3. Sura al-Imran

Medina 89 [200 verses]

The Quranic Text & Ali’s Version:



وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِ إِلَيْكَ...

3: 75. Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back;

C409. Hoard of gold: qintar: a talent of 1,200 ounces of gold. See 3:14. n. 354. (R).

...وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لاَّ يُؤَدِّهِ إِلَيْكَ إِلاَّ مَا دُمْتَ عَلَيْهِ قَآئِمًا...

others, who, if entrusted with a single silver coin, will not repay it unless thou constantly stoodest demanding,

C410. Silver coin: dinar. In the later Roman Empire, the denarius was a small silver coin. It must have been current in Syria and the markets of Arabia in the time of the Prophet.

It was the coin whose name is translated in the English Bible by the word penny. Matt. 22:19: hence the abbreviation of penny is d (= denarius).

The later Arabian coin dinar coined by the Umayyad, was a gold coin after the pattern of the Byzantine (Roman) denarius aureus and weighed about 66349 grains troy.

...ذَلِكَ بِأَنَّهُمْ قَالُواْ لَيْسَ عَلَيْنَا فِي الأُمِّيِّينَ سَبِيلٌ...

because, they say, "There is no call on us (to keep faith) with these ignorant (pagans)."

C411. Every race imbued with race arrogance resorts to this kind of moral or religious subterfuge. Even if its members are usually honest or just among themselves, they are contemptuous of those outside their circle, and cheat and deceive them without any qualms of conscience.

This is a "lie against Allah."

...وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ ﴿٧٥﴾

But they tell a lie against Allah, and (well) they know it.

بَلَى مَنْ أَوْفَى بِعَهْدِهِ وَاتَّقَى فَإِنَّ اللّهَ يُحِبُّ الْمُتَّقِينَ ﴿٧٦﴾

3: 76. Nay.

Those that keep their plighted faith and act aright, verily Allah loves those who act aright.



وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَن يُؤْمِنُ بِاللّهِ وَمَا أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ ...

3: 199. And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them,

...خَاشِعِينَ لِلّهِ لاَ يَشْتَرُونَ بِآيَاتِ اللّهِ ثَمَنًا قَلِيلاً ...

bowing in humility to Allah:

they will not sell the signs of Allah for a miserable gain!

...أُوْلَـئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ...

for them is a reward with their Lord,

... إِنَّ اللّهَ سَرِيعُ الْحِسَابِ ﴿١٩٩﴾

and Allah is swift in account

Other Versions:

3: 75

Asad ……….and [so] they tell a lie about God, being well aware [that it is a lie]

Pickthall Among the People of the Scripture there is he who, if thou trust him with a weight of treasure, will return it to thee. And among them there is he who, if thou trust him with a piece of gold, will not return it to thee unless thou keep standing over him. That is because they say: We have no duty to the Gentiles. They speak a lie concerning Allah knowingly.

Transliteration Wa min ahlil kita_bi man in ta'manhu bi qinta_riy yu'addihi ilaik(a), wa minhum man in ta'manhu bi dina_ril la_ yu'addihi ilaika illa_ ma_ dumta 'alaihi qa_'ima_(n), za_lika bi annahum qa_lu_ laisa 'alaina_ fil umiyyina sabil(un), wa yaqu_lu_na 'alalla_hil kaziba wa hum ya'lamu_n(a).



3: 76

Pickthall Nay, but (the chosen of Allah is) he who fulfilleth his pledge and wardeth off (evil); for lo! Allah loveth those who ward off (evil).

Transliteration Bala_ man aufa_ bi 'ahdihi wattaqa_ fa innalla_ha yuhibbul muttaqin(a).

[ Ruby’s noteSince this is in the context of the people of the Book (Jews Christians and Others to revelation came), the “muttaqin” among them is meant. ]

3: 199

Asad And, behold, among the followers of earlier revelation there are indeed such as [truly] believe in God, and in that which has been bestowed from on high upon you as well as in that which has been bestowed upon them. Standing in awe of God, they do not barter away God’s messages for a trifling gain. They shall have their reward with their Sustainer – for behold, God is swift in reckoning!

Pickthall And Lo! of the People of the Scripture there are some who believe in Allah and that which is revealed unto you and that which was revealed unto them, humbling themselves before Allah. They purchase not a trifling gain at the price of the revelations of Allah. Verily their reward is with their Lord, and Lo! Allah is swift to take account.

Transliteration Wa inna min ahlil kita_bi lamay yu'minu billa_hi wa ma_ unzila ilaikum wa ma_ unzila ilaihim kha_syi'ina lilla_h(i), la_ yasytaru_na bi a_ya_tilla_hi samanan qalila_(n), ula_'ika lahum ajruhum 'inda rabbihim, innalla_ha sari'ul hisa_b(i).


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7. Sura al-Araf, Mecca 39

The Quranic Text & Ali’s Version:



وَمِمَّنْ خَلَقْنَا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ ﴿١٨١﴾

7: 181. Of those We have created are people who direct (others) with truth, and dispense justice therewith.

Other Versions:

7: 181

Asad Now, among those whom We have created there are people who guide [others] in the way of the truth and act justly in its light [note 147].

Pickthall And of those whom We created there is a nation who guide with the Truth and establish justice therewith.

Transliteration Wa mimman khalaqna_ ummatuy yahdu_na bil haqqi wa bihi ya'dilu_n(a).


[[ Asad’s 147- …………In this verse, the reference is broadened to include the righteous of all times and communities - that is, all those who are receptive to God’s messages and live up to them by virtue of their conviction that God is the Ultimate Reality. ]]

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2. Surah al-Baqara, Medina 87

The Quranic Text & Ali’s Version:



بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ ...

2: 112. Nay, whoever submits his whole self to Allah and is a doer of good, he will get his reward with his Lord;

C114. The word translated "self" is Wajh, a comprehensive Arabic word. It means;

1. literally "face" but it may imply;

2. countenance or favour, as in 92:20;

3. honour, glory, Presence as applied to Allah, as in 2:115 and perhaps also in 55:27;

4. cause, sake ("for the sake of") as in 76:9;

5. the first part, the beginning as in 3:72;

6. nature, inner being, essence, self, as in 28:88, and perhaps also in 55:27.

Here I understand meaning 6; the face expresses the personality or the whole inner self of man. (R).

... وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿١١٢﴾

on such shall be no fear, nor shall they grieve.

C115. This phrase comes in aptly in its own context many times.

In this Surah it occurs in 11. 38, 62, 112, 262, 274, and 277. (R).


Other Versions:

2: 112

Asad ……shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve [note 91 & 92].

Pickthall Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve.

Bala_ man aslama wajhahu_ lilla_hi wa huwa muhsinun falahu_ ajruhu_ 'inda rabbih(i), wa la_ khaufun 'alaihim wa la_ hum yahzanu_n(a).


[Ruby’s note: Often the Quran has given the universal symptoms of truly righteous people: people of no fear and no grief, here and Hereafter. It is not that a righteous person would not have any grief or fear at all, but these would be temporary and they would overcome with the trust and submission to the Will of God. And again the Quran is expounding that righteous people can come from any brand of faith, there is no exclusivity of that in relation to a brand of faith or race or nationhood. ]

[Ali’s notes: 114 The word translated "self" is Wajh, a comprehensive Arabic word. It means (1) literally "face" but it may imply (2) countenance or favour, as in xcii. 20; (3) honour, glory, Presence as applied to God, as in ii. 115 and perhaps also in lv. 27; (4) cause, sake ("for the sake of") as in lxxvi 8; (5) the first part, the beginning as in iii. 71; (6) nature, inner being, essence, self, as in v. 111, xxviii 88, and perhaps also in lv. 27. Here I understand meaning 6; the face expresses the personality or the whole inner self of man. (2.112)


115 This phrase comes in aptly in its own context many times. In this Sura it occurs in 11, 38, 62, 112, 262, 274, and 277. It serves the same purpose as a refrain in a very well-arranged song, or a motif in Wagner's powerful music. (2.112)]


[Asad’s notes 91 & 92 - …………and it is in this sense that the terms “islam” and “muslim” are used throughout the Quran (see note on 68:35, where the expression ‘muslim’ occurs for the first time in the chronological order of revelation.)

Thus, according to the Quran, salvation is not reserved for any particular “denomination”, but is open to everyone who consciously realizes the oneness of God, surrender himself to His will and, by living righteously, gives practical effect to this spiritual attitude.]

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6. [al-Anam, Cattle Mecca 55]

The Quranic Text & Ali’s Version:



وَلاَ تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ...

6: 52. Send not away those who call on their Lord morning and evening, seeking His Face.

C870. Face: wajh: see 2:112 and n. 114.

...مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَيْءٍ...

Naught have they to gain from thee, and naught hast thou to gain from them,

C871. Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after Allah.

From a worldly point of view they had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over worldly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no responsibility for the Preacher.

...فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ ﴿٥٢﴾

that thou shouldst turn them away, and thus be (one) of the unjust.

Other Versions:

6: 52

Asad

Hence, repulse not [any of ] those who at morn and evening invoke their Sustainer, seeking His countenance. You are in no wise accountable for them –just as they are in no wise accountable for you – and

you have therefore no right to repulse them: for then you would be among the evildoers.

Pickthall Repel not those who call upon their Lord at morn and evening, seeking His countenance. Thou art not accountable for them in aught, nor are they accountable for thee in aught, that thou shouldst repel them and be of the wrong-doers.

Transliteration Wa la_ tatrudil lazina yad'u_na rabbahum bil gada_ti wal 'asyiyyi yuridu_na wajhah(u_), ma_ 'alaika min hisa_bihim min syai'iw wa ma_ min hisa_bika 'alaihim min syai'in fa tatrudahum fataku_na minaz za_limin(a).


[ Ruby’s note : This is a very important verse related to the non-Muslims

Neither Ali nor Asad’s notes expound the important underlying emphasis here:

First these people referred here are not Muslims, yet these same very people are described as very sincere whomorn and evening invoke their Sustainer” implying God is pleased with them with their sincerity and devotion. They may not be Muslims but they are described as righteous in their conviction. The next sentence is more reflective of this emphasis, it is saying direct to the Prophet that if he would have repulsed these people and not treat them right in giving due importance and attention, the Prophet himself would become “unjust” or “evildoer”. This is extremely important emphasis to note. Very few times the Quran expressed like this to warn the Prophet. ]



[ Ali’s note: 871 Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after God. From a worldly point of view they had nothing to gain from Muhammad as he was himself poor and he had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over wordly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no responsibility for the Preacher. (6.52)

872 Pursue the argument of the last note. The influential people who were not given precedence over the poor and humble but sincere disciples, were on their trial as to their spiritual insight. Their temptation was to say (and they said it in scorn): "We are much greater than they: has God then selected these lowly people for His teaching?" But that was so. And God knew best those who were grateful to Him for His guidance. (6.53) ]


[ Asad’s note 41: According to Traditions, this and the next verse were revealed when, several years before the Muslims’ exodus to Medina, some of the pagan chieftains at Mecca expressed their willingness to consider accepting Islam on the condition that the Prophet would dissociate himself from the former slaves and other “lowly” persons ………a demand which the Prophet, of course, rejected……………………..As the wording shows, it relates not to “lowly” followers of Islam but no to people who, while not being Muslims in the current sense of this word, believe in God and are always (“at morning and evening”) “seeking His countenance” (i.e., His grace and acceptance):

…………Although primarily addressed to the Prophet, the exhortation voiced in this passage is directed to all followers of the Quran: they are enjoined not to repulse anyone who believes in God – even though his beliefs may not fully answer to the demands of the Quran -……………..]


Key verses: 2:62, 3:75, 3:99, 3:110-113, 5:69, 6:52


2. Surah al-Baqara, Medina 87

The Quranic Text & Ali’s Version:

إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَادُواْ وَالنَّصَارَى وَالصَّابِئِينَ ...

2: 62. Those who believe (in the Qur'án) and those who follow the Jewish (Scriptures), and the Christians and the Sabians,

C76. Latest researches have revealed a small remnant of a religious community numbering about 2,000 souls in Lower Iraq, near Basra.

In Arabic they are called Subbi (plural Subba). They are also called Sabians and Nasoraeans; or Mandaeans, or Christians of St. John.

They claim to be Gnostics, of Knowers of the Great Life. They dress in white, and believe in frequent immersions in water. Their Book Ginza is in a dialect of Aramaic. They have theories of Darkness and Light as in Zoroastrianism. They use the name Yardan (Jordan) for any river. They live in peace and harmony among their Muslim neighbors. They resemble the Sabi'un mentioned in the Quran but are not probably identical with them.

The pseudo-Sabians of Harran, who attracted the attention of Khalifah Ma'mun al Rashid in 830 A.C. by their long hair and peculiar dress probably adopted the name as it was mentioned in the Quran, in order to claim the privileges of the People of the Book. They were Syrian Star-worshippers with Hellenistic tendencies, like the Jews contemporary with Jesus.

There was another people called the Sabaens, who played an important part in the history of early Arabia, and are known through their inscriptions in an alphabet allied to the Phoenician and Babylonian. They had a flourishing kingdom in the Yemen tract in South Arabia about 800-700 B.C., though their origin may have been in North Arabia. They worshipped the planets and stars (Moon, Sun, Venus). Probably the Queen of Sheba is connected with them. They succumbed to Abyssinia about 350 A.C. and to Persia about 579 A.C. Their capital was near San'a. They had beautiful stone buildings, in which the pointed arch is noticeable.

Cf. 5:69 and n. 779.

(See Encyclopedia Britannica, on Sabaeans). (R).

... مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحاً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ...

and who believe in Allah and the last day, and work righteousness, shall have their reward with their Lord;

... وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٦٢﴾

on them shall be no fear, nor shall they grieve.

C77. CF. 2:38, where the same phrase occurs. And it recurs again and again afterwards.

The point of the verse is that Islam does not teach an exclusive doctrine, and is not meant exclusively for one people. The Jews claimed this for themselves, and the Christians in their own origin were a sect of the Jews.

Even the modern organized Christian churches, though they have been, consciously or unconsciously, influenced by the Time-spirit, including the historical fact of Islam, yet cling to the idea of Vicarious Atonement, which means that all who do not believe in it or who lived previously to the death of Christ are at a disadvantage spiritually before the Throne of Allah.

The attitude of Islam is entirely different. Islam existed before the preaching of Muhammad on this earth: the Quran expressly calls Abraham a Muslim (3:67). Its teaching (submission to Allah's will) has been and will be the teaching of Religion for all time and for all peoples.


Asad’s Version:


2:62 Verily, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians –all who believe in God and the Last Day and do righteous deeds – shall have their reward with their Sustaienr; and no fear need they have, and neither shall they grieve.


According to Islam the best form of Worship of God is to submit to the Will of God and bring peace in this life. And peace is not possible with prejudice and hatred toward others . Spirituality and righteousness should bring compassion and understanding towards fellow human beings. It also should bring humility and wisdom to know that we do not know everything and only God alone knows exactly how God is going to judge an individual. Arrogance is a vice not a virtue in Islam.

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3. Sura al-Imran

Medina 89 [200 verses]

The Quranic Text & Ali’s Version:

إِنَّ الدِّينَ عِندَ اللّهِ الإِسْلاَمُ ...

3: 19. The Religion before Allah is Islam (submission to His will):

...وَمَا اخْتَلَفَ الَّذِينَ أُوْتُواْ الْكِتَابَ إِلاَّ مِن بَعْدِ مَا جَاءهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ...

nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them.

C359. Baghyan:

- through envy,

- through selfish contumacy or obstinacy,

- through sheer contrary-mindedness, or desire to resist or rebel.

Cf. 2:90, and 2:213.

...وَمَن يَكْفُرْ بِآيَاتِ اللّهِ فَإِنَّ اللّهِ سَرِيعُ الْحِسَابِ ﴿١٩﴾

But if any deny the Signs of Allah, Allah is swift in calling to account.

فَإنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلّهِ وَمَنِ اتَّبَعَنِ ...

3: 20. So if they dispute with thee, say:

"I have submitted my whole self to Allah and so have those who follow me." .

C360. Wajh: whole self.

See n. 114 to 2:112.

...وَقُل لِّلَّذِينَ أُوْتُواْ الْكِتَابَ وَالأُمِّيِّينَ أَأَسْلَمْتُمْ ...

And say to the People of the Book and to those who are unlearned: "Do ye (also) submit yourselves?"

C361. The People of the Book may be supposed to know something about the previous religious history of mankind. To them the appeal should be easy and intelligible, as all Religion is one, and it is only being renewed in Islam.

But the appeal is also made to the Pagan Arabs, who are unlearned, and who can well be expected to follow the example of one of their own, who received divine enlightenment, and was able to bring new knowledge to them.

A great many of both these classes did so. But the few who resisted Allah's grace, and actually threatened and persecuted those who believed, are told that Allah will look after His own.

...فَإِنْ أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلاَغُ ...

If they do, they are in right guidance, but if they turn back, thy duty is to convey the Message;

...وَاللّهُ بَصِيرٌ بِالْعِبَادِ ﴿٢٠﴾

and in Allah's sight are (all) His servants.

C362. Note the literary skill in the argument as it proceeds.

The mystery of birth faintly suggests that we are coming to the story of Jesus.

The exposition of the Book suggests that Islam is the same religion as that of the People of the Book.

Next we are told that the People of the Book made their religion one-sided, and through the priesthood of the family of Imran, we are brought to the story of Jesus, who was rejected by a body of the Jews as Muhammad was rejected by a body of both Jews and Christians.



لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاء مِن دُوْنِ الْمُؤْمِنِينَ...

3: 28. Let not the believers take for friends or helpers unbelievers rather than believers;

...وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللّهِ فِي شَيْءٍ إِلاَّ أَن تَتَّقُواْ مِنْهُمْ تُقَاةً ...

if any do that, in nothing will there be help from Allah; except by way of precaution, that ye may guard yourselves from them.

C373. If Faith is a fundamental matter in our lives our associations and friendships will naturally be with those who share our Faith.

"Evil communications corrupt good manners": and evil company may corrupt Faith.

In our ordinary every-day affairs of business, we are asked to seek the help of Believers rather than Unbelievers. Only in this way can our community be strong in organisation and unity. But where there is no question of preference, or where in self-defence we have to take the assistance of those not belonging to our Faith, that is permissible.

In any case we must not weaken our Brotherhood: we must try to make it stronger if possible.

...وَيُحَذِّرُكُمُ اللّهُ نَفْسَهُ وَإِلَى اللّهِ الْمَصِيرُ ﴿٢٨﴾

But Allah cautions you (to remember) Himself, for the final goal is to Allah.

Asad’s Version:

3: 19, 20 ……..And if they (non-muslims addressed here) surrender themselves unto Him, they are on the right path;

3: 28 Let not the believers take those who deny the truth for their allies in preference to the believers …..unless it be to protect yourselves against them in this way,…..


I feel it is wrong to assume and be certain how God is going to judge us. Life is

complex ; innumberable factors influence and shape our realities : only God can assess and weigh all these . Then His Infinite Mercy also contributes in the outcome of the devine judgement. Therefore it is wrong to make a judgement on an individual or group on the basis of his / her Muslim or non-Muslim status. The Quran warns us to make no such judgement. That is exclusively God’s domain.

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5. Surah al-Maida, Medina 112

The Quranic Text & Ali’s Version:



وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ ...

5: 48. To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety;

C759. After the corruption of the older revelations, the Quran comes with a twofold purpose:

1. to confirm the true and original Message, and

2. to guard it, or act as a check to its interpretation.

The Arabic word Muhaymin is very comprehensive in meaning. It means one who;

- safeguards,

- watches over,

- stands witness,

- preserves, and

- upholds.

The Quran safeguards "the Book", for it has preserved within it the teachings of all the former Books. It watches over these Books in the sense that it will not let their true teachings to be lost. It supports and upholds these Books in the sense that it corroborates the Word of Allah which has remained intact in them. It stands a witness because it bears testimony to the Word of Allah contained in these Books and helps to sort it out from the interpretations and commentaries of the people which were mixed with it: what is confirmed by the Quran is the Word of Allah and what is against it is that of the people. (R).

... فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ عَمَّا جَاءكَ مِنَ الْحَقِّ ...

so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the truth that hath come to thee.

... لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا...

To each among you have We prescribed a Law and an Open Way.

C760. Law: shirat, rules of practical conduct.

Open Way: Minhaj. The finer things which are above the law, but which are yet available to everyone, like a sort of open highway. The light in verses 44 and 46 though laws and rules may take different forms among different People.

... وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً ...

If Allah had so willed, He would have made you a single people,

... وَلَـكِن لِّيَبْلُوَكُمْ فِي مَآ آتَاكُم فَاسْتَبِقُوا الخَيْرَاتِ...

but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues.

C761. By origin mankind were a single people or nation: 4:1, and 2:213. That being so Allah could have kept us all alike, with one language, one kind of disposition, and one set of physical conditions (including climate) to live in. But in His wisdom, He gives us diversity in these things, not only at any given time, but in different periods and ages.

This tests our capacity for Unity (Wahdaniyat) still more, and accentuates the need of Unity and Islam.

... إِلَى الله مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿٤٨﴾

The goal of you all is to Allah;

it is He that will show you the truth of the matters in which ye dispute.

C762. Men are wont to make conflicting claims regarding Allah, the ultimate destiny of man, and other questions of vital importance.

No matter how vehement and eloquent the proponents of false doctrines might be, their efforts will prove fruitless and it will be indisputably clear on the Day of Judgment as to who entertained false notions and who cherished the truth. (Eds).


Asad’s Version:


5:48 “ To each among you have We prescribed a Law and an Open Way. If God had so willed, he would have made you a single People, but (His plan is ) to test you in what he hath given you. So strive as in a race in all virtues, the goal of you all is to God ; it is he that will show you the truth of the matters in which you dispute.”


Yes, we need to take the whole Quran into account as well as individual injuctions. However ,it is dangerous to assume God has abrogated some of his injunctions.

The confusion regarding the verse that says that - 2:106 “Any message which We annul or consign to oblivion We replace with a better or a similar one .” – stems

from erroneous idea about God and Religion. Besides, no such declared annulment is there in the Quran regarding any of the existing Quranic verses , and if God had consigned any verses to oblivion then those must not be the existing verses that we know. Therefore, in the context of the existing Quranic verses the above injunction cannot be applicable. The above verse then must me related to the era of the preceeding Prophets.


In that context a scholar of our time Assad said : ‘The principal laid down in this passage – relating to the supersession of the Biblical dispensation by that of the Quran – has given rise to an erroneous interpretation by many Muslim theologians. The word ‘ayah’

(“message”) occurring in this context is also used to denote a “ verse” of the Quran

( because every one of these verses contains a message). Taking this restricted meaning

of the term ‘ayah’ , some scholars conclude from the above passage that certain verses of the Quran have been ‘abrogated’ by God’s command before the revelation of the Quran

was completed. Apart from the fancifulness of this assertion – which calls to mind the image of a human auther correcting, on second thought , the proofs of his manuscript,

deleting one passage and replacing it with aonther - there does not exist a single reliable

Tradition to the effect that the Prophet ever declared a verse of the Quran to have been

abrogated’. At the root of the so-called ‘doctrine of abrogation’ may lie the inability of some of the early commentators to reconcile one Quranic passage with another …..”


As far as the fundamentals of Religion is concerned, God with His absolute knowledge

and Wisdom, has never changed his stand and God has made it absolutely clear in the Quran : 41:43 & 3:144 “(As for thee, O Prophet ) nothing is being said to thee but what was said to all (of God’s ) Apostles before thy time. “ With that understanding any individual who truly submits and complys with the True Nature of himself / herself is a muslim no matter what one calls himself / herself . By the same token Adam, Abraham, Moses, Jesus, and all other known and unknown messengers of God were muslims and followers of Islam .

And they lived long before Prophet Mohammed , five times prayer, fasting, and all the detail ways of doing things.


The Quran clearly lays down the definition of that eternal True religion : 30:30

And so, set thy face steadfastly towards the [ one ever-true ] faith, turning away

from all that is false, in accordance with the natural disposition which God has instilled

into man : [for] not to allow any change to corrupt what God has thus created - this is the

[purpose of the one] ever-true faith; but most people know it not. “


Again, here I would like to mention the fundamental verses related to these :

2:62 Verily, those who have attained to faith (in this divine writ), as well as those who follow the Jewish faith, and the Christians, and the Sabians – all who believe in God

and the Last Day and do righteous deeds – shall have their reward with their Sustainer

and no fear need they have, and neither shall they grieve.”


Mohammad Assad’s comment on these will further clarify the issue : ‘ The above passage – which recurs in the Quran several times – lays down a fundamental doctrine of Islam. With a breath of vision unparalleled in any other religious faith, the idea of

salvation” is here made conditional upon three elements only : belief in God, belief

in the Day of Judgment , and righteous action in life. …’.


In these fundamental matters, many muslims have misunderstood the Universal message of the Quran. And throughout the history these misunderstandings had caused much unnecessary bloodshed, injustice, and corruption in the world.

We need to have the courage and sincerity to address these fundamental issues ,

otherwise we may be responsible for changing God’s words and the spirit with which the Quran came.



===================================

3. Sura al-Imran

Medina 89 [200 verses]

The Quranic Text & Ali’s Version:



وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِ إِلَيْكَ...

3: 75. Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back;

C409. Hoard of gold: qintar: a talent of 1,200 ounces of gold. See 3:14. n. 354. (R).

...وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لاَّ يُؤَدِّهِ إِلَيْكَ إِلاَّ مَا دُمْتَ عَلَيْهِ قَآئِمًا...

others, who, if entrusted with a single silver coin, will not repay it unless thou constantly stoodest demanding,

C410. Silver coin: dinar. In the later Roman Empire, the denarius was a small silver coin. It must have been current in Syria and the markets of Arabia in the time of the Prophet.

It was the coin whose name is translated in the English Bible by the word penny. Matt. 22:19: hence the abbreviation of penny is d (= denarius).

The later Arabian coin dinar coined by the Umayyad, was a gold coin after the pattern of the Byzantine (Roman) denarius aureus and weighed about 66349 grains troy.

...ذَلِكَ بِأَنَّهُمْ قَالُواْ لَيْسَ عَلَيْنَا فِي الأُمِّيِّينَ سَبِيلٌ...

because, they say, "There is no call on us (to keep faith) with these ignorant (pagans)."

C411. Every race imbued with race arrogance resorts to this kind of moral or religious subterfuge. Even if its members are usually honest or just among themselves, they are contemptuous of those outside their circle, and cheat and deceive them without any qualms of conscience.

This is a "lie against Allah."

...وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ ﴿٧٥﴾

But they tell a lie against Allah, and (well) they know it.



كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ...

3: 110. Ye are the best of peoples, evolved for mankind,

...تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ...

enjoining what is right, forbidding what is wrong, and believing in Allah.

C434. The logical conclusion to a Universal Religion is a non-sectarian, non-racial, non-doctrinal, religion, which Islam claims to be. For Islam is just submission to the Will of Allah. This implies

1. Faith,

2. doing right, being an example to others to do right, and having the power to see that the right prevails,

3. eschewing wrong, being an example to others to eschew wrong, and having the power to see that wrong and injustice are defeated. Islam therefore lives, not for itself, but for mankind.

The People of the Book, if only they had faith, would be Muslims, for they have been prepared for Islam. Unfortunately there is Unfaith, but it can never harm those who carry the banner of Faith and Right, which must always be victorious.

...وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم...

If only the People of the Book had faith, it were best for them;

...مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ ﴿١١٠﴾

among them are some who have faith, but most of them are perverted transgressors.

لَن يَضُرُّوكُمْ إِلاَّ أَذًى ...

3: 111. They will do you no harm, barring a trifling annoyance;

... وَإِن يُقَاتِلُوكُمْ يُوَلُّوكُمُ الأَدُبَارَ ثُمَّ لاَ يُنصَرُونَ ﴿١١١﴾

if they come out to fight you, they will show you their backs, and no help shall they get.

ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُواْ إِلاَّ بِحَبْلٍ مِّنْ اللّهِ وَحَبْلٍ مِّنَ النَّاسِ ...

3: 112. Shame is pitched over them (like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men;

C435. Duribat: I think there is a simile from the pitching of a tent.

Ordinarily a man's tent is a place of tranquility and honour for him. The tent of the wicked wherever they are found is ignominy, shame, and humiliation. It is pity from Allah or from men that gives them protection when their pride has a fall.

Using the same simile of tent in another way, their home will be destitution and misery.

...وَبَآؤُوا بِغَضَبٍ مِّنَ اللّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ...

they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution.

...ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَاتِ اللّهِ وَيَقْتُلُونَ الأَنبِيَاء بِغَيْرِ حَقٍّ...

This because they rejected the signs of Allah, and slew the Prophets in defiance of right;

C436. Cf. 3:21, n. 363.

...ذَلِكَ بِمَا عَصَوا وَّكَانُواْ يَعْتَدُونَ ﴿١١٢﴾

this because they rebelled and transgressed beyond bounds.

لَيْسُواْ سَوَاء مِّنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَآئِمَةٌ ...

3: 113. Not all of them are alike:

of the People of the book are a portion that stand (for the right);

...يَتْلُونَ آيَاتِ اللّهِ آنَاء اللَّيْلِ وَهُمْ يَسْجُدُونَ ﴿١١٣﴾

they rehearse the signs of Allah all night long, and then prostrate themselves in adoration.

C437. In Islam we respect sincere faith and true righteousness in accordance with the Quran and Sunnah.

This verse, according to Commentators, refers to those People of the Book who eventually embraced Islam. (R).



وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَن يُؤْمِنُ بِاللّهِ وَمَا أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ ...

3: 199. And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them,

...خَاشِعِينَ لِلّهِ لاَ يَشْتَرُونَ بِآيَاتِ اللّهِ ثَمَنًا قَلِيلاً ...

bowing in humility to Allah:

they will not sell the signs of Allah for a miserable gain!

...أُوْلَـئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ...

for them is a reward with their Lord,

... إِنَّ اللّهَ سَرِيعُ الْحِسَابِ ﴿١٩٩﴾

and Allah is swift in account.


Asad’s Version:


3: 75 And among the followers of earlier revelation there is many a one who , if you entrust him with a treasure, will (faithfully) restore it to thee;

3: 110 – 113 …among the followers of earlier revelation there are upright people.. (Righteous among them).


3: 199 And, behold, among the followers of earlier revelation there are indeed such as [truly] believe in God, and in that which has been bestowed from on high upon you as well as in that which has been bestowed upon them. Standing in awe of God, they do not barter away God's messages for a trifling gain.


They shall have their reward with their Sustainer - for, behold, God is swift in reckoning!

===================================

4. Sura an-Nisa

Medina 92 [Hijra 4]

The Quranic Text & Ali’s Version:



وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُ جَهَنَّمُ خَالِدًا فِيهَا...   

4: 93.  If a man kills a believer intentionally, his recompense is Hell, to abide therein (for ever):

C612. What is mentioned here is the punishment in the Hereafter.

The legal consequences, enforceable by human society, are mentioned in 2:178, under the rules of Qisas.

That is, a life should be taken for a life destroyed, but this should be on a scale of equality: a single murder should not commit a whole tribe to a perpetual blood- feud, as in the days of ignorance. But if the heirs of the man slain accept reasonable compensation, this should be accepted, and the taking of a life for a life should be put a stop to. This course leads to the saving of life, and is commanded to men of understanding.

... وَغَضِبَ اللّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا ﴿٩٣﴾

and the wrath and the curse of Allah are upon him,

and a dreadful penalty is prepared for him.

 

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللّهِ فَتَبَيَّنُواْ ...  

4: 94.  O ye who believe! when ye go abroad in the Cause of Allah, investigate carefully,

C613. Go abroad: dharaba: to travel, to go for jihad, or for honest trade or other service, which if done with pure motives, counts as service in the cause of Allah.

The immediate occasion was in connection with jihad, but the words are general, and can be applied to similar circumstances.

In war (or in peace) we are apt to catch some worldly advantage by pluming ourselves on our superiority in Faith. In war perhaps we want to gain glory or booty by killing a supposed enemy. This is wrong.

The righteous man, if he is really out in Allah's service, has more abundant and richer gifts to think of in the spiritual world.

... وَلاَ تَقُولُواْ لِمَنْ أَلْقَى إِلَيْكُمُ السَّلاَمَ لَسْتَ مُؤْمِنًا...  

and say not to anyone who offers you a salutation: "Thou art none of a believer!"

... تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللّهِ مَغَانِمُ كَثِيرَةٌ...  

Coveting the perishable goods of this life: with Allah are profits and spoils abundant.

... كَذَلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللّهُ عَلَيْكُمْ فَتَبَيَّنُواْ...  

Even thus were ye yourselves before, till Allah conferred on you His favors: therefore carefully investigate,

... إِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا ﴿٩٤﴾

for Allah is well aware of all that ye do.


Asad’s Version:


4: 93 But whoever deliberately slays another believer, his requital shall be hell, therein to abide; and God will condemn him, and will reject him, and will prepare for him awesome suffering.


4: 94 [Hence,]….when you go forth [to war] in God's cause, use your discernment, and do not out of a desire for the fleeting gains of this worldly life - say unto anyone who offers you the greeting of peace, "You are not a believer": for with God gains abundant. You too were once in the same condition - but God has been gracious unto you. God is always aware of what you do. Asad see Ali, etc. & notes

===================================

5. Surah al-Maida, Medina 112

The Quranic Text & Ali’s Version:



وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ ...

5: 48. To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety;

C759. After the corruption of the older revelations, the Quran comes with a twofold purpose:

1. to confirm the true and original Message, and

2. to guard it, or act as a check to its interpretation.

The Arabic word Muhaymin is very comprehensive in meaning. It means one who;

- safeguards,

- watches over,

- stands witness,

- preserves, and

- upholds.

The Quran safeguards "the Book", for it has preserved within it the teachings of all the former Books. It watches over these Books in the sense that it will not let their true teachings to be lost. It supports and upholds these Books in the sense that it corroborates the Word of Allah which has remained intact in them. It stands a witness because it bears testimony to the Word of Allah contained in these Books and helps to sort it out from the interpretations and commentaries of the people which were mixed with it: what is confirmed by the Quran is the Word of Allah and what is against it is that of the people. (R).

... فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ عَمَّا جَاءكَ مِنَ الْحَقِّ ...

so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the truth that hath come to thee.

... لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا...

To each among you have We prescribed a Law and an Open Way.

C760. Law: shirat, rules of practical conduct.

Open Way: Minhaj. The finer things which are above the law, but which are yet available to everyone, like a sort of open highway. The light in verses 44 and 46 though laws and rules may take different forms among different People.

... وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً ...

If Allah had so willed, He would have made you a single people,

... وَلَـكِن لِّيَبْلُوَكُمْ فِي مَآ آتَاكُم فَاسْتَبِقُوا الخَيْرَاتِ...

but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues.

C761. By origin mankind were a single people or nation: 4:1, and 2:213. That being so Allah could have kept us all alike, with one language, one kind of disposition, and one set of physical conditions (including climate) to live in. But in His wisdom, He gives us diversity in these things, not only at any given time, but in different periods and ages.

This tests our capacity for Unity (Wahdaniyat) still more, and accentuates the need of Unity and Islam.

... إِلَى الله مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿٤٨﴾

The goal of you all is to Allah;

it is He that will show you the truth of the matters in which ye dispute.

C762. Men are wont to make conflicting claims regarding Allah, the ultimate destiny of man, and other questions of vital importance.

No matter how vehement and eloquent the proponents of false doctrines might be, their efforts will prove fruitless and it will be indisputably clear on the Day of Judgment as to who entertained false notions and who cherished the truth. (Eds).

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ الْيَهُودَ وَالنَّصَارَى أَوْلِيَاء...

5: 51. O ye who believe! take not the Jews and the Christians for your friends and protectors:

C764. That is, look not to them for help and comfort. They are more likely to combine against you than to help you. And this happened more than once in the lifetime of the Prophet, and in after-ages again and again.

He who associates with them and shares their counsels must be counted as of them. The trimmer loses whichever way the wheel of fortune turns.

... بَعْضُهُمْ أَوْلِيَاء بَعْضٍ...

they are but friends and protectors to each other.

... وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْ...

And he amongst you that turns to them (for friendship) is of them.

... إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ ﴿٥١﴾

Verily Allah guideth not a people unjust.



وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُواْ وَاتَّقَوْاْ لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ ...

5: 65. If only the People of the Book had believed and been righteous, We should indeed have blotted out their iniquities

... وَلأدْخَلْنَاهُمْ جَنَّاتِ النَّعِيمِ ﴿٦٥﴾

and admitted them to gardens of Bliss.



إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَادُواْ وَالصَّابِؤُونَ وَالنَّصَارَى...

5: 69. Those who believe (in the Qur'án), those who follow the Jewish (Scriptures), and the Sabians and the Christians,

... مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وعَمِلَ صَالِحًا...

any who believe in Allah and the Last Day, and work righteousness,

C779. Here, as in Surah Al-Baqarah (2:62), the Quran underscores the importance of true and genuine faith, which is to be judged by a sincere belief in Allah and man's accountability to Him backed by a righteous conduct rather than by mere forms or labels.

At both the places it repudiates the false claims of the People of the Book that they had a special relationship with Allah for they were the children of Abraham; that they were a chosen people with special privileges, and no matter what they did, their high status would remain unaffected.

Here this false notion is refuted and the People of the Book are being reminded that it is through sincere belief and righteous conduct rather than pretentious claims that man can win his Lord's pleasure and achieve ultimate success.

The verse does not purport to lay down an exhaustive list of the articles of faith. Nor does it seek to spell out the essentials of a genuine belief in Allah, which has no meaning unless it is accompanied by belief in His Prophets for it is through their agency alone that we know Allah's Will and can abide by it in our practical lives.

This is especially true of His final Prophet, Muhammad (peace be on him) whose message is universal, and not confined to any particular group or section of humanity.

Belief in the Prophethood of Muhammad (peace be on him) is thus an integral part and a logical corollary of belief in Allah. Moreover, it is also an essential test of genuineness of such belief. This becomes clear when the verse is read in conjunction with other relevant verses of the Quran.

See, for instance, 4:170, 5:15, 19, 7:157, 158, 21:107, 25:I, 33:40, 61:6.

See also 2:40, 3:31-32, 4:150-151. (Eds).

... فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٦٩﴾

on them shall be no fear, nor shall they grieve.



لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِّلَّذِينَ آمَنُواْ الْيَهُودَ وَالَّذِينَ أَشْرَكُواْ ...

5: 82. Strongest among men in enmity to the believers wilt thou find the Jews and Pagans;

... وَلَتَجِدَنَّ أَقْرَبَهُمْ مَّوَدَّةً لِّلَّذِينَ آمَنُواْ الَّذِينَ قَالُوَاْ إِنَّا نَصَارَى...

and nearest among them in love to the believers wilt thou find those who say: "We are Christians:"

C789. The meaning is not that they merely call themselves Christians, but that they were such sincere Christians that they appreciated Muslim virtues, as did the Abyssinians to whom Muslim refugees went during the persecution in Makkah. (R).

... ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا ...

because amongst these are men devoted to learning and men who have renounced the world,

C790. Qissis: I have translated as "devoted to learning," following the Commentators. it seems to be a foreign word, possibly Abyssinian rather than Syriac, as the reference seems to be to the Abyssinian Christians.

Their real devotion to learning and the renunciation of the world by the Monastic Orders are contrasted with the hypocrisy and arrogance of the Pharisees and Scribes.

... وَأَنَّهُمْ لاَ يَسْتَكْبِرُونَ ﴿٨٢﴾

and they are not arrogant.

وَإِذَا سَمِعُواْ مَا أُنزِلَ إِلَى الرَّسُولِ ...

5: 83. And when they listen to the revelation received by the Messenger,

... تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُواْ مِنَ الْحَقِّ ...

thou wilt see their eyes overflowing with tears, for they recognize the truth:

... يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ ﴿٨٣﴾

they pray:

"Our Lord! we believe; write us down among the witnesses.

وَمَا لَنَا لاَ نُؤْمِنُ بِاللّهِ وَمَا جَاءنَا مِنَ الْحَقِّ...

5: 84. "What cause can we have not to believe in Allah and the truth which has come to us,

... وَنَطْمَعُ أَن يُدْخِلَنَا رَبَّنَا مَعَ الْقَوْمِ الصَّالِحِينَ ﴿٨٤﴾

seeing that we long for our Lord to admit us to the company of the righteous?"

فَأَثَابَهُمُ اللّهُ بِمَا قَالُواْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا...

85. And for this their prayer hath Allah rewarded them with gardens, with rivers flowing underneath, their eternal home.

... وَذَلِكَ جَزَاء الْمُحْسِنِينَ ﴿٨٥﴾

Such is the recompense of those who do good.

وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِآيَاتِنَا أُوْلَـئِكَ أَصْحَابُ الْجَحِيمِ ﴿٨٦﴾

5: 86. But those who reject faith and belie our Signs, they shall be companions of Hell-fire.


Asad’s Version:


5: 48 And unto the [O Prophet] have We vouchsafed this divine writ, setting forth the truth, confirming the truth of whatever there still remains of earlier revelations and determining what is true therein (note 64). Judge, then, between the followers of earlier revelation in accordance with what God has bestowed from on high (note 65), and do not follow their errant views, forsaking the truth that has come unto thee.

Unto every one of you have We appoint a [different] law and way of life (note 66). And if God has so willed, He could surely have made you all one single community: but [He willed it otherwise} in order to test you by means of what He has vouchsafed unto you. Vie, then, with one another in doing good works! Unto God you all must return; and then He will make you truly understand all that on which you were wont to differ.


Asad note 66: The expression “every one of you” denotes the various communities of which mankind is composed. The term ‘shirah’ signifies, literally, “ the way to a watering-place” (from which men and animals derive the element indispensable to their life), and is used in the Quran to denote a system of law necessary for a community’s social and spiritual welfare. The term ‘minhaj’, on the other hand, denotes an “ open road”, usually in an abstract sense: that is, “ a way of life”, The term ‘shirah’ and ‘minhaj’ are more restricted in their meaning than the term ‘din’ , which comprises not merely the laws relating to a particular religion but also the basic, unchanging spiritual truths which, according to the Quran, have been preached by every one of God’s apostles, while the particular body of laws (Shirah or shariah) promulgated through them, and the way of life (minhaj) recommended by them, varied in accordance with the exigencies of the time and of each community’s cultural development. This “unity in diversity” is frequently stressed in the Quran. Because of the universal applicability and textual incorruptibility of its teachings – as well as of the fact that the Prophet Muhammad is “the seal of all prophets” , i.e., the last of them – the Quran represents the culminating point of all revelation and offers the final, perfect way to spiritual fulfillment.

This uniqueness of the Quranic message does not, however, preclude all adherents of earlier faiths from attaining to God’s grace: for – as the Quran so often points out – those among them who believe uncompromisingly in One God and the Day of Judgment and live righteously “need have no fear, and neither shall they grieve”.



Asad Note 64: The participle ‘muhaymin’ is derived from the verb haymana, “he watched [over a thing] or ‘controlled’ [it]” , and is used here to describe the Quran as the determinant factor in deciding what is genuine and what is false in the earlier scriptures.


Asad note 65: Lit., ‘judge’, then between them......”, etc. This apparently applies not merely to judicial cases but also to opinion as to what is right or wrong in the ethical sense. As is evident from the mention of the ‘followers of the Gospel’ in the preceding verse, and of the Torah in the earlier passages, the people spoken of here are both the Jews and the Christians.


5: 51 O you who have attained to faith! Do not take the Jews and the Christians for your allies: they are but allies of one another – and whoever of you allies himself withthem becomes, verily, one of them; behold, God does not guide such evildoers. Asad

see notes (not universal, but specific ?) Asad


Note: Lit., ‘the evil folks’ : i.e., those who deliberately sin in this respect.........this prohibition of a “moral alliance” with non-Muslims does not constitute an injunction against normal, friendly relations with such of them.....

( Q. Why then a Muslim man can marry a non-Muslim believing woman?)


5: 65 If the followers of the Bible would but attain to faith and God-consciousness, We should indeed efface their bad deeds, and indeed bring them into gardens of bliss; and if they would but truly observe the Torah and the Gospel and all that has been bestowed from on high upon them by their Sustainer, they would indeed partake of all the blessings of heaven and earth. Some of them due pursue a right course; but as for most of them – vile indeed is what they do.!


5: 69 for verily, those who have attained to faith [in this divine writ], as well as those who hollow the Jewish faith, and the Sabians, and the Christians – all who believe in God and the Last Day and do righteous deeds – no fear need they have, and neither shall they grieve.


5: 82 You will surely find that, of all people, the most hostile to those who believe [in this divine writ] are the Jews as well as those who are bent on ascribing divinity to aught beside God;


5: 82 – 86 and you will surely find that, of all people, they who say , “Behold, we are Christians,” come closest to feeling affection for those who believe [in this divine writ]: this is so because there are priests and monks among them, and because these are not given to arrogance. For, when they come to understand what has been bestowed from on high upon this Apostle, you cannot see their eyes overflow with tears, because they recognize something of its truth; [and] they say: “ O our Sustainer! We do believe ; make us one, then, with all who bear witness to the truth.

And how could we fail to believe in God and in whatever truth has come unto us, when we so fervently desire that our Sustainer count us among the righteous?”

And for this their belief God will reward them with gardens through which running waters flow, therein to abide: for such in the requital of the doers of good; whereas they who are bent on denying the truth and giving the lie to Our messages – they are destined for the blazing fire.

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6. [al-Anam, Cattle Mecca 55]

The Quranic Text & Ali’s Version:



قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادةً...

6: 19. Say: "What thing is most weighty in evidence?"

...قُلِ اللّهِ شَهِيدٌ بِيْنِي وَبَيْنَكُمْ ...

Say: "Allah is Witness between me and you:

...وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لأُنذِرَكُم بِهِ وَمَن بَلَغَ...

this Qur'án hath been revealed to me by inspiration that I may warn you and all whom it reaches.

...أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللّهِ آلِهَةً أُخْرَى...

Can ye possibly bear witness that besides Allah there is another god?"

...قُل لاَّ أَشْهَدُ...

Say: "Nay! I cannot bear witness!"

...قُلْ إِنَّمَا هُوَ إِلَـهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِّمَّا تُشْرِكُونَ ﴿١٩﴾

Say: "But in truth He is the One Allah, and I truly am innocent of (your blasphemy of) joining others with Him.

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءهُمُ...

6: 20. Those to whom We have given the Book know this as they know their own sons.

C850. Cf. 2:146 and n. 151.

In both passages the pronoun translated "this" may mean "him" and refer to Muhammad the Messenger of Allah, as some commentators think.

...الَّذِينَ خَسِرُواْ أَنفُسَهُمْ فَهُمْ لاَ يُؤْمِنُونَ ﴿٢٠﴾

Those who have lost their own souls refuse therefore to believe.

Asad’s Version:


6:19 ....”He is the One God; and, behold, far be it from me to ascribe divinity, as you do, to aught beside Him!”

6: 20 They unto whom We have vouchsafed revelation aforetime know this* as they know their own children; yet those [of them] who have squandered their own selves – it is they who refuse to believe.


(* “This” the above quote in 6:19, and Asad note 14: the truth of God’s transcendental uniqueness and oneness, which is stressed in all authentic scriptures.)

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6. [al-Anam, Cattle Mecca 55]

The Quranic Text & Ali’s Version:

وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُواْ إِلَى رَبِّهِمْ...

6: 51. Give the warning to those in whose (hearts) is the fear that they will be brought (to judgment) before their Lord:

C869. There are some men - sinners - who yet believe in Judgement; let them be warned of their personal responsibility to guard against evil; let then not rely upon protectors or intercessors before Allah; their sins can only be forgiven by Allah's own Mercy.

...لَيْسَ لَهُم مِّن دُونِهِ وَلِيٌّ وَلاَ شَفِيعٌ لَّعَلَّهُمْ يَتَّقُونَ ﴿٥١﴾

except from Him they will have no protector nor intercessor: that they may guard (against evil).

وَلاَ تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ...

6: 52. Send not away those who call on their Lord morning and evening, seeking His Face.

C870. Face: wajh: see 2:112 and n. 114.

...مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَيْءٍ...

Naught have they to gain from thee, and naught hast thou to gain from them,

C871. Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after Allah.

From a worldly point of view they had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over worldly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no responsibility for the Preacher.

...فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ ﴿٥٢﴾

that thou shouldst turn them away, and thus be (one) of the unjust.

وَكَذَلِكَ فَتَنَّا بَعْضَهُم بِبَعْضٍ لِّيَقُولواْ أَهَـؤُلاء مَنَّ اللّهُ عَلَيْهِم مِّن بَيْنِنَا...

6: 53. Thus did We try some of them by comparison with others, that they should say:

"Is it these then that Allah hath favored from amongst us?"

C872. Pursue the argument of the last note.

The influential people who were not given precedence over the poor and humble but sincere disciples, were on their trial as to their spiritual insight. Their temptation was to say (and they said it in scorn):

"We are much greater than they: has Allah then selected these lowly people for His teaching?"

But that was so. And Allah knew best those who were grateful to Him for His guidance.

...أَلَيْسَ اللّهُ بِأَعْلَمَ بِالشَّاكِرِينَ ﴿٥٣﴾

"Is it these then that Allah hath favored from amongst us?"


Other Versions:

6: 51

Asad And warn hereby those who fear lest they be gathered unto their Sustainer with none to protect them from Him or to intercede with Him, so they might become [fully] conscious of Him [note 40].

Pickthall Warn hereby those who fear (because they know) that they will be gathered unto their Lord, for whom there is no protecting friend nor intercessor beside Him, that they may ward off (evil).

Transliteration Wa anzir bihil lazina yakha_fu_na ay yuhsyaru_ ila_ rabbihim laisa lahum min du_nihi waliyyuw wa la_ syafi'ul la'allahum yattaqu_n(a).


[[ Asad’s note 40 – It is obvious fro mthe context that this verse refers to followers of earlier scriptures – such as the Jews and the Christians – who share with the followers of the Quran the belief in life after death (Zamakhshari), as well as to agnostics who, without having definite beliefs on this point, admit the possibility of life after death.]]

6: 52

Asad Hence, repulse not [any of ] those who at morn and evening invoke their Sustainer, seeking His countenance [note 41]. You are in no wise accountable for them –just as they are in no wise accountable for you [note 42] – and you have therefore no right to repulse them: for then you would be among the evildoers.


Pickthall Repel not those who call upon their Lord at morn and evening, seeking His countenance. Thou art not accountable for them in aught, nor are they accountable for thee in aught, that thou should repel them and be of the wrong-doers.

Transliteration Wa la_ tatrudil lazina yad'u_na rabbahum bil gada_ti wal 'asyiyyi yuridu_na wajhah(u_), ma_ 'alaika min hisa_bihim min syai'iw wa ma_ min hisa_bika 'alaihim min syai'in fa tatrudahum fataku_na minaz za_limin(a).

6: 53

Asad For it is this way that We try men through one another – to the end that they might ask, “His God, then, bestowed His favor upon those others in preference to us? Does not God know best as to who is grateful [to Him]?

Pickthall And even so do We try some of them by others, that they say: Are these they whom Allah favoureth among us? Is not Allah best aware of the thanksgivers?

Transliteration Wa kaza_lika fatanna_ ba'dahum bi ba'dil liyaqu_lu_ aha_'ula_'i mannalla_hu 'alaihim mim bainina_, alaisalla_hu bi a'lama bisy sya_kirin(a).




Asad note 41: ......................but to people who, while not being Muslims in the current sense of this word, believe in God and are always “seeking His countenance”.........Although primarily addressed to the Prophet, the exhortation voiced in this passage is directed to all followers of the Quran. They are enjoined not to repulse anyone who believes in God – even though his beliefs may not fully answer to the demands of the Quran – but, on the contrary, to try tot help him by means of a patient explanation of the Quranic teachings.


[[Note 42 – I.e., for whatever in their beliefs or actions does not coincide with the teachings of the Quran, and vice-versa. In other words, all are accountable to God alone.]]


[[Ali’s notes:-

870 Face: wajh: see ii. 112 and n. 114. "Face" is used for God's Grace or presence, the highest aim of spiritual aspiration. (6.52)

871 Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after God. From a worldly point of view they had nothing to gain from Muhammad as he was himself poor and he had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over wordly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no reponsibility for the Preacher. (6.52)

872 Pursue the argument of the last note. The influential people who were not given precedence over the poor and humble but sincere disciples, were on their trial as to their spiritual insight. Their temptation was to say (and they said it in scorn): "We are much greater than they: has God then selected these lowly people for His teaching?" But that was so. And God knew best those who were grateful to Him for His guidance. (6.53)]]



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7. Sura al-Araf, Mecca 39

The Quranic Text & Ali’s Version:



وَالَّذِينَ يُمَسَّكُونَ بِالْكِتَابِ وَأَقَامُواْ الصَّلاَةَ إِنَّا لاَ نُضِيعُ أَجْرَ الْمُصْلِحِينَ ﴿١٧٠﴾

7: 170. As to those who hold fast by the Book and establish regular prayer; never shall We suffer the reward of the righteous to perish.

Asad’s Version:


7: 170 For [We shall requite ] all those who hold fast to the divine writ and are constant in prayer: verily, We shall not fail to requite those who enjoin the doing of what is right!

(context: the Jews )

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9. [at-Tawbah, Medina 113, 9H after Tabuk]

The Quranic Text & Ali’s Version:

 

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ...   

9: 71.  The believers, men and women, are protectors, one of another:

...يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ...

-    they enjoin what is just, and forbid what is evil:

...وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ...

-    they observe regular prayers,

-    practice regular charity,

-    and obey Allah and His Messenger.

...أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ ﴿٧١﴾

On them will Allah pour His mercy:

for Allah is Exalted in power, Wise.


Other Versions:

9: 71

Asad And [as for] the believers, both men and women –they are close unto another [note 99]:……..and are constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle. ……………

Pickthall And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise.

Transliteration Wal mu'minu_na wal mu'mina_tu ba'duhum auliya_'u ba'd(in), ya'muru_na bil ma'ru_fi wa yanhauna 'anil munkari wa yuqimu_nas sala_ta wa yu'tu_naz zaka_ta wa yuti'u_nalla_ha wa rasu_lah(u_), ula_'ika sayarhamuhumulla_h(u), innalla_ha 'azizun hakim(un).


[[ Asad’s note 99 – Or: “are the protectors [or “ friends and protectors”] of one another”………]]

[[ Ruby’s note – This verse should be viewed in the context of the hypocrites and their constant plan of betraying and defeating the believers. In contrast God is commanding the believers to unify and be protectors of each other to face this situation of difficulty. This verse, I believe, no way refers to other times when such threat and contumacy does not exist and the non-Muslims are friendly and trustworthy or even indifferent and existing peacefully. The gist is that in the pursuit of a good work or common cause the participants should and must be protectors of each other, Muslim or non-Muslims. Here the category of believers were facing a category of rebellious and immoral enemies some of them were even declared “Muslims”. And this condition of so called “Muslims’ [by virtue of birth or superficial declaration or vow of converting] being hypocrites and immoral can exist anytime anywhere. Therefore it is not right to assume that on dint of declaring oneself a “Muslim” one can claim and deserve this protection and alliance. But by virtue of righteousness and the merit of a good cause the participants and promoters of such work could claim such allegiance among Muslim or non-Muslims. As the Quran also declares that righteous people can be from other branded religion. According to the Quran the definition of Muslim and Islam are different and much broader than what is being assigned by the Muslim world today and in the past. Anyone who complies with the moral law of God and submits to His will is a muslim. And this judgment who is a muslim or not does not belong to human beings but of exclusive right of God. However in course of human events and affairs the judgment of certain behavior as to the allegiance of a cause and good work can be freely based and allegiance could be offered for that to serve God. This working together is also mentioned in 5:48. To work together in diversity of people, Muslims or non-Muslims. Neither the righteousness nor the allegiance and protection is unconditional or exclusive to any particular religion or brand of sects or schools, it is conditional on the merit of an individual on the basis of intentions and actions of that individual. ]]