THE RIGHT PATH (shirathum Mustaqim)
6: 160-3 Those who have made division in their religion and become sects, you are not of them in anything; their affair is unto God, then He will tell them what they have been doing…
Say: “As for me, my Lord has guided me to a straight path, a right religion, the creed of Abraham, a man of pure faith [hanif]; he was no idolater.”
Say: ‘My prayer, my ritual sacrifice, my living, my dying – all belongs to God, the Lord of all being. No associate has He. Even so I have been commanded, and I am the first of those that surrender.’
Say: ‘shall I seek after a lord other than God, who is the Lord of all things?’
[see “Muhammad” by K Armstrong, p. 162 ‘To prefer a human system to God Himself was idolatry [shirk] and Muslims must make God, not a religious establishment or tradition, the central focus of their lives.]
Sura- 6 [Al Anam mecca 55]
The Quranic Text & Ali’s version:
قُلْ
إِنَّنِي
هَدَانِي
رَبِّي
إِلَى
صِرَاطٍ
مُّسْتَقِيمٍ
دِينًا
قِيَمًا
مِّلَّةَ
إِبْرَاهِيمَ
حَنِيفًا...
6:161. Say:
"Verily, my Lord hath guided me to a way that is straight, a religion of right, the path (trod) by Abraham the true in faith,
...وَمَا كَانَ مِنَ الْمُشْرِكِينَ ﴿١٦١﴾
and he (certainly) joined not gods with Allah."
قُلْ
إِنَّ
صَلاَتِي
وَنُسُكِي
وَمَحْيَايَ
وَمَمَاتِي
لِلّهِ
رَبِّ
الْعَالَمِينَ
﴿١٦٢﴾
6:162. Say:
"Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds:
لاَ
شَرِيكَ
لَهُ...
163. No partner hath He:
...وَبِذَلِكَ أُمِرْتُ وَأَنَاْ أَوَّلُ الْمُسْلِمِينَ ﴿١٦٣﴾
this am I commanded, and I am the first of those who bow to His Will.
قُلْ
أَغَيْرَ
اللّهِ
أَبْغِي
رَبًّا
وَهُوَ
رَبُّ
كُلِّ
شَيْءٍ...
6:164. Say:
"Shall I seek for (my) Cherisher other than Allah, when He is the Cherisher of all things (that exist)?"
...وَلاَ تَكْسِبُ كُلُّ نَفْسٍ إِلاَّ عَلَيْهَا...
Every soul draws the meed of its acts on none but itself:
C987. The doctrine of personal responsibility again. We are fully responsible for our acts ourselves: we cannot transfer the consequences to someone else. Nor can any one vicariously atone for our sins.
If people have honest doubts or differences about important questions of religion, they should not start futile disputes. All will be clear in the end.
Our duty here is to maintain unity and discipline, and do the duty that comes to us.
...وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى...
no bearer of burdens can bear the burden of another.
...ثُمَّ إِلَى رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿١٦٤﴾
Your goal in the end is toward Allah:
He will tell you the truth of the things wherein ye disputed.
وَهُوَ
الَّذِي
جَعَلَكُمْ
خَلاَئِفَ
الأَرْضِ...
6:165.It is He who hath made you (His) agents, inheritors of the earth:
C988. Cf. 2:30 and note, where I have translated "Khalifah" as "Vicegerent", it being Allah's Plan to make Adam (as representing mankind) His vicegerent on earth.
In C.1 I have construed the same word by the word "Agent."
Another idea implied in "Khalifah" is that of "successor, heir, or inheritor," i.e., one who has the ultimate ownership after the present possessors, to whom a life-tenancy has been given by the owner, have passed away.
In 15:23 occurs the striking word "heirs" (warithun) as applied to Allah: "We give life and death, and We are the Heirs (of Inheritors)."
The same idea occurs in 3:180, where see n. 485.
The translation here attempts to express both the ideas which I understand from the original.
...وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ...
He hath raised you in ranks, some above others: that he may try you in the gifts He hath given you:
...إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ ﴿١٦٥﴾
for thy Lord is quick in punishment:
yet He is indeed Oft-Forgiving, Most Merciful
Asad’s Version:
6: 161
Asad Say: “Behold, my Sustainer has guided me onto a straight way through an ever
-true faith – the way of Abraham, who turned away from all that is false, and was not of those who ascribe divinity to aught beside Him.”
Yusuf Ali Say: "Verily my Lord hath guided me to a way that is straight a religion of right the path (trod) by Abraham the true in faith and he (certainly) joined not gods with Allah."
Pickthall Say: Lo! As for me, my Lord hath guided me unto a straight path, a right religion, the community of Abraham, the upright, who was no idolater.
Transliteration Qul innani hada_ni rabbi ila_ sira_tim mustaqim(in), dinan qiyamam millata ibra_hima hanifa_(n), wa ma_ ka_na minal musyrikin(a).
6: 162
Yusuf Ali Say: "Truly my prayer and my service of sacrifice my life and my death are (all) for Allah the Cherisher of the Worlds:
Pickthall Say: Lo! my worship and, my sacrifice and my living and my dying are for Allah, Lord of the Worlds.
Transliteration Qul inna sala_ti wa nusuki wa mahya_ya wa mama_ti lilla_hi rabbil 'a_lamin(a).
6: 163
Yusuf Ali No partner hath He: this am I commanded and I am the first of those who bow to His Will.
Pickthall He hath no partner. This am I commanded, and I am first of those who surrender (unto Him).
Transliteration La_ syarika lah(u_), wa biza_lika umirtu wa ana awwalul muslimin(a).
6: 164
Yusuf Ali Say: "Shall I seek for (my) Cherisher other than Allah when He is the Cherisher of all things (that exist)?" Every soul draws the meed of its acts on none but itself: no bearer of burdens can bear the burden of another. Your goal in the end is toward Allah: He will tell you the truth of the things wherein ye disputed.
Pickthall Say: Shall I seek another than Allah for Lord, when He is Lord of all things? Each soul earneth only on its own account, nor doth any laden bear another's load. Then unto your Lord is your return and He will tell you that wherein ye differed.
Transliteration Qul agairalla_hi abgi rabbaw wa huwa rabbu kulli syai'(in), wa la_ taksibu kullu nafsin illa_ 'alaiha_, wa la_ taziru wa_ziratuw wizra ukhra_, summa ila_ rabbikum marji'ukum fayunabbi'ukum bima_ kuntum fihi takhtalifu_n(a).
6: 165
Yusuf Ali It is He who hath made you (His) agents inheritors of the earth: He hath raised you in ranks some above others: that he may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-Forgiving Most Merciful.
Pickthall He it is who hath placed you as viceroys of the earth and hath exalted some of you in rank above others, that He may try you by (the test of) that which He hath given you. Lo! Thy Lord is swift in prosecution, and lo! He is Forgiving, Merciful.
Transliteration Wa huwal lazi ja'alakum khala_'ifal ardi wa rafa'a ba'dakum fauqa ba'din daraja_til liyabluwakum fi ma_ a_ta_kum, inna rabbaka sari'ul 'iqa_b(i), wa innahu_ lagafu_rur rahim(un).
10: 25
Ali But Allah doth call to the Home of Peace: He doth guide whom He pleaseth to a way that is straight.
Asad And God invites unto the abode of peace, and guides him that wills [to be guided] onto a straight way.
Pickthall And Allah summoneth to the abode of peace, and leadeth whom He will to a straight path.
[Transliteration Walla_hu yad'u_ ila_ da_ris sala_m(i), wa yahdi may yasya_'u ila_ sira_tim mustaqim(in).]
[Asad note 40: …”Guides whom He wills onto a straight way”. As regards the expression ‘salam’ rendered here and in many other places as “peace “ and elsewhere as “salvation”, see sura 5, note 29. It is obvious that the term ‘dar as-Salam’ [“abode of peace”] denotes not only the condition of ultimate happiness in the hereafter – alluded to in the allegory of paradise – but also the spiritual condition of a true believer in this world: namely, a state of inner security, of peace with God, with one’s natural environment, and within oneself.]
6:82 “......Those who have attained to faith, and who have not obscured their faith by wrongdoing – it is whey who shall be secure, since it is they who have found the right path!”
6: 126 And undeviating is this your Sustainer’s way. Clearly, indeed, have We spelled out these messages unto people who [are willing to] take them to heart! Theirs shall be an abode of peace with their Sustainer; and He shall be near unto them in result of what they have been doing. Asad
6; 126 This is the Way of your Lord, leading straight: We have detailed the Signs for those who receive admonition. Ali
11: 56
Asad Behold, I have placed my trust in God, my Sustainer as well as your Sustainer: for there is no living creature which He does not hold by its forelock. Verily, straight is my Sustainer’s way!
Yusuf Ali "I put my trust in Allah my Lord and your Lord! There is not a moving creature but He hath grasp of its forelock. Verily it is my Lord that is on a Straight Path.
Pickthall Lo! I have put my trust in Allah, my Lord and your Lord. Not an animal but He doth grasp it by the forelock! Lo! my Lord is on a straight path.
Transliteration Inni tawakkaltu 'alalla_hi rabbi wa rabbikum, ma_ min da_bbatin illa_ huwa a_khizum bi na_siyatiha_, inna rabbi 'ala_ sira_tim mustaqim
Sura-15 [Al Hijr mecca 54]
The Quranic Text & Ali’s version:
إِلاَّ
عِبَادَكَ
مِنْهُمُ
الْمُخْلَصِينَ ﴿٤٠﴾
15:40. "Except Thy servants among them, sincere and purified (by Thy grace)."
قَالَ
هَذَا صِرَاطٌ
عَلَيَّ مُسْتَقِيمٌ ﴿٤١﴾
15:41. (Allah) said:
"This (Way of My sincere servants) is indeed a Way that leads straight to Me.
C1976. To be sincere in the worship of Allah is to obtain purification from all stain of evil and exemption from all influence of evil. It changes the whole nature of man. After that, evil cannot touch him. Evil will acknowledge him to be beyond its power and will not even tempt him.
Apart from such purified souls, everyone who worships Allah invites Allah's grace to protect him. But if he puts himself in the way of wrong and deliberately chooses evil, he must take the consequences. The blame is not even on Satan, the power of evil, it is on the sinner himself, who puts himself into his power; 14:22: 15:42.
إِنَّ عِبَادِي
لَيْسَ لَكَ
عَلَيْهِمْ
سُلْطَانٌ...
15:42. "For over My servants no authority shalt thou have,
...إِلاَّ مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ ﴿٤٢﴾
except such as put themselves in the wrong and follow thee."
Asad’s Version:
15: 40 [ al-Hijr, Mecca 54 ]
Yusuf Ali "Except Thy servants among them sincere and purified (by Thy grace)."
Pickthall Save such of them as are Thy perfectly devoted slaves.
Transliteration Illa_ 'iba_daka minhumul mukhlasin(a).
15: 41
Yusuf Ali (Allah) said: "This (Way of My sincere servants) is indeed a Way that leads straight to Me.
Pickthall He said: This is a right course incumbent upon Me:
Transliteration Qa_la ha_za_ sira_tun 'alayya mustaqim(un).
15: 42
Asad verily, you shall have no power over My creatures – unless it be such as are lost in grievous error and follow you;
Yusuf Ali "For over My servants no authority shall you have except such as put themselves in the wrong and follow you."
Pickthall Lo! as for My slaves, thou hast no power over any of them save such of the froward as follow thee,
Transliteration Inna 'iba_di laisa laka 'alaihim sulta_nun illa_ man-ittaba'aka minal ga_win(a).
16: Ayah 9
Yusuf Ali And unto Allah leads straight the Way but there are ways that turn aside: if Allah had willed He could have guided all of you.
Pickthall And Allah's is the direction of the way, and some (roads) go not straight. And had He willed He would have led you all aright.
Transliteration Wa 'alalla_hi qasdus sabili wa minha_ ja_'ir(un), wa lau sya_'a lahada_kum ajma'in(a).
Sura-16 An Nahl mecca 70]
The Quranic Text & Ali’s version:
16:75. Allah sets forth the Parable (of two men: one)
... عَبْدًا مَّمْلُوكًا لاَّ يَقْدِرُ عَلَى شَيْءٍ...
a slave under the dominion of another; he has no power of any sort;
C2107. The first parable is of two men, one of whom is a slave completely under the dominion of another, with no powers of any sort, and another a free man, who is gifted in every way, and is most generous in bestowing out of his opulent wealth (material as well as intangible), privately and publicly, without let or hindrance; for he is his own master and owes no account to any one.
- The first is like the imaginary gods which men set up, -whether powers of nature, which have no independent existence but are manifestations of Allah, or deified heroes or men, who can do nothing of their own authority but are subject to the Will and Power of Allah;
- the second describes in a faint way the position of Allah, the Self-Subsistent, to Whom belongs the dominion of all that is in heaven and earth, and Who bestows freely of His gifts on all His creatures.
... وَمَن رَّزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا...
and (the other) a man on whom We have bestowed goodly favors from ourselves, and he spends thereof (freely), privately and publicly:
... هَلْ يَسْتَوُونَ...
are the two equal? (By no means);
... الْحَمْدُ لِلّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ ﴿٧٥﴾
praise be to Allah.
But most of them understand not.
وَضَرَبَ
اللّهُ مَثَلاً رَّجُلَيْنِ ...
16:76. Allah sets forth (another) Parable of two men:
... أَحَدُهُمَا أَبْكَمُ لاَ يَقْدِرُ عَلَىَ شَيْءٍ وَهُوَ كَلٌّ عَلَى مَوْلاهُ ...
one of them dumb, with no power of any sort; a wearisome burden is he to his master;
... أَيْنَمَا يُوَجِّههُّ لاَ يَأْتِ بِخَيْرٍ...
whichever way he directs him, he brings no good:
C2108. In the second Parable, one man is dumb;
he can explain nothing, and he can certainly do nothing; he is only a wearisome burden to his master, no matter what his master asks him to do; or perhaps he is really harmful instead of bringing any good; such are idols (literal and metaphorical) when taken as false gods.
The other man is in a position to command, and he commands what is just and righteous; not only his commands but his doings also are on the path of righteousness.
Such are the qualities of Allah.
... هَلْ يَسْتَوِي هُوَ وَمَن يَأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُّسْتَقِيمٍ ﴿٧٦﴾
is such a man equal with one who commands justice, and is on a straight way?
C2109. The gist of the argument is that those who deviate from the worship of Allah commit twofold treason.
1. They do not recognise the immense difference between the Creator and created things, although, in their own little selfish lives, they are tenacious of any little differences there may be between themselves and other fellow-creatures not so gifted.
2. They are guilty of gross ingratitude in forgetting that the source of goodness and power is Allah, to Whom alone they owe all the gifts they enjoy in life.
Asad’s Version:
16: 75 [an-Nahl, Mecca 70]
Yusuf Ali Allah sets forth the Parable (of two men: one) a slave under the dominion of another; he has no power of any sort; and (the other) a man on whom We have bestowed goodly favors from ourselves and he spends thereof (freely) privately and publicly: are the two equal? (By no means); praise be to Allah. But most of them understand not.
Pickthall Allah coineth a similitude: (on the one hand) a (mere) chattel slave, who hath control of nothing, and (on the other hand) one on whom We have bestowed a fair provision from Us, and he spendeth thereof secretly and openly. Are they equal? Praise be to Allah! But most of them know not.
Yuksel Richness and Freedom, Poverty and Dependence
16:75 God cites the example of a slave who is owned and cannot control anything, against one whom We have provided a good provision which he spends of it secretly and openly. Are they the same? God be praised, but most of them do not know.
Transliteration Daraballa_hu masalan 'abdam mamlu_kal la_ yaqdiru 'ala_ syai'iw wa mar razaqna_hu minna_ rizqan hasanan fa huwa yunfiqu minhu sirraw wa jahra_(n), hal yastawu_n(a), al hamdu lilla_h(i), bal aksaruhum la_ ya'lamu_n(a).
16: 76
Yusuf Ali Allah sets forth (another) Parable of two men: one of them dumb with no power of any sort; a wearisome burden is he to his master; whichever way he directs him he brings no good: is such a man equal with one who commands justice and is on a straight way?
Pickthall And Allah coineth a similitude. Two men, one of them dumb, having control of nothing, and he is a burden on his owner; whithersoever he directeth him to go, he bringeth no good. Is he equal with one who enjoineth justice and followeth a straight path (of conduct)?
Yuksel 16:76 God puts forth the example of two men, one of them is mute and he cannot control anything, and he is a burden to his master. Wherever he points him, he does not come with any good. Is he the same as one who orders good and he is on a straight path?*
Transliteration Wa daraballa_hu masalar rajulaini ahaduhuma_ abkamu la_ yaqdiru 'ala_ syai'iw wa huwa kullun 'ala_ maul_h(u), ainama_ yuwajjihhu la_ ya'ti bi khair(in), la_ yastawi huw(a), wa may ya'muru bil 'adli wa huwa 'ala_ sira_tim mustaqim(in).
[[Yuksel’s note - 016:076 See 2:286. ]]
[[ Ali’a notes –
2107 The first parable is of two men, one of whom is a slave completely under the dominion of another, with no powers of any sort, and another a free man, who is gifted in every way, and is most generous in bestowing out of his opulent wealth (material as well as intangible), privately and publicly, without let or hindrance; for he is his own master and owes no account to any one. The first is like the imaginary gods which men set up,-whether powers of nature, which have no independent existence but are manifestations of Allah, or deified heroes or men, who can do nothing of their own authority but are subject to the Will and Power of Allah; the second describes in a faint way the position of Allah, the Self-Subsistent, to Whom belongs the dominion of all that is in heaven and earth, and Who bestows freely of His gifts on all His creatures. (16.75)
2108 In the second Parable, one man is dumb; he can explain nothing, and he can certainly do nothing; he is only a wearisome burden to his master, no matter what his master asks him to do; or perhaps he is really harmful instead of bringing any good; such are idols (literal and metaphorical) when taken as false gods. The other man is in a position to command, and he commands what is just and righteous; not only his commands but his doings also are on the path of righteousness. Such are the qualities of Allah. (16.76)
2109 The gist of the argument is that those who deviate from the worship of Allah commit twofold treason. (1) They do not recognize the immense difference between the Creator and created things, although, in their own little selfish lives, they are tenacious of any little differences there may be between themselves and other fellow-creatures not so gifted. (2) They are guilty of gross ingratitude in forgetting that the source of goodness and power is Allah, to Whom alone they owe all the gifts they enjoy in life. (16.76)]]
16: 120 [an-Nahl, Mecca 70]
Yusuf Ali Abraham was indeed a model devoutly obedient to Allah (and) true in faith and he joined not gods with Allah:
Pickthall Lo! Abraham was a nation obedient to Allah, by nature upright, and he was not of the idolaters;
Yuksel Abraham was a nation, devoted to God, a monotheist, and he was not of those who set up partners.
Transliteration Inna ibra_hima ka_na ummatan qa_nital lilla_hi hanifa_(n), wa lam yaku minal musyrikin(a),
16: 121
Yusuf Ali He showed his gratitude for the favors of Allah Who chose him and guided him to a straight way.
Pickthall Thankful for His bounties; He chose him and He guided him unto a straight path.
Yuksel Because he was thankful for His blessings, He chose him and guided him to a Straight Path.
Transliteration Sya_kiral li'an'umih(i), ijtaba_hu wa hada_hu ila_ sira_tim mustaqim(in).
16: 122
Yusuf Ali And We gave him good in this world and he will be in the Hereafter in the ranks of the righteous.
Pickthall And We gave him good in the world, and in the Hereafter he is among the righteous.
Yuksel We gave him good in this world, and in the Hereafter he is of the reformed ones.
Transliteration Wa a_taina_hu fid dunya_ hasanah(tan) wa innahu_ fil a_khirati laminas sa_lihin(a).
20:82
Asad Yet withal, behold, I forgive all sins unto any who repents and attains to faith and does righteous deeds, and thereafter keeps to the right path.