3. Sura al-Imran

The Quranic Text & Ali’s Version:

فَبِمَا رَحْمَةٍ مِّنَ اللّهِ لِنتَ لَهُمْ ...

3: 159. It is part of the Mercy of Allah that thou dost deal gently with them.

C471. The extremely gentle nature of Muhammad endeared him to all, and it is reckoned as one of the Mercies of Allah.

One of the Prophet's titles is "A Mercy to all Creation."

At no time was this gentleness, this mercy, this long-suffering with human weaknesses, more valuable than after a disaster like that at Uhud. It is a quality, which then, as always, bound and binds the souls of countless men to him.

...وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ...

Wert thou severe or harsh-hearted, they would have broken away from about thee;

...فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ ...

so pass over (their faults), and ask for (Allah's) forgiveness for them;

... وَشَاوِرْهُمْ فِي الأَمْرِ...

and consult them in affairs (of moment).

...فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ ﴿١٥٩﴾

Then, when thou hast taken a decision, put thy trust in Allah.

For Allah loves those who put their trust (in Him).

Other versions:

3: 159

Asad And it was by God’s grace that you [O Prophet] did deal gently with your followers [note 121]: for if you had been harsh and hard, they would indeed have broken away from you. Pardon them, then, and pray that they be forgiven. And take counsel with them in all matters of public concern; place your trust in God: for, verily, God loves those who place their trust in Him.

Yusuf Ali It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted they would have broken away from about thee; so pass over (their faults) and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then when thou hast taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him).

Pickthall It was by the mercy of Allah that thou wast lenient with them (O Muhammad), for if thou hadst been stern and fierce of heart they would have dispersed from round about thee. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when thou art resolved, then put thy trust in Allah. Lo! Allah loveth those who put their trust (in Him).

Transliteration Fabima_ rahmatim minalla_hi linta lahum, wa lau kunta fazzan galizal qalbi lanfaddu_ min haulik(a), fa'fu 'anhum wastagfir lahum wa sya_wirhum fil amr(i), fa iza_ 'azamta fa tawakkal 'alalla_h(i), innalla_ha yuhibbul mutawakklilin(a).

[[ Asad’s note 121 Lit., “with them” – i.e., with those of his followers who had failed in their duty before and during the disaster at Uhud. According to all available accounts, the Prophet did not even reproach any of them for what they had done. ]]

[[ Ruby’s note – His decision to forgive the defectors or violators of Uhud and his forgiveness at the final victory of Mecca are examples for mankind that generosity, forgiveness and victory of good over evil. At Uhud the disobedience happened at the spur of the moment and not preplanned or well calculated betrayal. Therefore overlooking the failure and forgiveness are good and appropriate for this occasion. However, the question can be raised on the occasion when the Prophet was harsh in dealing with the Jewish tribe in Median. The reason as I can clearly see is that there was a great need to establish a strong precedence for the consequences for the Jews who were constantly contemplating treason with and annihilation of the Muslim community. A deterrence was absolutely necessary in that context for survival and continuity. A careful study of the history would reveal that that difficult and seemed decision to total capitulation of a tribe had enormous after effects for the Muslim community in terms of treaties and peaceful coexistence in Arabia.

Therefore, even though a leader’s disposition of kindness and magnanimity is unquestionably desired and valued, but that should not deter him/her in taking appropriate measures in other times when he/she needs to take difficult decision to establish deterrence and enforce penalty on crimes. A leader cannot be effective unless he/she understands the difference between these two types of occasions and can balance the decision making. ]]

42. Surah Ash-Shura (Consultation)

Mecca Period 53

The Quranic Text & Ali’s Version:

فَمَا أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا...

42:36. Whatever ye are given (here) is (but) a convenience of this Life:

C4575. Any good (or ill) which is our lot is only a temporary phase to serve the convenience of this life. But there is a higher good, which comes from Allah's own Presence. Such good is both superior in quality, and more permanent.

In the same way, any ills that we may suffer in this life, have reference only to the conditions of this our life of probation, The ills that we "earn" in our spiritual Life-such as deprivation of Allah's Grace-are far more momentous and permanent.

...وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى لِلَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ ﴿٣٦﴾

but that which is with Allah is better and more lasting: (it is) for those

- who believe and put their trust in their Lord;

C4576. The higher and more permanent gifts which come from Allah's Presence are for those who truly worship and serve Allah.

These are described by nine of their characteristics: viz.

1. they have Faith: and it follows that

2. they trust in Allah, instead of running after false standards or values:

3. they eschew the more serious offences against Allah's Law, and of course keep clear of any offences against sex (indecencies);

4. while knowing that they are not themselves perfect, they are ready to forgive others, even though they are sorely tried with anger and provocation;

for the rest see n. 4578.

وَالَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ ...

42:37. - Those who avoid the greater crimes and shameful deeds,

C4577. Here we are speaking of the ordinary man or woman who tries to follow Allah's Law: he or she is not perfect, but at least eschews the major breaches of conduct.

For those higher in spiritual degree there is of course a stricter standard. But all are entitled to the blessing of Islam, whatever their degree.

... وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ ﴿٣٧﴾

- and, when they are angry even then forgive;

وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ ...

42: 38. - Those who hearken to their Lord,

- and establish regular prayer;

C4578. Continuing the enumeration of the characteristics described in n. 4576 above, we have the following further qualities in those who wish to serve Allah.

5. They are ready at all times to hearken to Allah's Signs, or to listen to the admonitions of prophets of Allah, and to follow the true Path, as they understand it;

6. they keep personal contact with Allah, by habits of Prayer and Praise;

7. their conduct in life is open and determined by mutual Consultation between those who are entitled to voice. e.g., in private domestic affairs, as between husband and wife, or other responsible members of the household; in affairs of business, as between partners or parties interested; and in State affairs, as between rulers and ruled, or as between different departments of administration, to preserve the unity of administration;

8. they do not forget Charity, or the help due to their weaker brethren, out of the wealth or gifts or talents or opportunities, which Allah has provided for themselves; and

9. when other people use them despitefully, they are not cowed down or terrorized into submission and acceptance of evil, but stand up for their rights within the limits mentioned in verse 40. (R).

... وَأَمْرُهُمْ شُورَى بَيْنَهُمْ...

- who (conduct) their affairs by mutual Consultation;

C4579. "Consultation." This is the key-word of the Surah, and suggests the ideal way in which a good man should conduct his affairs, so that, on the one hand, he may not become too egotistical, and, on the other, he may not lightly abandon the responsibilities which devolve on him as a Personality whose development counts in the sight of Allah. See the points in head 7 under n. 4578 above.

This principle was applied to its fullest extent by the holy Prophet in his private and public life, and was fully acted upon by the early rulers of Islam.

Modern representative government is an attempt-by no means perfect-to apply this principle in State affairs.

See my Religious Polity of Islam.

...وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ ﴿٣٨﴾

- who spend out of what We bestow on them for Sustenance;

وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُونَ ﴿٣٩﴾

42: 39. - And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves.

C4580. This follows from the high value attached to an individual soul's Personality in Islam. Cf. last note.

There are four possible situations that may arise: an individual may have to stand up against an oppressor

1. for his own trampled rights, or

2. for the rights of others within his ken; or

3. a community may have similarly to stand up for its own rights collectively: or

4. for the rights of others.

Nos. 2, 3, and 4 are considered highly meritorious for all, though few have the courage or the spirit to rise to so high a standard.

No. I is specially liable to abuse on account of man's selfishness;

Nos. 2, 3 and 4 are also abused by men pretending to motives of public good when they are serving their own personal interests or idiosyncrasies; hence the qualifications mentioned in the next four verses and the notes thereto.

Asad’s Version:

42:36 AND [remember that] whatever you are given [now] is but for the [passing] enjoyment of life in this world - whereas that which is with God is far better and more enduring. [It shall be given] to all who attain to faith and in their Sustainer place their trust;

(42:37) and who shun the more heinous sins and abominations; and who, whenever they are moved to anger, readily forgive;

(42:38) and who respond to [the call of] their Sustainer and are constant

in prayer; and whose rule [in all matters of common concern] is consultation among themselves; 38 and who spend on others out of what We provide for them as sustenance; 39

(42:39) and who, whenever tyranny afflicts them, defend themselves.

[[ Asad’s note - 38 This particular qualification of true believers - regarded by the Prophet's Companions as so important that they always referred to this surah by the key- word "consultation" (shara) - has a double import: firstly, it is meant to remind all followers of the Qur'an that they must remain united within one single community (ummah); and, secondly, it lays down the principle that all their communal business must be transacted in mutual consultation. (For the political implications of this principle, see State and Government, pp.44 ff).

39 See note 4 on 2:3. Following as it does immediately upon the call to communal unity and consultation, the "spending on others" bears here the general connotation of social justice. ]]