[There is one God and down through the ages the same Message has been sent to humankind. Prophet Muhammad was sent to confirm the continuation of the same religion of Adam, Abraham, Moses and Jesus and others who laid down the fundamentals of religion before humankind to worship the Supreme Presence & Ultimate Reality (“Huq”), to submit to His Will in complying with His moral laws [“Din”]. ]
Islam proclaims that there is one God and one true religion for humanity which is broadly defined as follows:
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Sura-2 [Al-Baqara medina 87]
The Quranic Text & Ali’s version:
لَّيْسَ
الْبِرَّ
أَن تُوَلُّواْ
وُجُوهَكُمْ
قِبَلَ الْمَشْرِقِ
وَالْمَغْرِبِ
...
2:177. It is not righteousness that ye turn your faces toward East or West;
... وَلَـكِنَّ الْبِرَّ ...
but it is righteousness
C177. As if to emphasize again a warning against deadening formalism, we are given a beautiful description of the righteous and God-fearing man. He should obey salutary regulation, but he should fix his gaze on the love of Allah and the love of his fellow-men.
We are given four heads:
1. our faith should be true and sincere;
2. we must be prepared to show it in deeds of charity to our fellowmen;
3. we must be good citizens, supporting social organisation; and
4. our own individual soul must be firm and unshaken in all circumstances. They are interconnected, and yet can be viewed separately.
... مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ...
to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers;
C178. Faith is not merely a matter of words. We must realise the presence and goodness of Allah. When we do so, the scales fall form our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were today.
We also see Allah's working in His world and in us; His Powers (angels), His Messengers and His Message are no longer remote from us, but come within our experience. (R).
... وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى ...
to spend of your substance, out of love for Him, for your kin,
C179. Practical deeds of charity are of value when they proceed from love, and from no other motive. In this respect, also, our duties take various forms, which are shown in reasonable gradation:
- our kith and kin;
- orphans (including any persons who are without support or help);
- people who are in real need but who never ask (it is our duty to find them out, and they come before those who ask);
- the stranger, who is entitled to laws of hospitality;
- the people who ask and are entitled to ask, i.e., not merely lazy beggars, but those who seek our assistance in some form or another (it is our duty to respond to them);
- and the slaves (we must do all we can to give or buy their freedom). Slavery has many insidious forms, and all are included.
... وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ...
for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves;
... وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ...
to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made;
C180. Charity and piety in individual cases do not complete our duties. In prayer and charity, we must also look to our organized efforts: where there is a Muslim State, these are made through the State, in facilities for public prayer, and public assistance, and for the maintenance of contracts and fair dealing in all matters.
... وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ...
and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic.
C181. Then come the Muslim virtues of firmness and patience. They are to "preserve the dignity of man, with soul erect" (Burns).
Three sets of circumstances are specially mentioned for the exercise of this virtue:
1. bodily pain or suffering,
2. adversities or injuries of all kinds, deserved and underserved and
3. periods of public panic, such as war, violence, pestilence, etc.
... أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ ﴿١٧٧﴾
Such are the people of truth, the Allah-fearing.
Asad’s Version:
2: 177 Righteous Defined]
Asad True piety does not consist of turning your faces towards the east or the west – but truly pious is he who believes in God, and the Last Day, and the angels, and revelation, and the prophets; and spends his substance – however much he himself may cherish it – upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.
.
Transliteration Laisal birra an tuwallu_ wuju_hakum qibalal masyriqi wal magribi wa la_kinnal birra man a_mana billa_hi wal yamil a_khiri wal mala_'ikati wal kita_bi wan nabiyyin(a), wa a_tal ma_la 'ala_ hubbihi zawil qurba_ wal yata_ma_ wal masa_kina wabnas sabil(i), was sa_'ilina wa fir riqa_b(i), wa aqa_mas sala_ta wa a_taz zaka_h(ta), wal mu_fu_na bi 'ahdihim iza_ 'a_hadu_, was sa_birina fil ba'sa_'i wad darra_'i wa hinal ba's(i), ula_'ikal lazina sadaqu_, wa ula_'ika humul muttaqu_n(a).
Notes on above verse 2:177
[ Ruby’s note: This definition of piety is a recapitulation of all the fundamental ideas of goodness. One who believes in the Creator and His Supreme Presence and His entire system of creation, the agents [angels], the Revelations, the Messengers, and does good work, the most important these are charity, freeing slaves, keeping in touch with the Almighty through prayer, keep promises in life [on which others hope, trust and depend ], patient. These are the essence of piety and sincerity and comes from the true God consciousness. The emphasis is on the spirit of charity and compassion– to give, to free people from bondage, to care for needy and the helpless, to do good to fellow human beings, are all imbedded in this verse. But all these should come from the consciousness of God and that everything belongs to Him and He is the Cause of all causes and the Disposer of all affairs therefore patience is a natural characteristic of the pious people in this life. Here by mentioning in this context of laying down the fundamentals of piety the issue of freeing slaves or people in bondage, it is indicting that it should be the social objective to abolish slavery. This verse is revealed in Medina at a time when the Muslims are about to acquire a lot of prisoners of war who would be part of the slaves. ]
[ Ali’s notes : 177 As if to emphasize again a warning against deadening formalism, we are given a beautiful description of the righteous and God-fearing man. He should obey salutary regulation, but he should fix his gaze on the love of God and the love of his fellow-men. We are given four heads: (1) our faith should be true and sincere; (2) we must be prepared to show it in deeds of charity to our fellowmen; (3) we must be good citizens, supporting social organization; and (4) our own individual soul must be firm and unshaken in all circumstances. They are interconnected, and yet can be viewed separately. (2.177)
178 Faith is not merely a matter of words. We must realize the presence and goodness of God. When we do so, the scales fall from our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were today. We also see God's working in His world and in us; His Powers (angels), His Messengers and His Message are no longer remote from us, but come within our experience. (2.177)
Sura-2 [Al-Baqara medina 87]
The Quranic Text & Ali’s version:
لاَ
إِكْرَاهَ
فِي الدِّينِ
قَد تَّبَيَّنَ
الرُّشْدُ مِنَ
الْغَيِّ ...
2:256. Let there be no compulsion in religion. Truth stands out clear from error;
C300. Compulsion is incompatible with religion; because;
1. religion depends upon faith and will, and these would be meaningless if induced by force;
2. Truth and Error have been so clearly shown up by the mercy of Allah that there should be no doubt in the minds of any persons of goodwill as to the fundamentals of faith;
3. Allah's protection is continuous and His Plan is always to lead us from the depths of darkness into the clearest light.
... فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لاَ انفِصَامَ لَهَا...
whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks.
C301. Hand-hold: something which the hands can grasp for safety in a moment of danger. It may be a loop or a handle, or anchor.
If it is without flaw, so that there is no danger of breaking, our safety is absolutely assured so long as we hold fast to it. Our safety then depends on our own will and faith; Allah's help and protection will always be unfailing if we hold firmly to Allah and trust in Him.
... وَاللّهُ سَمِيعٌ عَلِيمٌ ﴿٢٥٦﴾
And Allah heareth and knoweth all things.
Asad’s Version:
2: 256
Asad 2: 256 There shall be no coercion in matters of faith. Distinct has now become the right way from (the way of) error, he who rejects the power of evil and believe in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing.
3: 95 [al-I’Imran, Medina 89 ]
Asad Say: “God has spoken the truth: follow, then, the creed of Abraham, who turned away from all that is false, …………
Yusuf Ali Say: "Allah speaketh the truth: follow the religion of Abraham the sane in faith; he was not of the pagans."
Pickthall Say: Allah speaketh truth. So follow the religion of Abraham, the upright. He was not of the idolaters.
Transliteration Qul sadaqalla_h(u), fattabi'u_ millata ibra_hima hanifa_(n), wa ma_ ka_na minal musyrikin(a).
[ Ali’s note - 421 The greater freedom of Islam in the matter of the ceremonial law, compared with the Mosaic Law, is not a reproach but a recommendation. We go back to an older source than Judaism,-the institutions of Abraham. By common consent his Faith was sound, and he was certainly not a Pagan, a term contemptuously applied to the Arabs by the Jews. (3.95) ]
Sura-109 [Al-Kafirun mecca 18]
The Quranic Text & Ali’s version:
لَكُمْ
دِينُكُمْ
وَلِيَ دِينِ
(٦)
109:6. To you be your Way, and to me mine
C6291. 'I, having been given the Truth, cannot come to your false ways: you, having your vested interests, will not give them up. For your ways the responsibility is yours: I have shown you the Truth. For my ways the responsibility is mine: you have no right to ask me to abandon the Truth. Your persecutions will be vain: the Truth must prevail in the end'.
This was the attitude of Faith then: but it is true for all time. Hold fast to Truth, "in scorn of consequence".
Asad’s Version:
109: 6
Asad “Unto you, your moral law, and unto me, mine!”
Yusuf Ali To you be your Way and to me mine.
Pickthall Unto you your religion, and unto me my religion.
Transliteration Lakum dinukum wa liya din
[Asad’s note 3: Lit., “unto me, my moral law”. The primary significance of din is “obedience”; in particular obedience to a law or to what is conceived as a system of established – and therefore binding –usages, i.e., something endowed with moral authority: hence “religion”, “faith”’ or “religious law” in the widest sense of these terms (cf. first half of note 249 on 2:256); or simply “moral law”, as in the above instance as well as in 42:21, 95:7, or 107:1 ]
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2: 148
Aasd for, every community faces a direction of its own, of which He is the focal point. [note 123] Vie, therefore, with one another in doing good works. Wherever you may be, God will gather you all unto Himself: for, verily, God has the power to will anything.
Yusuf Ali To each is a goal to which Allah turns him; then strive together (as in a race) toward all that is good. Where so ever ye are Allah will bring you together. For Allah hath power over all things.
Pickthall And each one hath a goal toward which he turneth; so vie with one another in good works. Where so ever ye may be, Allah will bring you all together. Lo! Allah is Able to do all things.
Transliteration Wa likulliw wijhatun huwa muwalliha_ fastabiqul khaira_t(i), ainama_ taku_nu_ ya'ti bikumulla_hu jami'a_(n), innalla_ha 'ala_ kulli syai'in qadir(un).
[Asad’s note 123: Lit., “everyone has a direction………..”, etc. Almost all of the classical commentators, from the Companions of the Prophet downwards, interpret this as a reference to the various religious communities and their different modes of “turning towards God” in worship. Ibn Kathir, in his commentary on this verse, stresses its inner resemblance to the phrase occurring in 5:48 : “unto every one of you have We appointed a [different] law and way of life.” The statement that “every community faces a direction its own” in its endeavor to express its submission to God implies, firstly, that at various times and in various circumstances man’s desire to approach God in prayer has taken different forms………………….does not represent the essence of faith as such: for, as the Quran says, “true piety does not consist in turning your faces towards the east or the west” (2:177), and, “God’s is the east and the west” (2:115 and 142). Consequently, the revelation which established the Kabah as the qiblah of the Muslims should not be a matter of contention for people of other faiths, nor a cause of their disbelief in the truth of the Quranic revelation as such (Manar II 21f) ]
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Sura-5 [Al Maida Medina 112]
The Quranic Text & Ali’s version:
وَأَنزَلْنَا
إِلَيْكَ الْكِتَابَ
بِالْحَقِّ
مُصَدِّقًا
لِّمَا بَيْنَ
يَدَيْهِ
مِنَ الْكِتَابِ
وَمُهَيْمِنًا
عَلَيْهِ ...
5:48. To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety;
C759. After the corruption of the older revelations, the Quran comes with a twofold purpose:
1. to confirm the true and original Message, and
2. to guard it, or act as a check to its interpretation.
The Arabic word Muhaymin is very comprehensive in meaning. It means one who;
- safeguards,
- watches over,
- stands witness,
- preserves, and
- upholds.
The Quran safeguards "the Book", for it has preserved within it the teachings of all the former Books. It watches over these Books in the sense that it will not let their true teachings to be lost. It supports and upholds these Books in the sense that it corroborates the Word of Allah which has remained intact in them. It stands a witness because it bears testimony to the Word of Allah contained in these Books and helps to sort it out from the interpretations and commentaries of the people which were mixed with it: what is confirmed by the Quran is the Word of Allah and what is against it is that of the people. (R).
... فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ عَمَّا جَاءكَ مِنَ الْحَقِّ ...
so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the truth that hath come to thee.
... لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا...
To each among you have We prescribed a Law and an Open Way.
C760. Law: shirat, rules of practical conduct.
Open Way: Minhaj. The finer things which are above the law, but which are yet available to everyone, like a sort of open highway. The light in verses 44 and 46 though laws and rules may take different forms among different People.
... وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً ...
If Allah had so willed, He would have made you a single people,
... وَلَـكِن لِّيَبْلُوَكُمْ فِي مَآ آتَاكُم فَاسْتَبِقُوا الخَيْرَاتِ...
but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues.
C761. By origin mankind were a single people or nation: 4:1, and 2:213. That being so Allah could have kept us all alike, with one language, one kind of disposition, and one set of physical conditions (including climate) to live in. But in His wisdom, He gives us diversity in these things, not only at any given time, but in different periods and ages.
This tests our capacity for Unity (Wahdaniyat) still more, and accentuates the need of Unity and Islam.
... إِلَى الله مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿٤٨﴾
The goal of you all is to Allah;
it is He that will show you the truth of the matters in which ye dispute.
C762. Men are wont to make conflicting claims regarding Allah, the ultimate destiny of man, and other questions of vital importance.
No matter how vehement and eloquent the proponents of false doctrines might be, their efforts will prove fruitless and it will be indisputably clear on the Day of Judgment as to who entertained false notions and who cherished the truth. (Eds).
Asad’s Version:
17:36
And never concern thyself with anything of which thou hast no knowledge: 45 verily, [thy] hearing and sight and heart - all of them - will be called to account for it [on Judgment Day]!
5: 48
Asad And unto the [O Prophet] have We vouchsafed this divine writ, setting forth the truth, confirming the truth of whatever there still remains of earlier revelations and determining what is true therein (note 64). Judge, then, between the followers of earlier revelation in accordance with what God has bestowed from on high (note 65), and do not follow their errant views, forsaking the truth that has come unto thee.
Unto every one of you have We appoint a [different] law and way of life (note 66). And if God has so willed, He could surely have made you all one single community: but [He willed it otherwise} in order to test you by means of what He has vouchsafed unto you. Vie, then, with one another in doing good works! Unto God you all must return; and then He will make you truly understand all that on which you were wont to differ.
Yusuf Ali To thee We sent the Scripture in truth confirming the scripture that came before it and guarding it in safety; so judge between them by what Allah hath revealed and follow not their vain desires diverging from the truth that hath come to thee. To each among you have We prescribed a Law and an Open Way. If Allah had so willed He would have made you a single people but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute.
Yuksel And We have sent down to you the Scripture with truth, authenticating what is present of the Scripture and superseding it. So judge between them by what God has sent down, and do not follow their desires from what has come to you of the truth. For each of you We have made laws, and a structure; and had God willed, He would have made you all one nation, but He tests you with what He has given you; so strive to do good. To God you will return all of you, and He will inform you regarding that in which you dispute.
Transliteration Wa anzalna_ ilaikal kita_ba bil haqqi musaddiqal lima_ baina yadaihi minal kita_bi wa muhaiminan 'alaihi fahkum bainahum bima_ anzalalla_hu wa la_ tattabi' ahwa_'ahum 'amma_ ja_'aka minal haqq(i), li kullin ja'alna_ minkum syir'ataw wa minha_ja_(n), wa lau sya_'alla_hu laja'alakum ummataw wa_hidataw wa la_kil liyabluwakum fi ma_ a_ta_kum fastabiqul khaira_t(i), ilalla_hi marji'ukum jami'an fa yunabbi'ukum bima_ kuntum fihi takhtalifu_n(a).
[[ Asad note 66: The expression “every one of you” denotes the various communities of which mankind is composed. The term ‘shirah’ signifies, literally, “ the way to a watering-place” (from which men and animals derive the element indispensable to their life), and is used in the Quran to denote a system of law necessary for a community’s social and spiritual welfare. The term ‘minhaj’, on the other hand, denotes an “ open road”, usually in an abstract sense: that is, “ a way of life”, The term ‘shirah’ and ‘minhaj’ are more restricted in their meaning than the term ‘din’ , which comprises not merely the laws relating to a particular religion but also the basic, unchanging spiritual truths which, according to the Quran, have been preached by every one of God’s apostles, while the particular body of laws (Shirah or shariah) promulgated through them, and the way of life (minhaj) recommended by them, varied in accordance with the exigencies of the time and of each community’s cultural development. This “unity in diversity” is frequently stressed in the Quran. Because of the universal applicability and textual incorruptibility of its teachings – as well as of the fact that the Prophet Muhammad is “the seal of all prophets” , i.e., the last of them – the Quran represents the culminating point of all revelation and offers the final, perfect way to spiritual fulfillment.
This uniqueness of the Quranic message does not, however, preclude all adherents of earlier faiths from attaining to God’s grace: for – as the Quran so often points out – those among them who believe uncompromisingly in One God and the Day of Judgment and live righteously “need have no fear, and neither shall they grieve”.
[[ Asad’s notes: 64- The participle ‘muhaymin’ is derived from the quadrilateral verb ‘haymana’, “he watched [over a thing]” or “controlled [it]”, and is used here to describe the Quran as the determinant factor in deciding what is genuine and what is false in the earlier scriptures (see Manar VI, 410ff.).
65- Lit., “judge, then, between them…” etc. This apparently applies not merely to judicial cases but also to opinion as to what is right or wring in the ethical sense (see note 55 above)………
68 - ….Thus, the Quran impresses upon all who believe in God – Muslims and non-Muslims alike – that the differences in their religious practices should make them “vie with one another in doing good works” rather than lose themselves in mutual hostility. ]]
[[ Ali’s notes - 759 After the corruption of the older revelations, the Qur-an comes with a twofold purpose: (1) to confirm the true and original Message, and (2) to guard it, or act as a check to its interpretation. The Arabic word Muhaimin is very comprehensive in meaning. It means one who safeguards, watches over, stands witness, preserves, and upholds. The Qur-an safeguards "the Book", for it has preserved within it the teachings of all the former Books. It watches over these Books in the sense that it will not let their true teachings to be lost. It supports and upholds these Books in the sense that it corroborates the Word of Allah which has remained intact in them. It stands a witness because it bears testimony to the Word of Allah contained in these Books and helps to sort it out from the interpretations and commentaries of the people which were mixed with it: what is confirmed by the Qur-an is the Word of Allah and what is against it is that of the people. (5.48)
760 Law: shir'at = rules of practical conduct. Open Way: Minhaj = The guidance of the Prophet in all aspects of life. (5.48)
761 By origin mankind were a single people or nation: iv. 1, and ii. 213. That being so Allah could have kept us all alike, with one language, one kind of disposition, and one set of physical conditions (including climate) to live in. But in His wisdom, He gives us diversity in these things, not only at any given time, but in different periods and ages. This tests our capacity for Unity (Wahdaniyat) still more, and accentuates the need of Unity and Islam. (5.48)
762 Men are wont to make conflicting claims regarding Allah, the ultimate destiny of man, and other questions of vital importance. No matter how vehement and eloquent the proponents of false doctrines might be, their efforts will prove fruitless and it will be indisputably clear on the Day of Judgment as to who entertained false notions and who cherished the truth. (5.48) ]]
[[ Ruby’s note – The capacity to unity depends on our desire to differentiate on the basis of triviality from the ones which are not and on our commitment to truth and searching truth. ]]
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Sura -31 [Luqman mecca 57]
The Quranic Text & Ali’s version:
وَمَن
يُسْلِمْ وَجْهَهُ
إِلَى اللَّهِ
وَهُوَ مُحْسِنٌ
فَقَدِ اسْتَمْسَكَ
بِالْعُرْوَةِ
الْوُثْقَى...
31:22. Whoever submits his whole self to Allah, and is a doer of good, has grasped indeed the most trustworthy hand-hold:
...وَإِلَى اللَّهِ عَاقِبَةُ الْأُمُورِ ﴿٢٢﴾
and with Allah rests the End and Decision of (all) affairs.
C3610. Cf. 22:41.
Everything goes back to Allah. He is our final Goal, as He is the final Goal of all things.
Asad’s Version:
31:22 [ Luqman, Mecca # 57 ]
Yusuf Ali Whoever submits his whole self to Allah and is a doer of good has grasped indeed the most trustworthy hand-hold: and with Allah rests the End and Decision of (all) affairs.
Pickthall Whosoever surrendereth his purpose to Allah while doing good, he verily hath grasped the firm hand-hold. Unto Allah belongeth the sequel of all things.
Transliteration Wa may yuslim wajhahu_ ilal la_hi wa huwa muhsinun faqadis tamsaka bil urwatil wusqa_ wa ilal la_hi a_qibatul umu_r
The Only True Religion
9: 33
Asad He it is who has sent forth His Apostle with the [task of spreading] guidance and the religion of truth, to the end that He may cause it to prevail over all [false] religion [note 50]– however hateful this may be to those who ascribe divinity to aught beside God.
Yusuf Ali It is He who hath sent His apostle with guidance and religion of truth to proclaim it over all religions even though the pagans may detest (it).
Pickthall He it is who hath sent His messenger with the guidance and the Religion of Truth, that He may cause it to prevail over all religion, however much the idolaters may be averse.
Transliteration Huwal lazi arsala rasu_lahu_ bil huda_ wa dinil haqqi liyuzhirahu_ 'alad dini kullih(i), wa lau karihal musyriku_n(a).
[[ Asad’s ntoe 49 – Lit., “except (illa) that He bring His light to completion”, or “to perfection”. The expression “for He has willed” (i.e., contrary to what the erring ones want), is here elliptically implied by means of the particle “illa”.
note 50 – Cf. 3:19 – “the only [true] religion in the sight of God is [man’s] self-surrender unto Him”. See also 61:8-9.]]
Sura-3 [Al-Imran, Medina 89 ]
إِنَّ
الدِّينَ
عِندَ
اللّهِ
الإِسْلاَمُ
...
3:19. The Religion before Allah is Islam (submission to His will):
...وَمَا اخْتَلَفَ الَّذِينَ أُوْتُواْ الْكِتَابَ إِلاَّ مِن بَعْدِ مَا جَاءهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ...
nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them.
C359. Baghyan:
- through envy,
- through selfish contumacy or obstinacy,
- through sheer contrary-mindedness, or desire to resist or rebel.
...وَمَن يَكْفُرْ بِآيَاتِ اللّهِ فَإِنَّ اللّهِ سَرِيعُ الْحِسَابِ ﴿١٩﴾
But if any deny the Signs of Allah, Allah is swift in calling to account.
The Quranic Text & Ali’s version:
Asad’s Version:
3: 19
Asad the only [true] religion in the sight of God is [man’s] self-surrender unto Him…….
Yusuf Ali The Religion before Allah is Islam (submission to His will): nor did the people of the Book dissent therefrom except through envy of each other after knowledge had come to them. But if any deny the Signs of Allah Allah is swift in calling to account.
Pickthall Lo! religion with Allah (is) The Surrender (to His will and guidance). Those who (formerly) received the Scripture differed only after knowledge came unto them, through transgression among themselves. Whoso disbelieveth the revelations of Allah (will find that) Lo! Allah is swift at reckoning.
Yuksel The system with God is to peacefully surrender/submit (islam). Those who received the book did not dispute except after the knowledge came to them out of jealousy between them. Whoever does not appreciate God's signs, then God is swift in computation.*
Transliteration Innad dina 'indalla_hil isla_m(u), wa makhtalafal lazina u_tul kita_ba illa_ mim ba'di ma_ ja_'ahumul 'ilmu bagyam bainahum, wa may yakfur bi a_ya_tilla_hi fa innalla_ha sari'ul hisa_b(i).
61: 7
Yusuf Ali Who doth greater wrong than one who invents falsehood against Allah even as he is being invited to Islam? And Allah guides not those who do wrong.
Pickthall And who doth greater wrong than he who inventeth a lie against Allah when he is summoned unto Al-Islam. And Allah guideth not wrongdoing folk.
sihrum mubin
Yuksel Who is more evil than one who fabricates lies about God, while he is being invited to peacefully surrender? God does not guide the evil people.
Wa man azhlamu min manif tara_ alal la_hil kaziba wa huwa yuda_ ilal isla_m wal la_hu la_ yahdil qaumaz za_limin
61: 8 [as-Saff, Medina 109]
Yusuf Ali Their intention is to extinguish Allah's Light (by blowing) with their mouths: but Allah will complete (the revelation of) His Light even though the Unbelievers may detest (it).
Pickthall Fain would they put out the light of Allah with their mouths, but Allah will perfect His light however much the disbelievers are averse.
Yuksel They wish to put out God's light with their mouths. But God will continue with His light, even if the ingrates dislike it.
Transliteration Yuridu_na liyuthfi u nu_ral la_hi bi afwa_hihim wal la_hu mutim mu nu_rihi wa lau karihal ka_firu_n
61: 9
Yusuf Ali It is He Who has sent His Apostle with Guidance and the Religion of Truth that he may proclaim it over all religion even though the Pagans may detest (it).
Pickthall He it is who hath sent His messenger with the guidance and the religion of truth, that He may make it conqueror of all religion however much idolaters may be averse.
Yuksel He is the One who sent His messenger with the guidance and the system of truth, so that it will manifest it above all other systems, even if those who set up partners dislike it.
Transliteration Huwal lazi arsala rasu_lahu_ bil huda_ wa dinil haq qi liyuzhirahu_ alad dini kul lihi wa lau karihal musyriku_n
10: 105
Asad Hence, [O man,] set thy face steadfastly towards the [true] faith, turning away from all that is false,[ note 129] and be not among those who ascribe divinity to aught beside God.
Yusuf Ali "And further (thus): `Set thy face towards Religion with true piety and never in anywise be of the Unbelievers;
Pickthall And, (O Muhammad) set thy purpose resolutely for religion, as a man by nature upright, and be not of those who ascribe partners (to Allah).
Yuksel Set your direction to the system of monotheism, and do not be of those who set up partners.
Transliteration Wa an aqim wajhaka lid dini hanifa_(n), wa la_ taku_nanna minal musyrikin(a).
[[ Asad’s note – 127 ………….As regards the term ‘din’ …see note 249 on 2:256.
Note 129 - … For an explanation of the term ‘hanif’, see surah 2, note 110]]
[[ Note 249 [2:256] – The term ‘din’ denotes both the contents of and the compliance with a morally binding law; consequently, it signifies “religion” in the widest sense of this term, extending over all that pertains to its doctrinal contents and their practical implications…..]]
10: 106
Yusuf Ali "Nor call on any other than Allah such will neither profit thee nor hurt thee: if thou dost Behold! thou shalt certainly be of those who do wrong."
Pickthall And cry not, beside Allah, unto that which cannot profit thee nor hurt thee, for if thou didst so then wert thou of the wrong-doers.
Yuksel Do not call upon other than God what does not benefit you or harm you; if you do, then you are of the wicked.
Transliteration Wa la_ tad'u_na min du_nilla_hi ma_ la_ yanfa'uka wa la_ yadurruk(a), fa in fa'alta fa innaka izam minaz za_limin(a).
10: 108
Yusuf Ali Say: "O ye men! now Truth hath reached you from your Lord! Those who receive guidance do so for the good of their own souls; those who stray do so to their own loss: and I am not (set) over you to arrange your affairs."
Pickthall Say: O mankind! Now hath the Truth from your Lord come unto you. So whosoever is guided, is guided only for (the food of) his soul, and whosoever erreth erreth only against it. And I am not a warder over you.
Yuksel Say, "O people, the truth has come to you from your Lord, so whosoever is guided is guided for himself, and whosoever is misguided is misguided against himself. I am not a caretaker over you."
Transliteration Qul ya_ ayyuhan na_su qad ja_'akumul haqqu mir rabbikum, faman-ihtada_ fa innama_ yahtadi li nafsih(i), wa man dalla fa innama_ yadillu 'alaiha_, wa ma_ ana 'alaikum bi wakil(in).