Position of Human
Sura-4 [Al Nissa Medina 92]
The Quranic Text & Ali’s version:
إِن
تَجْتَنِبُواْ
كَبَآئِرَ
مَا
تُنْهَوْنَ
عَنْهُ
نُكَفِّرْ
عَنكُمْ
سَيِّئَاتِكُمْ
...
4:31. If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you,
... وَنُدْخِلْكُم مُّدْخَلاً كَرِيمًا ﴿٣١﴾
and admit you to a Gate of great honor.
وَلاَ
تَتَمَنَّوْاْ
مَا
فَضَّلَ
اللّهُ
بِهِ
بَعْضَكُمْ
عَلَى
بَعْضٍ...
4:32. And in no wise covet those things in which Allah hath bestowed his gifts more freely on some of you than on others:
C542. Men and women have gifts from Allah -some greater than others. They seem unequal. but we are assured that Allah has allotted them by a scheme by which people receive what they earn.
If this does not appear clear in our sight, let us remember that we have no full knowledge but Allah has. We must not be jealous if other people have more than we have-in wealth or position or strength or honour or talent or happiness.
Probably things are equalized in the aggregate or in the long run, or equated to needs and merits on a scale which we cannot appraise. If we want more, instead of being jealous or covetous, we should pray to Allah and place before Him our needs. Though He knows all, and has no need of our prayer, our prayer may reveal to ourselves our shortcomings and enable us to deserve more of Allah's bounty or make ourselves fit for it.
... لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُواْ وَلِلنِّسَاء نَصِيبٌ مِّمَّا اكْتَسَبْنَ...
to men is allotted what they earn,
and to women what they earn:
... وَاسْأَلُواْ اللّهَ مِن فَضْلِهِ...
but ask Allah of His bounty:
... إِنَّ اللّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا ﴿٣٢﴾
for Allah hath full knowledge of all things.
وَلِكُلٍّ
جَعَلْنَا
مَوَالِيَ
مِمَّا
تَرَكَ
الْوَالِدَانِ
وَالأَقْرَبُونَ...
4:33. To (benefit) everyone, We have appointed sharers and heirs to property left by parents and relatives.
C543. Mawali, plural of Maula; from the root wala, to be near in place or relationship, to follow, Maula may therefore mean:
1. nearly related,
2. heir,
3. sharer or partner;
these three meanings are implied here;
4. neighbour, or friend, or protector, or client (44:41);
5. lord or master (16:76).
... وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ ...
To those also, to whom your right hand was pledged, give their due portion:
C544. When the emigration took place from Makkah to Madinah, bonds and links of brotherhood were established between the Emigrants and the Helpers, and they shared in each other's inheritance.
Later, when the Community was solidly established, and relations with those left behind in Makkah were resumed, the rights of blood-relations in Makkah, and the Helper-brethren in Madinah were both safeguarded. This is the particular meaning.
The more general meaning is similar; respect your ties of blood, of neighbourhood, and of friendly compacts and understandings, Be just to all.
... إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا ﴿٣٣﴾
for truly Allah is Witness to all things.
Section 6
الرِّجَالُ
قَوَّامُونَ
عَلَى
النِّسَاء
...
4:34. Men are the protectors and maintainers of women,
C545. Qawwam:
- one who stands firm in another's business, protects his interests, and looks after his affairs- or
- it may be, standing firm in his own business, managing affairs, with a steady purpose.
Cf. 4:135.
... بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ...
because Allah has given the one more (strength) than the other, and because they support them from their means.
... فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ ...
Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard.
C546. Or the sentence may be rendered:
"and protect (the husband's interests) in his absence, as Allah has protected them."
If we take the rendering as in the text, the meaning is:
the good wife is obedient and harmonious in her husband's presence, and in his absence guards his reputation and property and her own virtue, as ordained by Allah.
If we take the rendering as in the note, we reach the same result in a different way:
- the good wife, in her husband's absence, remembering how Allah has given her a sheltered position, does everything to justify that position by guarding her own virtue and his reputation and property.
... وَاللاَّتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ ...
As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first),
C547. In case of family jars four steps are mentioned, to be taken in that order:
1. perhaps verbal advice or admonition may be sufficient;
2. if not, sex relations may be suspended;
3. if this is not sufficient, some slight physical correction may be administered:
but Imam Shafi'i considers this inadvisable, though permissible, and all authorities are unanimous in deprecating any sort of cruelty, even of the nagging kind, as mentioned in the next clause;
4. if all this fails, a family council is recommended in 4:35 below.
... وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ ...
(next), refuse to share their beds, (and last) beat them (lightly);
... فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً ...
but if they return to obedience, seek not against them means (of annoyance):
C548. Temper, nagging, sarcasm, speaking at each other in other people's presence, reverting to past faults which should be forgiven and forgotten,-all this is forbidden. And the reason given is characteristic of Islam.
You must live all your life as in the presence of Allah, Who is high above us, but Who watches over us.
How petty and contemptible will our little squabbles appear in His presence!
... إِنَّ اللّهَ كَانَ عَلِيًّا كَبِيرًا ﴿٣٤﴾
for Allah is Most High, Great (above you all).
وَإِنْ
خِفْتُمْ
شِقَاقَ
بَيْنِهِمَا
فَابْعَثُواْ
حَكَمًا
مِّنْ
أَهْلِهِ...
4:35. If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers;
C549. An excellent plan for settling family disputes, without too much publicity or mud-throwing, or resort to the chicaneries of the law.
The Latin countries recognise this plan in their legal systems. It is a pity that Muslims do not resort to it universally, as they should.
The arbiters from each family would know the idiosyncrasies of both parties, and would be able, with Allah's help to effect a real reconciliation.
... وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلاَحًا يُوَفِّقِ اللّهُ بَيْنَهُمَا...
if they wish for peace, Allah will cause their reconciliation:
... إِنَّ اللّهَ كَانَ عَلِيمًا خَبِيرًا ﴿٣٥﴾
for Allah hath full knowledge, and is acquainted with all things.
Other versions:
4: 31
Yusuf Ali And He taught Adam the nature of all things; then He placed them before the angels and said: "Tell Me the nature of these if ye are right."
Pickthall And He taught Adam all the names, then showed them to the angels, saying: Inform me of the names of these, if ye are truthful.
Transliteration Wa 'allama a_damal asma_'a kullaha_ summa 'aradahum alal mala_'ikati fa qa_la ambi'u_ni bi asma_'i ha_'ula_'i in kuntum sa_diqin(a).
4: 32
Yusuf Ali They said: "Glory to Thee of knowledge we have none save that Thou hast taught us: in truth it is Thou who art perfect in knowledge and wisdom."
Pickthall They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise.
Transliteration Qa_lu_ subha_naka la_ 'ilma lana_ illa_ ma_ 'allamtana_, innaka antal 'alimul hakim(u).
4: 33
Yusuf Ali He said: "O Adam! tell them their natures." When he had told them Allah said: "Did I not tell you that I know the secrets of heaven and earth and I know what ye reveal and what ye conceal?"
Pickthall He said: O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and which ye hide.
Transliteration Qa_la ya_ adamu ambi'hum bi asma_'ihim, fa lamma_ amba'ahum bi asma_'ihim, qa_la alam aqul lakum inni a'lamu gaibas sama_wa_ti wal ard(i), wa a'lamu ma_ tubdu_na wa ma_ kuntum taktumu_n(a).
4: 34
Yusuf Ali And behold We said to the angels: "Bow down to Adam"; and they bowed down not so Iblis he refused and was haughty he was of those who reject Faith.
Pickthall And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever.
Transliteration Wa iz qulna_ lil mala_'ikatis judu_ lia_dama fasajadu_ illa_ iblis(a), aba_ wastakbar(a), wa ka_na minal ka_firin(a).
4: 35
Yusuf Ali We said: "O Adam! dwell thou and thy wife in the garden and eat of the bountiful things therein as (where and when) ye will but approach not this tree or ye run into harm and transgression."
Pickthall And We said: O Adam! Dwell thou and thy wife in the Garden, and eat ye freely (of the fruits) thereof where ye will; but come not nigh this tree lest ye become wrongdoers.
Transliteration Wa qulna_ ya_ a_damus kun anta wa zaujukal jannata wa kula_ minha_ ragadan haisu syi'tuma_, wa la_ taqraba_ ha_zihisy syajarata fa taku_na minaz za_limin(a).
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Sura-15 [Al Hijr mecca 54]
The Quranic Text & Ali’s version:
وَإِذْ
قَالَ رَبُّكَ
لِلْمَلاَئِكَةِ
إِنِّي خَالِقٌ
بَشَرًا مِّن
صَلْصَالٍ مِّنْ
حَمَإٍ مَّسْنُونٍ ﴿٢٨﴾
15:28. Behold! thy Lord said to the angels:
"I am about to create man, from sounding clay, from mud molded into shape;
فَإِذَا
سَوَّيْتُهُ
وَنَفَخْتُ
فِيهِ مِن رُّوحِي
فَقَعُواْ لَهُ
سَاجِدِينَ ﴿٢٩﴾
15:29. "When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."
C1968. Among other passages where the creation of Adam is referred to, cf. the following;
Note that here the emphasis is on three points:
1. the breathing from Allah's spirit into man i.e., the faculty of God-like knowledge and will, which, if rightly used, would give man superiority over other creatures:
2. the origin of evil in arrogance and jealousy on the part of Satan, who saw only the lower side of man (his clay) and failed to see the higher side, the faculty brought in from the spirit of Allah;
3. that this evil only touches those who yield to it, and has no power over Allah's sincere servants, purified by His grace (15:40, 42).
Adam is not here mentioned by name, but only Man, whose symbol is Adam.
فَسَجَدَ
الْمَلآئِكَةُ
كُلُّهُمْ
أَجْمَعُونَ ﴿٣٠﴾
15:30. So the angels prostrated themselves all of them together
Other versions:
15: 28 [ al-Hijr, Mecca 54 ]
Yusuf Ali Behold! thy Lord said to the angels: "I am about to create man from sounding clay from mud molded into shape;
Pickthall And (remember) when thy Lord said unto the angels: Lo! I am creating a mortal out of potter's clay of black mud altered.
Transliteration Wa iz qa_la rabbuka lil mala_'ikati inni kha_liqum basyaram min salsa_lim min hama'im masnu_n(in).
15: 29
Yusuf Ali "When I have fashioned him (in due proportion) and breathed into him of My spirit fall ye down in obeisance unto him."
Pickthall So, when I have made him and have breathed into him of My spirit, do ye fall down, prostrating yourselves unto him.
Transliteration Fa iza-stawaituhu_ wa nafakhtu fihi mir ru_hi fa qa'u_ lahu_ sa_jidin(a).
15: 30
Yusuf Ali So the angels prostrated themselves all of them together:
Pickthall So the angels fell prostrate, all of them together
Transliteration Fasajadal mala_'ikatu kulluhum ajma'u_n(a),
7: 11 Yea, indeed, We have created you, and then formed you; and then We said unto the angels, “Prostrate yourselves before Adam!” – WHEREUPON they prostrated themselves, save Iblis : he was not among those who prostrated themselves.
7: 12 [And God] said: “What has kept you from prostrating yourself when I commanded you?”
Answered [Iblis] : “I am better than he: You have created me out of fire, whereas him You have created out of clay.”
7: 13 [God] said: “Down with you, then, from this [state] – for it is not meet for you
to show arrogance here! Go forth, then: verily, among the humiliated shall you be!”
7: 14 Said [Iblis] : “Grant me a respite till the Day when all shall be raised from the dead.”
7: 15 [And God] replied: “Verily, you shall be among those who are granted a respite.”
7: 16 [Whereupon Iblis ] said: ‘Now that You have thwarted me, I shall most certainly lie in ambush for them all along your Straight way, and shall most certainly fall upon the openly as well as in a manner beyond their ken, and from their right and from their left:
and most of them You will find ungrateful.”
17: 70 [ al-Israa, Mecca 50 ]
Asad Now, indeed, We have conferred dignity on the children of Adam, and borne them over land and see, and provided for them sustenance out of the good things of life, and favored them far avove most of Our creation.
Yusuf Ali We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors above a great part of Our Creation.
Pickthall Verily We have honored the children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment.
Wa laqad karramna [honor or dignity]_ 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).
[ Ali’s note -2265 The distinction and honor conferred by Allah on man are recounted in order to enforce the corresponding duties and responsibilities of man. He is raised to a position of honor above the brute creation: he has been granted talents by which he can transport himself from place to place by land, sea, and now by air: all the means for the sustenance and growth of every part of his nature are provided by Allah; and his spiritual faculties (the greatest gift of Allah) raise him above the greater part of Allah's Creation. Should he not then realize his noble destiny and prepare for his real life in the Hereafter? (17.70)
17: 71
Asad [but]one Day We shall summon all human beings [and judge them] according to the conscious disposition which governed their deeds [in life] (note 84):
Yusuf Ali One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure) and they will not be dealt with unjustly in the least.
Pickthall On the day when We shall summon ill men with their record, whoso is given his book in his right hand such will read their book and they will not be wronged a shred.
Yauma nad'u_ kulla una_sim bi ima_mihim, faman u_tiya kita_bahu_ bi yaminihi fa ula_'ika yaqra'u_na kita_bahum wa la_ yuzlamu_na fatila_(n).
[ Asad’s note 84 – Thus Razi interprets the phrase ‘nad'u_ kulla una_sim bi ima_mihim’ ( lit., “We shall summon all human beings by [mentioning] their ‘leader’ or ‘guide’) has in this context an abstract connotation, signifying the conscious disposition, good or bad, which governs a person’s behavior and provides the motives for his deeds. This interpretation is most convincing, and particularly so in view of the fundamental ‘hadith’ quoted in my note 32 on 53:39.]
[Ali’s notes - 2266 I have discussed the various meanings of Imam in ii. 124, n. 124. What is the meaning here? The Commentators are divided. Some understand the meaning to be that each People or Group will appear with its Leader, who will bear witness to its virtues or sins: Cf. xvi. 84. Another view is that the Imam is their revelation, their Book. A third is that the Imam is the record of deeds spoken of in the next clause. I prefer the first. (17.71)
2267 Literally, by the value of a fatil, a small skin in the cleft of a date-stone: this has no value. (17.71) ]