Mohammad with Human Faults

Mohammad with human weaknesses

When God seems displeased with Mohammad

1. When he almost compromised accepting any divinity of two of the goddess

2. Not to want to marry Zaid's wife

3. Not saying Inshallah causing revelation to stop for 40 days ( sura 94).

Blind mans' case (see sura 80, He Who Frowns)

Sura-3 [Al-Imran, Medina 89 ]

The Quranic Text & Ali’s version:

لِيَقْطَعَ طَرَفًا مِّنَ الَّذِينَ كَفَرُواْ أَوْ يَكْبِتَهُمْ ...

3:127. That he might cut off a fringe of the unbelievers or expose them to infamy,

C448. A fringe of the Unbelievers: an extremity, an end, either upper or lower.

Here it may mean that the chiefs of the Makkan Pagans, who had come to exterminate the Muslims with such confidence, went back frustrated in their purpose.

The shameless cruelty with which they and their women mutilated the Muslim corpses on the battle-field will stand recorded to their eternal infamy.

Perhaps it also exposed their real nature to some of those who fought for them. e.g., Khalid ibn Al-Walid, who not only accepted Islam afterwards, but became one of the most notable champions of Islam. He was with the Muslims in the conquest of Makkah and later on, won distinguished honours in Syria and 'Iraq.

... فَيَنقَلِبُواْ خَآئِبِينَ ﴿١٢٧﴾

and they should then be turned back, frustrated of their purpose.

لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذَّبَهُمْ ...

3:128. Not for thee, (but for Allah), is the decision: whether He turn in mercy to them, or punish them;

... فَإِنَّهُمْ ظَالِمُونَ ﴿١٢٨﴾

for they are indeed wrongdoers.

C449. Uhud is as much a sign-post for Islam as Badr. For us in these latter days it carries an ever greater lesson. Allah's help will come if we have faith, obedience, discipline, unity, and the spirit of acting in righteousness and justice. If we fail, His mercy is always open to us. But it is also open to our enemies, and those who seem to us His enemies.

His Plan may be to bring sinners to repentance, and to teach us righteousness and wisdom through those who seem in our eyes to be rebellious or even defiant. There may be good in them that He sees and we do not,-a humbling thought that must lead to our own self-examination and self-improvement.

وَلِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ...

3:129. To Allah belongeth all that is in the heavens and on earth.

...يَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء وَاللّهُ غَفُورٌ رَّحِيمٌ ﴿١٢٩﴾

He pleaseth and punisheth whom He pleaseth:

but Allah is Oft-Forgiving, Most Merciful.

Asad’s Version:

3: 127

Asad [and] that [through you] He might destroy some of those who were bent on denying the truth, and so abase the others [note 95] that they would withdraw in utter hopelessness.

Yusuf Ali That he might cut off a fringe of the unbelievers or expose them to infamy and they should then be turned back frustrated of their purpose.

Pickthall That He may cut off a part of those who disbelieve, or overwhelm them so that they retire, frustrated.

Transliteration Liyaqta' tarafam minal lazina kafaru_ au yakbitahum fayanqalibu_ kha_'ibin(a).

3: 128

Asad And it is in no wise for thee [O Prophet] to decide whether He shall accept their repentance or chastise them – for, behold, they are but wrongdoers,

Yusuf Ali Not for thee (but for Allah) is the decision: whether He turn in mercy to them or punish them; for they are indeed wrong-doers.

Pickthall It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are evildoers.

Transliteration Laisa laka minal amri syai'un au yatu_ba 'alaihim au yu'azzibahum fa innahum za_limu_n(a).

3: 129

Asad whereas unto God belongs all that is in the heavens and all that is on earth: He forgives whom He wills, and He chastises whom He wills; and God is much-forgiving, a dispenser of Grace [note 96].

Yusuf Ali To Allah belong all that is in the heavens and on earth. He forgive whom He please and punish whom He please: but Allah is Oft-Forgiving Most Merciful.

Pickthall Unto Allah belong whatsoever is in the heavens and whatsoever is in the earth. He forgive whom He will, and punish whom He will. Allah is Forgiving, Merciful.

Transliteration Wa lilla_hi ma_ fis sama_wa_ti wa ma_ fil ard(i), yagfiru limay yasya_'u wa yu'azzibu may yasya_'(u), walla_hu gafu_rur rahim(un).

[Asad’s note 96 – As recorded in several authentic Traditions, the Prophet invoked,during the battle of Uhud. God’s curse upon the leaders of the pagan Quraysh (Bukhari, Tirmidhi,……whereupon the above two verses were revealed (Muslim and Ibn Hanbal).]

[ Ali’s note - 449 Uhud is as much a sign-post for Islam as Badr. For us in these latter days it carries an ever greater lesson. Allah's help will come if we have faith, obedience, discipline, unity, and the spirit of acting in righteousness and justice. If we fail, His mercy is always open to us. But it is also open to our enemies, and those who seem to us His enemies. His Plan may be to bring sinners to repentance, and to teach us righteousness and wisdom through those who seem in our eyes to be rebellious or even defiant. There may be good in them that He sees and we do not,-a humbling thought that must lead to our own self-examination and self-improvement. (3.128) ]

5: 100 Say: “There is no comparison between the bad things and the good things, even though very many of the bad things may please thee (indicating Mohammad ? )greatly. Be, then, conscious of God, O you who are endowed with insight, so that you might attain to happy state!

7: 199 Make due allowance for man’s nature, and enjoin the doing of what is right; and leave alone all those who choose to remain ignorant.

7; 200 And if it should happen that a prompting from Satan stirs thee up, seek refuge with God: behold, He is all-hearing, all-knowing.

Sura- 8 [ Al-Anfal Median 75]

The Quranic Text & Ali’s version:

الآنَ خَفَّفَ اللّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا...

8:66. For the present, Allah hath lightened your (task), for He knoweth that there is a weak spot in you:

C1233. Given equal conditions, Muslims on account of their faith could win against odds of ten to one. But where their organization and equipment are weak, as was the case about the time of Badr, they were set a lighter task, and asked to tackle no more than odds of two to one against them.

As a matter of fact at Badr they won through against odds of more than three to one.

...فَإِن يَكُن مِّنكُم مِّئَةٌ صَابِرَةٌ يَغْلِبُواْ مِئَتَيْنِ ...

but (even so), if there are a hundred of you, patient and persevering, they will vanquish two hundred,

...وَإِن يَكُن مِّنكُمْ أَلْفٌ يَغْلِبُواْ أَلْفَيْنِ بِإِذْنِ اللّهِ...

and if a thousand, they will vanquish two thousand, with the leave of Allah:

...وَاللّهُ مَعَ الصَّابِرِينَ ﴿٦٦﴾

for Allah is with those who patiently persevere.

مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الأَرْضِ...

8:67. It is not fitting for an Prophet that he should have prisoners of war until he hath thoroughly subdued the land.

C1234. An ordinary war may be for territory or trade, revenge or military glory, -all "temporal goods of this world."

Such a war is condemned. But a Jihad is fought under strict conditions laid down by Islam, and solely for the cause of Allah. All baser motives, therefore are strictly excluded. The greed of gain in the shape of ransom from captives has no place in such warfare. (R).

At the same time, if there has been heavy loss of life already, captives may be taken, and it would be for the Imam to exercise his discretion as to the time when it was safe to release them, and whether the release should be free or on parole or on a fine by way of punishment.

Destruction and slaughter, however repugnant to a gentle soul like that of Muhammad, were inevitable where evil tried to suppress the good. Even Jesus, whose mission was more limited, had to say: "Think not that I am come to send peace on earth: I came not to send peace but a sword." (Matt. 10:34).

Seventy captives were taken at Badr, and it was decided to take ransom for them. While the general principle of fighting for the purpose of taking captives in order to get their ransom is condemned, the particular action in this case was approved in verses 68-71.

...تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللّهُ يُرِيدُ الآخِرَةَ...

Ye look for the temporal goods of this world;

but Allah looketh to the hereafter;

...وَاللّهُ عَزِيزٌ حَكِيمٌ ﴿٦٧﴾

and Allah is Exalted in might, Wise.

لَّوْلاَ كِتَابٌ مِّنَ اللّهِ سَبَقَ لَمَسَّكُمْ فِيمَا أَخَذْتُمْ عَذَابٌ عَظِيمٌ ﴿٦٨﴾

8:68. Had it not been for a previous ordainment from Allah, a severe penalty would have reached you for the (ransom) that ye took.

C1235. Though any motive of worldly gain, which may have been in the minds of some among the victorious Muslim army, is condemned as worthy of a severe penalty, what actually happened is ascribed to the Plan of Allah, which was preordained.

Among the prisoners taken were the Prophet's uncle 'Abbas and Hadhrat 'Ali's brother, Aqil, who afterwards became Muslims. 'Abbas was an ancestor of the founder of the celebrated 'Abbasi Dynasty which played such a notable part in Islamic history. In his case the promise made in verse 70 was amply fulfilled.

In the case of all prisoners, if there was any good in their hearts, their very fight against Islam and their capture led to their being blessed with Islam. Thus does Allah's Plan work in a marvelous way, and evolve good out of seeming evil.

فَكُلُواْ مِمَّا غَنِمْتُمْ حَلاَلاً طَيِّبًا وَاتَّقُواْ اللّهَ...

8:69. But (now) enjoy what ye took in war, lawful and good:

but fear Allah:

C1236. Enjoy: literally, eat. See 7:19. n. 1004, and 5:66, n. 776.

...إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴿٦٩﴾

for Allah is Oft-Forgiving, Most Merciful.

Asad’s Version:

8: 11

Asad [Remember how it was ] when He caused inner calm to enfold you [note 11], as an assurance form Him, and sent down upon you water from the skies, so that He might purify you thereby and free you form Satan’s unclean whisperings [note 12] and strengthen your hearts and thus make firm your steps.

Yusuf Ali Remember He covered you with a sort of drowsiness to give you calm as from Himself and He caused rain to descend on you from heaven to clean you therewith to remove from you the stain of satan to strengthen your hearts and to plant your feet firmly therewith.

Pickthall When he made the slumber fall upon you as a reassurance from Him and sent down water from the sky upon you, that thereby He might purify you, and remove from you the fear of Satan, and make strong your hearts and firm (your) feet thereby.

Transliteration Iz yugasysyikumun nu'a_sa amanatam minhu wa yunazzilu 'alaikum minas sama_'i ma_'al liyutahhirakum bihi wa yuzhiba 'ankum rijzasy syaita_ni wa liyarbita 'ala_ qulu_bikum wa yusabbita bihil aqda_m(a).

8: 66 For the present, God has lightened your [task], for He knows that there is a weak spot in you: but if there are a hundred, you, patient and persevering, they will vanquish two hundred, and if a thousand, they will vanquish two thousand, with the leave of God: for, God is with those who patiently persevere.

8: 67 It is not fitting for an Apostle that he should have prisoners of war until he has thoroughly subdued that land. You look for temporal goods of this world; but God looks to the Hereafter: and God is Exalted in might, Wise

9: 43 May God pardon thee [ O Prophet]! Why did you grant them permission ere it had become obvious to you as to who was speaking the truth, and you came to know the liars? [Tabuk expetion ]

9: 44 Those who believe in God and the Last Day do not ask you for exemption from struggling with their possessions and their lives [in God’s cause] – and God has full knowledge as to who is conscious of Him -: only those ask you for exemption who do not believe in God and the Last Day and whose hearts have become a prey to doubt, so that in their doubting they waver between one thing and another

8: 67 [al-Anfal, Medina 88, after Badr 2H]

Asad It does not behove a prophet to keep captives unless he has battled strenuously on earth [note 72]. You may desire the fleeting gains of this world – but God desires [for you the good of ] the live to come and God is almighty, wise.

Yusuf Ali It is not fitting for an apostle that he should have prisoners of war until he hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allah looks to the hereafter; and Allah is Exalted in might Wise.

Pickthall It is not for any Prophet to have captives until he hath made slaughter in the land. Ye desire the lure of this world and Allah desire (for you) the Hereafter, and Allah is Mighty, Wise.

Transliteration Ma_ ka_na linabiyyin ay yaku_na lahu_ asra_ hatta_ yuskhina fil ard(i), turidu_na 'aradad dunya_, walla_hu yuridul a_khirah(ta), walla_hu 'azizun hakim(un).

8: 68

Asad Had it not been for a decree from God that had already gone forth, there would indeed have befallen you a tremendous chastisement on account of all [the captives] that you took [note 73]

Yusuf Ali Had it not been for a previous ordainment from Allah a severe penalty would have reached you for the (ransom) that ye took.

Pickthall Had it not been for an ordinance of Allah which had gone before, an awful doom had come upon you on account of what ye took.

Transliteration Lau la_ kita_bum minalla_hi sabaqa lamassakum fima_ akhaztum 'aza_bun 'azim(un).

8: 69

Asad

Yusuf Ali But (now) enjoy what ye took in war lawful and good: but fear Allah: for Allah is Oft-Forgiving Most Merciful.

Pickthall Now enjoy what ye have won, as lawful and good, and keep your duty to Allah. Lo! Allah is Forgiving, Merciful.

Transliteration Fa kulu_ mimma_ ganimtum hala_lan tayyiba_(w), wattaqulla_h(a), innalla_ha gafu_rur rahim(un).

[[ Asad’s note 72 – I.e., as an aftermath of a war in a just cause. As almost always in the Quran, and injunction addressed to the Prophet is, by implication, binding on his followers as well. Consequently, the above verse lays down that no person may be taken, or for any time retained, in captivity unless he was taken prisoner in a Jihad – that is, a holy war in defense of the Faith or of freedom (regarding which see surah 2, note 167) – and that, therefore, the entirely prohibited which, to all practical purposes, amounts to a prohibition of slavery as a “social institution”. But even with regard to captives taken in war, the Quran ordains (in 47:4) that they should be freed after the war is over.

note 73 – This is apparently a reference to the captives taken by the Muslims at Badr, and the discussions among the Prophet’s followers as to what should be done with them. “Umar ibn al-Khattab was of the opinion that they should be killed in reverence for their past misdeeds, and in particular for their persecution of the Muslims before the latters’ exodus to Median: Abu Bakr, on the other hand, pleaded for forgiveness and a release of the prisoners against ransom, supporting his plea with the argument that such as act of mercy might induce some of them to realize the truth of Islam. The Prophet adopted the course of action advocated by Abu Bakr, and released the captives. (The relevant Traditions are quoted by most of the commentators, and especially – with full indication of the sources – by Tabari and Ibn Kathir.)

The reference in the above verse to the “tremendous chastisement” that might have befallen the Muslims “but for a decree (kitab) from God that had already gone forth” –i.e., a course of action for-ordained in God’s knowledge makes it clear that the killing of the captives would have been an awesome sin.]]

[[ Ali’s notes: -

1234 An ordinary war may be for territory or trade, revenge or military glory,-all "temporal goods of this world." Such a war is condemned. But a Jihad is fought under strict conditions laid down by Islam, and solely for the cause of Allah. All baser motives, therefore are strictly excluded. The gain in the shape of ransom from captives has no place in such warfare. At the same time, if there has been heavy loss of life already, captives may be taken, and it would be for the Imam to exercise his discretion as to the time when it was safe to release them, and whether the release should be free or on parole or on a fine by way of punishment. Destruction and slaughter, however repugnant to a gentle soul like that of Muhammad, were inevitable where evil tried to suppress the good. Even Jesus, whose mission was more limited, had to say: "Think not that I am come to send peace on earth: I came not to send peace but a sword." (Matt. x. 34). Seventy captives were taken at Badr, and it was decided to take ransom for them. While the general principle of fighting for the purpose of taking captives in order to get their ransom is condemned, the particular action in this case was approved in vv. 68-71. (8.67)

1235 Though any motive of worldly gain, which may have been in the minds of some among the victorious Muslim army, is condemned as worthy of a severe penalty, what actually happened is ascribed to the Plan of Allah, which was preordained. Among the prisoners taken were the Prophet's uncle 'Abbas and Hadhrat 'Ali's brother, Aqil, who afterwards became Muslims. 'Abbas was an ancestor of the founder of the celebrated 'Abbasi Dynasty which played such a notable part in Islamic history. In his case the promise made in verse 70 was amply fulfilled. In the case of all prisoners, if there was any good in their hearts, their very fight against Islam and their capture led to their being blessed with Islam. Thus does Allah's Plan work in a marvellous way, and evolve good out of seeming evil. (8.68)

1236 Enjoy: literally, eat. See vii. 19. n. 1004, and v. 66, n. 776. (8.69)]]

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Sura-9 [Al Tauba medina 113]

The Quranic Text & Ali’s version:

لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لاَّتَّبَعُوكَ وَلَـكِن بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ...

9:42. If there had been immediate gain (in sight), and the journey easy, they would (all) without doubt have followed thee, but the distance was long, (and weighed) on them.

...وَسَيَحْلِفُونَ بِاللّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ ...

They would indeed swear by Allah,

"If we only could, we should certainly have come out with you"

...يُهْلِكُونَ أَنفُسَهُمْ ...

they would destroy their own souls;

C1307. The arts and excuses of the Hypocrites are here exposed. If there had been booty in sight or an easy walk-over, they would have come. All their oaths are false, and in taking the false oaths they are destroying their spiritual life.

Indeed the backsliders are jeopardizing their own physical lives in hanging back. If the enemy succeeded, they would all suffer.

... وَاللّهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ ﴿٤٢﴾

for Allah doth know that they are certainly lying.

C.95 (The running Commentary, in Rhythmic Prose)

(10:43-72)

The Believers do their duty, and make

No excuses-unlike the Hypocrites,

Who are a burden whether they join you

Or hold back. No help should be accepted

From these last, as they are false and insincere.

And have a slanderous tongue. Alms

Are for the poor and needy, nor for those

Who come in hypocrisy and mock

At things solemn. But the Hypocrites

Will be found out and receive due punishment.

While the righteous will be rewarded

With bliss and the good pleasure of Allah.

Section 7

عَفَا اللّهُ ...

9:43. Allah give thee grace!

C1308. Literally, "Allah give thee forgiveness!"

But there is no question of fault here, and Imam Razi understands the expression to mean an exclamation, -as one might say in English, "God bless you!"

In Shakespeare "God save you!" is a simple friendly greeting, without any question of danger: e. g., in "Much Ado about Nothing." iii. 2, 82.

Note that in 3:152, last clause, "forgiveness" is put in juxtaposition to "grace" as having closely allied meanings.

- kindness, because, in the urgency of the moment he did not wish any one who had a real excuse to be refused exemption:

- and policy, because, if any one did not come with hearty good-will, he would be a burden instead of a help to the army.

The policy was justified, because in fact 30,000 men or more followed him. But that did not in any way justify the slackers, and in a review of the position, the slackers and hypocrites are justly condemned.

... عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُواْ وَتَعْلَمَ الْكَاذِبِينَ ﴿٤٣﴾

Why didst thou grant them exemption until those who told the truth were seen by thee in a clear light, and thou hadst proved the liars?

Asad’s Version:

9: 42

Asad Had there been [a prospect of] immediate gain, and an easy journey, they would certainly have followed thee, {O Prophet:] but the distance was too great for them [note 66]. And yet, [after your return, O believers,] they will swear by God, “Had we been able to do so, we would certainly have set our with you!” – [and by thus falsely swearing] they will be destroying their own selves; for God knows indeed that they are lying!

Yusuf Ali If there had been immediate gain (in sight) and the journey easy they would (all) without doubt have followed thee but the distance was long (and weighed) on them. They would indeed swear by Allah "If we only could we should certainly have come out with you" they would destroy their own souls; for Allah doth know that they are certainly lying.

Pickthall Had it been a near adventure and an easy journey they had followed thee, but the distance seemed too far for them. Yet will they swear by Allah (saying): If we had been able we would surely have set out with you. They destroy their souls, and Allah knoweth that they verily are liars.

Transliteration Lau ka_na 'aradan qaribaw wa safaran qa_sidal lattaba'u_ka wa la_kim ba'udat 'alaihimusy syuqqah(tu), wa sayahlifu_na billa_hi lawistata'na_ lakharajna_ ma'akum, yuhliku_na anfusahum, walla_hu ya'lamu innahum laka_zibu_n(a).

9: 43

Asad May God pardon thee [O Prophet]! [note 67] Why didst you grant them permission [to stay at home] ere it had become obvious to thee as to who was speaking the truth, and [ere] thou came to know [who were] the liars?

Yusuf Ali Allah give thee grace! Why didst thou grant them exemption until those who told the truth were seen by thee in a clear light and thou hadst proved the liars?

Pickthall Allah forgive thee (O Muhammad)! Wherefore didst thou grant them leave ere those who told the truth were manifest to thee and thou didst know the liars?

Transliteration 'Afalla_hu 'ank(a), lima azinta lahum hatta_ yatabayyana lakal lazina sadaqu_ wa ta'lamal ka_zibin(a).

[[ Asad’s note 67 –All of the commentators agree in that this phrase, although expressed in the form of an invocation, has the meaning of a statement –“God pardons thee” or “has pardoned thee” – invocation, has the meaning of a statement – “God pardons thee” absolving the Prophet of any moral responsibility for his mistaken, but humanly understandable acceptance of equivocal pleas on the part of those who wished to be excused from participating in the campaign. To me it seems that this statement of “absolution” was primarily intended to free the Prophet from any self-reproach for his too-great liberality in this respect. (It should be borne in mind that his part of At-Tawbah was revealed during or immediately after the expedition.) ]]

[[ Ali’s notes - 1308 Literally, "Allah give thee forgiveness!" But there is no question of fault here, and Imam Razi understands the expression to mean an exclamation,-as one might say in English, "God bless you!" In Shakespeare "God save you!" is a simple friendly greeting, without any question of danger: e.g., in "Much Ado about Nothing." iii. 2, 82. Note that in 0. iii. 152, last clause, "forgiveness" is put in juxtaposition to "grace" as having closely allied meanings.

What the Holy Prophet had done in the Tabuk expedition was that he had been granting exemptions which may appear from a military point of view too liberal. He was not actuated by motives of kindness as well as policy:- kindness, because, in the urgency of the moment he did not wish any one who had a real excuse to be refused exemption: and policy, because, if any one did not come with hearty good-will, he would be a burden instead of a help to the army. The policy was justified, because in fact 30,000 men or more followed him. But that did not in any way justify the slackers, and in a review of the position, the slackers and hypocrites are justly condemned. (9.43)

[[ Ruby’s notes – I strongly disagree with both Asad and Ali and all the previous commentators who are inclined to interpret this as God absolving the Prophet of any mistakes. On the contrary the previous verse and the statement immediately following “May God pardon thee” clearly charging the Prophet why he grant those people exemption knowing they were lying. The previous verse clearly exposed the hypocrisy, the character flaws of greed, etc. and their lying about their intention and the later statement, appears to me, clearly accusing the Prophet of the liberality and deviation from a good decision even knowing they were lying. God seems to be pointing clearly that the Prophet knowingly about their lying had excused those who wanted to be excused. Understanding the context of the Tabuk military expedition: it was an extremely important mission of defense of the territory of the Arab Peninsula from the possible invasion of Byzantines, at that time a superpower, and possibly signaling them with the gesture of unity and strength of the Arabs under the leadership of Prophet through the size of the defense and thus further deterring them to invade in future, it could amount to a mistake of allowing exemption from a military and strategic point of view.

In consideration of all these and the way these two verses are put together next to each other and articulated I have no doubt in my mind that God is exposing a weakness of the Prophet in his decision making process of an extremely important mission of defense.

The issue of pardoning the Prophet is deliberately put in here to convey this issue of error of judgment followed by the accusation that the Prophet knew that these people were lying and pretending. The last statement of the previous verse conveying that these people “would destroy their own souls “ is a serious accusation of moral and ethical failure to be the defaulter in a cause such as this. And thus exposing that the Prophet knowingly allowed that. This, I believe, is the gist of the meaning of these two verses. However the commentators, inclined too much to the infallibility of the Prophet is trying to convey something different. God’s forgiveness of the Prophet with respect to this error of judgment further establishes this ‘error of judgment’. God’s purpose of establishing the human fallibility of the Prophet is deviated by the usual inclinations of the followers to ascribe infallibility of the Prophet, which is a serious wrong, I believe. ]]

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10: 94

Yusuf Ali If thou wert in doubt as to what We have revealed unto thee then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in nowise of those in doubt.

Pickthall And if thou (Muhammad) art in doubt concerning that which We reveal unto thee, then question those who read the Scripture (that was) before thee. Verily the Truth from thy Lord hath come unto thee. So be not thou of the waverers.

Transliteration Fa in kunta fi syakkim mimma_ anzalna_ ilaika fas'alil lazina yaqra'u_nal kita_ba min qablik(a), laqad ja_'akal haqqu mir rabbika fala_ taku_nanna minal mumtarin

11: Ayah 12

Asad Is it, then, conceivable [O Prophet] that you could omit any part of what is being revealed unto you [because the deniers of the truth dislike it, and ] because your heart is distressed at their saying, “Why has not a treasure been bestowed upon him from on high?” or, an angel [visibly] come with him?” [They fail to understand ] you are only a warner, whereas God has everything in His care;

Malik O Prophet be on your guard lest you omit to recite some things which are being revealed to you feeling distressed in your heart that they might say: “Why has no treasure been sent doen t ohim, or why has no angel come with him?” You should know that you are nothing but a Warner! It is Allah Who is the Custodian of everything.

Pickthall A likely thing, that thou wouldst forsake aught of that which hath been revealed unto thee, and that thy breast should be straitened for it, because they say: Why hath not a treasure been sent down for him, or an angel come with him? Thou art but a warner, and Allah is in charge of all things.

Yusuf Ali Perchance thou mayest (feel the inclination) to give up a part of what is revealed unto thee and thy heart feeleth straitened lest they say "Why is not a treasure sent down unto him or why does not an angel come down with him? But thou art there only to warn! It is Allah that arrangeth all affairs

Transliteration Fa la'allaka ta_rikum ba'da ma_ yu_hu_ ilaika da_'iqum bihi sadruka ay yaqu_lu_ lau la_ unzila 'alaihi kanzun au ja_'a ma'ahu_ malak(un), innama_ anta nazir(un), walla_hu 'ala_ kulli syai'iw wakil(un).

Yusuf ali ‘s 1509 Every Prophet of Allah, when he not only encounters opposition, but is actually accused of falsehood and those very evils which he is protesting against, may feel inclined, in his human weakness, to ask himself the question. "Supposing I omit this little point, will Allah's Truth then be accepted more readily? Or he may think to himself, "If I had only more money to organize my campaign, or something which will draw people's attention, like the company of an angel, how much better can I push my Message?" He is told that truth must be delivered as it is revealed, even though portions of it may be unpalatable, and that resources and other means to draw people to him are beside the point. He must use just such resources and opportunities as he has, and leave the rest to Allah. (11.12)

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Sura -17 [Al-Israa, Mecca 50]

The Quranic Text & Ali’s version:

وَلَوْلاَ أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلاً ﴿٧٤﴾

17:74. And had We not given thee strength, thou wouldst nearly have inclined to them a little.

C2270. From a purely human point of view it may seem policy to make a small "concession" to men's weakness in order to fulfil a divine mission. But the divine Messenger is given special strength to resist such temptations.

إِذاً لَّأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ...

17:75. In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death:

C2271. If such a thing was possible for a true Messenger of Allah, viz.:

a compromise with evil and a dereliction of his mission, he would be no exception to the law of personal responsibility.

Indeed, as the power and the responsibility were greater, the punishment would have been greater too. It would have been double,

- an exposure in this life and the usual punishment in or after death for a desertion of Truth.

...ثُمَّ لاَ تَجِدُ لَكَ عَلَيْنَا نَصِيرًا ﴿٧٥﴾

and moreover thou wouldst have found none to help thee against Us!

C2272. The motive held out by the world for a compromise with Truth is itself fallacious. The motive is that the compromise may bring influence, position, and opportunity, if not wealth and the other good things of life. But these themselves (if attained) would be of no use or help if pitted against the command of Allah.

Other versions:

17: 74

Wa lau la_ an sabbatna_ka laqad kitta tarkanu ilaihim syai'an qalila_(n),

Asad And had We not made you firm, you might have inclined to them a little -

Yusuf Ali And had We not given thee strength thou wouldst nearly have inclined to them a little.

Pickthall And if We had not made thee wholly firm thou mightest almost have inclined unto them a little.

Transliteration Izal la'azaqna_ka di'fal haya_ti wa di'fal mama_ti summa la_ tajidu laka 'alaina_ nasira_(n).

17: 75

Asad in which case We would indeed have made you taste double in life and double after death, and you would have found none to succor you against Us!

Yusuf Ali In that case We should have made thee taste an equal portion (of punishment) in this life and an equal portion in death: and moreover thou wouldst have found none to help thee against Us!

Pickthall Then had We made thee taste a double (punishment) of living and a double (punishment) of dying, then hadst thou found no helper against Us.

18: 23 [al-Kahf, Mecca 69 ]

Yusuf Ali Nor say of anything "I shall be sure to do so and so tomorrow"

Pickthall And say not of anything: Lo! I shall do that tomorrow,

Transliteration Wa la_ taqa_lanna lisyai'in inni fa_'ilun za_lika gada_(n),

[Asad note 33: According to almost all of the commentators, this parenthetic passage is primarily addressed to the Prophet, who, on being asked by some of the pagan Quraysh as to what “really” happened to the Men of the Cave, is said to have replied, “I shall give you my answer tomorrow” – whereupon revelation was temporarily withheld from him in token of God’s disapproval; in the second instance, this exhortation expresses a general principle addressed to all believers.]

18: 28 [al-Kahf, Mecca 69 ]

Asad And contain yourself in patience by the side of all who at morn and at evening invoke their Sustainer, seeking His countenance, and let not your eyes pass beyond them in quest of the beauties of this world’s life; and pay no heed to any whose heart We have rendered heedless of all remembrance of Us because he had always followed his own desires, abandoning all that is good and true.

Yusuf Ali And keep thy soul content with those who call on their Lord morning and evening seeking his Face; and let not thine eyes pass beyond them seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect the remembrance of Us one who follows his own desires whose case has gone beyond all bounds.

Pickthall Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.

Transliteration Wa-sbir nafsaka ma'al lazina yad'u_na rabbahum bil gada_ti wal 'asyiyyi yurida_na wajhahu_ wa la_ ta'du 'aina_ka 'anhum, turidu zinatal haya_tid dunya_, wa la_ tuti' man agfalna_ qalbahu_ 'an zikrina_ wa-ttaba'a hawa_hu wa ka_na amruhu_ furuta_(n).

[Asad note: 36]

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68:9

Asad they would like thee to be soft [with them], so that they might be soft [with thee]. 5

Ali They wish you would compromise so they would compromise also.

[[ Asad’s notes - 5 I.e., "they would like thee to be conciliatory in the matter of ethical principles and moral valuations, whereupon they would reciprocate and desist from actively opposing thee"

17: 73 – 75 They nearly seduced you from what We revealed to you into attributing to Us something else, in which case they would have befriended you. If We had not made you firm, you were going to yield some ground. In that case We would have given you a double punishment in this life and a double punishment in the here after and you would have been helpless against Us.