6. [al-Anam, Cattle Mecca 55]
The Quranic Text & Ali’s Version:
وَلاَ
تَطْرُدِ الَّذِينَ
يَدْعُونَ
رَبَّهُم بِالْغَدَاةِ
وَالْعَشِيِّ
يُرِيدُونَ
وَجْهَهُ...
6: 52. Send not away those who call on their Lord morning and evening, seeking His Face.
C870. Face: wajh: see 2:112 and n. 114.
...مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَيْءٍ...
Naught have they to gain from thee, and naught hast thou to gain from them,
C871. Some of the rich and influential Quraish thought it beneath their dignity to listen to Muhammad's teaching in company with the lowly disciples, who were gathered round him. But he refused to send away these lowly disciples, who were sincere seekers after Allah.
From a worldly point of view they had nothing to gain from them as they had no influence. But that was no reason for turning them away; indeed their true sincerity entitled them to precedence over worldly men in the kingdom of God, whose justice was vindicated in Muhammad's daily life in this as in other things. If their sincerity was in any way doubtful, it involved no responsibility for the Preacher.
...فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ ﴿٥٢﴾
that thou shouldst turn them away, and thus be (one) of the unjust.
Other Versions:
6: 52
Asad
Hence, repulse not [any of ] those who at morn and evening invoke their Sustainer, seeking His countenance. You are in no wise accountable for them –just as they are in no wise accountable for you – and
you have therefore no right to repulse them: for then you would be among the evildoers.
Pickthall Repel not those who call upon their Lord at morn and evening, seeking His countenance. Thou art not accountable for them in aught, nor are they accountable for thee in aught, that thou shouldst repel them and be of the wrong-doers.
Transliteration Wa la_ tatrudil lazina yad'u_na rabbahum bil gada_ti wal 'asyiyyi yuridu_na wajhah(u_), ma_ 'alaika min hisa_bihim min syai'iw wa ma_ min hisa_bika 'alaihim min syai'in fa tatrudahum fataku_na minaz za_limin(a).
[ Ruby’s note : This is a very important verse related to the non-Muslims
Neither Ali nor Asad’s notes expound the important underlying emphasis here:
First these people referred here are not Muslims, yet these same very people are described as very sincere who “morn and evening invoke their Sustainer” implying God is pleased with them with their sincerity and devotion. They may not be Muslims but they are described as righteous in their conviction. The next sentence is more reflective of this emphasis, it is saying direct to the Prophet that if he would have repulsed these people and not treat them right in giving due importance and attention, the Prophet himself would become “unjust” or “evildoer”. This is extremely important emphasis to note. Very few times the Quran expressed like this to warn the Prophet. ]
[ Asad’s note 41: According to Traditions, this and the next verse were revealed when, several years before the Muslims’ exodus to Medina, some of the pagan chieftains at Mecca expressed their willingness to consider accepting Islam on the condition that the Prophet would dissociate himself from the former slaves and other “lowly” persons ………a demand which the Prophet, of course, rejected……………………..As the wording shows, it relates not to “lowly” followers of Islam but no to people who, while not being Muslims in the current sense of this word, believe in God and are always (“at morning and evening”) “seeking His countenance” (i.e., His grace and acceptance):
…………Although primarily addressed to the Prophet, the exhortation voiced in this passage is directed to all followers of the Quran: they are enjoined not to repulse anyone who believes in God – even though his beliefs may not fully answer to the demands of the Quran -……………..]
3. Sura al-Imran
Medina 89 [200 verses]
The Quranic Text & Ali’s Version:
فَمَنْ
حَآجَّكَ فِيهِ
مِن بَعْدِ مَا
جَاءكَ مِنَ
الْعِلْمِ ...
3: 61. If anyone disputes in this matter with thee, now after (full) knowledge hath come to thee,
...فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءكُمْ وَنِسَاءنَا وَنِسَاءكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ...
say:
"Come! let us gather together, our sons and your sons, our women and your women, ourselves and yourselves:
...ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةُ اللّهِ عَلَى الْكَاذِبِينَ ﴿٦١﴾
then let us earnestly pray, and invoke the curse of Allah on those who lie!"
C400. In the year of Deputations, 10th of the Hijrah, came a Christian embassy from Najran (towards Yemen, about 150 miles north of Sanaa). They were much impressed on hearing this passage of the Quran explaining the true position of Christ, and they entered into tributary relations with the new Muslim State. But ingrained habits and customs prevented them from accepting Islam as a body.
The Holy Prophet, firm in his faith, proposed a Mubahalah, i.e., a solemn meeting, in which both sides should summon not only their men, but their women and children, earnestly pray to Allah, and invoke the curse of Allah on those who should lie. Those who had a pure and sincere faith would not hesitate.
The Christians declined, and they were dismissed in a spirit of tolerance with a promise of protection from the State in return for tribute.
Asad’s Version:
3:61 And if anyone should argue with thee about this [truth] after all the knowledge that has come unto thee, say: "Come! Let us summon our sons and your sons, and our women and your women, and ourselves and yourselves; and then let us pray [together] humbly and ardently, and let us invoke God's curse upon those [of us] who are telling a lie." 48
[[ Asad’s note 48 :
I.e., regarding the true nature of Jesus. According to all reliable authorities, verse 59-63 of this sura (3) were revealed in the year of 10 Hijra., on the occasion of a dispute between the Prophet and a deputation of the Christians of Najran who , like all other Christians, maintain that Jesus was “the son of God” and , therefore, God Incarnate.
Although they refused the “trial through prayer”(mubahalah) proposed to them by the Prophet, the latter accorded to them a treaty guaranteeing all their civic rights and the free exercise of their religion.
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2. Surah al-Baqara, Medina 87
The Quranic Text & Ali’s Version:
وَقَالَتِ
الْيَهُودُ
لَيْسَتِ النَّصَارَى
عَلَىَ شَيْءٍ...
2: 113. The Jews say: "The Christians have naught (to stand) upon;"
... وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ...
and the Christians say: "The Jews have naught (to stand) upon." Yet they (profess to) study the (same) Book.
... كَذَلِكَ قَالَ الَّذِينَ لاَ يَعْلَمُونَ مِثْلَ قَوْلِهِمْ...
Like unto their word is what those say who know not,
C116. It is a sure sign of ignorance and prejudice when you study the same book as another or a similar one and yet are absolutely intolerant of the meaning which the other draws from it.
You should know better, but you speak like the ignorant. In this case the primary reference in the word "ignorant" may be to the Pagan Arabs.
... فَاللّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ ﴿١١٣﴾
but Allah will judge between them in their quarrel on the Day of Judgment.
وَمَنْ
أَظْلَمُ
مِمَّن مَّنَعَ
مَسَاجِدَ
اللّهِ أَن
يُذْكَرَ فِيهَا
اسْمُهُ ...
2: 114. And who is more unjust than he who forbids that in places for the worship of Allah, Allah's name should be celebrated? -
C117. There were actually Pagans in Makkah who tried to shut out the Muslim Arabs from the Ka'bah, the universal place of Arab worship.
The Pagans themselves called it the House of Allah. With what face could they exclude the Muslims, who wanted to worship the true Allah instead of worshipping idols?
If these Pagans had succeeded, they would only have caused violent divisions among the Arabs and destroyed the sanctity and the very existence of the Ka'bah.
This verse taken in a general sense, establishes the principle of freedom of worship in a public mosque or place dedicated to the worship of Allah. This is recognised in Muslim law. (R).
... وَسَعَى فِي خَرَابِهَا...
Whose zeal is (in fact) to ruin them?
أُوْلَـئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلاَّ خَآئِفِينَ...
It was not fitting that such should themselves enter them except in fear.
... لهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ ﴿١١٤﴾
For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment.
2: 113
Asad Furthermore, the Jews assert, “The Christians have no valid ground for their beliefs,” while the Christians assert, “The Jews have no valid ground for their beliefs” – and both quote the divine writ! Even thus, like unto what they say, have [always] spoken those who were devoid of knowledge; but it is God who will judge between them on Resurrection Day with regard to al on which they were wont to differ. [note 94]
Pickthall And the Jews say the Christians follow nothing (true), and the Christians say the Jews follow nothing (true); yet both are readers of the Scripture. Even thus speak those who know not. Allah will judge between them on the Day of Resurrection concerning that wherein they differ.
Transliteration Wa qa_latil yahu_du laisatin nasa_ra_ 'ala_ syai'(in), wa qa_latin nasa_ra_ laisatil yahu_du 'ala_ syai'(in), wa hum yatlu_nal kita_b(a), kaza_lika qa_lal lazina la_ ya'lamu_na misla qaulihim, falla_hu yahkumu bainahum yaumal qiya_mati fima_ ka_nu_ fihi yakhtalifu_n(a).
[ Asad’s note 94: In other words, “God will confirm the truth of what was true [in their respective beliefs] and show the falseness of what was false [therein]” (Muhammad Abduh in Manar I, 428). The Quran maintains throughout that there is a substantial element of truth in all faiths based on divine revelation, and that their subsequent divergences are the result of “wishful beliefs” (2:111) and of a gradual corruption of the original teachings. (see also 22: 67-69.)]
[ Ruby’s note: The Quran is mentioning the Jewish and Christian scriptures as “KITAB”, the meaning of which is divine revelation in the Quran. Therefore, these books the Torah and the Bible are part of divine revelations.
The placing of the rhetorical question here further elucidates that very idea: These two groups of people DO READ GOD’S BOOKS OR REVELATIONS, HOW COULD THEY then claim exclusivity of God’s Grace when GOD NEVER SAID THAT IN ANY OF THESE SCRIPTURES.
It also implies that how could a ‘person of God’ could possibly claim such things if they believe that God is the creator of all human beings, and God is not a discriminatory God, His Mercy encompasses the entire humankind as it encompasses entire creation. If one believes, as a person of faith should, that God is the most just and Only He the Judge, then he/she possibly cannot claim to do the judgment on others such as this without associating unfair and wrong things to God and perpetrates transgression.
2: 114
Asad Hence, who could be more wicked than those who bar the mention of God’s name from [any of ] His houses of worship and strive for their ruin, [although] they have no right to enter them save in fear [of God]? (note 95)
For them, in this world, there is ignominy in store; and for them, in the life to come, awesome suffering.
Pickthall And who doth greater wrong than he who forbiddeth the approach to the sanctuaries of Allah lest His name should be mentioned therein, and striveth for their ruin? As for such, it was never meant that they should enter them except in fear. Theirs in the world is ignominy and theirs in the Hereafter is an awful doom.
Transliteration Wa man azlamu mimmam mana'a masa_jidalla_hi ay yuzkara fihas muhu_ wa sa'a_ fi khara_biha_, ula_'ika ma_ ka_na lahum ay yadkhulu_ha_ illal kha_'ifin(a), lahum fid dunya_ khizyuw wa lahum fil a_khirati 'aza_bun 'azim(un).
[ Asad’s note 95: It is one of the fundamental principles of Islam that every religion which has belief in God as its focal must accorded full respect, however much one may disagree with its particular tenets. Thus, the Muslims are under an obligation to honor and protect any house of worship dedicated to God, whether it be a mosque or a church or a synagogue
( cf, the second paragraph of 22:40 ); and any attempt to prevent the followers of another faith from worshipping God according to their own lights in condemned by the Quran as a sacrilege. A striking illustration of this principle is forthcoming from the Prophet’s treatment of the deputation from Christian Najran in the year 10H. They were given free access to the Prophet’s mosque, and with his full consent celebrated their religious rites there, although their adoration of Jesus as “the son of God” and of Mary as “the mother of God” was fundamentally at variance with Islamic beliefs (see Ibn Sad I/I, 84f.). ]
[Ruby’s note: I completely agree with what is being said in Asad’s note 95 to this verse (2:114), other translators have mentioned the incident of pagan who were trying to bar the Muslims from attending the Kaba. I think that is now what is implicated here specifically, even through that too comes under the general principle that all places of worship is sacred and no one should be barred or restricted. This verse is in the context of the Jews and Christians mentioned in the verse immediate before this one, and most importantly this verse does not mention wither Kaba or Pagan in this regard here.]
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5. Surah al-Maida, Medina 112
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ لاَ
تُحِلُّواْ
شَعَآئِرَ
اللّهِ ...
5: 2. O ye who believe!
violate not the sanctity of the Symbols of Allah,
C686. Cf. 2:158, where Safa and Marwa are called "Symbols (shaair) of Allah".
Here the Symbols are everything connected with the Pilgrimage, viz.,
1. the places (like Safa and Marwa, or the Ka'bah or 'Arafat, etc.);
2. the rites and ceremonies prescribed;
3. prohibitions (such as that of hunting, etc.);
4. the times and seasons prescribed. There is spiritual and moral dimension in all these.
See notes on 2:158, 2:194-200.
... وَلاَ الشَّهْرَ الْحَرَامَ ...
nor of the Sacred Month,
C687. The month of pilgrimage, or else, collectively, the four sacred months (9:36), viz.,
- Rajab (7th).
- Dhu al Qadah (11th),
- Dhu al Hijjah (12th, the month of Pilgrimage), and
- Muharram (the first of the year).
In all these months War was prohibited. Excepting Rajab the other three months are consecutive.
... وَلاَ الْهَدْيَ وَلاَ الْقَلآئِدَ...
nor of the animals brought for sacrifice,
nor the garlands that mark out such animals,
... وَلا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَانًا...
nor the people resorting to the Sacred House, seeking of the bounty and good pleasure of their Lord.
C688. The immunity from attack or interference extended to the animals brought as offerings for sacrifice and the garlands or fillets or distinguishing marks which gave them immunity. They were treated as sacred symbols.
And of course every protection or immunity was enjoyed by the Pilgrims.
... وَإِذَا حَلَلْتُمْ فَاصْطَادُواْ...
But when ye are clear of the Sacred Precincts and of pilgrim garb, ye may hunt,
C689. This is the state opposite to that described in n. 684, i.e., when ye have left the Sacred Precincts, and have doffed the special pilgrim garb, showing your return to ordinary life.
... وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُواْ...
and let not the hatred of some people in (once) shutting you out of the Sacred Mosque lead you to transgression (and hostility on your part).
C690. See n. 205 to 2:191.
In the sixth year of the Hijrah the Pagans, by way of hatred and persecution of the Muslims, had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Makkah, some of them wanted to retaliate.
Passing from the immediate event to the general principle, we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We may have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness.
... وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى...
Help ye one another in righteousness and piety,
... وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ ...
but help ye not one another in sin and rancor:
fear Allah:
... إِنَّ اللّهَ شَدِيدُ الْعِقَابِ ﴿٢﴾
for Allah is strict in punishment.
Asad’s Version:
5: 2 O you who have attained to faith! Offend not against the symbols set up by God, nor against the sacred month [of pilgrimage], nor against the garlanded offerings, nor against those who flock to the inviolable Temple, seeking favor with their Sustainer and His goodly acceptance; and [only] after your pilgrimage is over are you free to hunt.
And never let your hatred of people who would bar you from the Inviolable House of Worwhip lead you into the sin of aggression: but rather help one another in furthering virtue and God-consciousness, and do not help one another in furthering evil and enmity;
And remain conscious of God: for, behold, God is severe in retribution! Asad
Asad Note 6: Inasmuch as this surah was undoubtedly revealed in the year 10 H, it is difficult to accept the view of some of the commentators that the above verse alludes to the events culminating in the truce of Hudaybiyyah, in 6 H., when the pagan Quraysh succeeded in preventing the Prophet and his followers from entering Mecca on pilgrimage. At the time of the revelation of this surah Mecca was already in the possession of the Muslims, and there was no longer any question of their being barred from it by Quraysh, almost all of whom had by then embraced Islam. We must, therefore, conclude that the above injunction cannot be circumscribed by historical reference but has a timeless, general import: in other words, that it regers to anybody who might endeavor to bar the believers – physically or metaphorically – from the excercise of their religious duties and thus to lead them away from thier faith. ........
Ali Note 690: In the 6 year H the pagans by way of hatred and persecution of the Muslims had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Mecca, some of them wanted to retaliate and exclude the Pagans or in some way interfere with them in the Pilgrimage. This is condemned. Passing from the immediate event to the general principle we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We must have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness.
The Quran (22:40) commands us to protect the places of worship of different faiths and recognize their sanctity.
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