SUTENANCE AND EARNINGS

Sura-2 [Al-Baqara medina 87]

The Quranic Text & Ali’s version:

زُيِّنَ لِلَّذِينَ كَفَرُواْ الْحَيَاةُ الدُّنْيَا وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُواْ...

2:212. The life of this world is alluring to those who reject faith, and they scoff at those who believe.

... وَالَّذِينَ اتَّقَواْ فَوْقَهُمْ يَوْمَ الْقِيَامَةِ...

But the righteous will be above them on the Day of Resurrection;

... وَاللّهُ يَرْزُقُ مَن يَشَاء بِغَيْرِ حِسَابٍ ﴿٢١٢﴾

for Allah bestows His abundance without measures on whom He will.

C234. Allah's gifts in this world seem unequal, and sometimes those get them who seem to deserve them least.

Allah's bounty in unlimited to the just as well as the unjust. In His wisdom He may give to whomsoever He pleases. The account is not taken now, but will be taken in the end, when the balance will be redressed.

Other versions:

2: 212

Asad Unto those who are bent on denying the truth the life of this world [alone] seems goodly [note 195]; hence, they scoff at those who have attained to faith: but they who are conscious of God shall be above them on Resurrection Day. And God grants sustenance unto whom He wills, beyond all reckoning [196].

Yusuf Ali The life of this world is alluring to those who reject faith and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measures on whom He will.

Pickthall Beautified is the life of the world for those who disbelieve; they make a jest of the believers. But those who keep their duty to Allah will be above them on the Day of Resurrection. Allah giveth without stint to whom He will.

Transliteration Zuyyina lillazina kafarul haya_tud dunya_ wa yaskharu_na minal lazina a_manu_, wallazinat taqau fauqahum yaumal qiya_mah(ti), walla_hu yarzuqu may yasya_'u bi gairi hisa_b(in).

[ Ruby’s note – Attempting to or desiring to make this life beautiful is not prohibited or discouraged here as bad. To the contrary, the prayer that is mentioned in the Quran -- to ask God to give the best in this life and in the Hereafter-- is endorsing the idea that one should desire and ask God to make this life beautiful also. However, here this verse is making the distinction between that desire and the desire of the disbelievers who focus on this life only at the exclusion of the eternal life. In their desire they want the rewards and glory of this world and they neither believe nor care for the Hereafter. In a believer’s desire to make this life fulfilled consists of a desire of spiritual progress through pure and wholesome achievements that would also benefit the Hereafter. Whereas the desire of a disbeliever consists of the transitory gain and rewards of this life only. ]

[ Asad’s note 195 – Lit., “has been made beauteous”.]

[ Asad’s note 196 – I.e., He cannot be called to account for the way in which He distributes worldly benefits, sometimes granting them to the morally deserving and sometimes to sinners. ]

[ Ali’s note 234 God's gifts in this world seem unequal, and sometimes those get them who seem to deserve them least. God's bounty is unlimited to the just as well as the unjust. In His wisdom He may give to whomsoever He pleases. The account is not taken now, but will be taken in the end, when the balance will be redressed. (2.212) ]

Sura-3 [Al-Imran, Medina 89 ]

The Quranic Text & Ali’s version:

تُولِجُ اللَّيْلَ فِي الْنَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ...

3:27. "Thou causest the Night to gain on the Day, and Thou causest the Day to gain on the Night;

C370. True in many senses.

In every twenty-four hours, night merges into day, and day into night, and there is no clear boundary between them.

In every solar year, the night gains on the day after the summer solstice, and the day gains on the night after the winter solstice.

But further, if light and darkness are viewed as symbols of;

a. knowledge and ignorance,

b. happiness and misery,

c. spiritual insight and spiritual blindness,

Allah's Plan or Will works here too as in the physical world, and in His hand is all Good.

...وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الَمَيَّتَ مِنَ الْحَيِّ...

Thou bringest the Living out of the Dead, and thou bringest the Dead out of the Living;

C371. We can interpret Dead and Living in even more senses than Day and Night: death physical, intellectual, emotional, spiritual.

Life and Death may also apply to collective, group, or national life. And who has ever solved the mystery of Life? But Faith refers it to Allah's Will and Plan.

...وَتَرْزُقُ مَن تَشَاء بِغَيْرِ حِسَابٍ ﴿٢٧﴾

and Thou givest sustenance to whom Thou pleasest without measure."

C372. Again true in all the senses suggested in the two previous notes. The only Eternal Reality is Allah. All else has its basis and sustenance in Him. Lest our little minds create fear out of "nicely calculated less or more", we are told at once that Allah's bounty is without measure or account.

Other versions:

3: 27

Yusuf Ali "Thou causest the Night to gain on the Day and Thou causest the Day to gain on the Night; Thou bringest the Living out of the Dead and thou bringest the Dead out of the Living; and Thou givest sustenance to whom Thou pleasest without measure."

Pickthall Thou causest the night to pass into the day, and Thou causest the day to pass into the night. And Thou bringest forth the living from the dead, and Thou bringest forth the dead from the living. And Thou givest sustenance to whom Thou choosest, without stint.

Transliteration Tu_lijul laila fin naha_ri wa tu_lijun naha_ra fil laili wa tukhrijul hayya minal mayyiti wa tukhrijul mayyita minal hayyi wa tarzuqu man tasya_'u bi gairi hisa_b(in).

[ Ali’s notes - 370 True in many senses. In every twenty-four hours, night merges into day, and day into night, and there is no clear boundary between them. In every solar year, the night gains on the day after the summer solstice, and the day gains on the night after the winter solstice. But further, if light and darkness are viewed as symbols of (a) knowledge and ignorance, (b) happiness and misery, (c) spiritual insight and spiritual blindness, Allah's Plan or Will works here too as in the physical world, and in His hand is all Good. (3.27)

371 We can interpret Dead and Living in even more senses than Day and Night: death physical, intellectual, emotional, spiritual. Life and Death may also apply to collective, group, or national life. And who has ever solved the mystery of Life? But Faith refers it to Allah's Will and Plan. (3.27)

272 Verses 238-39 are parenthetical, introducing the subject of prayer in danger. This is more fully dealt with in iv. 101-03. (3.27) ]

3;37 ..behold, God grants sustenance unto whom He wills, beyond all reckoning.

Sura- 6 [Al Anam mecca 55]

The Quranic Text & Ali’s version:

قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ...

6:151. Say:

"Come, I will rehearse what Allah hath (really) prohibited you from":

C976. Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is Allah's Law.

The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests:

- that Allah's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish;

- that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love.

Arising from that is the conception of our converse duties to our children. Allah provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned.

Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting.

All these things are conformable to our own interests, and therefore true wisdom from our own point of view.

...أَلاَّ تُشْرِكُواْ بِهِ شَيْئًا ...

- join not anything as equal with Him;

...وَبِالْوَالِدَيْنِ إِحْسَانًا...

- be good to your parents:

...وَلاَ تَقْتُلُواْ أَوْلاَدَكُم مِّنْ إمْلاَقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ...

- kill not your children on a plea of want; -- We provide sustenance for you and for them; --

...وَلاَ تَقْرَبُواْ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ...

- come not nigh to shameful deeds, whether open or secret;

...وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالْحَقِّ...

- take not life, which Allah hath made sacred, except by way of justice and law:

C977. For the comprehensive word haqq I have used the two words "justice and law"; other significations implied are:

right, truth, what is becoming, etc.

It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of Allah" has to be employed, to make it lawful:

see 698 to 5:4, and n. 962 to 6:138.

...ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ ﴿١٥١﴾

thus doth He command you, that ye may learn wisdom.

وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ...

6:152. - And come not nigh to the orphan's property, except to improve it, until he attain the age of full strength;

...وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ ...

- give measure and weight with (full) justice;

...لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا...

no burden do We place on any soul, but that which it can bear;

...وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ كَانَ ذَا قُرْبَى...

- whenever ye speak, speak justly, even if a near relative is concerned;

...وَبِعَهْدِ اللّهِ أَوْفُواْ...

- and fulfil the Covenant of Allah:

C978. Cf. 5:1, and n. 682.

...ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ ﴿١٥٢﴾

thus doth He command you, that ye may remember.

وَأَنَّ هَـذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ...

6:153. Verily, this is My Way, leading straight: follow it:

...وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ...

follow not (other) paths: they will scatter you about from His (great) path:

...ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ ﴿١٥٣﴾

thus doth He command you that ye may be righteous.

C979. Note again the triple refrain with variations, in 6:151, 152, and 153.

- In verse 151, we have the moral law, which it is for our own good to follow: "Thus doth He command you, that ye may learn wisdom."

- In verse 152, we have to deal justly and rightly with others; we are apt to thing too much of ourselves and forget others: "Thus doth He command you, that ye may remember."

- In verse 153 our attention is called to the Straight Way, the Way of Allah, the only Way that leads to righteousness: "Thus doth He command you, that ye may be righteous."

Other versions:

6: 151

Yusuf Ali Say: "Come I will rehearse what Allah hath (really) prohibited you from": join not anything as equal with Him; be good to your parents: kill not your children on a plea of want; We provide sustenance for you and for them; come not nigh to shameful deeds whether open or secret; take not life which Allah hath made sacred except by way of justice and law: thus doth He command you that ye may learn wisdom.

Pickthall Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you: that ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury--We provide for you and for them--and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath commanded you, in order that ye may discern.

Transliteration Qul ta'a_lau atlu ma_ harrama rabbukum 'alaikum alla_ tusyriku_ bihi syai'aw wa bil wa_lidaini ihsa_na_(n), wa la_ taqtulu_ aul_dakum min imla_q(in), nahnu narzuqukum wa iyya_hum, wa la_ taqrabul fawa_hisya ma_ zahara minha_ wa ma_ batan(a), wa la_ taqtulun nafsal lati harramalla_hu illa_ bil haqq(i), za_likum wassa_kum bihi la'allakum ta'qilu_n(a).

6: 152

Yusuf Ali And come not nigh to the orphan's property except to improve it until he attain the age of full strength; give measure and weight with (full) justice; no burden do We place on any soul but that which it can bear; whenever ye speak speak justly even if a near relative is concerned; and fulfil the Covenant of Allah: thus doth He command you that ye may remember.

Pickthall And approach not the wealth of the orphan save with that which is better; till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commandeth you that haply ye may remember.

Transliteration Wa la_ taqrabu_ ma_lal yatimi illa_ billati hiya ahsanu hatta_ yabluga asyuddah(_),wa auful kaila wal miza_na bil qist(i), la_ nukallifu nafsan illa_ wus'aha_, wa iza_ qultum fa'dilu_ wa lau ka_na za_ qurba_, wa bi'ahdilla_hi aufu_, za_likum wassa_kum bihi la'allakum tazakkaru_n(a).

6: 153

Yusuf Ali Verily this is My Way leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: thus doth He command you that ye may be righteous.

Pickthall And (He commandeth you, saying) : This is My straight path, so follow it Follow not other ways, lest ye be parted from His way: This hath He ordained for you, that ye may ward off (evil).

Transliteration Wa anna ha_za_ sira_ti mutaqiman fattabi'u_h(u), wa la_ tattabi'us subula fa tafarraqa bikum 'an sabilih(i), za_likum wassa_kum bihi la'allakum tattaqu_n(a).

[[ Asad’s note -

[[ Ali’s notes - 976 Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is God's Law. The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests: (1) that God's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish; (2) that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love. Arising from that is the conception of our converse duties to our children. God provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned. Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting. All these things are conformable to our own interests, and therefore true wisdom from our own point of view. (6.151)

977 For the comprhensive word haqq I have used the two words "justice and law"; other significations implied are: right, truth, what is becoming, etc. It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of God" has to be employed, to make it lawful: see n. 698 to v. 5, and n. 962 to vi. 138. (6.151)

978 Cf. v. 1, and n. 682. (6.152)

979 Note again the triple refrain with variations, in vi. 151, 152, and 153. In verse 151, we have the moral law, which it is for our own good to follow: "Thus doth He command you, that ye may learn wisdom." In verse 152, we have to deal justly and rightly with others; we are apt to think too much of ourselves and forget others: "Thus doth He command you, that ye may remember." In verse 153 our attention is called to the Straight Way, the Way of God, the only Way that leads to righteousness: "Thus doth He command you, that ye may be righteous." (6.153) ]]

9: 28 O you who have attained to faith! Those who ascribe divinity to aught beside God are nothing but impure: and so they shall not approach the inviolable House of Worship from this year onwards. And should you fear poverty, then [know that] in time God will enrich you out of His bounty, if He so wills: for, verily, God is all-knowing, wise!

10: 31

Asad Say: “Who is it that provides you with sustenance out of heaven and earth, or who is it that has full power over hearing and signt?..........[asad ntoe 49]

Yusuf Ali Say: "Who is it that sustains you (in life) from the sky and from the earth? Or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? And who is it that rules and regulates all affairs?" They will soon say "Allah." Say "Will ye not then show piety (to Him)?"

Pickthall Say (unto them, O Muhammad): Who provideth for you from the sky and the earth, or Who owneth hearing and sight; and Who bringeth forth the living from the dead and bringeth forth the dead from the living; and Who directeth the course? They will say: Allah. Then say: Will ye not then keep your duty (unto Him)?

Transliteration Qul may yarzuqukum minas sama_'i wal ardi ammay yamlikus sam'a wal absa_ra wa may yukhrijul hayya minal mayyiti wa yukhrijul mayyita minal hayyi wa may yudabbirul amr(a), fa sayaqu_lu_nalla_h(u), fa qul afala_ tattaqu_n(a).

10: 32

Yusuf Ali Such is Allah your real Cherisher and Sustainer: apart from Truth what (remains) but error? How then are ye turned away?

Pickthall Such then is Allah, your rightful Lord. After the Truth what is there saving error? How then are ye turned away!

Transliteration Fa za_likumulla_hu rabbukumul haqq(u), fa ma_za_ ba'dal haqqi illad dala_l(u), fa anna_ tusrafu_n(a).

13: 26 [ar-R’ad, Medina 96]

Yusuf Ali Allah doth enlarge or grant by (strict) measure the Sustenance (which He giveth) to whom so He pleaseth. (The worldly) rejoice in the life of this world: but the life of this world is but little comfort in the Hereafter.

Pickthall Allah enlargeth livelihood for whom He will, and straiteneth (it for whom He will); and they rejoice in the life of the world, whereas the life of the world is but brief comfort as compared with the Hereafter.

Yuksel God extends the provisions for whom He wishes, or restricts. They celebrated the worldly life, but the worldly life compared to the Hereafter was nothing but a brief enjoyment.

Transliteration Alla_hu yabsutur rizqa limay yasya_'u wa yaqdir(u), wa farihu_ bil haya_tid dunyu_, wa mal haya_tud dunya_ fil a_khirati illa_ mata_'(un).

[[Ali’s notes - 840 Allah, the Sustainer and Cherisher of all His creatures, gives sustenance to all. To some He grants it in abundance; to others He gives it in strict measure. No one can question Him, for His Will is supreme, and it is the measure of all good. (13.26)

1841 Cf. ix. 38. The meaning here may also be: This present life is just a furniture, a convenience, a stepping stone, a probation, for the life to come. In itself it is less important than the Hereafter. (13.26)]]

11: 6 [Hud, Mecca 52]

Asad ……and He knows its time limit[on earth] and its resting-place [after death] [note 9]: all [this] is laid down in [His] clear decree.

Yusuf Ali There is no moving creature on earth but its sustenance dependeth on Allah: He knoweth the time and place of its temporary deposit: all is in a clear Record.

Pickthall And there is not a beast in the earth but the sustenance thereof dependeth on Allah. He knoweth its habitation and its repository. All is in a clear record.

Yuksel There is not a creature on earth except that its provision is due from God. He knows their habitat and their depository. All is in a clear record.*

Transliteration Wa ma_ min da_bbatin fil ardi illa_ 'alalla_hi rizquha_ wa ya'lamu mustaqarraha_ wa mustauda'aha_, kullun fi kita_bim

[[ Asad’s note 9 – For this rendering of mustaqarr and mustawda, see note 83 on 6:98. The above reference to God’s all-embracing knowledge….]]

Sura-13 [Ar Ra'd madina 96]

The Quranic Text & Ali’s version:

اللّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاء وَيَقَدِرُ...

13:26. Allah doth enlarge, or grant by (strict) measure the Sustenance (which He giveth) to whom so He pleaseth.

C1840. Allah, the Sustainer and Cherisher of all His creatures, gives sustenance to all.

To some He grants it in abundance; to others He gives it in strict measure. No one can question Him, for His Will is supreme, and it is the measure of all good.

...وَفَرِحُواْ بِالْحَيَاةِ الدُّنْيَا...

(The worldly) rejoice in the life of this world:

...وَمَا الْحَيَاةُ الدُّنْيَا فِي الآخِرَةِ إِلاَّ مَتَاعٌ ﴿٢٦﴾

but the life of this world is but little comfort in the Hereafter.

C1841. Cf. 9:38.

The meaning here may also be:

This present life is just a furniture, a convenience, a stepping stone, a probation, for the life to come. In itself it is less important than the Hereafter.

Other versions:

13: 26

Yuksel God extends the provisions for whom He wishes, or restricts. They celebrated the worldly life, but the worldly life compared to the Hereafter was nothing but a brief enjoyment.

Transliteration Alla_hu yabsutur rizqa limay yasya_'u wa yaqdir(u), wa farihu_ bil haya_tid dunyu_, wa mal haya_tud dunya_ fil a_khirati illa_ mata_'(un).

16: 71 [an-Nahl, Mecca 70]

Asad There are some of you God has bestowed more abundant means of sustenance than on others: and yet, they who are more abundantly favored are unwilling to share their sustenance with those whom their right hands possess, so that they might be equal in this respect. Will they, then, God’s blessings deny?

Yusuf Ali Allah has bestowed His gifts of sustenance more freely on some of you than on others; those more favored are not going to throw back their gifts to those whom their right hands possess so as to be equal in that respect. Will they then deny the favors of Allah?

Pickthall And Allah hath favored some of you above others in provision. Now those who are more favored will by no means hand over their provision to those (slaves) whom their right hands possess, so that they may be equal with them in respect thereof. Is it then the grace of Allah that they deny?

Yuksel

Transliteration God has preferred some of you over others in provision. Those who have been preferred will not relinquish their provision to those whom they have contractual rights, so they may become equal in it. Are they denying the favor of God?*

Walla_hu faddala ba'dakum 'ala_ ba'din fir rizq(i), famal lazina fuddilu_ bi ra_ddi rizqihim 'ala_ ma_ malakat aima_nuhum fahum fihi sawa_'(un), fabini'matilla_hi yajhadu_n(a).

[Asad’s note 80: ……..The placing of one’s dependants on an equal footing with oneself with regard to the basic necessities of life is a categorical demand of Islam; thus the Prophet said: “They are your brethren, these dependants of yours [khawalukum] whom God has placed under your authority [lit., “under your hand”]. Hence ….give him to eat of what he eats himself, and shall clothe him with what he clothes himself. And do not burden them with anything thatmay be beyond their strength;…….” [This authentic Tradition, recorded by Bukhari …………..]

[Ali’s note: 2102 Even in the little differences in gifts, which men enjoy from Allah, men with superior gifts are not going to abandon them so as to be equal with men of inferior gifts, whom, perhaps, they hold in subjection. They will never deny their own superiority. How then (as the argument is pursued in the two following verses), can they ignore the immense difference between the Creator and created things, and make the latter, in their thoughts, partners with Allah? ]

[[ Yuksel’s note - 016:071 What about translating it as, "Those who are privileged do not share their provisions with others. While in fact, they are all equal in terms of provision"? See 30:28.

30: 28 [ar-Rum, Mecca 84]

Yusuf Ali He does propound to you a similitude from your own (experience): do ye have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you? Do ye fear them as ye fear each other? Thus do We explain the Signs in detail to a people that understand.

Pickthall He coineth for you a similitude of yourselves. Have ye, from among those whom your right hands possess, partners in the wealth We have bestowed upon you, equal with you in respect thereof, so that ye fear them as ye fear each other (that ye ascribe unto Us partners out of that which We created)? Thus We display the revelations for people who have sense.

Yuksel Monotheism: A Natural and Rational System

An example is cited for you from among yourselves: are there any from among those who are still dependant that are partners to you in what provisions We have given you that you become equal therein? Would you fear them as you fear each other? It is such that We clarify the signs for a people who have sense.

Transliteration Daraba lakum masalam min anfusikum hal lakum mim ma_ malakat aima_nukum min suraka_a fi ma_ razaqna_kum fa antum fihi sawa_ un taha_fu_nahum kakifatikum anfusakum kaza_lika nufas silul a_ya_ti liqaumiy yaqilu_n

[[ Ali’s notes

3535 One way in which we can get some idea of the things higher than our own plane is to think of Parables and Similitudes. But even so, the highest we can think of falls short of the true Reality. For Allah is higher and wiser than the highest and wisest we can think of. (30.28)

3536 Allah is far higher above His Creation than any, the highest, of His creatures can be above any, the lowest, of His creatures. And yet would a man share his wealth on equal terms with his dependants? Even what he calls his wealth is not really his own, but given by Allah. It is "his" in common speech by reason merely of certain accidental circumstances. How then can men raise Allah's creatures to equality with Allah in worship? (30.28)

3537 Men fear each other as equals in a state of society at perpetual warfare. To remove this fear they appoint an authority among themselves-a King or sovereign authority whom they consider just-to preserve them from this fear and give them an established order. But they must obey and revere this authority and depend upon this authority for their own tranquility and security. Even with their equals there is always the fear of public opinion. But men do not fear, or obey, or revere those who are their slaves or dependents. Man is dependent on Allah. And Allah is the Sovereign authority in an infinitely higher sense. He is in no sense dependent on us, but we must honor and revere Him and fear to disobey His Will or His Law. "The fear of Allah is the beginning of wisdom." (30.28)

3538 Cf vi. 55, and vii. 32, 174. etc. (30.28) ]]

Sura-16 An Nahl mecca 70]

The Quranic Text & Ali’s version:

Other versions:

16: 114

Yusuf Ali So eat of the sustenance which Allah has provided for you lawful and good; and be grateful for the favors of Allah if it is He whom ye serve.

Pickthall So eat of the lawful and good food which Allah hath provided for you, and thank the bounty of your Lord if it is Him ye serve.

Transliteration Fa kula_ mimma_ razaqakumulla_hu hala_lan tayyiba_(w), wa-sykuru_ ni'matalla_hi in kuntum iyya_hu ta'budu_n(a).

16: 115

Yusuf Ali He has only forbidden you dead meat and blood and the flesh of swine and any (food) over which the name of other than Allah has been invoked. But if one is forced by necessity without willful disobedience nor transgressing due limits then Allah is Oft-Forgiving Most Merciful.

Pickthall He hath forbidden for you only carrion and blood and swine-flesh and that which hath been immolated in the name of any other than Allah; but he who is driven thereto, neither craving nor transgressing, lo! then Allah is Forgiving, Merciful.

Transliteration Innama_ harrama 'alaikumul maitata wad dama wa lahmal khinziri wa ma_ uhilla ligairilla_hi bih(i), faman-idturra gaira ba_giw wa la_ 'a_din fa innalla_ha gafu_rur rahim(un).

24:36 [an-Nur, Medina 102]

IN THE HOUSES [of worship] which God has allowed to be raised so that His name be remembered in them, 56 there [are such as] extol His limitless glory at morn and evening –

(24:37) people whom neither [worldly] commerce nor striving after gain 57 can divert from the remembrance of God, and from constancy in prayer, and from charity: 58 [people] who are filled with fear [at the thought] of the Day on which all hearts and eyes will be convulsed,

(24:38) [and who only hope] that God may reward them in accordance with the best that they ever did, and give them, out of His bounty, more [than they deserve]: for, God grants sustenance unto whom He wills, beyond all reckoning.

[[Asad’s notes - 56 Lit., "and [ordained] that His name ...", etc.: implying, as the sequence shows, that the spiritual purpose of those houses of worship is fulfilled only by some, and not all, of the people who are wont to congregate in them out of habit.

57 Lit., "bargaining" or "selling" or "buying and selling" (bay 1 ) - a metonym for anything that might bring worldly gain.

58 For this rendering of the term zakah, see surah 2, note 34. ]]