Most if Humans are Ungrateful

Sura-16 An Nahl mecca 70]

The Quranic Text & Ali’s version:

وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللّهِ...

16:53. And ye have no good thing but is from Allah:

... ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ ﴿٥٣﴾

and moreover, when ye are touched by distress, unto Him ye cry with groans;

C2079. Which shows that the natural tendency of man is to seek Allah, the only Power which can truly relieve distress.

ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ ﴿٥٤﴾

16:54. Yet, when He removes the distress from you, behold! some of you turn to other gods to join with their Lord --

Asad’s Version:

16: 53

Yusuf Ali And ye have no good thing but is from Allah: and moreover when ye are touched by distress unto Him ye cry with groans;

Pickthall And whatever of comfort ye enjoy, it is from Allah. Then, when misfortune reacheth you, unto Him ye cry for help.

Yuksel Any blessings that are with you are from God. Then, when harm afflicts you, to Him you cry out.

Transliteration Wa ma_ bikum min ni'matin fa minalla_hi summa iza_ massakumud durru fa ilaihi taj'aru_n(a).

16: 54

Yusuf Ali Yet when He removes the distress from you behold! some of you turn to other gods to join with their Lord

Pickthall And afterward, when He hath rid you of the misfortune, behold! a set of you attribute partners to their Lord,

Yuksel Then, when He removes the harm from you, a group of you set up partners with their Lord!

Transliteration Summa iza_ kasyafad durra 'ankum iza_ fariqum minkum bi rabbihim yusyriku_n(a),

Sura-14 [Ibrahim, Mecca 72]

The Quranic Text & Ali’s version:

اللّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ...

16:32. It is Allah Who hath created the heavens and the earth

...وَأَنزَلَ مِنَ السَّمَاء مَاء فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ...

and sendeth down rain from the skies, and with it bringeth out fruits wherewith to feed you;

...وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ...

it is He Who hath made the ships subject to you, that they may sail through the sea by His command;

...وَسَخَّرَ لَكُمُ الأَنْهَارَ ﴿٣٢﴾

and the rivers (also) hath He made subject to you.

C1908. We must realise that behind all our strength, skill, and intelligence there is the power and goodness of Allah, Who gave us all these things. Man can understand and control the forces of nature so as to bring them to his own service: he can only do so, because

- he has got these gifts from Allah, and

- Allah has fixed definite laws in nature, of which he can take advantage by Allah's command and permission.

He has been made Vicegerent on earth (2:30);

Allah commanded the highest creatures to bow down to Adam (2:34).

Man, by Allah's command, can use rain to produce food for himself; make ships to sail the seas; use rivers as highways, and cut canals for traffic and irrigation.

Not only this, but even the heavenly bodies can (by Allah's command) contribute to his needs (see next verse).

وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ...

16:33. And He hath made subject to you the sun and the moon, both diligently pursuing their courses:

C1909. The sun gives out heat, which is the source of all life and energy on this planet, and produces the seasons of the year, by utilizing which man can supply his needs, not only material, but immaterial in the shape of light, health, and other blessings.

The sun and the moon together produce tides, and are responsible for atmospheric changes which are of the highest importance in the life of man.

The succession of Day and Night is due to the apparent daily course of the sun through the skies; and the cool light of the moon performs other services different from those of warm day-light.

Because there are laws here, which man can understand and calculate, he can use all such things for his own service, and in that sense the heavenly bodies are themselves made subject to him by Allah's command.

...وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ ﴿٣٣﴾

and the Night and the Day hath He (also) made subject you.

وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ...

16:34. And He giveth you of all that ye ask for.

C1910. Sincere and true prayer in faith is answered by Allah. Thus He gives us everything which a wise and benevolent Providence can give.

...وَإِن تَعُدُّواْ نِعْمَتَ اللّهِ لاَ تُحْصُوهَا...

But if ye count the favors of Allah, never will ye be able to number them:

...إِنَّ الإِنسَانَ لَظَلُومٌ كَفَّارٌ ﴿٣٤﴾

verily, man is given up to injustice and ingratitude.

C1911. I have tried to render the intensive forms of the Arabic by what I consider their near equivalent here:

the phrase "given up to injustice and ingratitude" suggests habitual ignoring of just values and ingratitude for the innumerable gifts and favours which Allah has showered on mankind

Other versions:

14: 32

Yusuf Ali It is Allah Who hath created the heavens and the earth and send down rain from the skies and with it bring out fruits wherewith to feed you; it is He Who hath made the ships subject to you that they may sail through the sea by His command; and the rivers (also) hath He made subject to you.

Pickthall Allah is He Who created the heavens and the earth, and cause water to descend from the sky, thereby producing fruits as food for you, and make the ships to be of service unto you, that they may run upon the sea at His command, and hath made of service unto you the rivers;

Transliteration Alla_hul lazi khalaqas sama_wa_ti wal arda wa anzala minas sama_'i ma_'an fa akhraja bihi minas samara_ti rizqal lakum, wa sakhkhara lakumul fulka litajriya fil bahri bi amrih(i), wa sakhkhara lakumul anha_r(a).

14: 33

Yusuf Ali And He hath made subject to you the sun and the moon both diligently pursuing their courses: and the Night and the Day hath He (also) made subject to you.

Pickthall And maketh the sun and the moon, constant in their courses, to be of service unto you, and hath made of service unto you the night and the day.

Yuksel He committed for you the sun and the moon, both in continuity; and He committed for you the night and the day.

Transliteration Wa sakhkhara lakumusy syamsa wal qamara da_'ibain(i), wa sakhkhara lakumul laila wan naha_r(a).

1908 We must realise that behind all our strength, skill, and intelligence there is the power and goodness of Allah, Who gave us all these things. Man can understand and control the forces of nature so as to bring them to his own service: he can only do so, because (1) he has got these gifts from Allah, and (2) Allah has fixed definite laws in nature, of which he can take advantage by Allah's command and permission. He has been made Vicegerent on earth (ii. 30); Allah commanded the highest creatures to bow down to Adam (ii. 34). Man, by Allah's command, can use rain to produce food for himself; make ships to sail the seas; use rivers as highways, and cut canals for traffic and irrigation. Not only this, but even the heavenly bodies can (by Allah's command) contribute to his needs (see next verse). (14.32)

1909 The sun gives out heat, which is the source of all life and energy on this planet, and produces the seasons of the year, by utilising which man can supply his needs, not only material, but immaterial in the shape of light, health, and other blessings. The sun and the moon together produce tides, and are responsible for atmospheric changes which are of the highest importance in the life of man. The succession of Day and Night is due to the apparent daily course of the sun through the skies; and the cool light of the moon performs other services different from those of warm day-light. Because there are laws here, which man can understand and calculate, he can use all such things for his own service, and in that sense the heavenly bodies are themselves made subject to him by Allah's command. (14.33)

14: 34

Yusuf Ali And He giveth you of all that ye ask for. But if ye count the favors of Allah never will ye be able to number them: verily man is given up to injustice and ingratitude.

Pickthall And He giveth you of all ye ask of Him, and if ye would count the bounty of Allah ye cannot reckon it. Lo! man is verily a wrong-doer, an ingrate.

Yuksel He gave you all that you have asked Him. If you were to count God's blessings, you will never enumerate them. The human is indeed transgressing, unappreciative.

Transliteration Wa a_ta_kum min kulli ma_ sa'altumu_h(u), wa in ta'uddu_ ni'matalla_hi la_ tuhsa_ha_, innal insa_na lazalu_mun kaffa_r(un).

[Asad note 46: Almost all classical commentators agree that God’s having made the natural phenomena “subservient” to man is a metaphor [majaz] of His having enabled man to derive lasting benefit from them: hence my explanatory interpolations, In the same sense the night and the day are spoken of in 10:67, 27:86, or 40:61 as having been “made for you”…..]

[Ruby’s note: God has created many things if not all things to serve human being, therefore, there comes the responsibility to accept them with gratitude and appreciation and make good use of everything that is give to us from His Grace to serve fellow human beings. That is why, I believe, the giving the charity and prayer is mentioned so close and as context to this verse.]

14: 34

Yusuf Ali And He giveth you of all that ye ask for. But if ye count the favors of Allah never will ye be able to number them: verily man is given up to injustice and ingratitude.

Pickthall And He giveth you of all ye ask of Him, and if ye would count the bounty of Allah ye cannot reckon it. Lo! man is verily a wrong-doer, an ingrate.

Transliteration Wa a_ta_kum min kulli ma_ sa'altumu_h(u), wa in ta'uddu_ ni'matalla_hi la_ tuhsa_ha_, innal insa_na lazalu_mun kaffa_r(un).

Ungrateful

10: 12 For when affliction befalls man, he cries out unto Us, whether he be lying on his side or sitting or standing; but as soon as We have freed him of his affliction, he goes on as though he had never invoked Us to save him from the affliction that befell him! Thus do their own doings seem goodly unto those who waste their own selves.

[The expression “masrif” which often denotes “one who is given to excesses” or “commits excesses” or “one who is wasteful” .]

14: 34

Asad And does He give you something out of what you may be asking of Him; and should you try to count God’s blessings, you could never compute them. [And yet] behold, man is indeed most persistent in wrongdoing, stubbornly ingrate!

Yusuf Ali And He giveth you of all that ye ask for. But if ye count the favors of Allah never will ye be able to number them: verily man is given up to injustice and ingratitude.

Pickthall And He giveth you of all ye ask of Him, and if ye would count the bounty of Allah ye cannot reckon it. Lo! man is verily a wrong-doer, an ingrate.

Transliteration Wa a_ta_kum min kulli ma_ sa'altumu_h(u), wa in ta'uddu_ ni'matalla_hi la_ tuhsa_ha_, innal insa_na lazalu_mun kaffa_r(un).

[Ali’s note: 1910 Sincere and true prayer in faith is answered by Allah. Thus He gives us everything which a wise and benevolent Providence can give. (14.34)

I have tried to render the intensive forms of the Arabic by what I consider their near equivalent here: the phrase "given up to injustice and ingratitude" suggests habitual ignoring of just values and ingratitude for the innumerable gifts and favours which Allah has showered on mankind. (14.34)]

[Asad note 47: God satisfies every one of man’s desires, provided that His unfathomable wisdom regards its satisfaction as ultimately beneficial to the human being concerned: this is the meaning of the preposition min preceding the phrase “what you may be asking”. ]

17: 67

Asad And whenever danger befalls you at sea, all those that you are wont to invoke forsake you, [and nothing remains for you] save Him: but as soon as He has brought you safe shore, you turn aside [and forget Him] – for, indeed, bereft of all gratitude is man!

Yusuf Ali When distress seizes you at sea those that ye call upon besides Himself leave you in the lurch! But when He brings you back safe to land ye turn away (from Him). Most ungrateful is man!

Pickthall And when harm touch you upon the sea, all unto whom ye cry (for succour) fail save Him (alone), but when He bring you safe to land, ye turn away, for man was ever thankless.

Afa amintum ay yakhsifa bikum ja_nibal barri au yursila 'alaikum ha_siban summa la_ tajidu lakum wakila_(n),

17: 68

Yusuf Ali Do ye then feel secure that He will not cause you to be swallowed up beneath the earth when ye are on land or that He will not send against you a violent tornado (with showers of stones) so that ye shall find no one to carry out your affairs for you?

Pickthall Feel ye then secure that He will not cause a slope of the land to engulf you, or send a sandstorm, upon you, and then ye will find that ye have no protector?

Transliteration Am amintum ay yu'idakum fihi ta_ratan ukhra_ fayursila 'alaikum qa_sifam minar rihi fayugriqakum bima_ kafartum, summa la_ tajidu lakum'alaina_ bihi tabi'a_(n).

17: 69

Yusuf Ali Or do ye feel secure that He will not send you back a second time to sea and send against you a heavy gale to drown you because of your ingratitude so that ye find no helper therein against Us?

Pickthall Or feel ye secure that He will not return you to that (plight) a second time, and send against you a hurricane of wind and drown you for your thanklessness, and then ye will not find therein that ye have any avenger against Us?

Transliteration Wa laqad karramna_ bani a_dama wa hamalna_hum fil barri wal bahri wa razaqna_hum minat tayyiba_ti wa faddalna_hum 'ala_ kasirim mimman khalaqna_ tafdila_(n).

17: 82 [al-Israa, Mecca 50]

Yusuf Ali We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.

Pickthall And We reveal of the Qur'an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin.

Yuksel The Same Book, Yet Two Different Effects

We send down from the Quran what is a healing and mercy to those who acknowledge. It only increases the wicked in their loss.*

Wa nunazzilu minal qur'a_ni ma_ huwa syifa_'uw wa rahmatul lil mu'minin(a), wa la_ yaziduz za_limina illa_ khasa_ra_(n).

[[Ali’s notes - 2282 In Allah's revelation there is healing for our broken spirits, hope for our spiritual future, and joy in the forgiveness of our sins. All who work in faith will share in these privileges. It is only the rebels against Allah's Law who will suffer loss. The more they will oppose Truth, the deeper down will they go into the mire-the state of sin and Wrath, which is worse than destruction. (17.82)

[[ Yuksel’s note - 017:082 The meaning of this verse has been distorted by clerics so that they could write, package, and sell verses of the Quran as amulets, drugs, aspirin, or band-aids. The placebo effect was enough to keep the market, and Muslim masses started considering the ink and paper where the Quran written as totems. The Quran is not a drug, but a prescription for universal salvation and eternal happiness, including this world. See 10:57.]]

17: 83

Yusuf Ali Yet when We bestow Our favors on man he turns away and becomes remote on his side (instead of coming to Us) and when Evil seizes him he gives himself up to despair!

Pickthall And when We make life pleasant unto man, he turn away and is averse; and when ill touch him he is in despair.

Transliteration Wa iza_ an'amna_ 'alal insa_ni a'rada wa na'a_ bi ja_nibih(i), wa iza_ massahusy syarru ka_na ya'u_sa_(a).

17: 84 [al-Israa, Mecca 50]

Asad Say: “Everyone acts in a manner peculiar to himself – and your Sustainer is fully aware as to who has chosen the best path [100]

Yusuf Ali Say: "Everyone acts according to his own disposition: but your Lord knows best who it is that is best guided on the Way."

Pickthall Say: Each one doth according to his rule of conduct, and thy Lord is best aware of him whose way is right.

Yuksel Say, "Let each work according to his own. Your Lord is fully aware of who is best guided to the path."

Transliteration Qul kulluy ya'malu 'ala_ sya_kilatih(i), fa rabbukum a'lamu biman huwa ahda_ sabila_(n).

[[ Asad – 100 – Lit., “as to who is best guided on a path”.]]

[[ Ali’s notes -

2282 In Allah's revelation there is healing for our broken spirits, hope for our spiritual future, and joy in the forgiveness of our sins. All who work in faith will share in these privileges. It is only the rebels against Allah's Law who will suffer loss. The more they will oppose Truth, the deeper down will they go into the mire-the state of sin and Wrath, which is worse than destruction. (17.82)

2283 Truth saves us from two extremes: when we are happy, we are saved from being puffed up, for we realize that everything comes from Allah; and when we suffer misfortunes, we are not in despair, for we know that Allah is our sure refuge and help. (17.83)]]

17: 100 [al-Israa, Mecca 50]

Yusuf Ali Say: "If ye had control of the Treasures of the Mercy of my Lord behold ye would keep them back for fear of spending them: for man is (ever) niggardly!"

Pickthall Say (unto them): If ye possessed the treasures of the mercy of my Lord, ye would surely hold them back for fear of spending, for man was ever grudging.

Yuksel Say, "If you were the ones possessing the vaults of my Lord's mercy, you would have held back for fear of spending. The human being became stingy!"

Qul lau antum tamliku_na khaza_'ina rahmati rabbi izal la'amsaktum khasy-yatal infa_q(i), wa ka_nal insa_nu qatu_ra_(n).

(22:66) [Asad] [al-hajj, Medina 103]

seeing that it is

He who gave you life, and then will cause you to die, and then will bring you back to life:

[but,] verily, bereft of all gratitude is man!

...وَهُوَ الَّذِي أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ...

22: 66. It is He Who gave you life, will cause you to die, and will again give you life:

...إِنَّ الْإِنسَانَ لَكَفُورٌ ﴿٦٦﴾

truly man is a most ungrateful creature!

The Thirty-Fourth Surah

Saba-(Sheba) Mecca 58 [54 verses]

34:19 [Asad] (19) But now they would say, "Long has our Sustainer made the distance between our journey-stages ! " 27 for they had sinned against themselves. And in the end We caused them to become [one of those] tales [of things long past], and scattered them in countless fragments. 28 Herein, behold, there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God].

(34:20) Now, indeed, Iblis did prove that his opinion of them had been right: 29 for [when he called them,] they followed him - all but some of the believers [among them] .

34:21 And yet, he had no power at all over them: 30 [for if We allow him to tempt man,] it is only to the end that We might make a clear distinction between those who [truly] believe in the life to come and those who are in doubt thereof: 31 for thy Sustainer watches over all things.

34:22 SAY: "Call upon those [beings] whom you imagine [to be endowed with divine powers] beside God: they have not an atom's weight of power either in the heavens or on earth, nor have they any share in [governing] either, nor does He [choose to] have any helper from among them." 32

34:23 And, before Him, intercession can be of no avail [to any] save one in whose case He may have granted leave [therefor]: 33 so much so that when the terror [of the Last Hour] is lifted from their hearts, they [who have been resurrected) will ask [one another], "What has your Sustainer decreed [for you]?" - [to which) the others will answer, "Whatever is true and deserved 34 - for He alone is exalted, great!"

[[Asad’s notes –

27 In its generally-accepted spelling - based on the reading adopted by most of the early scholars of Medina and Kufah - the above phrase reads in the vocative rabbana and the imperative ba'id ("Our Sustainer! Make long the distances ...", etc.), which, however, cannot be convincingly explained. On the other hand, Tabari, Baghawi and Zamakhshari mention, on the authority of some of the earliest Qur'an-commentators, another legitimate reading of the relevant words, namely, rabbuna (in the nominative) and ba'ada (in the indicative), which gives the meaning adopted by me: "Long has

our Sustainer made the distances ...", etc. To my mind, this reading is much more appropriate since (as pointed out by Zamakhshari) it expresses the belated regrets and the sorrow of the people of Sheba at the devastation of their country, the exodus of large groups of the population, and the resultant abandonment of many towns and villages on the great caravan routes.

28 An allusion to the mass-migration of South- Arabian tribes in all directions - particularly towards central and northern Arabia - subsequent to the destruction of the Dam of Ma'rib.

29 See 17:62, as well as the last sentence of 7:17, in which Iblis (i.e., Satan) says of the human race, "most of them wilt Thou find ungrateful".

30 Cf. a similar phrase placed in the mouth of Iblis in 14:22 ("I had no power at all over you: I but called you - and you responded unto me"), and the corresponding note 31 ; also, see note 30 on 15:39-40. - Although, on the face of it, verses 20-21 of the present surah refer to the people of Sheba, their import is (as the sequence shows) much wider, applying to the human race as such.

31 See 15:41 and the corresponding note 31.

32 I.e., anybody who would "mediate" between Him and any of His creatures. As is evident from the sequence (as well as from 17:56-57), this passage relates, in particular, to the attribution of divine or semi-divine qualities to saints and angels and to the problem of their "intercession"

with God.

33 Regarding the Qur'anic concept of "intercession", see note 7 on 10:3. Cf also 19:87 and 20:109.

34 Lit., "the truth" - i.e., whatever God decides regarding His grant or refusal of leave for intercession (which is synonymous with His redemptive acceptance or His rejection of the human being concerned) will conform with the requirements of absolute truth and justice (see note 74 on 1 9:87).

وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ...

34:20 [Ali]. And on them did Satan prove true his idea,

C3820. Cf. 17:62.

Satan out of arrogance had said, when he asked for respite from the Most High; "I will bring (Adam's) descendants under my sway, all but a few."

This was now proved true on the Saba people. He had no power to force them. It was their own will that went wrong and put them into his power.

... فَاتَّبَعُوهُ إِلَّا فَرِيقًا مِّنَ الْمُؤْمِنِينَ ﴿٢٠﴾

and they followed him, all but a Party that believed.

وَمَا كَانَ لَهُ عَلَيْهِم مِّن سُلْطَانٍ...

21. But he had no authority over them --

... إِلَّا لِنَعْلَمَ مَن يُؤْمِنُ بِالْآخِرَةِ مِمَّنْ هُوَ مِنْهَا فِي شَكٍّ...

except that We might test the man who believes in the Hereafter from him who is in doubt concerning it:

C3821. Might test. - the word in the original is might know.

It is not that Allah does not know all. Why does He want to test?

It is in order to help us subjectively, to train our will, to put us definitely the question, "Will you obey Allah or other than Allah?"

Cf. n. 467 to 3:154.

... وَرَبُّكَ عَلَى كُلِّ شَيْءٍ حَفِيظٌ ﴿٢١﴾

and thy Lord doth watch over all things.