Sura-3 [Al-Imran, Medina 89 ]

The Quranic Text & Ali’s version:

.

وَلْيَعْلَمَ الَّذِينَ نَافَقُواْ...

3:167. And the Hypocrites also.

C476. The testing of the Hypocrites was the searching out of their motives and exposing them to the sight of their brethren, who might otherwise have been taken in.

In the first place they gave counsels of caution: in their minds it was nothing but cowardice.

In the second place, what they wished was not the good of the community but its being placed in a contemptible position. When others were for self-sacrifice, they were for ease and fair words. Pretending to be Muslims, they were nearer to Unbelief.

Ironically they pretended to know nothing of fighting, and left their devout brethren to defend their faith and ideas. If that devout spirit did not appeal to them, they might at least have defended their city of Madinah when it was threatened,-defended their hearths and homes as good citizens.

...وَقِيلَ لَهُمْ تَعَالَوْاْ قَاتِلُواْ فِي سَبِيلِ اللّهِ أَوِ ادْفَعُواْ...

These were told: "Come, fight in the way of Allah, or (at least) drive (the foe from your city)."

...قَالُواْ لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَاكُمْ ...

They say: "Had we known how to fight, we should certainly have followed you."

...هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَانِ ...

They were that day nearer to unbelief than to faith,

...يَقُولُونَ بِأَفْوَاهِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ وَاللّهُ أَعْلَمُ بِمَا يَكْتُمُونَ ﴿١٦٧﴾

saying with their lips what was not in their hearts.

But Allah hath full knowledge of all they conceal.

Other versions:

3: 167

Asad and mark out those who were tainted with hypocrisy and, when they were told, “Come, fight in God’s cause” – or, “Defend yourselves” [ note 128] – answered, “If we but knew [that it would come to a ] fight, we would indeed follow you.” Unto apostasy were they nearer on that day than unto faith, uttering with their mouths something which was not in heir hearts [note 129], the while God knew fully well what they were trying to conceal:

Yusuf Ali And the Hypocrites also. These were told: "Come fight in the way of Allah or (at least) drive (the foe from your city)." They say: "had we known how to fight we should certainly have followed you. They were that day nearer to unbelief than to faith saying with their lips what was not in their hearts. But Allah hath full knowledge of all they conceal.

Pickthall And that He might know the hypocrites, unto whom it was said: Come, fight in the way of Allah, or defend yourselves. They answered: If we knew aught of fighting we would follow you. On that day they were nearer disbelief than faith. They utter with their mouths a thing which is not in their hearts. Allah is best aware of what they hide.

Transliteration Wa liya'lamal lazina na_faqu_, wa qila lahum ta'a_lau qa_tilu_ fi sabililla_hi awidfa'u_, qa_lu_ lau na'lamu qita_lal lattaba'na_kum, hum lilkufri yauma'izin aqrabu minhum lil'ima_n(i), yaqu_lu_na biafwa_hihim ma_ laisa fi qulu_bihim, walla_hu a'lamu bima_ yaktumu_n(a).

[[ Asad’s note 128 Only a fight in self-defense – in the widest meaning of this term – can be considered a “fight in God’s cause” (see 2: 190-194, and the corresponding notes); and, thus, the particle “or” between these two phrases is almost synonymous with the expression “in other words”.

129 – This is an allusion to the three hundred men who, on the way from Medina to Mount Uhud, forsook the Prophet on the specious plea that he did not really intend to give battle (see note 90 above). But since they knew in their hearts that it would come to a fight, their defection from God’s cause almost amounted to a denial of him (kufr, here rendered as “apostasy”) ]]

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Sura-4 [Al Nissa Medina 92]

The Quranic Text & Ali’s version:

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُواْ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ...   

4:60. Hast thou not turned thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee?

... يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّاغُوتِ وَقَدْ أُمِرُواْ أَن يَكْفُرُواْ بِهِ...  

Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him.

... وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلاَلاً بَعِيدًا ﴿٦٠﴾

But Satan's wish is to lead them astray far away (from the Right).

C581. The immediate reference was to the Hypocrites (Munafiqin) of Madinah but the words are general, and the evil of hypocrisy has to be dealt with in all ages.

The type of these men is what is called Mr. Facing-both-ways in Bunyan's "Pilgrim's Progress."

Such men declare that they are always with the Right, but calmly intrigue with Evil and Injustice, and even make Injustice their judge if their personal interests are served in that way.

وَإِذَا قِيلَ لَهُمْ تَعَالَوْاْ إِلَى مَا أَنزَلَ اللّهُ وَإِلَى الرَّسُولِ...   

4:61.  When it is said to them: "Come to what Allah hath revealed, and to the Messenger":

... رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنكَ صُدُودًا ﴿٦١﴾

thou seest the Hypocrites avert their faces from thee in disgust.

فَكَيْفَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ...  

4:62.  How then, when they are seized by misfortune, because of the deeds which their hands have sent forth?

... ثُمَّ جَآؤُوكَ يَحْلِفُونَ بِاللّهِ إِنْ أَرَدْنَا إِلاَّ إِحْسَانًا وَتَوْفِيقًا ﴿٦٢﴾

Then they come to thee, swearing by Allah: "We meant no more than goodwill and conciliation!"

أُولَـئِكَ الَّذِينَ يَعْلَمُ اللّهُ مَا فِي قُلُوبِهِمْ ...  

4:63.  Those men, Allah knows what is in their hearts;

... فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ قَوْلاً بَلِيغًا﴿٦٣﴾

so keep clear of them,

but admonish them, and speak to them a word to reach their very souls.

C582. How should hypocrites be treated?

To take them into your confidence would of course be foolish. To wage unrelenting war against them may destroy the hope of reforming them and purging them of their hypocrisy.

The Prophet of Allah keeps clear of their wiles, but at the same time, does not hesitate to show them the error of their ways, nor to put in a word in season, to penetrate their hearts and win them back to Allah.

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ بِإِذْنِ اللّهِ...   

4:64.  We sent not a Messenger, but to be obeyed, in accordance with the will of Allah.

... وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ ...

If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them,

... لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا ﴿٦٤﴾

they would have found Allah indeed Oft-Returning, Most Merciful.

فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ...  

4:65.  But no, by thy Lord, they can have no (real) Faith, until they make thee judge in all disputes between them,

... ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا ﴿٦٥﴾

and find in their souls no resistance against thy decisions, but accept them with the fullest conviction.

C583. The test of true Faith is not mere lip profession, but bringing all our doubts and disputes to the one in whom we profess faith.

Further, when a decision is given we are not only to accept it. but find in our inmost souls no difficulty and no resistance, but on the contrary a joyful acceptance springing from the conviction of our own faith.

وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُواْ أَنفُسَكُمْ أَوِ اخْرُجُواْ مِن دِيَارِكُم ...

4:66.  If We had ordered them to sacrifice their lives or to leave their homes,

... مَّا فَعَلُوهُ إِلاَّ قَلِيلٌ مِّنْهُمْ...  

very few of them would have done it:

C584. The highest in faith willingly sacrifice their lives, their homes. and all that they hold dearest, in the cause of Allah.

Those whose faith is not so strong are expected at least to do what a loyal member of any society does, submit his doubts and disputes to the head of the society and cheerfully accept his decision and submit to it,

The contrast is between the Hypocrites who will not even do this, and the really devoted men and women who would voluntarily sacrifice their lives.

... وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا ﴿٦٦﴾

but if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith).

Other versions:

4: 60

Asad Are you not aware of those who claim that they believe in what has been bestowed from on high upon thee, [O Prophet,] as well as in what was bestowed from on high before thee, [and yet] are willing to defer to the rule of the powers of evil [note 79] –although they were bidden to deny it, seeing that Satan but wants to lead them far astray?

Yusuf Ali Hast thou not turned thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the Right).

Pickthall Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray.

Transliteration Alam tara ilal lazina yaz'umu_na annahum a_manu_ bima_ unzila ilaika wa ma_ unzila min qablika yuridu_na ay yataha_kamu_ ilat ta_gu_ti wa qad umiru_ ay yakfuru_ bih(i), wa yuridusy syaita_ni ay yudillahum dala_lam ba'ida_(n).

4: 61

Asad And so, whenever they are told, “Come unto that which God has bestowed from on high, and unto the Apostle,” you can see these hypocrites turn away from you aversion [note 80].

Yusuf Ali When it is said to them: "Come to what Allah hath revealed and to the Apostle": thou seest the Hypocrites avert their faces from thee in disgust.

Pickthall And then it is said unto them: Come unto that which Allah hath revealed and unto the messenger, thou seest the hypocrites turn from thee with aversion.

Transliteration Wa iza_ qila lahum ta'a_lau ila_ ma_ anzalalla_hu wa ilar rasu_li ra'aital muna_fiqinayasuddu_na 'anka sudu_da_(n).

4: 62

Asad But how [will they fare] when calamity befalls them [on the Day of Judgment] because of what they have wrought in this world –whereupon they will come to you, swearing by God, “Our aim was but to do good, and to bring about harmony”? [Note 82]

Yusuf Ali How then when they are seized by misfortune because of the deeds which their hands have sent forth? Then they come to thee swearing by Allah: "We meant no more than good-will and conciliation!"

Pickthall How would it be if a misfortune smote them because of that which their own hands have sent before (them)? Then would they come unto thee, swearing by Allah that they were seeking naught but harmony and kindness.

Transliteration Fa kaifa iza_ asa_bathum musibatum bima_ qaddamat aidihim summa ja_'u_ka yahlif_na billa_(i), in aradna_ illa_ ihsa_naw wa taufiqa_(n).

[[ Asad’s note 82 – I.e., they will plead that their aim was no more than a harmonization of the Quranic ethics with a “humanistic” (that is, man-centered) world-view: a plea which the Quran implicitly rejects as being hypocritical and self-deceptive )cf.2:11-12). As regards the phrase “whereupon they will come to you”, see verse 41 of this surah.]]

4: 63

Asad As for them – God knows all that is in their hearts; so leave them alone, and admonish them, and , speak unto them about themselves in a gravely searching manner:

Yusuf Ali Those men Allah knows what is in their hearts; so keep clear of them but admonish them and speak to them a word to reach their very souls.

Pickthall Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls.

Transliteration Ula_'ikal lazina ya'lamulla_hu ma_ fi qulu_bihim fa a'rid 'anhum wa 'izhum wa qul lahum fi anfusihim qaulam baliga_(n). fastagfarulla_ha wastagfara lahumur rasu_lu lawajadulla_ha tawwa_bar rahima_(n).

[[ Ali’s note - 582 How should hypocrites be treated? To take them into your confidence would of course be foolish. To wage unrelenting war against them may destroy the hope of reforming them and purging them of their hypocrisy. The Prophet of Allah keeps clear of their wiles, but at the same time, does not hesitate to show them the error of their ways, nor to put in a word in season, to penetrate their hearts and win them back to Allah. (4.63) ]]

4: 64

Asad for We have never sent any apostle save that he should be heeded by God’s leave [note 83]. If , then after having sinned against themselves, they would but come around to you and ask God to forgive them – with the Apostle, too, praying that they be forgiven –they would assuredly find that God is an acceptor of repentance, a dispenser of grace.

Yusuf Ali We sent not an Apostle but to be obeyed in accordance with the will of Allah. If they had only when they were unjust to themselves come unto thee and asked Allah's forgiveness and the Apostle had asked forgiveness for them they would have found Allah indeed Oft-Returning most Merciful.

Pickthall We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful.

Transliteration Fala_ wa rabbika la_ yu'minu_nahatta_ yuhakkimu_ka fima_ syajara bainahum summa la_ yajidu_ fi anfusihim harajam mimma_ qadaita wa yusallimu_ taslima_(n).

[[Asad’s note 83 – The expression “by God’s leave” is to be understood in this context as “with God’s help” or “by god’s grace” (Zamakhshari, Razi). as so often in the Quran, the sudden change, within one and the same sentence, from the pronoun “We” or “I” to “He”, or from “We” to “God”, is meant to impress upon the listener or reader of the Quranic fact that God is not a “person” but an all-embracing Power that cannot be defined or even adequately referred to within the limited range of any human language.]]

4:65 [ an-Nisa, Medina 92]

Yusuf Ali But no by thy Lord they can have no (real) Faith until they make thee judge in all disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction.

Pickthall But nay, by thy lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission.

Transliteration Wa lau anna_ katabna_ 'alaihim aniqtulu_ anfusakum awikhruju_ min diya_rikum ma_ fa'alu_hu illa_ qalilum minhum, wa lau annahum fa'ala_ ma_ yu_'azu_na bihi laka_na khairal lahum wa asyadda tasbita_(w),

4: 66

Yusuf Ali If We had ordered them to sacrifice their lives or to leave their homes very few of them would have done it: but if they had done what they were (actually) told it would have been best for them and would have gone farthest to strengthen their (faith).

Pickthall And if We had decreed for them : Lay down your lives or go forth from your dwellings, but few of them would have done it; though if they did what they are exhorted to do it would be better for them, and more strengthening;

Transliteration Wa izal la'a_taina_hum mil ladunna_ ajran 'zima_(w),

[[ Asad’s notes – 79 -Lit., “who summon one another to the judgment [or “rule”] of the powers of evil (at-taghut): an allusion to people like those mentioned in verse 51 above, who, by their deference to what the Quran describes as at-taghut (see surah 2, note 250), nullify all the good that they could derive from guidance through revelation.

80 – The classical commentators see in verses 60-64 a reference to the hypocrites of Median who, at the time of the Prophet, outwardly professed to be his followers but did not really believe in his teachings. It seems to me, however, that this passage goes far beyond the possible historical occasion of its revelation, inasmuch as it touches upon an often-encountered psychological problem of faith. People who are fully convinced that there exists a reality beyond the reach of human perception (al-ghayb, in the sense explained in surah 2, note 3) find it, as a rule, difficult to dissociate their ethical views from their personal predilections and morally questionable desires – with the result that they are only too often “willing to defer to what the powers of evil tell them”. …….so they become guilty of hypocrisy in the deepest, religious connotation of this word. ]]

[[ Ali’s notes - 581 The immediate reference was to the Hypocrites (Munafiqin) of Madinah but the words are general, and the evil of hypocrisy has to be dealt with in all ages. The type of these men is what is called Mr. Facing-both-ways in Bunyan's "Pilgrim's Progress." Such men declare that they are always with the Right, but calmly intrigue with Evil and Injustice, and even make Injustice their judge if their personal interests are served in that way. (4.60)

583 The test of true Faith is not mere lip profession, but bringing all our doubts and disputes to the one in whom we profess faith. Further, when a decision is given we are not only to accept it, but find in our inmost souls no difficulty and no resistance, but on the contrary a joyful acceptance springing from the conviction of our own faith. (4.65)

584 The highest in faith willingly sacrifice their lives, their homes, and all that they hold dearest, in the cause of Allah. Those whose faith is not so strong are expected at least to do what a loyal member of any society does, submit his doubts and disputes to the head of the society and cheerfully accept his decision and submit to it. The contrast is between the Hypocrites who will not even do this, and the really devoted men and women who would voluntarily sacrifice their lives. (4.66)

585 Four advantages of obedience to Allah are mentioned, in the order in which they will appeal to the beginner in faith: (1) his own benefit ("best for them"): (2) strengthening of his faith, as he becomes more and more at home in the world of faith: (3) reward from Allah's own Presence, such intense conviction that no further arguments are needed: (4) the Straight Way, in which there is no doubt or difficulty whatever in our practical conduct. (4.68)

586 A passage of the deepest devotional meaning. Even the humblest man who accepts Faith and does good becomes an accepted member of a great and beautiful company in the Hereafter. It is a company which lives perpetually in the sunshine of God's Grace. (This passage partly illustrates Q. i. 5). It is a glorious hierarchy, of which four grades are specified: (1) The highest is that of the Prophets or Apostles, who get plenary inspiration from God, and who teach mankind by example and precept. That rank in Islam is held by Muhammand Al-Mustafa. (2) The next are those whose badge is sincerity and truth: they love and support the truth with their person, their means, their influence, and all that is theirs. That rank was held by the special Companions of Muhammad, among whom the type was that of Hadhrat Abu Bakr As-Siddiq. (3) The next are the noble army of Witnesses, who testify to the truth. The testimony may be by martyrdom, Or it may be by the tongue of the true Preacher or the pen of the devoted scholar, or the life of the man devoted to service, (4) Lastly, there is the large company of Righteous people, the ordinary folk who do their ordinary business, but always in a righteous Way. (4.69)

587 If a generous General gives the private soldier the privilege of sitting with his comrades and officers, high and low, in one common Brotherhood, people may perhaps wonder: how may this be? If we are admitted to that Company, we want to know no more. It is enough to us that Allah knows our humility and our unworthiness, and with His full knowledge admits us to that glorious Company! (4.70) ]]

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Sura-4 [Al Nissa Medina 92]

The Quranic Text & Ali’s version:

مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ ...  

4:80.  He who obeys the Messenger, obeys Allah:

... وَمَن تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا ﴿٨٠﴾

but if any turn away, We have not sent thee to watch over their (evil deeds).

C599. The Messenger was sent to preach, guide, instruct, and show the Way, -not to drive people to good. That is not Allah's Plan, which trains the human Will.

The Messenger's duty is therefore to convey the Message of Allah, in all the ways of persuasion that are open to him.

If men perversely disobey that Message, they are not disobeying him but they are disobeying Allah. In the same way those who obey the Message are obeying Allah. They are not obliging the Messenger: they arc merely doing their duty.

وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُواْ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ...   

4:81.  They have "Obedience" on their lips; but when they leave thee, a section of them meditate all night on things very different from what thou tellest them,

... وَاللّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللّهِ...  

but Allah records their nightly (plots): so keep clear of them, and put thy trust in Allah;

... وَكَفَى بِاللّهِ وَكِيلاً ﴿٨١﴾

and enough is Allah as a Disposer of affairs.

C600. If we trust people who are not true, they are more likely to hinder than to help. But Allah is All-good as well as All-powerful, and all our affairs are best entrusted to His care. He is the best Guardian of all interests.

Therefore we should not trust the lip professions of Hypocrites, but trust in Allah. Nor should our confidence in Allah be shaken by any secret plots that enemies hatch against us. We should take all human precautions against them, but having done so, we should put our trust in Allah, Who knows the inner working of events better than any human mind can conceive.

أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ ...  

4:82.  Do they not consider the Qur'án (with care)?

... وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفًا كَثِيرًا ﴿٨٢﴾

Had it been from other than Allah, they would surely have found therein much discrepancy.

C601. The unity of the Quran is admittedly greater than that of any other sacred book. And yet how can we account for it except through the unity of Allah's purpose and design?

From a mere human point of view, we should have expected much discrepancy, because

-        the Messenger who promulgated it was not a learned man or philosopher,

-        it was promulgated at various times and in various circumstances, and

-        it is addressed to all grades of mankind.

Yet, when properly understood, its various pieces fit together well even when arranged without any regard to chronological order. There was just the One Inspirer and the One Inspired.

وَإِذَا جَاءهُمْ أَمْرٌ مِّنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ...   

4:83. When there comes to them some matter touching (public) safety or fear, they divulge it.

... وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ ...

If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have tested it from them (direct).

... وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكُمْ وَرَحْمَتُهُ لاَتَّبَعْتُمُ الشَّيْطَانَ إِلاَّ قَلِيلاً ﴿٨٣﴾

Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have fallen into the clutches of Satan.

C602. In times of war or public panic, thoughtless repetition of gossip is rightly restrained by all effective States. If false, such news may cause needless alarm: if true, it may frighten the, timid and cause some misgiving even to the bravest, because the counterpart of it -the preparations made to meet the danger- is not known.

Thoughtless news, true or false, may also encourage the enemy. The proper course is quietly to hand all news direct to those who are in a position to investigate it. They can then sift it and take suitable measures to checkmate the enemy.

Not to do so, but to deal with news either thoughtlessly or maliciously is to fall directly into the snares of evil.

Other versions:

4: 80 [an-Nisa, Medina 92]

Asad Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away – We have not sent you to be their keeper.

Yusuf Ali He who obeys the Apostle obeys Allah: but if any turn away We have not sent thee to watch over their (evil deeds).

Pickthall Whoso obeyeth the messenger obeyeth Allah, and whoso turneth away: We have not sent thee as a warder over them.

May yuti'ir rasu_la fa qad ata_'alla_h(a), wa man tawalla_ fama_ arsalna_ka 'alaihim hafiza_(n).

4: 81

Asad And they say, “We do pay heed unto you” [note 95] – but when they leave your presence, some of them devise in the dark of night, [beliefs] other than you are voicing [note 96]; and all the while God records what they thus devise in the dark of night. Leave them, then, alone, and place your trust in God: for none is as worthy of trust as God.

Yusuf Ali They have "Obedience" on their lips; but when they leave thee a section of them meditate all night on things very different from what thou tellest them but Allah records their nightly (plots): so keep clear of them and put thy trust in Allah; and enough is Allah as a Disposer of affairs.

Pickthall And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee.

Transliteration Wa yaqu_lu_na ta_'ah(tun), fa iza_ barazu_ min 'indika bayyata ta_'ifatum minhum gairal lazi taqu_l(u), walla_hu yaktubu ma_ yubayyitu_n(a), fa a'rid'anhum wa tawakkal'alalla_h(i), wa kafa_ billa_hi wakila_(n).

[Asad’s note 95 – Lit., “And they say, ‘Obedience’” – a reference to the hypocrites of Medina, in the time of the Prophet, and – by implication – the hypocritical “admirers” and half-hearted followers of Islam at all times.]

4: 82

Asad Will they not, then, try to understand this Quran? Had it issued fro many but God, they would surely have found in it many an inner contradiction! [note 97]

Yusuf Ali Do they not consider the Qur'an (with care)? Had it been from other than Allah they would surely have found therein much discrepancy.

Pickthall Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity.

Transliteration Afala_ yatadabbaru_nal qur'a_n(a), wa lau ka_na min'indi gairilla_hi lawajadu_ fihikhtila_fan kasira_(n).

[[Asad’s note 97 – I.e., the fact that it is free of all inner contradictions – in spite of its having been revealed gradually, over a period of twenty-three years – should convince them that it has not been “composed by Muhammad” ….but could only have originated from a supra-human source. See also 25:32 and 39:23.]]

Wa iza_ ja_'ahum amrum minal amni awil khaufi aza_'u_ bih(i), wa lau raddu_hu ilar rasu_li wa ila_ ulil amri minhum la'alimahul lazina yastambitu_nahu_ minhum, wa lau la_ fadlulla_hi 'alaikum wa rahmatuhu_ lattaba'tumusy syaita_na illa_ qalila_(n).

4: 83

Yusuf Ali When there comes to them some matter touching (public) safety or fear they divulge it. If they had only referred it to the Apostle or to those charged with authority among them the proper investigators would have tested it from them (direct). Were it not for the Grace and Mercy of Allah unto you all but a few of you would have fallen into the clutches of Satan.

Pickthall And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah and His mercy ye would have followed Satan, save a few (of you).

Transliteration Fa qa_til fi sabililla_h(i), la_ tukallafu illa_ nafsaka wa harridil mu'minin(a),'asalla_hu ay yakuffa ba'sal lazina kafaru_, walla_hu asyaddu ba'saw wa asyaddu tankila_(n).

[[ Ali’s notes - 600 If we trust people who are not true, they are more likely to hinder than to help. But Allah is All-good as well as All-powerful, and all our affairs are best entrusted to His care. He is the best Guardian of all interests. Therefore we should not trust the lip professions of Hypocrites, but trust in Allah. Nor should our confidence in Allah be shaken by any secret plots that enemies hatch against us. We should take all human precautions against them, but having done so, we should put our trust in Allah, Who knows the inner working of events better than any human mind can conceive. (4.81)

601 The unity of the Qur-an is admittedly greater than that of any other sacred book. And yet how can we account for it except through the unity of Allah's purpose and design? From a mere human point of view, we should have expected much discrepancy, because (1) the Messenger who promulgated it was not a learned man or philosopher, (2) it was promulgated at various times and in various circumstances, and (3) it is addressed to all grades of mankind. Yet, when properly understood, its various pieces fit together well even when arranged without any regard to chronological order. There was just the One Inspirer and the One Inspired. (4.82)

602 In times of war or public panic, thoughtless repetition of gossip is rightly restrained by all effective States. If false, such news may cause needless alarm: if true, it may frighten the timid and cause some misgiving even to the bravest, because the counterpart of it-the preparations made to meet the danger-is not known. Thoughtless news, true or false, may also encourage the enemy. The proper course is quietly to hand all news direct to those who are in a position to investigate it. They can then sift it and take suitable measures to checkmate the enemy. Not to do so, but to deal with news either thoughtlessly or maliciously is to fall directly into the snares of evil. (4.83) ]]

4: 88

Yusuf Ali Why should ye be divided into two parties about the hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the way? For those whom Allah hath thrown out of the way never shalt thou find the way.

Pickthall What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O Muhammad) canst not find a road.

Transliteration Fama_ lakum fil muna_fiqina fi'ataini walla_hu arkasahum bima_ kasabu_, aturidu_na an tahdu_ man adallalla_h(u), wa may yudlililla_hu falan tajida lahu_ sabila_(n).

4: 89

Asad They would love to see you deny the truth even as they have denied it, so that you should be like them. Do not, therefore, take them for your allies until they forsake the domain of evil [note 108] for the sake of God; and if they revert to [open] enmity, seize them and slay them wherever you may find them. And do not take any of them [note 109] for your ally or giver of succor,

Yusuf Ali They but wish that ye should reject faith as they do and thus be on the same footing (as they): but take not friends from their ranks until they flee in the way of Allah (from what is forbidden). But if they turn renegades seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks.

Pickthall They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them,

Transliteration Waddu_ lau takfuru_na kama_ kafaru_ fa taku_nu_na sawa_'an fala_ tattakhizu_ minhum auliya_'a hatta_ yuha_jiru_ fi sabililla_h(i), fa in tawallau fakhuzu_hum waqtulu_hum haisu wajattumu_hum, wa la_ tattakhizu_ minhum waliyyaw wa la_ nasira_(n).

[[ Asad’s note 108 – See surah 2, note 203, as well as note 124 of this surah.]]

Note 124 ………..It is in this wider, moral and ethical meaning of the term ‘hijrah’ to which the above passage refers………….]]

[[ Ali’s notes - 606 When the desertion of the Hypocrites at Uhud nearly caused a disaster to the Muslim cause there was great feeling among the Muslims of Madinah against them. One party wanted to put them to the sword: another to leave them alone. The actual policy pursued avoided both extremes, and was determined by these verses. It was clear that they were a danger to the Muslim community if they were admitted into its counsels, and in any case they were a source of demoralization. But while every caution was used, no extreme measures were taken against them. On the contrary, they were given a chance of making good. If they made a sacrifice for the cause ("flee from what is forbidden," see next verse), their conduct purged their previous cowardice, and their sincerity entitled them to be taken back. But if they deserted the Muslim community again, they were treated as enemies, with the additional penalty of desertion which is enforced by all nations actually at war. Even so, a humane exception was made in the two cases specified in iv. 90. (4.88)]]

607 Flee: the verbal form which the noun hijrat is derived. Bukhari interprets this rightly as fleeing from all that is forbidden. This would include hijrat in the technical sense of leaving a place in which the practice of religion is not allowed. But it is more general. In time of war, if a man is willing to submit to discipline and refrain from infringing orders issued, he has proved his fidelity and may be treated as a member of the community at war. On the other hand if he by false pretences comes into the inner counsels merely to betray them, he may rightly be treated as a traitor or deserter and be punished for his treason or desertion; or if he escapes, he can be treated as an enemy and is entitled to no mercy. He is worse than an enemy: he has claimed to be of you in order to spy on you, and been all the time helping the enemy. (4.89)]]

4: 142

Asad Behold, the hypocrites seek to deceive God the while it is He who causes them to be deceived [by themselves] [note 158]. And when they rise to pray, they rise reluctantly, only to be seen and praised by men, remembering God but seldom,

Yusuf Ali The Hypocrites they think they are over-reaching Allah but He will over-reach them: when they stand up to prayer they stand without earnestness to be seen of men but little do they hold Allah in remembrance.

Pickthall Lo! the hypocrites seek to beguile Allah, but it is Allah who beguileth them. When they stand up to worship they perform it languidly and to be seen of men, and are mindful of Allah but little;

Transliteration n). nnal muna_fiqina yukha_di'u_nalla_ha wa huwa kha_di'uhum, wa iza_ qa_mu_ ilas sala_ti qa_mu_ kusa_la_, yura_'u_nan na_sa wa la_ yazkuru_nalla_ha illa_ qalila_(m),

4: 143

Asad wavering between this and that, [true] neither to these not those. But for him whom God lets go astray you can never find any way.

Yusuf Ali (They are) distracted in mind even in the midst of it being (sincerely) for neither one group nor for another. Whom Allah leaves straying never wilt thou find for him the way.

Pickthall Swaying between this (and that), (belonging) neither to these nor to those. He whom Allah causeth to go astray, thou (O Muhammad) wilt not find a way for him:

Transliteration Muzabzabina baina za_lik(a), la_ ila_ ha_ ula_'i wa la_ ila_ ha_ ula_'(i), wa may yudlililla_hu falan tajida laha_ sabila_(

4: 144

Yusuf Ali O ye who believe! take not for friends unbelievers rather than believers: do ye wish to offer Allah an open proof against yourselves?.

Pickthall O ye who believe! Choose not disbelievers for (your) friends in place of believers. Would ye give Allah a clear warrant against you?

Transliteration Ya_ ayyuhal lazina a_manu_ la_ tattakhizul ka_firina auliya_'a min du_nil mu'minin(a), aturidu_na an taj'alu_ lilla_hi 'alaikum sulta_nam mubina_(n).

4: 145

Yusuf Ali The hypocrites will be in the lowest depths of the fire: no helper wilt thou find for them.

Pickthall Lo! the hypocrites (will be) in the lowest deep of the fire, and thou wilt find no helper for them;

Transliteration Innal muna_fiqina fid darkil asfali minan na_r(i), wa lan tajida lahum nasira_(n).

Sura-5 [Al Maida Medina 112]

The Quranic Text & Ali’s version:

5:61. When they come to thee, they say: "We believe":

... وَقَد دَّخَلُواْ بِالْكُفْرِ وَهُمْ قَدْ خَرَجُواْ بِهِ ...

but in fact they enter with a mind against Faith, and they go out with the same:

... وَاللّهُ أَعْلَمُ بِمَا كَانُواْ يَكْتُمُونَ ﴿٦١﴾

but Allah knoweth fully all that they hide.

وَتَرَى كَثِيرًا مِّنْهُمْ يُسَارِعُونَ فِي الإِثْمِ وَالْعُدْوَانِ وَأَكْلِهِمُ السُّحْتَ ...

5:62. Many of them dost thou see, racing each other in sin and rancor, and their eating of things forbidden.

C771. Eating of things forbidden: may be construed in a literal or a figurative sense.

From its juxtaposition with sin and hatred, it is better to construe it in a figurative sense, as referring to their fraudulent misappropriations of other people's property or trust property.

"Eating" is used in 5:66 below in the general sense of enjoyment and happiness.

... لَبِئْسَ مَا كَانُواْ يَعْمَلُونَ ﴿٦٢﴾

Evil indeed are the things that they do.

لَوْلاَ يَنْهَاهُمُ الرَّبَّانِيُّونَ وَالأَحْبَارُ عَن قَوْلِهِمُ الإِثْمَ وَأَكْلِهِمُ السُّحْتَ ...

5:63. Why do not the Rabbis and the doctors of laws forbid them from their (habit of) uttering sinful words and eating things forbidden?

... لَبِئْسَ مَا كَانُواْ يَصْنَعُونَ ﴿٦٣﴾

Evil indeed are their works.

وَقَالَتِ الْيَهُودُ يَدُ اللّهِ مَغْلُولَةٌ ...

5:64. The Jews say: "Allah's hand is tied up."

C772. Cf. 5:12. and 2:245, for a "beautiful loan to Allah",

and 3:181, for the blasphemous taunt, "Then Allah is poor!" It is another form of the taunt to say, "Then Allah's hands are tied up. He is close-fisted. He does not give!"

This blasphemy is repudiated. On the contrary, boundless is Allah's bounty, and He gives, as it were, with both hands outstretched,-a figure of speech for unbounded liberality.

... غُلَّتْ أَيْدِيهِمْ وَلُعِنُواْ بِمَا قَالُواْ ...

Be their hands tied up and be they accursed for the (blasphemy) they utter.

... بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَاء ...

Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth.

... وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَانًا وَكُفْرًا...

But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy.

C773. Their jealousy-because Al-Mustafa is chosen for Allah's Message-is so great that it only confirms and strengthens their rebellion and blasphemy.

... وَأَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاء إِلَى يَوْمِ الْقِيَامَةِ ...

Amongst them We have placed enmity and hatred till the Day of Judgment.

C774. Cf. 5:14. where the eternal warring of the Christian sects, among themselves and against the Jews, is referred to.

The reference is to the whole of the People of the Book, Jews and Christians-their internal squabbles and their external disputes, quarrels, and wars.

... كُلَّمَا أَوْقَدُواْ نَارًا لِّلْحَرْبِ أَطْفَأَهَا اللّهُ وَيَسْعَوْنَ فِي الأَرْضِ فَسَادًا...

Every time they kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth.

C775. The argument of the whole verse may be thus stated.

The Jews blaspheme and mock, and because of their jealousy, the more they are taught, the more obstinate they become in their rebellion.

But what good will it do to them?

Their selfishness and spite sow quarrels among themselves, which will not be healed till the Day of Judgment.

When they stir up wars, especially against the innocent. Allah's Mercy is poured down like a flood of water to extinguish them. But their wickedness continues to devise ever new mischief.

And Allah loves not mischief or those who do mischief.

... وَاللّهُ لاَ يُحِبُّ الْمُفْسِدِينَ ﴿٦٤﴾

And Allah loveth not those who do mischief.

Other versions:

5: 61

Asad For when they come unto you, they say, “We do believe”: whereas, in fact, they come with the resolve to deny the truth, and depart in the same sate. But God is fully aware of all that they would conceal.

Yusuf Ali When they come to thee they say: "We believe": but in fact they enter with a mind against Faith and they go out with the same: but Allah knoweth fully all that they hide.

Pickthall When they come unto you (Muslims), they say: We believe; but they came in unbelief and they went out in the same; and Allah knoweth best what they were hiding.

Transliteration Wa iza_ ja_'u_kum qa_lu_ a_manna_ wa qad dakhalu_ bil kufri wa hum qad kharaju_ bih(i), walla_hu a'lamu bima_ ka_nu_ yaktumu_n(a).

5: 62

Yusuf Ali Many of them dost thou see racing each other in sin and rancor and their eating of things forbidden. Evil indeed are the things that they do.

Pickthall And thou seest many of them vying one with another in sin and transgression and their devouring of illicit gain. Verily evil is what they do.

Transliteration Wa tara_ kasiram minhum yusa_ri'u_na fil ismi wal'udwa_ni wa aklihimus suht(a), labi'sa ma_ ka_nu_ ya'malu_n(a).

5: 63

Asad Why do not their men of God and their rabbis [note 80] forbid them to make sinful assertions and to swallow all that is evil? Vile indeed is what they contrive!

Yusuf Ali Why do not the Rabbis and the doctors of laws forbid them from their (habit of) uttering sinful words and eating things forbidden? Evil indeed are their works.

Pickthall Why do not the rabbis and the priests forbid their evil speaking and their devouring of illicit gain? Verily evil is their handiwork.

Transliteration Lau la_ yanha_humur rabba_niyyu_na wal ahba_ru 'an qaulihimul isma wa aklihimus suht(a), labi'sa ma_ ka_nu_ yasna'u_n(a).

[[ Ali’s notes - 770 For apes see Q. ii. 65. For men possessed by devils, and the devils being sent into swine, see Matt. viii. 28-32. (5.60)

771 Eating of things forbidden: may be construed in a literal or a figurative sense. From its juxtaposition with sin and hatred, it is better to construe it in a figurative sense, as referring to their fraudulent misappropriations of other people's property or trust property. "Eating" is used in v. 66 below in the general sense of enjoyment and happiness. (5.62) ]]

5: 64

Asad ………………But all that has been bestowed from on high upon you [O Prophet] by your Sustainer is bound to make many of them yet more stubborn in their overweening arrogance and in their denial of the truth. And so We have case enmity and hatred among the followers of the Bible [note 82], [to last] until Resurrection Day; every time

Yusuf Ali The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay both His hands are widely outstretched: He gives and spends (of His bounty) as He pleases. But the revelation that comes to thee from Allah increases in most of them their obstinate rebellion and blasphemy. Amongst them We have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief.

Pickthall The Jews say: Allah's hand is fettered. Their hands are fettered and they are accursed for saying so. Nay, but both His hands are spread out wide in bounty. He bestoweth as He will. That which hath been revealed unto thee from thy Lord is certain to increase the contumacy and disbelief of many of them, and We have cast among them enmity and hatred till the Day of Resurrection. As often as they light a fire for war, Allah extinguisheth it. Their effort is for corruption in the land, and Allah loveth not corrupters.

Transliteration Wa qa_latil yahu_du yadulla_hi maglu_lah(tun), gullat aidihim wa lu'inu_ bima_ qa_lu_, bal yada_hu mabsu_tata_n(i), yunfiqu kaifa yasya_'(u), walayazidanna kasiram minhum ma_ unzila ilaika mir rabbika tugya_naw wa kufra_(n), wa alqaina_ bainahumul 'ada_wata wal bagda_'a ila_ yaumil qiya_mah(ti), kullama_ auqadu_ na_ral lil harbi atfa'ahalla_h(u), wa yas'auna fil ardi fasa_da_(n), walla_hu la_ yuhibbul mufsidin(a).

[[ Ali’s notes - 772 Cf. v. 12. and ii. 245, for a "beautiful loan to Allah", and iii. 181, for the blasphemous taunt, "Then Allah is poor!" It is another form of the taunt to say, "Then Allah's hands are tied up. He is close-fisted. He does not give!" This blasphemy is repudiated. On the contrary, boundless is Allah's bounty, and He gives, as it were, with both hands outstretched,-a figure of speech for unbounded liberality. (5.64)

773 Their jealousy-because Al-Mustafa is chosen for Allah's Message-is so great that it only confirms and strengthens their rebellion and blasphemy. (5.64)]]

[[ Asad’s note 82 – Lit., “among them”, The personal pronoun refers to the hypocritical followers of the Bible – both the Jews and the Christians – spoken of in verses 57 -63 [Tabari];………..]]

[[ Ruby’s note – I completely disagree with Asad’s note 82 and his translation of indicating the followers of the Bible. Because from among of those people also came who helped, cooperated and even converted to Islam. Those People of the Book who did not convert but remain friendly and respectful would not be subject to this category. The descriptions of the people are clearly laid down in the verse as those whose heart has excessive hatred and envy to reject God’s revelation to the Prophet because he was not one among them. See other verses regarding these categories of people among the People of the Book as well among the Pagans. Their rejection is due to the envy that the revelation came to Mohammad and not among one of their own people. ]]

5: 65

Yusuf Ali If only the people of the Book had believed and been righteous We should indeed have blotted out their iniquities and admitted them to gardens of Bliss.

Pickthall If only the People of the Scripture would believe and ward off (evil), surely We should remit their sins from them and surely We should bring them into Gardens of Delight.

Transliteration Wa lau anna ahlal kita_bi a_manu_ wattaqau lakaffarna_'anhum sayyi'a_tihim wa la'adkhalna_hum janna_tin na'im(i).