2. Surah al-Baqara, Medina 87
The Quranic Text & Ali’s Version:
أَمْ
تُرِيدُونَ
أَن تَسْأَلُواْ
رَسُولَكُمْ
كَمَا سُئِلَ
مُوسَى مِن
قَبْلُ...
2: 108. Would ye question your Messenger as Moses was questioned of old?
C108. Moses was constantly harassed with foolish, impertinent, or disingenuous questions by his own people. We must not follow that bad example.
In spiritual matters, posers to no good: questions should be asked only for real instruction.
... وَمَن يَتَبَدَّلِ الْكُفْرَ بِالإِيمَانِ فَقَدْ ضَلَّ سَوَاء السَّبِيلِ ﴿١٠٨﴾
But whoever changeth from faith to unbelief, hath strayed without doubt from the even way.
C109. "Even way": the Arabic word sawaa signifies;
- smoothness as opposed to roughness:
- symmetry as opposed to want of plan;
- equality or proportion as opposed to want of design;
- rectitude as opposed to crookedness;
- a mean as opposed to extremes; and
- fitness for the object held in view as opposed to faultiness.
2: 208
Asad O you who have attained to faith! Surrender yourselves wholly unto God [note 191], and follow not Satan’s footsteps, for, verily, he is your open foe.
Pickthall O ye who believe! Come, all of you, into submission (unto Him); and follow not the footsteps of the devil. Lo! he is an open enemy for you.
Ya_ ayyuhal lazina a_manud khulu_ fis silmi ka_ffah(tan), wa la_ytattabi'u_ khutuwa_tisy syaita_n(i), innahu_ lakum 'aduwwum mubin(un).
[ Asad’s note 191 – Lit., “enter wholly into self-surrender”. Since self-surrender to God is the basis of all true belief, some of the greatest commentators (e.g. Zamakhshari, Razi) hold that the address, “O you who have attained to faith” cannot refer here to Muslims – a designation which, throughout the Quran, literally means “those who have surrendered themselves to God” – but must relate to people who have not yet achieve such complete self-surrender: that is, to Jews and the Christians, who do believe in most of the earlier revelations but do not regard the message of the Quran as true. This interpretation would seem to be borne out by the subsequent passages. ]
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20. Sura Taha, Mecca 45
The Quranic Text & Ali’s Version:
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.
Other Versions:
20: 117
Asad 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.
Pickthall Therefor We said: O Adam! This is an enemy unto thee and unto thy wife, so let him not drive you both out of the Garden so that thou come to toil.
Transliteration Faqulna_ ya_ a_damu in na_ ha_dza_ aduw wul laka wa lizaujika fala_ yukhrijan nakuma_ minal jan nati fatasqa_
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22. Sura al-Hajj [Pilgrimage], Medina 103
The Quranic Text & Ali’s Version:
وَمِنَ
النَّاسِ مَن
يُجَادِلُ فِي
اللَّهِ بِغَيْرِ
عِلْمٍ...
22: 3. And yet among men there are such as dispute about Allah, without knowledge,
...وَيَتَّبِعُ كُلَّ شَيْطَانٍ مَّرِيدٍ ﴿٣﴾
and follow every evil one obstinate in rebellion!
كُتِبَ
عَلَيْهِ أَنَّهُ
مَن تَوَلَّاهُ
فَأَنَّهُ
يُضِلُّهُ
وَيَهْدِيهِ
إِلَى عَذَابِ
السَّعِير ﴿٤﴾
22: 4. About the (Evil One) it is decreed that whoever turns to him for friendship, him will he lead astray, and he will guide him to the Penalty of the Fire.
C2772. Even after the warnings there are men who are such fools as to turn away from Allah who created them and cherishes them with His love and care; they become outlaws in His Kingdom, making friends with Satan, which is a rebel in Allah's Kingdom.
Other Versions:
22: 3
Asad ……..and follows every rebellious satanic force (3)
Pickthall Among mankind is he who disputeth concerning Allah without knowledge, and followeth each froward devil;
Transliteration Wa minan na_si may yuja_dilu fil la_hi bighairi ilmiw wa yat tabi'u kul la saita_nim marid
22: 4
Pickthall For him it is decreed that whoso taketh him for friend, be verily will mislead him and will guide him to the punishment of the Flame.
Transliteration Kutiba alaihi an nahu_ man tawal la_hu fa an nahu_ yudhil luhu_ wa yahdihi ila_ aza_bis sa'ir
[Ruby’s note: God has created both positive and negative forces in reality. But He has given greater power and ways the negatives can be overcome and handled to serve Him. The negative forces in nature do manifest, but they cannot overpower the positive ones otherwise the universe and the entire reality would have been in a chaos and mess.
The negative forces that God has deliberately given in human beings is to test and make them earn success or deserve failure. This is the process He designed and He subjected these negative forces on humans.
The test is because He has ALSO endowed humans even greater POSITIVE power to withstand and overpower these negative forces that they are subjected. And then He did not leave us alone, He is right behind and with us to give guidance, support and forgiveness over and over again when we fail. He is Sustaining us and carrying us. If we choose to take His Guidance and ask for His forgiveness and help, it is also right there constantly. Therefore, if one believes in God and trust Him and is sincere and committed to the good ideas of life, one is guaranteed success. This does not mean life is going to be easy. This trial process is for all to earn success or deserve failure, in fact it could be even more extensive for the believers to make them earn more. But then they will realize success not only in the Hereafter but also in this life through their meaningful life, existence and accomplishments.
We as believers cannot question God’s prerogative in designing and running the reality we are in. He is the Creator and He Knows best. Our efforts should be to understand this process and the forces, good and bad, and handle them so that we can be successful in this life and hereafter. ]
[ Asad’s note 3: see regarding the concept of Shaytan…..
[Asad note 16: The term shaytan (“satan”) – derived from the verb shatana (he was [of “became”] remote”) – often denotes in the Quran a force or influence remote from, and opposed to , all that is true and good (Taj al-Arus, Raghib): thus, for instance, in 2:14 it is used to describe the evil impulses (shayatin) within the hearts of “those who are bent on denying the truth”.
In its widest, abstract sense it denotes every “satanic force”, i.e. every impulsion directed towards ends which are contrary to valid ethical postulates. In the present context, the phrase “every satanic force accursed (rajim)” – like the phrase “every rebellious (marid) satanic force” in a similar context in 37:7 – apparently refers to endeavors, strongly condemned in Islam, to divine the future by means of astrological speculations: hence the preceding reference to the skies and the stars.
The statement that God has made the heavens “secure” against such satanic forces obviously implies that He has made it impossible for the latter to obtain, through astrological or what is popularly described as “occult sciences”, any real knowledge of “that which is beyond the reach of human perception” (al-ghayb). ] ]
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4. Sura an-Nisa
Medina 92 [Hijra 4]
The Quranic Text & Ali’s Version:
وَإِذَا
جَاءهُمْ أَمْرٌ
مِّنَ الأَمْنِ
أَوِ الْخَوْفِ
أَذَاعُواْ
بِهِ...
4: 83. When there comes to them some matter touching (public) safety or fear, they divulge it.
... وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ ...
If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have tested it from them (direct).
... وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكُمْ وَرَحْمَتُهُ لاَتَّبَعْتُمُ الشَّيْطَانَ إِلاَّ قَلِيلاً ﴿٨٣﴾
Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have fallen into the clutches of Satan.
C602. In times of war or public panic, thoughtless repetition of gossip is rightly restrained by all effective States. If false, such news may cause needless alarm: if true, it may frighten the, timid and cause some misgiving even to the bravest, because the counterpart of it -the preparations made to meet the danger- is not known.
Thoughtless news, true or false, may also encourage the enemy. The proper course is quietly to hand all news direct to those who are in a position to investigate it. They can then sift it and take suitable measures to checkmate the enemy.
Not to do so, but to deal with news either thoughtlessly or maliciously is to fall directly into the snares of evil.
Other Versions:
4: 83
Asad And if any [secret] matter pertaining to peace or war comes within their ken, they [ note 98] spread it abroad – whereas, if they would but refer it unto the Apostle and unto others from among the believers [note 99] who have been who have been entrusted with authority, such of them as are engaged in obtaining intelligence [note 100] would indeed know [what to do with] it. And but for God’s bounty towards you, and His grace, all but few of you would certainly have followed Satan.
Pickthall And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah and His mercy ye would have followed Satan, save a few (of you).
Wa iza_ ja_'ahum amrum minal amni awil khaufi aza_'u_ bih(i), wa lau raddu_hu ilar rasu_li wa ila_ ulil amri minhum la'alimahul lazina yastambitu_nahu_ minhum, wa lau la_ fadlulla_hi 'alaikum wa rahmatuhu_ lattaba'tumusy syaita_na illa_ qalila_(n).
[[ Asad’s note 98 - …The above reference to peace or war – lit., “security or danger (khawf)” – is connected, firstly, with the basic principles of statecraft mentioned in verse 59 of this surah and, secondly, with the discourse on fighting in God’s cause beginning with verse 71.]]
Note 99 – Lit., “from among them”.
Note 100 – Lit., “those form among them who elicit [the truth]”, i.e., the special organs of the state entrusted with gathering and evaluating political and military intelligence. ]]
[[ Ali’s note - 602 In times of war or public panic, thoughtless repetition of gossip is rightly restrained by all effective States. If false, such news may cause needless alarm: if true, it may frighten the timid and cause some misgiving even to the bravest, because the counterpart of it-the preparations made to meet the danger-is not known. Thoughtless news, true or false, may also encourage the enemy. The proper course is quietly to hand all news direct to those who are in a position to investigate it. They can then sift it and take suitable measures to checkmate the enemy. Not to do so, but to deal with news either thoughtlessly or maliciously is to fall directly into the snares of evil. (4.83)]]
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5. Surah al-Maida, Medina 112
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ إِنَّمَا
الْخَمْرُ
وَالْمَيْسِرُ
...
5: 90. O ye who believe!
- intoxicants and gambling,
C793. Cf. 2:219, and notes 240 and 241.
... وَالأَنصَابُ ...
- (dedication of) stones,
C794. Cf. 5:3.
The stones there referred to were stone altars or stone columns on which oil was poured for consecration, or slabs on which meat was sacrificed to idols. Any idolatrous or superstitious practices are here condemned.
The ansab were objects of worship, and were common in Arabia before Islam.
See Renan, "History of Israel", Chapter 6, and Corpus Inscriptionum Semiticarum. Part 1. p. 154: Illustrations Nos. 123 and 123 bis are Phoenician columns of that kind, found in Malta.
... وَالأَزْلاَمُ ...
- and (divination by) arrows,
C795. Cf. 5:3.
The arrows there referred to were used for the division of meat by a sort of lottery or rate.
But arrows were also used for divination, i.e., for ascertaining lucky or unlucky moments, or learning the wishes of the heathen gods, as to whether men should undertake certain actions or not. All superstitions are condemned.
... رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ...
are an abomination, of Satan's handiwork:
... فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ ﴿٩٠﴾
eschew such (abomination), that ye may prosper.
إِنَّمَا
يُرِيدُ الشَّيْطَانُ
أَن يُوقِعَ
بَيْنَكُمُ
الْعَدَاوَةَ
وَالْبَغْضَاء
فِي الْخَمْرِ
وَالْمَيْسِرِ...
5: 91. Satan's plan is (but) to
- excite enmity and hatred between you, with intoxicants and gambling,
... وَيَصُدَّكُمْ عَن ذِكْرِ اللّهِ وَعَنِ الصَّلاَةِ ...
- and hinder you from the remembrance of Allah, and from prayer:
... فَهَلْ أَنتُم مُّنتَهُونَ ﴿٩١﴾
will ye not then abstain?
Other Versions:
5: 90
Asad O you who have attained to faith! Intoxicants, and games of chance, and idolatrous practices, and the divining of the future are but a loathsome evil of Satan’s doing [note 105] shun it, then so that you might attain to a happy State!
Pickthall O ye who believe! Strong drink and games of chance and idols and divining arrows are only an infamy of Satan's handiwork. Leave it aside in order that ye may succeed.
Transliteration Ya_ ayyuhal lazina a_manu_ innamal khamru wal maisiru wal ansa_bu wal azla_mu rijsum min 'amalisy syaita_ni fajtanibu_hu la'allakum tuflihu_n(a).
5: 91
Asad By means of intoxicants and games of chance Satan seeks only to sow enmity and hatred among you, and to turn you away form the remembrance of God and from prayer. Will you not, then, desist? [note 106]
Pickthall Satan seeketh only to cast among you enmity and hatred by means of strong drink and games of chance, and to turn you from remembrance of Allah and from (His) worship. Will ye then have done?
Transliteration Innama_ yuridusy syaita_nu ay yu_qi'a bainakumul 'ada_wata wal bagda_'a fil khamri wal maisiri wa yasuddakum 'an zikrilla_hi wa 'anis sala_ti fahal antum muntahu_n(a).
[[ Asad’s note 105 – According to all the lexicographers, the word ‘khamr’ (derived from the verb ‘khamara’, “he concealed” or “obscured”) denotes every substance the use of which obscures the intellect, i.e., intoxicates. Hence, the prohibition of intoxicants laid down in this verse comprises not merely alcoholic drinks, but also drugs which have a similar effect. The only exception from this total prohibition arises in case of “dire necessity” ……as stipulated in the last sentence of verse 3 of this surah: ………………..]]
[[ Ali’s notes - 793 Cf. ii. 219, and notes 240 and 241. (5.90)
794 Cf. v. 3. The stones there referred to were stone altars or stone columns on which oil was poured for consecration, or slabs on which meat was sacrificed to idols. Any idolatrous or superstitious practices are here condemned. The ‘ansab’ were objects of worship, and were common in Arabia before Islam. See Renan, "History of Israel", Chapter iv, and Corpus Inscriptionum Semiticarum. Part 1. p. 154: Illustrations Nos. 123 and 123 bis are Phoenician columns of that kind, found in Malta. (5.90)