Satan is the Enemy
6. [al-Anam, Cattle Mecca 55]
The Quranic Text & Ali’s Version:
وَهُوَ
الَّذِي أَنشَأَ
جَنَّاتٍ
مَّعْرُوشَاتٍ
وَغَيْرَ
مَعْرُوشَاتٍ...
6: 141. It is He who produceth gardens, with trellises and without,
C964. Ansha'a: see 6:98, n. 923.
...وَالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُونَ وَالرُّمَّانَ مُتَشَابِهًا وَغَيْرَ مُتَشَابِهٍ...
and dates, and tilth with produce of all kinds,
and olives and pomegranates, similar (in kind) and different (in variety):
C965. A beautiful passage, with music to match the meaning.
Cf. 6:99 and notes.
... كُلُواْ مِن ثَمَرِهِ إِذَا أَثْمَرَ وَآتُواْ حَقَّهُ يَوْمَ حَصَادِهِ ...
eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered.
... وَلاَ تُسْرِفُواْ...
But waste not by excess:
C966. "Waste not, want not," says the English proverb.
Here the same wisdom is preached from a higher motive. See what magnificent means Allah provides in nature for the sustenance of all His creatures, because He loves them all. Enjoy them in moderation and be grateful.
But commit no excess, and commit no waste: the two things are the same from different angles of vision. If you do, you take away something from other creatures and Allah would not like your selfishness.
...إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ ﴿١٤١﴾
for Allah loveth not the wasters.
وَمِنَ
الأَنْعَامِ
حَمُولَةً
وَفَرْشًا...
6: 142. Of the cattle are some for burden and some for meat.
C967. Superstition kills true religion. We come back to the Arab Pagan superstitions about cattle for food.
The horse is not mentioned, because horse flesh was not an article of diet and there were no superstitions about it.
Sheep and goats, camels and oxen were the usual sources of meat. Sheep and goats were not used as beasts of burden, but camels (of both sexes) were used for carrying burdens, and oxen for the plough, though cows were mainly used for milk and meat.
The words "some for burden and some for meat" so not differentiate whole species, except that they give you the first two and the last two categories.
...كُلُواْ مِمَّا رَزَقَكُمُ اللّهُ...
Eat what Allah hath provided for you,
...وَلاَ تَتَّبِعُواْ خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ ﴿١٤٢﴾
and follow not the footsteps of Satan: for he is to you an avowed enemy.
Other Versions:
6: 141
Asad For it is He who has brought into being gardens – [both] the cultivated ones and those growing wild [note 127] –and the date-palm, and fields bearing multiform produce, and the olive tree, and the pomegranate: [all] resembling one another and yet so different [note 128]! Eat of their fruit when it comes to fruition, and give [unto the poor] their due on harvest day. And do not waste [God’s bounties]: verily, He does not love the wasteful!
Pickthall He it is Who produces gardens trellised and untrellis, and the date palm, and crops of divers flavor, and the olive and the pomegranate, like and unlike. Eat ye of the fruit thereof when it fruits, and pay the due thereof upon the harvest day, and be not prodigal. Lo! Allah loves not the prodigals.
Transliteration Wa huwal lazi ansya'a janna_tim ma'ru_sya_tiw wa gaira ma'ru_sya_tiw wan nakhla waz zar'a mukhtalifan ukuluhu_ waz zaitu_na war rumma_na mutasya_bihaw wa gaira mutasya_bih(in), kulu_ min samarihi iza_ asmara wa a_tu_ haqqaha_ yauma hasa_dih(i), wa la_ tusrifu_, innahu_ la_ yuhibbul musrifin(a).
6: 142
Asad …….eat whatever God has provided for you as sustenance, and follow not Satan’s footsteps [note 129]: behold, he is your open foe!
Pickthall And of the cattle (He produceth) some for burdens, some for food. Eat of that which Allah hath bestowed upon you, and follow not the footsteps of the devil, for lo! he is an open foe to you.
Transliteration Wa minal an'a_mi hamu_lataw wa farsya_(n), kulu_ mimma_ razaqakumulla_hu wa la_ tattabi'u_ khutuwa_tisy syaita_n(i), innahu_ lakum'aduwwum mubin(un).
[[ Asad’s note 128 – see note 85 on verse 99 of this surah.
129 - I.e., by superstitiously declaring as forbidden what God has made lawful to man. All the references to pre-Islamic taboos given in verse 138-140 as well as 142-144 are meant to stress the lawfulness of any food (and, by implication, of any other physical enjoyment) which God has not expressly forbidden through revelation.]]
[[ Ali’s notes - 964 Ansha-a: see vi. 98, n. 923. (6.141)
965 A beautiful passage, with music to match the meaning. Cf. vi. 99 and notes. (6.141)
966 "Waste not, want not," says the English proverb. Here the same wisdom is preached from a higher motive. See what magnificent means God provides in nature for the sustenance of all His creatures, because He loves them all. Enjoy them in moderation and be grateful. But commit no excess, and commit no waste: the two things are the same from different angles of vision. If you do, you take away something from other creatures and God would not like your selfishness. (6.141)
967 Superstition kills true religion. We come back to the Arab Pagan superstitions about cattle for food. The horse is not mentioned, because horse flesh was not an article of diet and there were no superstitions about it. Sheep and goats, camels and oxen were the usual sources of meat. Sheep and goats were not used as beasts of burden, but camels (of both sexes) were used for carrying burdens, and oxen for the plough, though cows were mainly used for milk and meat. The words "some for burden and some for meat" do not differentiate whole species, except that they give you the first two and the last two categories. (6.142)]]
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7. Sura al-Araf, Mecca 39
The Quranic Text & Ali’s Version:
يَا
بَنِي آدَمَ
لاَ يَفْتِنَنَّكُمُ
الشَّيْطَانُ
كَمَا أَخْرَجَ
أَبَوَيْكُم
مِّنَ الْجَنَّةِ...
7: 27. O ye children of Adam!
let not Satan seduce you, in the same manner as he got your parents out of the garden,
C1009. That is, by fraud and deceit, - by putting you off your guard and telling lies.
Adam's story here becomes an introduction to the later religious history of mankind: 7:20-22. In the Garden, Satan's deceit stripped off their raiment of honour and innocence.
In this life on a lower plane he seeks to strip us of the raiment of righteousness. And he can take up positions on a vantage ground of worldly power or influence or riches, in which he and his confederates are not seen in their true colours. They may assume a fair-seeming disguise of disinterested friendship or high motives of patriotism or public spirit, or loyalty to ancestors, when beneath it there is nothing but spite and selfishness.
...يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَاتِهِمَا...
stripping them of their raiment, to expose their shame:
...إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لاَ تَرَوْنَهُمْ...
for he and his tribe watch you from a position where ye cannot see them:
...إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاء لِلَّذِينَ لاَ يُؤْمِنُونَ ﴿٢٧﴾
We made the evil ones friends (only) to those without faith.
Other Versions:
7: 27
Asad O children of Adam! Do not allow Satan to seduce you in the same way as he caused your ancestors to be driven out of the garden: he deprived them of their garment [of God-consciousness] in order to make the aware their nakedness. Verily, he and his tribe are lying in wait for you where you cannot perceive them!” Verily, we have placed [all manner of ] satanic forces near unto those who do not [truly] believe [note 20];
Pickthall O Children of Adam! Let not Satan seduce you as he caused your (first) parents to go forth from the Garden and tore off from them their robe (of innocence) that be might manifest their shame to them. Lo! he seeth you, he and his tribe, from whence ye see him not. Lo! We have made the devils protecting friends for those who believe not.
Transliteration Ya_ bani a_dama la_ yaftinannakumusy syaita_nu kama_ akhraja abawaikum minal jannati yanzi'u 'anhuma_ liba_sahuma_ liyuriyahuma_ sau'a_tihima_, innahu_ yara_kum huwa wa qabiluhu_ min haisu la_ taraunahum, inna_ ja'alnasy syaya_tina auliya_'a lillazina la_ yu'minu_n(a).
[[ Ruby’s note – This story is allegorical to convey something much deeper in meaning. This cannot be in actuality because God does not punish one for another’s sin and failure, God does not pass the blame for generations. Why the generations of human being would pay for the failure of two people in the beginning, it does not make any sense as far as justice is concerned. However if these expressions are taken to extract deeper meanings these make sense. And this story in contradiction with these fundamental premises of the Quran. However, as a metaphor it addresses to entire humanity and conveys something of primary essence. First, disobedience to God’s moral law exposes one to evilness and becoming evil. The word “garment” is allegorical here because right after this expression the same word “garment’ is used for God consciousness [“ but the garment of God consciousness” is conveying this metaphor.
Also here it is pointed out that when one deliberately rejects truth and do not believe that causes the consequence of being subjected to the evil forces or allurement come of life leading to more failures. Therefore the rejection is the cause and the failure that follows throughout a life is the consequence. ]]
[[ Ali’s notes - 1008 The body: is pure and beautiful, as long as it is not defiled by misuse: its clothing and ornaments may be good or meretricious, according to the motives in the mind and character: if good, they arc the symbols of purity and beauty: but the best clothing and ornament we could have comes from righteousness, which covers the nakedness of sin, and adorns us with virtues. (7.26)
1009 That is, by fraud and deceit,-by putting you off your guard and telling lies. Adam's story here becomes an introduction to the later religious history of mankind: vii. 20-22. In the Garden, Satan's deceit stripped off their raiment of honor and innocence. In this life on a lower plane he seeks to strip us of the raiment of righteousness. And he can take up positions on a vantage ground of worldly power or influence or riches, in which he and his confederates are not seen in their true colours. They may assume a fair-seeming disguise of disinterested friendship or high motives of patriotism or public spirit, or loyalty to ancestors, when beneath it there is nothing but spite and selfishness. (7.27)
[[ Asad’s note 20 - …………As for the “satanic forces” [shayatin] it is to be remembered that this designation is applied in the Quran to al kinds of wicked impulse or propensities that are “near unto” (i.e., in the heart of) those who do not truly believe in God (see note 31 on 14:22); hence, the term Shayatin occurring in verse 30 below has been rendered as “evil impulses”.]]
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8. [al-Anfal, Medina 88, after Badr 2H]
The Quranic Text & Ali’s Version:
وَإِذْ
زَيَّنَ لَهُمُ
الشَّيْطَانُ
أَعْمَالَهُمْ
وَقَالَ...
8: 48. Remember Satan made their (sinful) acts seem alluring to them, and said:
...لاَ غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَّكُمْ...
"No one among men can overcome you this day, while I am near to you":
...فَلَمَّا تَرَاءتِ الْفِئَتَانِ نَكَصَ عَلَى عَقِبَيْهِ وَقَالَ...
but when the two forces came in sight of each other, he turned on his heels, and said:
...إِنِّي بَرِيءٌ مِّنكُمْ إِنِّي أَرَى مَا لاَ تَرَوْنَ إِنِّيَ أَخَافُ اللّهَ...
"Lo! I am clear of you;
lo! I see what ye see not;
lo! I fear Allah;
...وَاللّهُ شَدِيدُ الْعِقَابِ ﴿٤٨﴾
for Allah is strict in punishment.
C1217. It is the way with the leaders of evil, when they find their cause lost, that they wash their hands of their followers and leave them in the lurch. They see more clearly than their dupes. They are not simpletons: they know the consequences of the wrath of Allah.
Satan's "fear" of Allah is terror combined with hatred, -the very opposite of the feeling which is described in Taqwa viz., the desire to avoid doing anything against Allah's will, such desire being founded on trust in Allah and the love of Allah.
Other Versions:
8: 48
Pickthall And when Satan made their deeds seem fair to them and said: No one of mankind can conquer you this day, for I am your protector. But when the armies came in sight of one another, he took flight, saying: Lo! I am guiltless of you. Lo! I see that which ye see not. Lo! I fear Allah. And Allah is severe in punishment.
Transliteration Wa iz zayyana lahumusy syaita_nu a'ma_lahum wa qa_la la_ ga_liba lakumul yauma minan na_si wa inni ja_rul lakum, falamma_ tara_'atil fi'ata_ni nakasa 'ala_ 'aqibaihi wa qa_la inni bari'um minkum inni ara_ ma_ la_ tarauna inni akha_fulla_h(a), walla_hu syadidul 'iqa_b(i).
[[ see also 59:16]]
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12. Surah Yusuf (Joseph)
The Quranic Text & Ali’s Version:
قَالَ
يَا
بُنَيَّ
لاَ
تَقْصُصْ
رُؤْيَاكَ
عَلَى
إِخْوَتِكَ
فَيَكِيدُواْ
لَكَ
كَيْدًا...
12: 5. Said (the father):
"My (dear) little son! relate not thy vision to thy brothers, lest they concoct a plot against thee:
C1634. The young lad Yusuf was innocent and did not even know of his brothers' guile and hatred, but the father knew and warned him.
...إِنَّ الشَّيْطَانَ لِلإِنسَانِ عَدُوٌّ مُّبِينٌ ﴿٥﴾
for Satan is to man an avowed enemy!
C1635. The story is brought up at once to its spiritual bearing.
These wicked brothers were puppets in the hands of Evil. They allowed their manhood to be subjugated by Evil, not remembering that Evil was the declared opposite or enemy of the true nature and instincts of manhood.
Other Versions:
12: 5
Asad [see note 9 for variance with Bible]
Pickthall He said: O my dear son! Tell not thy brethren of thy vision, lest they plot a plot against thee. Lo! Satan is for man an open foe.
Transliteration Qa_la ya_ bunayya la_ taqsus ru'ya_ka 'ala_ ikhwatika fa yakidu laka kaida_(n), innasy syaita_na lil insa_ni 'aduwwum mubin(un).
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17. [al-Israa, Mecca 50 ]
The Quranic Text & Ali’s Version:
وَقُل لِّعِبَادِي
يَقُولُواْ
الَّتِي هِيَ
أَحْسَنُ...
17: 53. Say to My servants that they should (only) say those things that are best:
C2238. This command refers to two situations.
- Even to your enemies and the enemies of Allah you should speak fair:
who are you to judge others?
Judgment belongs to Allah alone, for He knows you (i.e., all mankind) best, and your personal knowledge is at best imperfect. And Satan is always trying to divide mankind.
- Amongst yourselves, also you should not entertain suspicions, but speak politely according to the best standards of human speech. A false or unkind word may destroy all your efforts at building up unity, because the forces of disruption are more numerous than the forces of unity.
...إِنَّ الشَّيْطَانَ يَنزَغُ بَيْنَهُمْ...
for Satan doth sow dissensions among them:
...إِنَّ الشَّيْطَانَ كَانَ لِلإِنْسَانِ عَدُوًّا مُّبِينًا ﴿٥٣﴾
for Satan is to man an avowed enemy.
Other Versions:
17: 53
Pickthall Tell My bondmen to speak that which is kindlier. Lo! the devil soweth discord among them. Lo! the devil is for man an open foe.
Yuksel Say to My servants to speak what is best. The devil plants animosity between them. The devil was to the people a clear enemy.
Transliteration Wa qul li'iba_di yaqu_lul lati hiya ahsan(u), innasy syaita_na yanzagu bainahum , innasy syaita_na ka_na lil insa_ni 'aduwwam mubina_(n).
[[ Ali’s note - 2238 This command refers to two situations. (1) Even to your enemies and the enemies of Allah you should speak fair: who are you to judge others? Judgment belongs to Allah alone, for He knows you (i.e., all mankind) best, and your personal knowledge is at best imperfect. And Satan is always trying to divide mankind. (2) Amongst yourselves, also you should not entertain suspicions, but speak politely according to the best standards of human speech. A false or unkind word may destroy all your efforts at building up unity, because the forces of disruption are more numerous than the forces of unity. (17.53) ]]
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18. Surah al-Kahf, Mecca 69
The Quranic Text & Ali’s Version:
وَإِذْ قُلْنَا
لِلْمَلَائِكَةِ
اسْجُدُوا
لِآدَمَ ...
18: 50. Behold! We said to the angels, "Bow down to Adam":
C2392. Cf. 2:34, where the story is told of the fall of mankind through Adam.
Here the point is referred to in order to bring home the individual responsibility of the erring soul.
Iblis is your enemy; you have been told his history; will you prefer to go to him rather than to the merciful Allah, your Creator and Cherisher?
What a false exchange you would make!'
... فَسَجَدُوا إِلَّا إِبْلِيسَ...
they bowed down except Iblis.
... كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ...
He was one of the Jinns, and he broke the Command of his Lord.
C2393. Cf. 6:100, .
... أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاء مِن دُونِي ...
Will ye then take him and his progeny as protectors rather than Me?
C2394. Satan's progeny: we need not take the epithet only in a literal sense.
All his followers are also his progeny. (R).
... وَهُمْ لَكُمْ عَدُوٌّ...
And they are enemies to you!
... بِئْسَ لِلظَّالِمِينَ بَدَلًا ﴿٥٠﴾
Evil would be the exchange for the wrongdoers!
C2395. Out of the limited free-will that man has, if he were to choose Evil instead of Good, Satan instead of Allah, what a dreadful choice it would be!
It would really be an evil exchange. For man is Allah's creature, cared for and cherished by Him. He abandons his Cherisher to become the slave of his enemy!
Yuksel’s Version:
Do not Follow Your Ardent Enemy
18:50
Yuksel When We said to the angels: "Submit to Adam." They all submitted except for Satan, he was of the Jinn, so he disobeyed the order of his Lord. "Will you take him and his progeny as allies besides Me, while they are your enemy?" Miserable for the wicked is the substitute!*
[[Yuksel’s note - 018:050-51 Perhaps the events that tested God's creation in paradise (38:69), resulted in their classification as angels, jinns and humans. See 2:34.]]
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19. Surah Maryam, Mecca 44
The Quranic Text & Ali’s Version:
يَا أَبَتِ
لَا تَعْبُدِ
الشَّيْطَانَ
إِنَّ الشَّيْطَانَ...
19: 44. "O my father! serve not Satan:
...كَانَ لِلرَّحْمَنِ عَصِيًّا ﴿٤٤﴾
for Satan is a rebel against (Allah) Most Gracious.
C2496. The rebellion is all the more heinous and inexcusable, considering that Allah is Most Just, Most Merciful, Most Gracious.
يَا
أَبَتِ إِنِّي
أَخَافُ أَن
يَمَسَّكَ
عَذَابٌ مِّنَ
الرَّحْمَن...
19: 45. "O my father! I fear lest a Penalty afflict thee from (Allah) Most Gracious,
C2497. To entertain a feeling of friendliness, instead of aversion, to Evil, is in itself a degradation of our nature, a Penalty which Allah imposes on our deliberate rejection of the Truth. And the friendliness to Evil also implies the sharing of the outlawry of Evil.
...فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا ﴿٤٥﴾
so that thou become to Satan a friend."
قَالَ أَرَاغِبٌ
أَنتَ عَنْ
آلِهَتِي يَا
إِبْراهِيمُ...
19: 46. (The father) replied:
"Dost thou hate my gods, O Abraham?
...لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ...
If thou forbear not I will indeed stone thee:
...وَاهْجُرْنِي مَلِيًّا ﴿٤٦﴾
now get away from me for a good long while!"
C2498. Note the gentle persuasive tone of Abraham in his speeches in 19:42-45 (for we may suppose those sentences to sum up a long course of arguments) and in 19:47-48, contrasted with the brusque and repellent tone of the father's reply in this verse.
The one was the outcome of the true Light which had come to Abraham from Allah, as the other was the outcome of Pagan arrogance and the worship of brute force.
The spiritual lesson from this episode of Abraham's life may be stated in four propositions:
- the pious son is dutiful to his father and wishes him well in all things, material and spiritual,
- if the father refuses Allah's Light, the son will do his utmost to bring such Light to the father;
- having received the Light, the son will never renounce that Light, even if he has to forfeit his father's love and renounce his home;
- even if the father repels him and turns him out, his answer will be a soft answer, full of love and forgiveness on the one hand, but firmness on behalf of Truth on the other.
قَالَ سَلَامٌ
عَلَيْكَ
سَأَسْتَغْفِرُ
لَكَ رَبِّي ...
19: 47. Abraham said:
"Peace be on thee: I will pray to my Lord for thy forgiveness:
C2499. Cf. 9:114. where this promise of Abraham to pray for his father is referred to, and its limitations pointed out.
... إِنَّهُ كَانَ بِي حَفِيًّا ﴿٤٧﴾
for He is to me Most Gracious.
وَأَعْتَزِلُكُمْ
وَمَا تَدْعُونَ
مِن دُونِ
اللَّهِ...
19: 48. "And I will turn away from you (all) and from those whom ye invoke besides Allah:
...وَأَدْعُو رَبِّي عَسَى أَلَّا أَكُونَ بِدُعَاء رَبِّي شَقِيًّا ﴿٤٨﴾
I will call on my Lord: Perhaps, by my prayer to my Lord, I shall be not unblest."
C2500. Abraham left his father and the home of his fathers (Ur of the Chaldees) and never returned.
He left because he was turned out, and because it was not possible for him to make any compromise with what was false in religion.
In return for abuse, he spoke gentle words. And he expressed his fervent hope that at least he (Abraham) would have Allah's blessing in reply to his prayers.
Here was a prefigurement of another Hijrah many centuries later! In both cases the prayer was abundantly fulfilled.
فَلَمَّا اعْتَزَلَهُمْ
وَمَا يَعْبُدُونَ
مِن دُونِ
اللَّهِ...
19: 49. When he had turned away from them and from those whom they worshipped besides Allah,
...وَهَبْنَا لَهُ إِسْحَقَ وَيَعْقُوبَ وَكُلًّا جَعَلْنَا نَبِيًّا ﴿٤٩﴾
We bestowed on him Isaac and Jacob,
and each one of them We made a prophet.
C2501. Isaac and Isaac's son Jacob are mentioned here as carrying on one line of Abraham's traditions. The other line was carried on by Isma'il, who is mentioned independently five verses lower down, as his line got special honour in the Holy Prophet of Islam. That is why his mention comes after that of Moses.
Cf. 21:72.
وَوَهَبْنَا
لَهُم مِّن
رَّحْمَتِنَا
وَجَعَلْنَا
لَهُمْ لِسَانَ
صِدْقٍ عَلِيًّا ﴿٥٠﴾
19: 50. And We bestowed of Our Mercy on them,
and We granted them lofty honor on the tongue of truth.
C2502. Abraham and his son and grandson Isaac and Jacob, and their fine, maintained the banner of Allah's truth for many generations, and they won deservedly high praise-the praise of truth-on the tongues of men.
Abraham prayed that he should be praised by the tongue of truth among men to come in later ages: 26:84.
Ordinary praise may mean nothing: it may be due to selfish flattery on the part of others or artful management by the person praised. Praise on the tongue of sincere truth is praise indeed!
Other Versions:
19:44
Asad “O my father! Do not worship Satan – for, verily, Satan is a rebel against the Most Gracious!
Pickthall O my father! Serve not the devil. Lo! the devil is a rebel unto the Beneficent.
Transliteration Ya_ abati la_ ta'budis saitha_n inas saitha_na ka_na lir rahma_ni ashiy ya_
19: 45
Asad O my father! I dread lest a chastisement from the Most Gracious befall thee, and then thou wilt become [aware of having been] close unto Satan!”
Pickthall O my father! Lo! I fear lest a punishment from the Beneficent overtake thee so that thou become a comrade of the devil.
Transliteration Ya_ abati in ni akha_fu ay yamas saka adza_bum minar rahma_ni fataku_na lis saitha_ni waliy ya_
[ Ali’s note: 2497 To entertain a feeling of friendliness, instead of aversion, to Evil, is in itself a degradation of our nature, a Penalty which Allah imposes on our deliberate rejection of the Truth. And the friendliness to Evil also implies the sharing of the outlawry of Evil. (19.45)]
19: 46
Asad He answered: “Do you dislike my gods, O Abraham? Indeed, if you desist not, I shall most certainly cause you to be stoned to death! Now be gone from me for good!”
Pickthall He said: Rejectest thou my gods, O Abraham? If thou cease not, I shall surely stone thee. Depart from me a long while!
Transliteration Qa_la ara_ghibun anta an a_lihati ya_ ibra_him la il lam tantahi la arjuman naka wah jurni maliy ya_
[ Ruby’s note: This reflects the degradation and obsession of Abraham’s father: he is so derailed and engrossed with worshipping the gods, that he wanted to kill his son, Abraham, for even suggesting otherwise or raising issues that disturbs the very foundation of such unreasonable thinking of worshipping other gods.]
[Ali’s note: 2498 Note the gentle persuasive tone of Abraham in his speeches in xix. 42-45 (for we may suppose those sentences to sum up a long course of arguments) and in xix. 47-48, contrasted with the brusque and repellent tone of the father's reply in this verse. The one was the outcome of the true Light which had come to Abraham from Allah, as the other was the outcome of Pagan arrogance and the worship of brute force. The spiritual lesson from this episode of Abraham's life may be stated in four propositions: (1) the pious son is dutiful to his father and wishes him well in all things, material and spiritual, (2) if the father refuses Allah's Light, the son will do his utmost to bring such Light to the father; (3) having received the Light, the son will never renounce that Light, even if he has to forfeit his father's love and renounce his home; (4) even if the father repels him and turns him out, his answer will be a soft answer, full of love and forgiveness on the one hand, but firmness on behalf of Truth on the other. (19.46) ]
19: 47
Asad [Abraham] replied: “Peace be upon thee! I shall ask my Sustainer to forgive thee: for, behold, He has always been kind unto me.
Pickthall He said: Peace be unto thee! I shall ask forgiveness of my Lord for thee. Lo! He was ever gracious unto me.
Transliteration Qa_la sala_mun 'alaika sa astaghfiru laka rab bi in nahu_ ka_na hafiy ya_
[ ali’s note: 2499 Cf. ix. 114, where this promise of Abraham to pray for his father is referred to, and its limitations pointed out. (19.47)]
19: 48
Asad But I shall withdraw from you all and from whatever you invoke instead of God, and shall invoke my Sustainer [alone]: it may well be that my prayer [for thee] will not remain unanswered by my Sustainer.”
Pickthall I shall withdraw from you and that unto which ye pray beside Allah, and I shall pray unto my Lord. It may be that, in prayer unto my Lord, I shall not be unblest.
Transliteration Wa a'tazilukum wa ma_ tad'u_na min du_nil la_hi wa ad'u_ rab bi asa_ al la_ aku_na bidu'a_i rab bi syaqiy ya_
[ Ali’s note: 2500 Abraham left his father and the home of his fathers (Ur of the Chaldees) and never returned. He left because he was turned out, and because it was not possible for him to make any compromise with what was false in religion. In return for abuse, he spoke gentle words. And he expressed his fervent hope that at least he (Abraham) would have Allah's blessing in reply to his prayers. Here was a prefigurement of another Hijrat many centuries later! In both cases the prayer was abundantly fulfilled. (19.48) ]
19: 49
Asad And after he had withdrawn from them and from all that they were worshipping instead of God, We bestowed upon him Isaac and Jacob, and made each of them a prophet;
Pickthall So, when he had withdrawn from them and that which they were worshipping beside Allah. We gave him Isaac and Jacob. Each of them We made a Prophet.
Transliteration Falam ma tazalahum wa ma_ ya'budu_na min du_nil la_hi wahabna_ lahu_ is ha_qa wa ya'qu_b wa kul lan ja'alna_ nabiy ya_
[ Ali’s note: 2501 Isaac and Isaac's son Jacob are mentioned here as carrying on one line of Abraham's traditions. The other line was carried on by Isma'il, who is mentioned independently five verses lower down, as his line got special honour in the Holy Prophet of Islam. That is why his mention comes after that of Moses. Cf. xxi. 72. (19.49) ]
19: 50
Asad and We bestowed upon them [manifold] gifts out of Our grace, and granted them a lofty power to convey the truth [unto others].
Pickthall And We gave them of Our mercy, and assigned to them a high and true renown.
Transliteration Wa wahabna_ lahum mir rahmatina_ wa ja'alna_ lahum lisa_na shidqin 'aliy ya_
[ Asad’s note 36: Lit., “a lofty language of truth” or “of truthfulness” – the term “lisan”
(“language” or “tongue”) being used here metonymically for what may be pronounced by the tongue (Zamakhshari). An alternative interpretation of the phrase, advanced by many commentators, is “granted them a lofty renown for truth” or “truthfulness”, or simply “ a most goodly renown”.]
[Ali’s note: 2502 Abraham and his son and grandson Isaac and Jacob, and their line, maintained the banner of Allah's truth for many generations, and they won deservedly high praise-the praise of truth-on the tongues of men. Abraham prayed that he should be praised by the tongue of truth among men to come in later ages: xxvi. 84. Ordinary praise may mean nothing: it may be due to selfish flattery on the part of others or artful management by the person praised. Praise on the tongue of sincere truth is praise indeed! (19.50) ]
===================================
20. Sura Taha, Mecca 45
The Quranic Text & Ali’s Version:
وَلَقَدْ عَهِدْنَا
إِلَى آدَمَ
مِن قَبْلُ...
20: 115. We had already, beforehand, taken the covenant of Adam,
C2640. The spiritual fall of two individual souls, Pharaoh and the Samiri, having been referred to, the one through overweening arrogance, and the other through a spirit of mischief and false harking back to the past,
our attention is now called to the prototype of Evil (Satan) who tempted Adam, the original Man, and to the fact that though man was clearly warned that Satan is his enemy and will only effect his ruin, he showed so little firmness that he succumbed to it at once at the first opportunity.
...فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا ﴿١١٥﴾
but he forgot: and We found on his part no firm resolve.
وَإِذْ
قُلْنَا لِلْمَلَائِكَةِ
اسْجُدُوا
لِآدَمَ فَسَجَدُوا
إِلَّا إِبْلِيسَ
أَبَى ﴿١١٦﴾
20: 116. When We said to the angels, "Prostrate yourselves to Adam,"
they prostrated themselves, but not Iblis:
he refused.
فَقُلْنَا يَا
آدَمُ إِنَّ
هَذَا عَدُوٌّ
لَّكَ وَلِزَوْجِكَ...
20: 117. Then We said:
"O Adam! verily, this is an enemy to thee and thy wife:
...فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى ﴿١١٧﴾
so let him not get you both out of the Garden so that thou art landed in misery.
C2641. See last note.
The story is referred to in order to draw attention to man's folly in rushing into the arms of Satan though he had been clearly forewarned.
إِنَّ
لَكَ أَلَّا
تَجُوعَ فِيهَا
وَلَا تَعْرَى ﴿١١٨﴾
20: 118. "There is therein (enough provision) for thee not to go hungry nor to go naked,
C2642. Not only had the warning been given that Satan is an enemy to man and will effect his destruction, but it was clearly pointed out that all his needs were being met in the Garden of Happiness. Food and clothing, drink and shelter, were amply provided for.
وَأَنَّكَ
لَا تَظْمَأُ
فِيهَا وَلَا
تَضْحَى ﴿١١٩﴾
20: 119. "Nor to suffer from thirst, nor from the sun's heat."
Asad’s Version:
20:115
AND, INDEED, long ago did We impose Our commandment on Adam; 102 but he forgot it, and
We found no firmness of purpose in him.
20:116
For [thus it was:] when We told the angels, "Prostrate yourselves before Adam!" - they all
prostrated themselves, save Iblis, who refused [to do it]; 103
(20: 117) and thereupon We said: "O Adam! Verily, this is a foe unto thee and thy wife: so let him not drive the two of you out of this garden and render thee unhappy. 104 (20: 118) Behold, it is provided for thee that thou shalt
not hunger here or feel naked, 105 (20: 1 19) and that thou shalt not thirst here or suffer from the
heat of the sun."
[[Asad’s note -102 The relevant divine commandment - or, rather, warning - is spelled out in verse 117. The present passage connects with the statement in verse 99, "Thus do We relate unto thee some of the stories of what happened in the past", and is meant to show that negligence of spiritual truths is one of the recurrent characteristics of the human race (Razi), which is symbolized here - as in many other
places in the Qur'an - by Adam. ]]
[[Ali’s note - 2640 The spiritual fall of two individual souls, Pharaoh and the Samiri, having been referred to, the one through overweening arrogance, and the other through a spirit of mischief and false harking back to the past, our attention is now called to the prototype of Evil (satan) who tempted Adam, the original Man, and to the fact that though man was clearly warned that satan is his enemy and will only effect his ruin, he showed so little firmness that he succumbed to it at once at the first opportunity. (20.115) ]]
103 See 2:30-34 and the corresponding notes, especially 23, 25 and 26, as well as note 31 on 15:41. Since - as I have shown in those notes - the faculty of conceptual thinking is man's outstanding endowment, his "forgetting" God's commandment - resulting from a lack of all "firmness of purpose"
in the domain of ethics - is an evidence of the moral weakness characteristic of the human race (cf. 4:28 - "man has been created weak"): and this, in its turn, explains maris dependence on
unceasing divine guidance, as pointed out in verse 113 above.
1 04 Lit. , " so that thou wilt become unhappy" . Regarding the significance of "the garden" spoken of here, see surah 2, note 27.
105 Lit., "be naked": but in view of the statement inverse 121 (as well as in 7:22) to the effect that only after their fall from grace did Adam and Eve become "conscious of their nakedness", it is but logical to assume that the words "that thou shalt not... be naked" have a spiritual significance, implying that man, in his original state of innocence, would not feel naked despite all absence of clothing. (For the deeper implications of this allegory, see note 14 on 7:20.)
===================================
24. Surah an-Nur, Medina 102
The Quranic Text & Ali’s Version:
وَلَوْلَا
فَضْلُ اللَّهِ
عَلَيْكُمْ
وَرَحْمَتُهُ
وَأَنَّ اللَّه
رَؤُوفٌ رَحِيمٌ
﴿٢٠﴾
24: 20. Were it not for the grace and mercy of Allah on you, and that Allah is full of kindness and mercy (ye would be ruined indeed).
C2971. Note the refrain that comes four times in this passage, "Were it not for the grace and, mercy of Allah ....... Each time it has a different application.
1. In 24:10, it was in connection with the accusation of infidelity by the man against his wife, they were both reminded of Allah's mercy and warned against suspicion and untruth.
2. In 24:14, the Believers were told to be wary of false rumours lest they should cause pain and division among themselves: it is Allah's grace that keeps them united.
3. Here is an admonition for the future:
there may be conspiracies and snares laid by evil against simple people; it is Allah's grace that protects them.
4. In 14:21, the general warning is directed to the observance of purity in act and in thought, concerning one's self and concerning others: it is only Allah's grace that can keep that purity spotless, for He hears prayers and knows of all the snares that are spread in the path of the good.
يَا
أَيُّهَا الَّذِينَ
آمَنُوا لَا
تَتَّبِعُوا
خُطُوَاتِ
الشَّيْطَانِ...
24: 21. O ye who believe! follow not Satan's footsteps:
...وَمَن يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاء وَالْمُنكَرِ...
if any will follow the footsteps of Satan, he will (but) command what is shameful and wrong:
...وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَا مِنكُم مِّنْ أَحَدٍ أَبَدًا...
and were it not for the grace and mercy of Allah on you, not one of you would ever have been pure:
C2972. See last note.
...وَلَكِنَّ اللَّهَ يُزَكِّي مَن يَشَاء...
but Allah doth purify whom He pleases:
C2973. Spotless purity in thought, word, and deed, includes the disposition to put the best construction on the motives of others, so that we ascribe no evil motive to the seeming indiscretions of virtuous people.
Such a high standard can only come by the grace of Allah, Who hears all prayers and knows all the temptations to which human nature is subject. His Will and Plan make both for spiritual protection and spiritual peace, and we must place ourselves trustingly in His hands.
...وَاللَّهُ سَمِيعٌ عَلِيمٌ ﴿٢١﴾
and Allah is One Who hears and knows (all things).
وَلَا
يَأْتَلِ أُوْلُوا
الْفَضْلِ
مِنكُمْ وَالسَّعَةِ
أَن يُؤْتُوا...
24: 22. Let not those among you who are endued with grace and amplitude of means resolve by oath against helping
C2974. The immediate reference was to Hadhrat Abu Bakr, the father of Hadhrat Aisha. He was blessed both with spiritual grace from Allah and with ample mean; which he always used in the service of Islam and of Muslims.
One of the slanderers of Hadhrat Aisha turned out to be Mistah, a cousin of Hadhrat Abu Bakr, whom he had been in the habit of supporting. Naturally Hadhrat Abu Bakr wished to stop that aid, but according to the highest standards of Muslim ethics he was asked to forgive and forget, which he did, with the happiest results to the peace and unity of the Muslim community.
But the general application holds good for all time. A generous patron should not, in personal anger, withdraw his support even for serious faults if the delinquent repents and mends his ways.
If Allah forgives us, who are we to refuse forgiveness to our fellows?
...أُوْلِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ...
their kinsmen, those in want, and those who have left their homes in Allah's cause:
...وَلْيَعْفُوا وَلْيَصْفَحُوا...
let them forgive and overlook:
...أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ...
do you not wish that Allah should forgive you?
...وَاللَّهُ غَفُورٌ رَّحِيمٌ ﴿٢٢﴾
For Allah is Oft-Forgiving, Most Merciful.
Asad’s Version:
24:20
And were it not for God's favour upon you and His grace, and that God is compassionate, a dispenser of grace...
(24:21) O YOU who have attained to faith! Follow not Satan's footsteps: for he who follows Satan's foot steps [will find that], behold, he enjoins but deeds of abomination and all that runs counter to reason. 24 And were it not for God's favour upon you and His grace, not one of you would ever have remained pure. For [thus it is:] it is God who causes whomever He wills to grow in purity: for God is all-hearing, all-knowing.
(24:22) Hence, [even if they have been wronged by slander,]
let not those of you who have been graced with [God's] favour and ease of life ever become remiss in helping 25 [the erring ones among] their near of kin, and the needy, and those who have forsaken the domain of evil for the sake of God, 26 but let them pardon and forbear. [For,] do you not desire that God should forgive you your sins, seeing that God is much-forgiving, a dispenser of grace? 27
[[ Asad’s notes -
20 The term fahishah signifies anything that is morally reprehensible or abominable: hence, "immoral conduct" in the widest sense of this expression. In the above context it refers to unfounded or unproven allegations of immoral conduct, in other words, "foul slander" .
21 I.e., the legal punishment as stipulated inverse 4 of this surah.
22 This Qur'anic warning against slander and, by obvious implication, against any attempt at seeking out other people's faults finds a clear echo in several well-authenticated sayings of the Prophet: "Beware of all guesswork [about one another], for, behold, all [such] guesswork is most deceptive (akdhab al-hadith); and do not spy upon one another, and do not try to bare [other people's] failings" (Muwatta 1 ); almost identical versions of this Tradition have been quoted by Bukhari, Muslim and
Abu Da'ud); "Do not hurt those who have surrendered themselves to God (al-muslimin), and do not impute evil to them, and do not try to uncover their nakedness [i.e., their faults] : for, behold, if anyone tries to uncover his brother's nakedness, God will uncover his own nakedness [on the Day of Judgment]" (Tirimidhi); and, "Never does a believer draw a veil over the nakedness of another believer without God's drawing a veil over his own nakedness on Resurrection Day" (Bukhari). All these injunctions have received their seal, as it were, in the Qur'anic exhortation: "Avoid most guesswork [about one another] - for, behold, some of [such] guesswork is [in itself] a sin"
(49:12).
23 See verse 10 of this surah and the corresponding note 11.
24 In this context, the term al-munkar has apparently the same meaning as in 16:90 (explained in the corresponding note 109) since, as the sequence shows, it clearly relates to the unreasonable self-righteousness of so many people who "follow Satan's footsteps" by imputing moral failings to others and forgetting that it is only due to God's grace that man, in his inborn weakness, can ever remain pure.
25 Or: "Swear that [henceforth] they would not help [lit., "give to"] , etc. Both these meanings - "he swore [that]" and "he became remiss [in]" - are attributable to the verb ala; which appears in the above sentence in the form ya'tal. My rendering is based on the interpretation given to this verb by the great philologist Abu al-Qasim al-Harawi (cf Lane I, 84). ]]
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25. [al-Furqan, Mecca 42]
The Quranic Text & Ali’s Version:
يَا
وَيْلَتَى
لَيْتَنِي
لَمْ أَتَّخِذْ
فُلَانًا خَلِيلًا
﴿٢٨﴾
25:28. "Ah! woe is me! would that I had never taken such a one for a friend!
لَقَدْ
أَضَلَّنِي
عَنِ الذِّكْرِ
بَعْدَ إِذْ
جَاءنِي...
29. "He did lead me astray from the Message (of Allah) after it had come to me!
... وَكَانَ الشَّيْطَانُ لِلْإِنسَانِ خَذُولًا ﴿٢٩﴾
Ah! the Evil One is but a traitor to man!
C3085. The seductive wiles of the Satan are merely meant for snares. There is fraud and treachery in them. The deceived ones are left in the lurch after the way of escape is made impossible for them.
Asad’s Version:
(25:28) Oh, woe is me! Would that I had not taken so-and-so for a friend!
(25:29) Indeed, he led me astray from the remembrance (of God] after it had come unto me!" For (thus it is:] Satan is ever a betrayer of man. 22
[[ Asad’s notes - 21 Lit., "taken a path with the apostle". The terms "the apostle" and "the evildoer" are here obviously used in their generic sense, applying to all of God's apostles and all who consciously reject their guidance. Similarly, the expression so-and-so" (fulan) occurring in the next verse circumscribes any person or personified influence responsible for leading a human being astray.
22 For the implication of the term "Satan" as used here, see note 10 on 2:14, first half of note 16 on 15:17, as well as note 31 on 14:22. ]]
==========================================================================
28. Al-Qasas, (The Story)
Mecca Period 49
The Quranic Text & Ali’s Version:
وَدَخَلَ
الْمَدِينَةَ
عَلَى حِينِ
غَفْلَةٍ مِّنْ
أَهْلِهَا
فَوَجَدَ فِيهَا
رَجُلَيْنِ
يَقْتَتِلَانِ...
28: 15. And he entered the City at a time when its people were not watching:
and he found there two men fighting --
C3341. That may have been either the time of the noontime siesta, when all business is suspended even now in Egypt, or
the time of night, when people are usually asleep.
The latter is more probable, in view of verse 18 below. But there is also another suggestion.
A guest in a Palace is not free to wander about at will in the plebeian quarters of the City at all sorts of hours, and this applies even more to an inmate of the Palace brought up as a son.
Moses was therefore visiting the City privately and eluding the guards. His object may have been to see for himself how things were going on; perhaps he had heard that his people were being oppressed, as we may suppose that he had retained contact with his mother.
...هَذَا مِن شِيعَتِهِ وَهَذَا مِنْ عَدُوِّهِ...
one of his own religion, and the other, of his foes.
...فَاسْتَغَاثَهُ الَّذِي مِن شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ... ...
Now the man of his own religion appealed to him against his foe,
...فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ... ...
and Moses struck him with his fist and made an end of him.
C3342. His object was apparently to strike him so as to release the Israelite, not to kill the Egyptian,
In fact he killed the Egyptian. This was unfortunate in more ways than one. His visit to the City was clandestine; he had taken the side of the weaker and despised party; and he had taken the life of an Egyptian. He was full of regrets and repentance, and he prayed to Allah, and obtained Allah's forgiveness.
...قَالَ هَذَا مِنْ عَمَلِ الشَّيْطَانِ...
He said:
"This is a work of Evil (Satan):
...إِنَّهُ عَدُوٌّ مُّضِلٌّ مُّبِينٌ ﴿١٥﴾
for he is an enemy that manifestly misleads!"
قَالَ
رَبِّ إِنِّي
ظَلَمْتُ نَفْسِي
فَاغْفِرْ
لِي...
28: 16. He prayed: "O my Lord! I have indeed wronged my soul! Do Thou then forgive me!"
...فَغَفَرَ لَهُ...
So (Allah) forgave him:
...إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ ﴿١٦﴾
for He is the Oft-Forgiving, Most Merciful.
قَالَ
رَبِّ بِمَا
أَنْعَمْتَ
عَلَيَّ فَلَنْ
أَكُونَ ظَهِيرًا
لِّلْمُجْرِمِينَ
﴿١٧﴾
28: 17. He said: "O my Lord! for that Thou hast bestowed Thy Grace on me, never shall I be a help to those who sin!"
C3343. He takes a conscious and solemn vow to dedicate himself to Allah, and to do nothing that may in any way assist those who were doing wrong.
This was his general idea, but no plan had yet shaped itself in his mind, until a second catastrophe brought matters to a head, and he was plunged in adventure.
Asad’s Version:
28:15 And (one day] he entered the city at a time when [most of] its people were [resting in their houses,] unaware of what was going on [in the streets]; 13 and there he encountered two men fighting with one another - one of his own people, 14 and the other of his enemies. And the one who belonged to his own people cried out to him for help against him who was of his enemies - whereupon Moses struck him down with his fist, and [thus] brought about his end. [But then] he said [to himself]: "This is of Satan's doing! Verily, he is an open foe, leading [man] astray!" 15
28:16 [And] he prayed: O my Sustainer! Verily, I have sinned against myself! Grant me, then, Thy forgiveness!" And He forgave him - for, verily, He alone is truly forgiving, a dispenser of grace.
28:17 Said he: "O my Sustainer! [I vow] by all the blessings which Thou hast bestowed on me: Nevermore shall I aid such as are lost in sin!" 16
[[ Asad’s notes -
13 Lit., "at a time of its people's unawareness".
14 I.e., of the Hebrews.
15 Regarding the reference to "Satan's doing", see first half of note 16 on 15:17. In the present instance, verses 16-17 seem to indicate that it was the Israelite, and not the Egyptian, who had been in the wrong (cf. next note). Apparently, Moses had come to the assistance of the Israelite out of an instinctive sense of racial kinship without regard to the rights and wrongs of the case; but immediately afterwards he realized that he had committed a grave sin not only by killing, however inadvertently, an innocent person, but also by basing his action on a mere tribal - or, as we would describe it today, racial or national - prejudice. Evidently, this is the purport of the above Qur'anic segment of the story of Moses. Its moral has been stressed and explained by the Prophet on many occasions: cf his famous saying, "He is not of us who proclaims the cause of tribal partisanship ('asabiyyah); and he is not of us who fights in the cause of tribal partisanship; and he is not of us who dies in the cause of tribal partisanship" (Abu Da'ud, on the authority of .Tubayr ibn Mut'im). When he was asked to explain the meaning of "tribal partisanship", the Prophet answered, "It means helping thine own people in an unjust cause" (ibid., on the authority of
Wathilah ibn al-Asqa').
16 According to Ibn 'Abbas and Muqatil (both of them quoted by Baghawi), "this is an indication that the Israelite whom Moses had helped was a denier of the truth (kafir)" - i.e., in the moral sense of this definition. (See also last sentence of verse 86 of this surah.)
17 Sc., "against another Egyptian" .
18 Lit, "lost in grievous error" or "deviating from what is right".
35. Al-Fatir (The Originator)
Mecca Period 43
Asad’s Version:
35:5 O MEN! Verily, God's promise [of resurrection] is true indeed: let not, then, the life of this world delude you, and let not [your own] deceptive thoughts about God delude you! 5
(35:6) Behold, Satan is a foe unto you: so treat him as a foe. He but calls on his followers to the end that they might find themselves among such as are destined for the blazing flame –
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا
النَّاسُ إِنَّ
وَعْدَ اللَّهِ
حَقٌّ...
35: 5. O men!
certainly the promise of Allah is true.
... فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا...
Let not then this present life deceive you,
The deception of Evil takes two forms.
1. The seductive temptations of this world may deceive us into forgetting the Hereafter.
... وَلَا يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ ﴿٥﴾
nor let the Chief Deceiver deceive you about Allah.
إِنَّ
الشَّيْطَانَ
لَكُمْ عَدُوٌّ
فَاتَّخِذُوهُ
عَدُوًّا...
35: 6. Verily Satan is an enemy to you: so treat him as an enemy.
... إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ ﴿٦﴾
He only invites his adherents, that they may become Companions of the Blazing Fire.
===================================
36. Surah Ya Sin (O Thou Human Being) Mecca 41
Asad’s Version:
36:59 "But stand aside today, O you who were lost in sin!
(36:60) Did I not enjoin on you, O you children of Adam, that you should not worship Satan - since, verily, he is your open foe 30 -
(36:61) and that you should worship Me [alone]? This would have been a straight way!
(36:62) And [as for Satan-] he had already led astray a great many of you: could you not, then, use your reason?
The Quranic Text & Ali’s Version:
وَامْتَازُوا
الْيَوْمَ
أَيُّهَا
الْمُجْرِمُونَ ﴿٥٩﴾
36: 59. And O ye in sin! get ye apart this Day!
C4005. Notice how this finely balanced passage, after reaching the summit of sublimity in describing the state of the Blessed, in the word Salam, gradually takes us down to contemplate the state of the Sinners in a graduated descent.
In the first place, it refers to their negative state, their state of isolation. From this Day of Judgment, they will no longer have the chance of being with the Blessed and perhaps of profiting spiritually by that proximity.
The first feature of the Day of Judgment is that it is a Day of Separation-of sorting out. Each soul now finds its own true level, as the period of probation is over.
أَلَمْ
أَعْهَدْ
إِلَيْكُمْ
يَا بَنِي آدَمَ
أَن لَّا تَعْبُدُوا
الشَّيْطَانَ...
36:60. "Did I not enjoin on you, O ye children of Adam, that ye should not worship Satan;
C4006. Secondly, there is a gentle reproach to the wrong-doers, more in sorrow than in anger. They are addressed as "children of Adam", to emphasize two facts,
1. that they have disgraced their ancestry, for Adam after his Fall repented and was forgiven, and the high Destiny of mankind has been the prize open to all his descendants, and
2. that Allah Most Merciful has throughout the ages continued to warn mankind against the snares laid by Satan, the avowed enemy of man, and that Allah's Grace was ever on the watch to help all to freedom from those snares.
... إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ ﴿٦٠﴾
for that he was to you an enemy avowed? --
وَأَنْ
اعْبُدُونِي
هَذَا صِرَاطٌ
مُّسْتَقِيمٌ ﴿٦١﴾
36:61. "And that ye should worship Me, (for that) this was the Straight Way?
C4007. Thirdly, besides the negative warning, a positive Way was shown to them-the Straight Way,the Way of those who receive Allah's Grace and attain to Bliss, the Rope which would save them from shipwreck, the Shield which would save them from assault, the key to the door of proximity to Allah.
وَلَقَدْ أَضَلَّ
مِنكُمْ جِبِلًّا
كَثِيرًا...
36:62. "But he did lead astray a great multitude of you.
... أَفَلَمْ تَكُونُوا تَعْقِلُونَ ﴿٦٢﴾
Did ye not, then, understand?
C4008. Fourthly, it is pointed out that they were given Understanding ('aql), so that by their own faculties they could have judged their own best interests, and yet they betrayed or misused those faculties, and deliberately threw away their chance! And not only a few, but so many! They went gregariously to ruin in spite of the individual care which their Lord and Cherisher bestowed on them!
هَذِهِ
جَهَنَّمُ
الَّتِي كُنتُمْ
تُوعَدُونَ ﴿٦٣﴾
36:63. "This is the Hell of which ye were (repeatedly) warned!
C4009. Fifthly, the naked fact is now placed before them,-the Hell,-the state of damnation, which they could so easily have avoided!
