Fundamental Verses in the Quran

3. Sura al-Imran, Medina 89

The Quranic Text & Ali’s Version:

هُوَ الَّذِيَ أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ...

3:7. He it is Who has sent down to thee the Book: in it are verses basic or fundamental (of established meaning);

...هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ...

they are the foundation of the Book: others are allegorical.

C347. This passage gives us an important clue to the interpretation of the Holy Quran. Broadly speaking it may be divided into two portions, not given separately, but intermingled: viz.

1. the nucleus or foundation of the Book, literally "the mother of the Book".

2. the part which is not entirely clear.

It is very fascinating to take up the latter, and exercise our ingenuity about its meaning, but it refers to such profound matters that are beyond human language and though people of wisdom may get some light from it, no one should be dogmatic, as the final meaning is known to Allah alone.

The Commentators usually understand the verses "of established meaning" (muhkam) to refer to the categorical orders of the Shariah (or the Law), which are plain to everyone's understanding. But perhaps the meaning is wider:

- the "mother of the Book" must include the very foundation on which all Law rests, the essence of Allah's Message, as distinguished from the various illustrative parables, allegories, and ordinances. (R).

...فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ ...

But those in whose hearts is perversity follow the part there of that is allegorical,

...مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ ...

seeking discord, and searching for its hidden meanings,

...وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ ...

but no one knows its hidden meanings except Allah

...وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ ...

and those who are firmly grounded in knowledge say:

C348. One reading, rejected by the majority of Commentators, but accepted by Mujahid and others, would not make a break at the point here marked Waq Lazim, but would run the two sentences together.

In that case the construction would run:

"No one knows its hidden meanings except Allah and those who are firm in knowledge. They say", etc.

... آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا...

"We believe in the Book; the whole of it is from our Lord;"

...وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الألْبَابِ ﴿٧﴾

and none will grasp the Message except men of understanding.

Pickthall’s Version:

3: 7

Pickthall He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations--They are the substance of the Book--and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.

Transliteration Huwal lazi anzala 'alaikal kita_ba minhu a_ya_tum muhkama_tun hunna ummul kita_bi wa ukharu mutasya_biha_t(un), fa ammal lazina fi qulu_bihim zaigun fa yattabi'u_na ma_ tasya_baha minhubtiga_'a ta'wilih(i), wa ma_ ya'lamu ta'wilahu_ illalla_h(u), war ra_sikhu_na fil 'ilmi yaqu_lu_na a_manna_ bih(i), kullum min'indi rabbina_, wa ma_ yazzakaru illa_ ulul alba_b(i).

[ Ali’s notes - 347 This passage gives us an important clue to the interpretation of the Holy Qur-an. Broadly speaking it may be divided into two portions, not given separately, but intermingled: viz. (1) the nucleus or foundation of the Book, literally "the mother of the Book"; (2) the part which is not entirely clear. It is very fascinating to take up the latter, and exercise our ingenuity about its meaning, but it refers to such profound matters that are beyond human language and though people of wisdom may get some light from it, no one should be dogmatic, as the final meaning is known to Allah alone. The Commentators usually understand the verses "of established meaning" (muhkam) to refer to the categorical orders of the Shariat (or the Law), which are plain to everyone's understanding. But perhaps the meaning is wider: the "mother of the Book" must include the very foundation on which all Law rests, the essence of Allah's Message, as distinguished from the various illustrative parables, allegories, and ordinances. (3.7)

348. One reading, rejected by the majority of Commentators, but accepted by Mujahid and others, would not make a break at the point here marked Waq Lazim, but would run the two sentences together. In that case the construction would run: "No one knows its hidden meanings except Allah and those who are firm in knowledge. They say", etc. (3.7) ]

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3. Sura al-Imran, Medina 89

The Quranic Text & Ali’s Version:

الصَّابِرِينَ ...

3:17. Those who show patience, firmness and self-control;

C356. Sabr (Sabirin) includes many shades of meaning: I have specified three here, viz., patience, firmness, and self-control.

See 2:45 and 2:153 and notes 61 and 157.

... وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنفِقِينَ وَالْمُسْتَغْفِرِينَ بِالأَسْحَارِ ﴿١٧﴾

who are true (in word and deed);

who worship devoutly;

who spend (in the way of Allah);

and who pray for forgiveness in the early hours of the morning.

C357. True servants of Allah are described in 3:16 and 17. They have faith, humility, and hope (3:16); and they have certain virtues (3:17) viz.,

1. patience, steadfastness, self-restraint, and all that goes under the full definition of Sabr;

this shows a certain attitude of mind:

2. in all their dealings they are true and sincere as they are also in their promises and words;

this marks them out in social conduct:

3. further, their spiritual worship is earnest and deep, an inner counterpart of their outward conduct;

4. their worship of Allah shows itself in their love of their fellow-men, for they are ready and liberal in charity: and

5. their self-discipline is so great that the first thing they do every morning is humbly to approach their God.

وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ ...

3:133. Be quick in the race for forgiveness from your Lord,

... وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ ﴿١٣٣﴾

and for a garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous.

C452. The Fire (3:131) is, as always, contrasted with the Garden, -in other words, Hell contrasted with Heaven, we are told that its width alone is that of the whole of the heavens and the earth,- all the creation we can imagine.

In other words our spiritual felicity covers not merely this or that part of our being, but all life and existence. Who can measure its width, or length, or depth? (R).

الَّذِينَ يُنفِقُونَ فِي السَّرَّاء وَالضَّرَّاء وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ...

3:134. Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;

C453. Another definition of the righteous (verses 134-35). So far from grasping material wealth, they give freely, of themselves and their substance, not only when they are well-off and it is easy for them to do so, but also when they are in difficulties, for other people may be in difficulties at the same time.

They do not get ruffled in adversity, or get angry when other people behave badly, or their own good plans fail. On the contrary they redouble their efforts. For the charity or good deeds all the more necessary in adversity. And they do not throw the blame on others. Even where such blame is due and correction is necessary, their own mind is free from a sense of grievance, for they forgive and cover other men's faults.

This as far as other people are concerned. But we may be ourselves at fault, and perhaps we brought some calamity on ourselves. The righteous man is not necessarily perfect. In such circumstances his behaviour is described in the next verse.

...وَاللّهُ يُحِبُّ الْمُحْسِنِينَ ﴿١٣٤﴾

for Allah loves those who do good.

وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً ...

3:135. And those who, having done something to be ashamed of,

C454. The righteous man, when he finds he has fallen into sin or error, does not whine or despair, but asks for Allah's forgiveness, and his faith gives him hope. If he is sincere, that means that he abandons his wrong conduct and makes amends.

... أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ...

or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,

C455. Sin is a sort of oppression of ourselves by ourselves. This follows from the doctrine of personal responsibility, as opposed to that of blind fate or of an angry God or gods lying in wait for revenge or injury on mankind.

...وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ ...

and who can forgive sins except Allah?

...وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ ﴿١٣٥﴾

And are never obstinate in persisting knowingly in (the wrong) they have done.

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).

Asad’s Version:

3:17 Those who show patience, firmness and self control; who are true (in word and deed) who worship devoutly; who spend (in the way of God); and who pray for

forgiveness in the early hours of the morning.

3: 17 Those who are patient in adversity, and true to their word, and truly devout, and who spend (in God’s way) and pray for forgiveness from their innermost hearts.

3: 133 - 135 And vie with one another to attain to your Sustainer's forgiveness and to a paradise as vast as the heavens and the earth, which has been readied for the God-conscious who spend (in His way) in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good; and who when they have committed a shameful deed or have (otherwise) sinned against themselves, remember God and pray that their sins be forgiven - for who but God could forgive sins? And do not knowingly persist in doing whatever (wrong) they may have done. Asad

3: 159 ….Pardon them, then, and pray that they be forgiven (failures of Uhud). And take counsel with them in all matters of public concern; then, when you have decided upon a course of action, place your trust in God: for, verily, God loves those who place their trust in Him.

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7. Sura al-Araf

The Quranic Text & Ali’s Version:

المص ﴿١﴾

7:1. Alif Lam Mim Sad.

C989. This is a combination of four Abbreviated Letters. For Abbreviated Letters generally, see Appendix I (at the end of Surah 2).

The combination here includes the three letters Alif, Lam, Min, which occurred at the beginning of Surah 2, and are discussed in n.25 to 2:1.

The additional letter Sad occurs in combination here and in Surah 19, and by itself -it the beginning of Surah 38, and nowhere else.

The factor common to Surah 7, Surah 19, and Surah 38, is that in each case the core of the Surah consists in the stories (qasas) of the Prophets.

In this Surah we have the Stories of Noah, Hud, Salih, Lut, Shu'ayb, and Moses, leading up to Muhammad, and in Surah 38, the stories of David Solomon, and Job similarly lead up to Muhammad, occupying three out of the five sections. Surah 19 consists almost entirely of such stories.

Can we understand Sad to stand for qasas, of which it is the most characteristic letter?

In this Surah 7, we have also the spiritual history of mankind traced-the Beginning the Middle, and the End, which as explained in n. 25, might be represented symbolically by Alif, Lam, Min. If so, this Surah, dealing with the Beginning, Middle, and the End of man's spiritual story, and illustrating it by the stories of the Prophets, might well be represented symbolically by the letters, Alif, Lam, Mim, Sad. But no one can dogmatic about these symbols. (R).

كِتَابٌ أُنزِلَ إِلَيْكَ فَلاَ يَكُن فِي صَدْرِكَ حَرَجٌ مِّنْهُ لِتُنذِرَ بِهِ...

7:2. A Book revealed unto thee, so let thy heart be oppressed no more by any difficulty on that account, that with it thou mightest warn (the erring)

C990. Heart: in the original, breast. I have used the word most appropriate to the English idiom.

The meaning is that Al-Mustafa is consoled for all the difficulties which he encountered in his mission, with the fact that he had clear guidance in the Book for his preaching.

...وَذِكْرَى لِلْمُؤْمِنِينَ ﴿٢﴾

and teach the believers.

Asad’s Version:

7: 1 – 2 Alif. Lam. Mim. Sad. A Divine writ has been bestowed from on high upon thee – and let there be no doubt about this in thy heart – in order that you may warn thereby, and admonish the believers;

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13. Ar-R’ad, Medina 96

The Quranic Text & Ali’s Version:

المر...

13:1.     Alif Lam Mim Ra.

C1798. For Alif, Lam, Mim, see n. 25 to 2:1.

For Alif, Lam, Ra, see Introduction to Surah 10. For abbreviated Letters generally see Appendix 1.

Here there seems to be a combination of the groups Alif, Lam, Mim and Alif, Lam, Ra. We consider here not only the beginning (Alif), the middle (Lam), and the end (Mim), of man's spiritual history, but also the immediate future of the interior of our organization, such as it appeared to our Ummah towards the close of the Makkan period. But in trying to determine their meaning, we must not be dogmatic. The befitting attitude is to say: Allah knows best. (R).

...تِلْكَ آيَاتُ الْكِتَابِ...

These are the Signs (or Verses) of the Book:

C1799. Cf. 10:1, n. 1382.

...وَالَّذِيَ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ الْحَقُّ...

that which hath been revealed unto thee from thy Lord is the Truth;

...وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يُؤْمِنُونَ ﴿١﴾

but most men believe not.

Asad’s Version:

13: 1

Pickthall Alif. Lam. Mim. Ra. These are verses of the Scripture. That which is revealed unto thee from thy Lord is the Truth, but most of mankind believe not.

Transliteration Alif La_m Ra_, tilka a_ya_tul kita_b(i), wallazi unzila ilaika mir rabbikal haqqu wa la_kinna aksaran na_si la_ yu'minu_n(a).

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4. Sura an-Nisa, Medina 92

The Quranic Text & Ali’s Version:

وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لله...   

4:125. Who can be better in religion than one who submits his whole self to Allah,

... وَهُوَ مُحْسِنٌ واتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا...  

does good, and follows the way of Abraham the true in faith?

... وَاتَّخَذَ اللّهُ إِبْرَاهِيمَ خَلِيلاً ﴿١٢٥﴾  

For Allah did take Abraham for a friend.

C634. Abraham is distinguished in Muslim theology with the title of "Friend of Allah".

This does not of course mean that he was anything more than a mortal. But his faith was pure and true, and his conduct was firm and righteous in all circumstances.

He was the fountainhead of the present monotheistic tradition, the Patriarch of the prophetic line, and is revered alike by Jews, Christians and Muslims. (R).

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.

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.

يَا أَيُّهَا الَّذِينَ آمَنُواْ ...

4:135. O ye who believe!

... كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ...  

stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin,

C644. Justice is Allah's attribute, and stand firm for justice is to be a witness to Allah, even if it is detrimental to our own interests (as we conceive them) or the interests of those who are near and dear to us.

According to the Latin saying, "Let justice be done though heaven should fall."

But Islamic justice is something higher than the formal justice of Roman Law or any other human law. It is even more penetrative than the subtler justice in the speculations of the Greek philosophers. It searches out the innermost motives, because we are to act as in the presence of Allah, to whom all things, acts, and motives are known.

إِن يَكُنْ غَنِيًّا أَوْ فَقَيرًا ...

and whether it be (against) rich or poor:

C645. Some people may he inclined to favour the rich, because they expect something from them. Some people may be inclined to favour the poor because they are generally helpless.

Partiality in either case is wrong. Be just, without fear of favour.

Both the rich and the poor are under Allah's protection as far as their legitimate interests are concerned, but they cannot expect to be favoured at the expense of others. And He can protect their interests far better than any man.

... فَاللّهُ أَوْلَى بِهِمَا...  

for Allah can best protect both.

... فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ...  

Follow not the lusts (of your hearts), lest ye swerve,

... وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا ﴿١٣٥﴾  

and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.

وَالَّذِينَ آمَنُواْ بِاللّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُواْ بَيْنَ أَحَدٍ مِّنْهُمْ أُوْلَـئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ...   

4:152. To those who believe in Allah and His Messengers and make no distinction between any of the Messengers, We shall soon give their (due) rewards:

... وَكَانَ اللّهُ غَفُورًا رَّحِيمًا ﴿١٥٢﴾

for Allah is Oft-Forgiving, Most Merciful.

C.68 (The running Commentary, in Rhythmic Prose)

(4:153-176)

The People of the Book went wrong

The Jews in breaking their Covenant,

And slandering Mary and Jesus,

And in their usury and injustice;

And the Christians in raising

Jesus the Messengers to equality

Wit Allah. Allah's revelation

Is continued in Quran,

Which comes with manifest proof

And a clear light to those who understand.

Asad’s Version:

4: 125 And who could be of better faith than he who surrenders his whole being unto God and is a does of good withal, and follows the creed of Abraham, who turned away from all that is false- seeking that God exalted Abraham with His love?

4: 80 Whoever pays heed unto the Apostle pays heed unto God thereby' and as for those who turn away - We have not sent thee to be their keeper.

[4.82] Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy.

4: 135 O you who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves or your parents and kinsfolk. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them.

Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the truth], behold, God is indeed aware of all that you do! Asad

4: 135 ............ and whether it be (against ) rich or poor: for Allah can best protect both.......and if you distort (justice) or decline to do justice, verily Allah is well-acquainted with all that you do. Ali

4: 152 But as for those who believe in God and His apostles and make no distinction between any of them – unto them, in time, will He grant their rewards [in full]. And God is indeed much-forgiving, a dispenser of grace.

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5. Al-Ma'idah

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).

إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَادُواْ وَالصَّابِؤُونَ وَالنَّصَارَى...

5:69. Those who believe (in the Qur'án), those who follow the Jewish (Scriptures), and the Sabians and the Christians,

... مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وعَمِلَ صَالِحًا...

any who believe in Allah and the Last Day, and work righteousness,

C779. Here, as in Surah Al-Baqarah (2:62), the Quran underscores the importance of true and genuine faith, which is to be judged by a sincere belief in Allah and man's accountability to Him backed by a righteous conduct rather than by mere forms or labels.

At both the places it repudiates the false claims of the People of the Book that they had a special relationship with Allah for they were the children of Abraham; that they were a chosen people with special privileges, and no matter what they did, their high status would remain unaffected.

Here this false notion is refuted and the People of the Book are being reminded that it is through sincere belief and righteous conduct rather than pretentious claims that man can win his Lord's pleasure and achieve ultimate success.

The verse does not purport to lay down an exhaustive list of the articles of faith. Nor does it seek to spell out the essentials of a genuine belief in Allah, which has no meaning unless it is accompanied by belief in His Prophets for it is through their agency alone that we know Allah's Will and can abide by it in our practical lives.

This is especially true of His final Prophet, Muhammad (peace be on him) whose message is universal, and not confined to any particular group or section of humanity.

Belief in the Prophethood of Muhammad (peace be on him) is thus an integral part and a logical corollary of belief in Allah. Moreover, it is also an essential test of genuineness of such belief. This becomes clear when the verse is read in conjunction with other relevant verses of the Quran.

See, for instance, 4:170, 5:15, 19, 7:157, 158, 21:107, 25:I, 33:40, 61:6.

See also 2:40, 3:31-32, 4:150-151. (Eds).

... فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٦٩﴾

on them shall be no fear, nor shall they grieve.

فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ لَعنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً ...

5:13. But because of their breach of their Covenant, We cursed them, and made their hearts grow hard:

C712. Cursed them: that means that because of the breach of their Covenant, Allah withdrew His overflowing Grace from them.

The withdrawal of Grace made their hearts grow hard in two ways:

1. they were no longer protected from the assaults of evil, and

2. they became impervious even to the message of forgiveness and mercy which is open to all Allah's creatures.

... يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَنَسُواْ حَظًّا مِّمَّا ذُكِّرُواْ بِهِ...

they change the words from their (right) places and forget a good part of the Message that was sent them,

... وَلاَ تَزَالُ تَطَّلِعُ عَلَىَ خَآئِنَةٍ مِّنْهُمْ إِلاَّ قَلِيلاً مِّنْهُمُ ...

nor wilt thou cease to find them, barring a few, ever bent on (new) deceits:

C713. Israel, when it lost Allah's grace as above, began to sin against truth and religion in three ways:

1. they began to misuse Scripture itself, by either taking words out of their right meaning, or applying them to things for which they were never meant;

2. in doing so, they conveniently forgot a part of the Message and purpose of Allah: and

3. they invented new deceits to support the old ones.

... فَاعْفُ عَنْهُمْ وَاصْفَحْ ...

but forgive them and overlook (their misdeeds):

C714. Cf. 2:109 and n. 110, where I have explained the different shades of meaning in the words for "forgiveness."

... إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ ﴿١٣﴾

for Allah loveth those who are kind.

وَكَتَبْنَا عَلَيْهِمْ فِيهَا ...

5:45. We ordained therein for them:

C754. The retaliation is prescribed in three places in the Pentateuch, viz,. Exod. 21:23-25: Leviticus 24:18-21, and Deut, 19:21.

The wording in the three quotations is different, but in none of them is found the additional rider for mercy, as here.

Note that in Matt. 5:38. Jesus quotes the Old Law "eye for eye," etc,, and modifies it in the direction of forgiveness, but the Quranic injunction is more practical.

Even where the injured one forgives, the State or Ruler is competent to take such action as is necessary for the preservation of law and order in Society. For crime has a bearing that goes beyond the interests of the person injured: the Community is affected: see 5:32.

... أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ...

- "Life for life,

- eye for eye,

... وَالأَنفَ بِالأَنفِ وَالأُذُنَ بِالأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ ...

- nose for nose,

- ear for ear,

- tooth for tooth,

- and wounds equal for equal."

... فَمَن تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَّهُ...

But if anyone remits the retaliation by way of charity, it is an act of atonement for himself.

C755. This is not part of the Mosaic Law, but the teaching of Jesus and of Muhammad.

Notice how the teaching of Jesus is gradually introduced as leading up to the Quran.

... وَمَن لَّمْ يَحْكُم بِمَا أنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ ﴿٤٥﴾

And if any fail to judge by (the light of) what Allah hath revealed, they are (no better than) wrongdoers.

C756. The seeming repetitions at the end of verses 44, 45 and 46 are not real repetitions. The significant words in the three cases are:

- Unbelievers,

- wrong-doers, and

- rebellious;

and each fits the context.

- If the Jews tamper with their books they are Unbelievers;

- if they give false judgments, they are wrong-doers.

- If the Christians follow not their light, they are rebellious.

أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَّكُمْ وَلِلسَّيَّارَةِ...

5:96. Lawful to you is the pursuit of water-game and its use for food, for the benefit of yourselves and those who travel;

C802. Water-game: i.e., game found in water, e.g., fish, etc.

"Water" includes sea, river, lake, pond, etc.

... وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا...

but forbidden is the pursuit of land-game: as long as ye are in the Sacred Precincts or in pilgrim garb.

... وَاتَّقُواْ اللّهَ الَّذِيَ إِلَيْهِ تُحْشَرُونَ ﴿٩٦﴾

And fear Allah, to whom ye shall be gathered back.

Asad’s Version:

5: 48 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.

5:48 And unto you [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. Judge, then, between the followers of earlier revelation in accordance with what God has bestowed from on high, and do not follow their errant views, forsaking the truth that has come unto you.

Unto every one of you have We appointed a [different] law and way of life. And if God had 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.

5: 69 for verily, those who have attained to faith [in this divine writ], as well as those who hollow the Jewish faith, and the Sabians, and the Christians – all who believe in God and the Last Day and do righteous deeds – no fear need they have, and neither shall they grieve.

5: 13 Then, for having broken their solemn pledge, We rejected them and caused their hearts to harden – [so that now] they distort the meaning of the [revealed] words, taking them out of their context; they have forgotten much of what they had been told to bear in mind; and from all but a few of them you will always experience treachery. But pardon them, and forbear; verily, God loves the doers of good.

5: 45 … for God loveth those who judge in equity.

( even for the non believers and enemies – see the first part of the verse)

5:96 … for God loveth those who do good.

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6. Sura al-Anam

The Quranic Text & Ali’s Version:

إِنَّ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ...

6:159. As for those who divide their religion and break up into sects, thou hast no part in them in the least:

C985. Divide their religion: farraqu: i.e.,

1. make a distinction between one part of it and another, take the part which suits them and reject the rest; or

2. have religion one day of the week and the world the rest of the six days; or

3. keep "religion in its right place," as if it did not claim to govern the whole life; make a sharp distinction between the secular and the religious; or

4. show a sectarian bias, seek differences in views, so as to break up the unity of Islam.

...إِنَّمَا أَمْرُهُمْ إِلَى اللّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُواْ يَفْعَلُونَ ﴿١٥٩﴾

their affair is with Allah:

He will in the end tell them the truth of all that they did.

Asad’s Version:

6: 159 As for those who divide their religion and break up into sects, you have no part in them in the least: Their affair is with God: He will in the end tell them the truth of all that they did.

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11. Surah Hud

The Quranic Text & Ali’s Version:

الَر...   

11:1.     Alif Lam Ra.

C1492. For these mystic letters, see Introduction to Surah 10.

...كِتَابٌ أُحْكِمَتْ آيَاتُهُ...

(This is) a Book, with verses basic or fundamental (of established meaning) --

C1493. See n. 347 to 3:7.

Every basic principle is included in Allah's Revelation, and it is further illustrated and explained in detail.

...ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ ﴿١﴾

further explained in detail -- from One Who is Wise and Well-Acquainted (with all things):

أَلاَّ تَعْبُدُواْ إِلاَّ اللّهَ...   

11:2.     (It teacheth) that ye should worship none but Allah.

...إِنَّنِي لَكُم مِّنْهُ نَذِيرٌ وَبَشِيرٌ ﴿٢﴾

(Say:) "Verily I am (sent) unto you from Him to warn and to bring glad tidings:

C1494. Al-Mustafa's Message-as was the Message of all apostles-was to warn against evil, and to bring the glad tidings of Allah's Mercy and Grace to all who would receive it in Faith and trust in Allah.

This double Message is preached illustratively in this Surah.

وَأَنِ اسْتَغْفِرُواْ رَبَّكُمْ ثُمَّ تُوبُواْ إِلَيْهِ...   

11:3.     ("And to preach thus), 'Seek ye the forgiveness of your Lord, and turn to Him in repentance;

...يُمَتِّعْكُم مَّتَاعًا حَسَنًا إِلَى أَجَلٍ مُّسَمًّى...

that He may grant you enjoyment, good (and true), for a term appointed,

...وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ...

and bestow His abounding grace on all who abound in merit!

C1495. The enjoyment of all good and true things in life refers,

I think, to the present life with its limited term, and the abounding Grace refers to the higher reward, which begins here but is completed in the life to come.

...وَإِن تَوَلَّوْاْ فَإِنِّيَ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ ﴿٣﴾

But if ye turn away, then I fear for you the Penalty of a Great Day:

إِلَى اللّهِ مَرْجِعُكُمْ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٤﴾

11:4.     "'To Allah is your return, and He hath power over all things.'"

إِلاَّ الَّذِينَ صَبَرُواْ وَعَمِلُواْ الصَّالِحَاتِ ...

11:11.   Not so do those who show patience and constancy, and work righteousness;

C1508. Their attitude is the right one: to take ill-fortune with fortitude and good fortune with humility, and in either case go on persevering in good deeds to their fellow-creatures.

... أُوْلَـئِكَ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ ﴿١١﴾

for them is forgiveness (of sins) and a great reward. 

Other versions:

11: 1

Asad Alif. Lam. Ra.

A Divine writ [is this], with messages that have been made clear in and by themselves, and have been distinctly spelled out as well [note 2] – [bestowed upon you] out of the grace of One who is wise, all-aware,

Pickthall Alif. Lam. Ra. (This is) a Scripture the revelations whereof are perfected and then expounded. (It cometh ) from One Wise, Informed,

Yuksel A1L30R200. A book whose signs have been ascertained, then detailed, from One who is Wise, Ever-aware.*

Transliteration Alif La_m Ra_, kita_bun uhkimat a_ya_tuhu_ summa fussilat mil ladun hakimin khabir(in).

11: 2

Asad So that you may worship none but God. [ Say, O Prophet:] “Behold, I come upon you from Him [as] a warner and a bearer of glad tidings: [note 3]

Pickthall (Saying): Serve none but Allah. Lo! I am Unto you from Him a warner and a bringer of good tidings.

Yuksel The Quran as Warner and Bearer of Good News

"That you shall serve none other than God. I am to you from Him a warner and a bearer of good news."

Transliteration Alla_ ta'budu_ illalla_h(a), innani lakum minhu naziruw wa basyir(uw),-

11: 3

Ask your sustainer to forgive you your sins, and then turn towards Him in repentance – [whereupon] He will grant you a goodly enjoyment of life [ in this world] until a term set [by Him is fulfilled] [note 4]; and [in the life to come]. He will bestow upon everyone possessed of merit [a full reward for] his merit [note 5]. But if you turn away, then verily, I dread for you the suffering [which is bound to befall you] on that awesome Day [note 6]

Pickthall And (bidding you) : Ask pardon of your Lord and turn to Him repentant. He will cause you to enjoy a fair estate until a time appointed. He giveth His bounty unto every bountiful one. But if ye turn away, Lo! (then) I fear for you the retribution of an awful Day.

Yuksel "Seek forgiveness from your Lord, then repent to Him; He will make you enjoy an enjoyment until a predetermined period. He gives His grace to those who are of grace. If you turn away, then I do fear for you the retribution of a great day!"

Transliteration Wa an-istagfiru_ rabbakum summa tu_bu_ ilaihi yumatti'kum mata_'an hasanan ila_ ajalim musammaw wa yu'ti kulla zi fadlin fadlah(u_), wa in tawallau fa inni akha_fu 'alaikum 'aza_ba yamin kabir(in).

11: 4

Asad Unto God you all must return, and He has the power to will anything”

Pickthall Unto Allah is your return, and He is able to do all things.

Yuksel "To God is your return, and He is capable of all things."

Transliteration Ilalla_hi marji'ukum, wa huwa 'ala_ kulli syai'in qadir(un).

11: 111

Pickthall And lo! unto each thy Lord will verily repay his works in full. Lo! He is Informed of what they do.

Transliteration Wa inna kullal lamma_ layuwaffiyannahum rabbuka a'ma_lahum, innahu_ bima_ ya'malu_na khabir(un).

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2.Surah Al Baqarah

The Quranic Text & Ali’s Version:

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ ...

2:44. Do ye enjoin right conduct on the people, and forget (to practice it) yourselves, and yet ye study the Scripture?

... أَفَلاَ تَعْقِلُونَ ﴿٤٤﴾

Will ye not understand?

Asad’s Version:

2: 44 Do you enjoin right conduct on the people and forget (to practice it) yourselves, and yet you study the Scripture ?

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3. Sura al-Imran, Medina 89

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).

Asad’s Version:

3: 159 ….Pardon them, then, and pray that they be forgiven (failures of Uhud). And take counsel with them in all matters of public concern; then, when you have decided upon a course of action, place your trust in God: for, verily, God loves those who place their trust in Him.

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30. Surah Ar Rum

The Quranic Text & Ali’s Version:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا...

30:30. So set thou thy face steadily and truly to the Faith:

C3540. For Hanif see n. 134 to 2:135.

Here "true" is used in the sense in which we say, "the magnetic needle is true to the north."

Those who have been privileged to receive the Truth should never hesitate or swerve but remain constant, as men who know.

...فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا...

(Establish) Allah's handiwork according to the pattern on which He has made mankind:

...لَا تَبْدِيلَ لِخَلْقِ اللَّهِ...

no change (let there be) in the work (wrought) by Allah:

C3541. As turned out from the creative hand of Allah, man is innocent, pure, true, free, inclined to right and virtue, and endued with true understanding about his own position in the Universe and about Allah's goodness, wisdom, and power.

That is his true nature, just as the nature of a lamb is to be gentle and of a horse is to be swift.

But man is caught in the meshes of customs, superstitions, selfish desires, and false teaching. This may make him pugnacious, unclean, false, slavish, hankering after what is wrong or forbidden, and deflected from the love of his fellow-men and the pure worship of the One True God.

The problem before the Prophets is to cure this crookedness, and to restore human nature to what it should be under the Will of Allah.

...ذَلِكَ الدِّينُ الْقَيِّمُ ...

by Allah: that is the standard Religion:

C3542. In 9:36, I translated Din Qaiyim as "straight usage." Here the meaning is wider, as it includes the whole life, thoughts and desires of man.

The "standard Religion," or the Straight Way is thus contrasted with the various human systems that conflict with each other and call themselves separate 'religions" or "sects" (see verse 32 below).

Allah's standard Religion is one, as God is One.

... وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ﴿٣٠﴾

but most among mankind understand not.

Asad’s Version:

30: 30 And so, set your face steadfastly towards the [one ever-true] faith, turning away from all that is false, in accordance with the natural disposition which God has instilled into human: not to allow any change to corrupt what God has thus created – this is the [purpose of the one] ever true faith; but most people know it not. Asad

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57. Sura al-Hadid [Iraon]

The Quranic Text & Ali’s Version:

يَا أَيُّهَا الَّذِينَ آمَنُوا ...

57:28.   O ye that believe!

C5325. From the context before (see n. 5323 above) and after (see next note), this is held to refer to the Christians and People of the Book who kept their Faith true and undefiled.

... اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ...

fear Allah, and believe in His messenger,

...يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ ...

and He will bestow on you a double portion of His Mercy:

C5326. The double portion refers to the past and the future.

As noted in the last note, this passage is addressed to the Christians and the People of the Book, who, when honestly facing the question of the new Revelation in Islam, find in it the fulfilment of previous revelations, and therefore believe in Allah's Messenger Muhammad, and walk by the new light. Their previous merits will be duly recognised, and they will be treated on fully equal terms in the new Ummah. This is their double share, not necessarily more in quantity than that of their brethren in Islam who passed through no other gate, but having a twofold aspect.

... وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ ...

He will provide for you a light by which ye shall walk (straight in your path),

C5327. As this refers to the Christians and the People of the Book, the following saying of Christ in his last days may interest them:

"'Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you... While ye have the fight, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them". (John, 12:35-36).

The light of Christ's Gospel soon departed; his Church was enveloped in darkness; then came the fight again, in the fuller light of Islam. And they are asked to believe in the light, and to walk in it. Cf. also 57:12. and n. 5288 above.

... وَيَغْفِرْ لَكُمْ...

and He will forgive you (your past):

C5328. Any wrong they may have committed through ignorance or misconceptions in their previous religion will be forgiven them, as they have seen the new light and walk by it.

...وَاللَّهُ غَفُورٌ رَّحِيمٌ ﴿٢٨﴾

For Allah is Oft-Forgiving, Most Merciful:

Asad’s Version:

57: 28 Be mindful of your duty to God and believe in His messenger. He will give you two fold of His Mercy and will appoint for you a light wherein you shall walk, and will forgive you. Allah is Forgiving , Merciful:

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22. Sura al-Hajj

The Quranic Text & Ali’s Version:

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِن يَنَالُهُ التَّقْوَى مِنكُمْ...

22:37. It is not their meat nor their blood, that reaches Allah:

it is your piety that reaches Him:

...كَذَلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ...

He has thus made them subject to you, that ye may glorify Allah for His guidance to you:

C2815. The essence of sacrifice has been explained in n. 2810.

No one should suppose that meat or blood is acceptable to the One True God. It was a Pagan fancy that Allah could be appeased by blood sacrifice. But Allah does accept the offering of our hearts, and as a symbol of such offer, some visible institution is necessary.

He has given us power over the brute creation, and permitted us to eat meat, but only if we pronounce His name at the solemn act of taking life, for without this solemn invocation, we are apt to forget the sacredness of life.

By the invocation we are reminded that wanton cruelty is not in our thoughts, but only the need of food. Now if we further deny the greater part of the food (some theologians fix the proportion at three-quarters or two-thirds) for the sake of our poorer brethren in solemn assembly in the precincts of the Haram (sacred territory), our symbolic act finds practical expression in benevolence, and that is the virtue sought to be taught.

We should be grateful to Allah for His guidance in this matter, in which many Peoples have gone wrong, and we should proclaim the true doctrine so that virtue and charity may increase among men.

...وَبَشِّرِ الْمُحْسِنِينَ ﴿٣٧﴾

and proclaim the Good News to all who do right.

Asad’s Version:

22:37 And proclaim the Good News to all who do right.

Those who believe and work righteousness, for them is forgiveness and a sustenance most generous.