3. Surah AL-I-Imran
The Quranic Text & Ali’s Version:
إِن
يَمْسَسْكُمْ
قَرْحٌ
فَقَدْ
مَسَّ
الْقَوْمَ
قَرْحٌ
مِّثْلُهُ...
3: 140. If a wound hath touched you, be sure a similar wound hath touched the others.
C457. These general considerations apply in particular to the disaster at Uhud.
1. In a fight for truth, if you are hurt, be sure the adversary has suffered hurt also, the more so as he has no faith to sustain him.
2. Success or failure in this world comes to all at varying times: we must not grumble, as we do not see the whole of Allah's Plan.
3. Men's true mettle is known in adversity as gold is assayed in fire;
4. Martyrdom is in itself an honour and a privilege:
how glorious is the fame of Hamza the Martyr?
5. If there is any dross in us, it will be purified by resistance and struggle.
6. When evil is given rope a little, it works out its own destruction;
the orgies of cruelty indulged in by the Pagans after what they supposed to be their victory at Uhud filled up their cup of iniquity; it lost them the support and adherence of the best in their own ranks, and hastened the destruction of Paganism from Arabia.
...وَتِلْكَ الأيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللّهُ الَّذِينَ آمَنُواْ ...
Such days (of varying fortunes) We give to men and men by turns:
that Allah may know those that believe,
... وَيَتَّخِذَ مِنكُمْ شُهَدَاء...
and that He may take to Himself from your ranks martyr-witnesses (to Truth).
...وَاللّهُ لاَ يُحِبُّ الظَّالِمِينَ ﴿١٤٠﴾
And Allah loveth not those that do wrong.
وَلِيُمَحِّصَ
اللّهُ
الَّذِينَ
آمَنُواْ
وَيَمْحَقَ
الْكَافِرِينَ
﴿١٤١﴾
3: 141. Allah's object also is to purge those that are true in faith and to deprive of blessing those that resist faith.
C458. The purge or purification was in two senses.
1. It cleared out the Hypocrites from the ranks of the Muslim warriors.
2. The testing-time strengthened the faith of the weak and wavering: for suffering has its own mission in life.
The Prophet's example -wounded but staunch, and firmer than ever- put new life into the Community.
أَمْ
حَسِبْتُمْ
أَن
تَدْخُلُواْ
الْجَنَّةَ
وَلَمَّا
يَعْلَمِ
اللّهُ
الَّذِينَ
جَاهَدُواْ
مِنكُمْ
وَيَعْلَمَ
الصَّابِرِينَ
﴿١٤٢﴾
3: 142. Did ye think that ye would enter heaven without Allah testing those of you who fought hard (in His cause) and remained steadfast?
C459. Cf. 2:214.
وَلَقَدْ
كُنتُمْ
تَمَنَّوْنَ
الْمَوْتَ
مِن
قَبْلِ
أَن
تَلْقَوْهُ
...
3: 143. Ye did indeed wish for death before ye met him:
...فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ ﴿١٤٣﴾
now ye have seen him with your own eyes (and ye flinch!).
Others version:
3: 140
Asad If misfortune touches you, [know that] similar misfortune has touched [other] people as well; for it is by turns that We apportion unto men such days [of fortune and misfortune]: and [this] to the end that God might mark out those who have attained to faith, and choose from among you such as [with their lives] bear witness to the truth [note 101] – since God does not love evildoers-
Pickthall If ye have received a blow, the (disbelieving) people have received a blow the like thereof: These are (only) the vicissitudes which We cause to follow one another for mankind, to the end that Allah may know those who believe and may choose witnesses from among you; and Allah loveth not wrong-doers.
Transliteration Iy yamsaskum qarhun faqad massal qauma qarhum misluh(u_), wa tilkal ayya_mu nuda_wiluha_ bainan na_s(i), wa liya'lamalla_hul lazina a_manu_ wa yattakhiza minkum syuhada_'(a), walla_hu la_ yuhibbuz za_limin(a).
[ Asad’s note 101 – I.e., “His decision to let some one you die as martyrs in His cause is not due to love of the sinful enemies who oppose you, but to His love for you.” The term ‘suhada’ (pl. of shahid) denotes “witness” as well as “martyrs”. The rendering adopted by me comprises both the concepts of “bearing witness to the truth” and of “martyrdom” in God’s cause.
3: 141
Asad and that God might render pure of all dross those who have attained to faith, and bring to nought those who deny the truth.
Pickthall And that Allah may prove those who believe, and may blight the disbelievers.
Transliteration Wa liyumahhisalla_hul lazina a_manu_ wa yamhaqal ka_firin(a).
3: 142
Asad Do you think that you could enter paradise unless God takes cognizance of your having striven hard [in His cause], and takes cognizance of your having been patient in adversity? [note 102]
Pickthall Or deemed ye that ye would enter Paradise while yet Allah knoweth not those of you who really strive, nor knoweth those (of you) who are steadfast?
Transliteration Am hasibtum an tadkhulul jannata wa lamma_ ya'lamilla_hul lazina ja_hadu_ minkum wa ya'lamas saa_birin(a).
[ Asad’s note 102 ………………Since God is all-knowing, His “not taking cognizance” implies, of course, that the thing of happening referred to has not come about or is not-existent (Zamakhshari).
[ Ali’s notes: 457 These general considerations apply in particular to the disaster at Uhud. (1) In a fight for truth, if you are hurt, be sure the adversary has suffered hurt also, the more so as he has no faith to sustain him. (2) Success or failure in this world comes to all at varying times: we must not grumble, as we do not see the whole of Allah's Plan. (3) Men's true mettle is known in adversity as gold is assayed in fire; Cf. also iii. 154, n. 467. (4) Martyrdom is in itself an honour and a privilege: how glorious is the fame of Hamza the Martyr? (5) If there is any dross in us, it will be purified by resistance and struggle. (6) When evil is given rope a little, it works out its own destruction; the orgies of cruelty indulged in by the Pagans after what they supposed to be their victory at Uhud filled up their cup of iniquity; it lost them the support and adherence of the best in their own ranks, and hastened the destruction of Paganism from Arabia. Cf. iii. 127 and ii. 448. (3.140)
458 The purge or purification was in two senses. (1) It cleared out the Hypocrites from the ranks of the Muslim warriors. (2) The testing-time strengthened the faith of the weak and wavering: for suffering has its own mission in life. The Prophet's example-wounded but staunch, and firmer than ever-put new life into the Community. (3.142) ]
3: 143
Asad For, indeed, you did long for death [in God’s cause] before you came face to face with it; and now you have seen it with your own eyes [note 103]!
Pickthall And verily ye used to wish for death before ye met it (in the field). Now ye have seen it with your eyes!
Transliteration Wa laqad kuntum tamannaunal mauta min qabli an talqauh(u), faqad ra'aitumu_hu wa antum tanzuru_n(a).
[Asad’s note 103 – In Zamakhshari’s opinion, this is a twofold reproach addressed to the majority of the Companions who took part in the battle of Uhud: firstly, on account of their insistence, against the Prophet’s advice, on giving battle to the enemy in the open field and t hereby unnecessarily courting a deadly danger; and secondly, on account of their failure to live up to their faith during the earlier part of the battle………This passage may have yet another, more positive implication: namely, a reference to the lesson which the believers should draw from their near defeat, and a reminder of the fact that their future depends on the strength of their faith in God and not on a fleeting desire for self-sacrifice.]
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5. Al-Ma'idah
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا
الَّذِينَ
آمَنُواْ...
5: 94. O ye who believe!
... لَيَبْلُوَنَّكُمُ اللّهُ بِشَيْءٍ مِّنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ اللّهُ مَن يَخَافُهُ بِالْغَيْبِ...
Allah doth but make a trial of you in a little matter of game well within reach of your hands and your lances, that He may test who feareth Him unseen:
C799. Literally, "know" Cf. 3:166, and 3:154, n. 467.
Game is forbidden in the Sacred Precincts. If we deliberately break that injunction, we have no faith and reverence.
... فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ ﴿٩٤﴾
any who transgress thereafter will have a grievous penalty.
Asad’s Version:
5: 94 O you who have attained to faith! Most certainly God will try you by means of the game which may come within the reach of your hands and your weapons [while you are on pilgrimage], so that God might mark out those who fear Him although He is beyond the reach of human perception. And as for him who, after all this, transgress the bounds of what is right – grievous suffering awaits him!
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6. Sura al-Anam
The Quranic Text & Ali’s Version:
وَلَقَدِ
اسْتُهْزِىءَ
بِرُسُلٍ
مِّن
قَبْلِكَ...
6: 10. Mocked were (many) Messengers before thee;
...فَحَاقَ بِالَّذِينَ سَخِرُواْ مِنْهُم مَّا كَانُواْ بِهِ يَسْتَهْزِؤُونَ ﴿١٠﴾
but the scoffers were hemmed in by the thing that they mocked.
C843. "The scoffers were mocked by the thing that they mocked" would express epigrammatically part of the sense, but not the whole.
"Hemmed in" implies that the logic of events turned the tables, and as a man might be besieged and surrounded by an enemy in war, and would be forced to surrender, so these mockers will find that events would justify Truth, not them.
The mockers of Jesus, - where were they when Titus destroyed Jerusalem?
The mockers who drove out Muhammad from Makkah, - what was their plight when Muhammad came back in triumph and they sued for mercy, - and he gave it to them!
According to the Latin proverb, Great is Truth, and must prevail.
وَلَقَدْ
أَرْسَلنَآ
إِلَى
أُمَمٍ
مِّن
قَبْلِكَ
...
6: 42. Before thee We sent (Messengers) to many nations
...فَأَخَذْنَاهُمْ بِالْبَأْسَاء وَالضَّرَّاء لَعَلَّهُمْ يَتَضَرَّعُونَ ﴿٤٢﴾
and We afflicted the nations with suffering and adversity, that they might learn humility.
فَلَوْلا
إِذْ
جَاءهُمْ
بَأْسُنَا
تَضَرَّعُواْ...
6: 43. When the suffering reached them from Us, why then did they not learn humility?
C861. Sorrow and suffering may (if we take them rightly) turn out to be the best gifts of Allah to us. According to the Psalms (94:12), "Blessed is the man whom Thou chastenest, O Lord!"
Through suffering we learn humility, the antidote to many vices and the fountain of many virtues. But if we take them the wrong way, we grumble and complain: we become faint-hearted; and Satan gets his opportunity to exploit us by putting forward the alluring pleasures of his Vanity Fair.
...وَلَـكِن قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُواْ يَعْمَلُونَ ﴿٤٣﴾
On the contrary their hearts became hardened, and Satan made their (sinful) acts seem alluring to them.
فَلَمَّا
نَسُواْ
مَا
ذُكِّرُواْ
بِهِ
فَتَحْنَا
عَلَيْهِمْ
أَبْوَابَ
كُلِّ
شَيْءٍ...
6: 44. But when they forget the warning they had received, We opened to them the gates of all (good) things,
C862. Learning the inner truth of ourselves and the world presupposes a certain advanced stage of sensitiveness and spiritual development. There is a shallower stage, at which prosperity and the good things of life may teach us sympathy and goodness and cheerfulness like that of Mr. Cheeribyles in Dickens. In such cases the Message takes root. But there is another type of character which is puffed up in prosperity.
For them prosperity is a trial or even a punishment from the higher point of view. They go deeper and deeper into sin, until they are pulled up of a sudden, and then instead of being contrite they merely become desperate.
...حَتَّى إِذَا فَرِحُواْ بِمَا أُوتُواْ أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ ﴿٤٤﴾
until, in the midst of their enjoyment of Our gifts, on a sudden, We called them to account, when lo! they were plunged in despair!
فَقُطِعَ
دَابِرُ
الْقَوْمِ
الَّذِينَ
ظَلَمُواْ...
6: 45. Of the wrongdoers the last remnant was cut off.
...وَالْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ ﴿٤٥﴾
Praise be to Allah, the Cherisher of the worlds.
C863. Allah's punishment of wrong-doers is a measure of justice, to protect the true and righteous from their depredations and maintain His righteous decrees. It is an aspect of His character which is emphasised by the epithet "Cherisher of the Worlds".
Asad’s Version:
6: 10 And, indeed, (even) before your time have apostles been derided – but those who scoffed at them were [in the end] overwhelmed by the very thing which they were wont to deride. See Asad note
6: 42 And, indeed We sent Our messages unto people before thy time, and visited them with misfortune and hardship so that they might humble themselves:
6: 43 yet when the misfortune decreed by Us befell them, they did not humble themselves, but rather grew hard, for Satan had made all their doings seem goodly to them.
6: 44 Then, when they had forgotten all that they had been told to take to heart, We threw open to t hem the gates of all [good] things, until –even as they were rejoicing in what they been granted – We suddenly took them to task: and lo! They were broken in spirit;
6: 45 and [in the end] the last remnant of those folk who had been bent on evil doing was wiped out. For all praise is due to God, the Sustainer of all the worlds.
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8. Surah Al Anfal
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).
وَاتَّقُواْ
فِتْنَةً لاَّ
تُصِيبَنَّ
الَّذِينَ
ظَلَمُواْ
مِنكُمْ خَآصَّةً...
8: 25. And fear tumult or oppression, which affecteth not in particular (only) those of you who do wrong
C1198. Fitnah: has many meanings:
- the root meaning is trial or temptation, as in 2:102 and 8: 28;
- an analogous meaning is trial or punishment, as in 5:71;
- tumult or oppression, as in 2:193, and here: and in 8:39,
- there is here (8:25) the further shade of meaning suggested, discord, sedition, civil war.
This warning against internal discord or tumult was very necessary in the Civil Wars of early Islam, and was never more necessary than it is now. For it affects innocent and guilty alike.
...وَاعْلَمُواْ أَنَّ اللّهَ شَدِيدُ الْعِقَابِ ﴿٢٥﴾
and know that Allah is strict in punishment.
وَاذْكُرُواْ
إِذْ أَنتُمْ
قَلِيلٌ مُّسْتَضْعَفُونَ
فِي الأَرْضِ...
8: 26. Call to mind when ye were a small (band), despised through the land,
...تَخَافُونَ أَن يَتَخَطَّفَكُمُ النَّاسُ ...
and afraid that men might despoil and kidnap you;
C1199. On the immediate occasion the Muslims were reminded that;
- they were a small band in Makkah despised and rejected;
- living in a state of insecurity for their persons,
- their lives, their property,
and those of their dependants, persecuted and exiled and how by the grace of Allah they found a safe asylum in Madinah;
- how they found friends and helpers,
- how their many needs were cared for, and
- how at length they gathered strength and numbers enough to defeat the forces of godlessness, injustice, and oppression.
But for every individual, in some form or other, the lesson applies. His spiritual life begins humbly; he is despised and laughed at, perhaps persecuted and shut out from ordinary privileges open to all; but Allah gives him strength; friends spring up for him; and he is sustained until his highest spiritual desires are gradually fulfilled.
... فَآوَاكُمْ وَأَيَّدَكُم بِنَصْرِهِ ...
but He provided a safe asylum for you, strengthened you with his aid,
...وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ لَعَلَّكُمْ تَشْكُرُونَ ﴿٢٦﴾
and gave you good things for sustenance: that ye might be grateful.
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ لاَ
تَخُونُواْ
اللّهَ وَالرَّسُولَ...
8: 27. O ye that believe!
betray not the trust of Allah and the Messenger,
...وَتَخُونُواْ أَمَانَاتِكُمْ وَأَنتُمْ تَعْلَمُونَ ﴿٢٧﴾
nor misappropriate knowingly things entrusted to you.
C1200. Trusts may be of various kinds:
- property, goods, credit, etc.;
- plans, confidences, secrets, etc.;
- knowledge, talents, opportunities, etc.,
which we are expected to use for our fellowmen.
Men may betray the trust of Allah and His Prophet by misusing property, or abusing the confidence reposed in them, or the knowledge or talents given to them. On that special occasion, when the plans for the protection of Allah's worshippers against annihilation were of special importance, the Prophet's trust and confidence had to be guarded with special care.
Occasions for scrupulously respecting the trust and confidence of our fellow-men occur every day in our life, and few of us can claim perfection in this respect. Hence the special distinction of the Prophet of Allah, who earned the title of Al-Amin, the one who was true to every trust reposed in him.
Asad’s Version:
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: 25 And beware of that temptation to evil which does not befall only those among you who are bent on denying the truth, to the exclusion of others; and know that God is severe in retribution. [Asad note 25, meaning on “fitnah’]
8: 25 And fear tumult or oppression, which affect not in particular [only] those of you who do wrong: And know that God is strict in punishment. ali
8: 26-27 O you who have attained to faith, do not be false t o God and the Apostle, and do not knowingly be false to the trust that has been reposed in you; and know that your worldly goods and your children are but a trial and a temptation, and that with God there is a tremendous reward.
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9. Surah At Tawbah
The Quranic Text & Ali’s Version:
وَلاَ
تُعْجِبْكَ
أَمْوَالُهُمْ
وَأَوْلاَدُهُمْ...
9: 85. Nor let their wealth nor their (following in) sons Dazzle thee:
...إِنَّمَا يُرِيدُ اللّهُ أَن يُعَذِّبَهُم بِهَا فِي الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ ﴿٨٥﴾
Allah's plan is to punish them with these things in this world, and that their souls may perish in their (very) denial of Allah.
C1338. Except for the omission of a single word ("life"), this verse repeats verse 55 above. But the repetition indicates the harmonious closing of the same argument in two aspects.
- In 9:55 it occurred in connection with the reasons for refusing to receive the contributions of such persons to the expenses of an enterprise which though vital to Islam's defence was secretly opposed by such persons.
- Here (in 9:85) it is a question of refusing to participate in the obsequies of such persons after their death: it is natural to omit the word "life" in this case.
Asad’s Version:
9: 85 And let not their worldly goods and their children excite your admiration: God but wants to chastise them by these means in this world, and their souls to depart while they are denying the truth.
9: 85
Asad And let not their worldly goods and [the happiness which they may derive from] their children excite thy admiration: God but wants to chastise them by these means in [the life of] this world, and [to cause] their souls to depart while they are [still] denying the truth [note 118]
Pickthall Let not their wealth nor their children please thee! Allah purposeth only to punish them thereby in the world, and that their souls shall pass away while they are disbelievers.
Transliteration Wa la_ tu'jibka amwa_luhum wa la_ aula_duhum, innama_ yuridulla_hu ay yu'azzibahum biha_ fid dunya_ wa tazhaqa anfusuhum wa hum ka_firu_n(a).
[[ Asad’s note 118 – Cf. 3:178 and 8:28, as well as the corresponding notes. This (almost literal) repetition of verse 55 above is meant to stress the psychological importance of this problem (Zamakhshari) – namely, the insignificance of worldly happiness as compared with spiritual righteousness or the absence of it.]]
[[ Ali’s note - 1338 Except for the omission of a single word ("life"), this verse repeats verse 55 above. But the repetition indicates the harmonious closing of the same argument in two aspects. In ix. 55 it occurred in connection with the reasons for refusing to receive the contributions of such persons to the expenses of an enterprise which though vital to Islam's defense was secretly opposed by such persons. Here (in ix. 85) it is a question of refusing to participate in the obsequies of such persons after their death: it is natural to omit the word "life" in this case. (9.85) ]]
10: 14 And thereupon We made you their successors on earth, so that We might behold how you act.
10: 13 Generations before you We destroyed when they did wrong: their Messengers came to them with Clear signs, but they would not believe! Thus do We requite those who sin! [ …..lammaa zalamuu……..]
10: 14 Then We made you heirs in the land after them, to see how you would behave!
T. TRIALS & SUFFERINGS
2: 214 (BUT) do you think that you could enter paradise without having suffered like those who passed away before you? Misfortune and hardship befell them, and so shaken were they that the apostle, and the believer with him, would exclaim, "When will God's succor come ?
Oh, verily, God's succor is near!
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6. Surah Al Anam
The Quranic Text & Ali’s Version:
وَلاَ تَحْسَبَنَّ
اللّهَ غَافِلاً
عَمَّا يَعْمَلُ
الظَّالِمُونَ...
6: 42. Think not that Allah doth not heed the deeds of those who do wrong.
...إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَارُ ﴿٤٢﴾
He but giveth them respite against a Day when the eyes will fixedly stare in horror --
مُهْطِعِينَ
مُقْنِعِي
رُءُوسِهِمْ
لاَ يَرْتَدُّ
إِلَيْهِمْ
طَرْفُهُمْ...
6: 43. They are running forward with necks outstretched, their heads uplifted, their gaze returning not towards them,
...وَأَفْئِدَتُهُمْ هَوَاء ﴿٤٣﴾
and their hearts a (gaping) void.
C1923. A picture of horror. The evil ones, when they realise the situation, will be dazed; their eyes will stare without expression, and never move back; their necks will be outstretched; their heads uplifted in terror of the Judgment from on High; and their hearts become empty of all hope or intelligence as the physical heart might become empty of blood when the circulation stops. In this state they will press forward to Judgment.
وَأَنذِرِ
النَّاسَ يَوْمَ
يَأْتِيهِمُ
الْعَذَابُ
فَيَقُولُ
الَّذِينَ
ظَلَمُواْ...
6: 44. So warn mankind of the Day when the Wrath will reach them: then will the wrongdoers say:
...رَبَّنَا أَخِّرْنَا إِلَى أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ...
"Our Lord! respite us (if only) for a short term: we will answer Thy Call, and follow the Messengers!"
...أَوَلَمْ تَكُونُواْ أَقْسَمْتُم مِّن قَبْلُ مَا لَكُم مِّن زَوَالٍ ﴿٤٤﴾
"What! were ye not wont to swear aforetime that ye should suffer no decline?
C1924. Zawal: decline from the zenith, as that of the sun, decline from the highest point reached by a heavenly body in its course through the sky.
The ungodly are apt to think that their power will remain in the ascendant, on account of some material advantages given them temporarily by Allah, but they are constantly receiving warnings in history and revelation and from the example of others before them.
There is a warning to the contemporary Pagan Makkans here; but the warning is perfectly general, and for all time.
Asad’s Version:
6:42 Before thee We sent (Apostles) to many nations, and We afflicted the nations with sufferings and adversity, that they might learn himility.
6: 43 When the suffering reached them from Us, why then did they not learn
humility ? On the contrary their hearts became hardened, and Satan made their (sinful) acts seem alluring to them.
6: 44 But when they forgot the warning they had received, we opened the gates of all (good) things, until in the midst of their enjoyment of our gifts, on a sudden, We called them of account, when lo! They were plunged on despair.
=====================================
11. Surah Hud
The Quranic Text & Ali’s Version:
وَلَئِنْ
أَذَقْنَا
الإِنْسَانَ
مِنَّا رَحْمَةً
ثُمَّ نَزَعْنَاهَا
مِنْهُ إِنَّهُ
لَيَئُوسٌ
كَفُورٌ ﴿٩﴾
11: 9. if We give man a taste of mercy from Ourselves, and then withdraw it from him, behold! he is in despair and (falls into) blasphemy.
C1506. He does not realise that some kinds of chastening are good for discipline and the training of our spiritual faculties.
وَلَئِنْ
أَذَقْنَاهُ
نَعْمَاء بَعْدَ
ضَرَّاء مَسَّتْهُ
لَيَقُولَنَّ
ذَهَبَ السَّيِّئَاتُ
عَنِّي...
11: 10. But if We give him a taste of (Our) favors after adversity hath touched him, He is sure to say,
"All evil has departed from me;"
C1507. He takes it as a matter of course, or as due to his own merit or cleverness!
He does not realise that both in good and ill fortune there is a beneficent purpose in the Plan of Allah.
...إِنَّهُ لَفَرِحٌ فَخُورٌ ﴿١٠﴾
Behold! he falls into exultation and pride.
إِلاَّ الَّذِينَ
صَبَرُواْ
وَعَمِلُواْ
الصَّالِحَاتِ ...
11: 11. Not so do those who show patience and constancy, and work righteousness;
C1508. Their attitude is the right one: to take ill-fortune with fortitude and good fortune with humility, and in either case go on persevering in good deeds to their fellow-creatures.
... أُوْلَـئِكَ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ ﴿١١﴾
for them is forgiveness (of sins) and a great reward.
Pickthall’s Version:
11: 9
Pickthall And if We cause man to taste some mercy from Us and afterward withdraw it from him, lo! he is despairing, thankless.
Transliteration Wa la'in azaqnal insa_na minna_ rahmatan summa naza'na_ka minh(u), innahu_ laya'u_sun kafu_r(un).
11: 10
Pickthall And if We cause him to taste grace after some misfortune that had befallen him, he saith: The ills have gone from me. Lo! he is exultant, boastful;
Transliteration Wa la'in azaqna_hu na'ma_'a ba'da darra_'a massathu layaqu_lanna zahabas sayyia 'a_tu 'anni, innahu_ lafarihun fakhu_r(un),
11: 11
Pickthall Save those who persevere and do good works. Theirs will be forgiveness and a great reward.
Transliteration Illal lazina sabaru_ wa 'amilus sa_liha_t(i), ula_'ika lahum magfiratuw wa ajrun kabir(un).
14. Surah Ibrahim
The Quranic Text & Ali’s Version:
وَإِذْ قَالَ
مُوسَى لِقَوْمِهِ...
14: 6. Remember! Moses said to his people:
...اذْكُرُواْ نِعْمَةَ اللّهِ عَلَيْكُمْ إِذْ أَنجَاكُم مِّنْ آلِ فِرْعَوْنَ...
"Call to mind the favor of Allah to you when He delivered you from the people of Pharaoh:
C1878. Cf. 2:49.
The reference back to Israel and Moses serves a double purpose;
- as an appeal to the People of the Book, and
- as a reminder to the Quraish of the favour now conferred on them by the coming among them of a greater Prophet than Moses.
... يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَاءكُمْ وَيَسْتَحْيُونَ نِسَاءكُمْ...
They set you hard tasks and punishments, slaughtered your sons, and let your womenfolk live:
...وَفِي ذَلِكُم بَلاء مِّن رَّبِّكُمْ عَظِيمٌ ﴿٦﴾
therein was a tremendous trial from your Lord."
14: 6
Asad ………..which was an awesome trial from your Sustainer.
Pickthall And (remind them) how Moses said unto his people: Remember Allah's favor unto you when He delivered you from Pharaoh's folk who were afflicting you with dreadful torment, and were slaying your sons and sparing your women; that was a tremendous trial from your Lord.
Transliteration Wa iza qa_la mu_sa_ li qaumihi-zkuru_ ni'matalla_hi 'alaikm iz anja_kum min a_li fir'auna yasu_mu_nakum su_'al 'aza_bi wa yuzabbihu_na abna_'akum wa yastahyu_na nisa_'akum, wa fi za_likum bala_'um mir rabbikum 'azim(un).
[see Asad note 7 ]