is merely one of verbal construction. The meaning is the same in either case.
See n. 2948 to 23:112. (R).
... رَبِّي يَعْلَمُ الْقَوْلَ فِي السَّمَاء وَالأَرْضِ...
"My Lord knoweth (every) word (spoken) in the heavens and the earth:
C2667. Every word, whether whispered in secret (as in 21:3 above) or spoken openly, is known to Allah. Let not the wrong-doers imagine that their secret plots are secret to the Knower of all things.
...وَهُوَ السَّمِيعُ الْعَلِيمُ ﴿٤﴾
He is the One that heareth and knoweth (all things)."
Asad’s Version:
21:4
Say: 5 "My Sustainer knows whatever is spoken in heaven and on earth; and He alone is all- hearing, all-knowing." [samiul alim]