Grateful to God

2. Surah Al Baqarah

The Quranic Text & Ali’s Version:

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ ...

2: 158. Behold!

Safa and Marwa are among the Symbols of Allah.

C160. The virtue of patient perseverance in faith leads to the mention of two symbolic monuments of that virtue.

These are the two little hills of Safa and Marwa now absorbed in the city of Makkah, and close to the well of Zamzam. Here, according to tradition, the lady Hajar, mother of the infant Ismail, prayed for water in the parched desert, and in her eager quest round these hills, she found her prayer answered and saw the Zamzam spring.

Unfortunately the Pagan Arabs had placed a male and a female idol here, and their gross and superstitious rites caused offence to the early Muslims. They felt some hesitation in going round these places during the Pilgrimage. As a matter of fact they should have known that the Ka'bah (the House of Allah) had been itself defiled with idols, and was sanctified again by the purity of Muhammad's life and teaching.

The lesson is that the most sacred things may be turned to the basest uses; that we are not therefore necessarily to ban a thing misused; that if our intentions and life are pure, Allah will recognise them even if the world cast stones at us because of some evil associations which they join with what we do, or with the people we associate with, or with the places which claim our reverence.

... فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا...

So if those who visit the house in the season or at other times, should compass them round, it is no sin in them.

C161. The House: the Sacred Mosque, the Ka'bah.

The Season of regular Hajj culminates in the visit to Arafat on the ninth day of the month of Dhu al Hijjah, followed by the circumambulation of the Ka'bah.

A visit to the Sacred Mosque and the performance of the rites of pilgrimage at any other time is called an Umrah. The symbolic rites are the same in either case, except that the Arafat rites are omitted in the Umrah.

The Safa and Marwa are included among the Monuments, as pointing to one of the highest of Muslim virtues.

... وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللّهَ شَاكِرٌ عَلِيمٌ ﴿١٥٨﴾

And if anyone obeyeth his own impulse to good, be sure that Allah is He Who recogniseth and knoweth.

C162. The impulse should be to Good; if once we are sure of this, we must obey it without hesitation, whatever people may say.

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ ...

2: 172. O ye who believe! eat of the good things that We have provided for you,

... وَاشْكُرُواْ لِلّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ ﴿١٧٢﴾

and be grateful to Allah, if it is Him ye worship.

C172. Gratitude for Allah's gifts is one form of worship.

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ...

2: 185. Ramadan is the (month) in which was sent down the Qur'án, as a guide to mankind, also clear (Signs) for guidance and judgment (between right and wrong).

C192. Judgment (between right and wrong):

Furqan: the criterion or standard by which we judge between right and wrong. See 2:53 n. 68.

... فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ...

So everyone of you who is present (at his home) during that month should spend it in fasting,

... وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ...

but if anyone is ill or on a journey, the prescribed period, (should be made up) by days later.

... يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ...

Allah intends every facility for you, He does not want to put you to difficulties.

... وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ ...

(He wants you) to complete the prescribed period, and to glorify Him in that He has guided you;

C193. The regulations are again and again coupled with an insistence on two things:

- the facilities and concessions given, and

- the spiritual significance of the fast, without which it is like an empty shell without a kernel.

If we realise this, we shall look upon Ramadhan, not as a burden, but as a blessing, and shall be duly grateful for the lead given to us in this matter.

... وَلَعَلَّكُمْ تَشْكُرُونَ ﴿١٨٥﴾

and perchance ye shall be grateful.

Other versions:

2: 158

Asad [Hence] behold, As-Safa and Al-Marwah are among the symbols wet up by God; and thus, no wrong does he who, have come to the Temple on pilgrimage or on a pious visit, strides to and fro between these two: for, it one does more good than he is bound to do – behold, God is responsive to gratitude, all-knowing.

Yusuf Ali Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the house in the season or at other times should compass them round it is no sin in them. And if anyone obeyeth his own impulse to good be sure that Allah is He Who recogniseth and knoweth.

Pickthall Lo! (the mountains) Al-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of God) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord (for him), Lo! Allah is Responsive, Aware.

Transliteration Innas safa_ wal marwata min sya'a_'irilla_h(i), faman hajjal baita awi'tamara fala_ juna_ha 'alaihi ay yattawwafa bihima_, wa man tatawwa'a khairan fa innallaha_ sya_kirun

2: 172

Asad O you who attained to faith! Partake of the good things which We have provided for you as sustenance, and render thanks unto God, if it is [truly] Him that you worship.

Yusuf Ali O ye who believe! eat of the good things that We have provided for you and be grateful to Allah if it is Him ye worship.

Pickthall O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He whom ye worship.

Transliteration Ya_ ayyuhal lazina a_manu_ kulu_ min tayyiba_ti ma_ razaqna_kum wasykuru_ lilla_hi in kuntum iyya_hu ta'budu_n(a).

[Ruby’s note – This is to say that important part of worship of God is to be aware and grateful to Him for all the good things He provides for us in this life. This awareness and attitude is part and parcel of God’s true worship.]

2: 185

Asad It was the month of Ramadan in which the Quran was [first] bestowed from on high as a guidance unto man and a self- evident proof of that guidance, and as the standard by which to discern the true from the false. Hence, whoever of you lives to see this month shall fast throughout it; but he that is ell, or o a journey, [shall fast instead for the same] number of other days. God wills that you shall have ease, and does not will you suffer hardship; but [He desires] that you complete the number [of days required], and that you extol God for His having guided you aright, and that you render your thanks [unto Him].

Yusuf Ali Ramadan is the (month) in which was sent down the Qur'an as a guide to mankind also clear (Signs) for guidance and judgment (between right and wrong). So everyone of you who is present (at his home) during that month should spend it in fasting but if anyone is ill or on a journey the prescribed period (should be made up) by days later. Allah intends every facility for you He does not want to put you to difficulties. (He wants you) to complete the prescribed period and to glorify Him in that He has guided you; and perchance ye shall be grateful.

Pickthall The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful.

Transliteration Syahru ramada_nal lazi unzila fihil qur'a_nu hudal lin na_si wa bayyina_tim minal huda_ wal furqa_n(i), faman syahida minkumusy syahra fal yasumh(u), wa man ka_na maridan au 'ala_ safarin fa'iddatum min ayya_min ukhar(a), yuridulla_hu bikumul yusra wa la_ yuridu bikumul'usr(a), wa litukmilul 'iddata wa litukabbirulla_ha'ala_ ma_ hada_kum wa la'allakum tasykuru_n(a).

3. Sura al-Imran

The Quranic Text & Ali’s Version:

وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ...

3: 144. Muhammad is no more than a Messenger: many were the Messengers that passed away before him.

C460. This verse primarily applies to the battle of Uhud, in the course of which a cry was raised that the Messenger was slain. He had indeed been severely wounded, but Talha, Abu Bakr, and Ali were at his side, and his own unexampled bravery saved the Muslim army from a rout.

This verse was recalled again by Abu Bakr when the Messenger actually died a natural death eight years later, to remind people that Allah, Whose Message he brought, lives for ever. And have need to remember this now and often for two reasons:

1. when we feel inclined to pay more than human honour to one who was the truest, the purest, and the greatest of men, and thus in a sense to compound for our forgetting the spirit of his teaching, and

2. when we feel depressed at the chances and changes of time, and forget that Allah lives and watches over us and over all His creatures now as in a history in the past and in the future.

...أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَابِكُمْ ...

if he died or were slain, will ye then turn back on your heels?

...وَمَن يَنقَلِبْ عَلَىَ عَقِبَيْهِ فَلَن يَضُرَّ اللّهَ شَيْئًا...

If any did turn back on his heels, not the least harm will he do to Allah;

...وَسَيَجْزِي اللّهُ الشَّاكِرِينَ ﴿١٤٤﴾

but Allah (on the other hand) will swiftly reward those who (serve him) with gratitude.

وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَابًا مُّؤَجَّلاً...

3: 145. Nor can a soul die except by Allah's leave, the term being fixed as by writing.

...وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الآخِرَةِ نُؤْتِهِ مِنْهَا...

If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the hereafter, We shall give it to him.

C461. There is a slight touch of irony in this. As applied to the archers at Uhud, who deserted their post for the sake of plunder, they might have got some plunder, but they put themselves and the whole of their army into jeopardy. For a little worldly gain, they nearly lost their souls.

On the other hand, those who took the long view and fought with staunchness and discipline, their reward was swift and sure. If they died, they got the crown of martyrdom. If they lived, they were heroes honoured in this life and the next.

...وَسَنَجْزِي الشَّاكِرِينَ ﴿١٤٥﴾

And swiftly shall We reward those that (serve Us with) gratitude.

Asad’s Version:

3: 144, 45….and God will reward the thankful.(Pickthall).

……whereas God will requite all who are grateful (to Him). (Asad)

3: 144, 45….and God will reward the thankful.(Pickthall).

……whereas God will requite all who are grateful (to Him). (Asad)

3: 144 [Al-i-Imran, Medina 89 ]

Asad And Muhammad is only an apostle; all the [other] apostles have passed away before him; [note 104]………..whereas God will requite all who are grateful [to Him].

Yusuf Ali Muhammad is no more than an Apostle: many were the Apostles that passed away before him. If he died or were slain will ye then turn back on your heels? If any did turn back on his heels not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve him) with gratitude.

Pickthall Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dies or is slain, ye will turn back on your heels? He who turn back doth no hurt to Allah, and Allah will reward the thankful.

Transliteration Wa ma_ muhammadun illa_ rasu_l(un), qad khalat min qablihir rusul(u), afa'im ma_ta au qutilanqalabtum'ala_ a'qa_bikum, wa may yanqalib 'ala_ 'aqibaihi fa lay yadurralla_ha syai'a_(n), wa sayajzilla_husy syakirin(a).

[ Asad’s note – This stress on the mortality of the Prophet – and that of all the other prophets who preceded him in time – connects, in the first instance, with the battle of Uhud and the rumor of his death, which caused many Muslims to abandon the fight even brought some of them close to apostasy ……the above verse re-states the fundamental Islamic doctrine that adoration is due to God alone, and that no human being – not even a prophet - may have any share in it. It was this very passage of the Quran which Abu Bakr, the first Caliph, recited immediately after the Prophet’s death, when many faint-hearted Muslims thought that Islam itself had come to an end; but as soon as Abu Bakr added, “Behold whoever has worshipped Muhammad may know that Muhammad has died; but whoever worshipped God may know that God is ever-living, and never dies” (Bukhari), all confusion was stilled. – The expression “turning about on one’s heels” denotes – according to circumstances – either actual apostasy or a deliberate withdrawal from efforts in the cause of God.]

[ Ali’s notes - 460 This verse primarily applies to the battle of Uhud, in the course of which a cry was raised that the Messenger was slain. He had indeed been severely wounded, but Talha, Abu Bakr, and Ali were at his side, and his own unexampled bravery saved the Muslim army from a rout. This verse was recalled again by Abu Bakr when the Messenger actually died a natural death eight years later, to remind people that Allah, Whose Message he brought, lives for ever. And have need to remember this now and often for two reasons: (1) when we feel inclined to pay more than human honor to one who was the truest, the purest, and the greatest of men, and thus in a sense to compound for our forgetting the spirit of his teaching, and (2) when we feel depressed at the chances and changes of time, and forget that Allah lives and watches over us and over all His creatures now as in a history in the past and in the future. (3.144)

461 There is a slight touch of irony in this. As applied to the archers at Uhud, who deserted their post for the sake of plunder, they might have got some plunder, but they put themselves and the whole of their army into jeopardy. For a little worldly gain, they nearly lost their souls. On the other hand, those who took the long view and fought with staunchness and discipline,-their reward was swift and sure. If they died, they got the crown of martyrdom. If they lived, they were heroes honored in this life and the next. (3.145) ]

3: 145

Asad And no human being can die save by God’s leave, at a term pre-ordained. And if one desires the rewards of this world, We shall grant him thereof; and if one desires the rewards of the life to come, We shall grant him thereof; and We shall requite those who are grateful [to Us].

Yusuf Ali Nor can a soul die except by Allah's leave the term being fixed as by writing. If any do desire a reward in this life We shall give it to him; and if any do desire a reward in the hereafter We shall give it to him. And swiftly shall We reward those that (serve Us with) gratitude.

Pickthall No soul can ever die except by Allah's leave and at a term appointed. Whoso desireth the reward of the world, We bestow on him thereof; and whoso desireth the reward of the Hereafter. We bestow on him thereof. We shall reward the thankful.

Transliteration Wa ma_ ka_na li nafsin an tamu_ta illa_ bi iznilla_hi kita_bam mu'ajjala_(n), wa may yurid sawa_bad dunya_ nu'tihi minha_, wa may yurid sawa_bal a_khirati nu'tihi minha_, wa sanajzisy sya_kirin(a).

7. Sura al-Araf

The Quranic Text & Ali’s Version:

وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ...

7: 58. From the land that is clean and good, by the will of its Cherisher, springs up produce, (rich) after its kind:

C1037. The triple parable explained in the last note is here continued.

1. In the physical world, the fertilising showers of rain yield a rich harvest on good soil, but bad soil yields little or nothing.

2. In the spiritual world, also, Allah's Mercies evoke no response in some souls which have chosen evil.

3. In the final reckoning, though all will be raised, not all will achieve the fulfilment of their lives.

...وَالَّذِي خَبُثَ لاَ يَخْرُجُ إِلاَّ نَكِدًا...

but from the land that is bad, spring up nothing but that which is niggardly:

...كَذَلِكَ نُصَرِّفُ الآيَاتِ لِقَوْمٍ يَشْكُرُونَ ﴿٥٨﴾

thus do We explain the signs by various (symbols) to those who are grateful.

C1038. Those who are grateful are those who joyfully receive Allah's Message, and respond to it by deeds of righteousness.

Other versions:

7: 58

Yusuf Ali From the land that is clean and good by the will of its cherisher springs up produce (rich) after its kind: but from the land that is bad spring up nothing but that which is niggardly: thus do We explain the signs by various (symbols) to those who are grateful.

Pickthall As for the good land, its vegetation cometh forth by permission of its Lord; while as for that which is bad, only evil cometh forth (from it) . Thus do We recount the tokens for people who give thanks.

Transliteration Wal baladut tayyibu yakhruju naba_tuhu_ bi izni rabbih(i), wallazi khabusa la_ yakhruju illa_ nakida_(n), kaza_lika nusarriful a_ya_ti liqaumiy yasykuru_n(a).

8. Surah Al Anfal

The Quranic Text & Ali’s Version:

وَاذْكُرُواْ إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِي الأَرْضِ...   

8: 26.  Call to mind when ye were a small (band), despised through the land,

...تَخَافُونَ أَن يَتَخَطَّفَكُمُ النَّاسُ ...

and afraid that men might despoil and kidnap you;

C1199. On the immediate occasion the Muslims were reminded that;

-        they were a small band in Makkah despised and rejected;

-        living in a state of insecurity for their persons,

-        their lives, their property,

and those of their dependants, persecuted and exiled and how by the grace of Allah they found a safe asylum in Madinah;

-        how they found friends and helpers,

-        how their many needs were cared for, and

-        how at length they gathered strength and numbers enough to defeat the forces of godlessness, injustice, and oppression.

But for every individual, in some form or other, the lesson applies. His spiritual life begins humbly; he is despised and laughed at, perhaps persecuted and shut out from ordinary privileges open to all; but Allah gives him strength; friends spring up for him; and he is sustained until his highest spiritual desires are gradually fulfilled.

... فَآوَاكُمْ وَأَيَّدَكُم بِنَصْرِهِ ...

but He provided a safe asylum for you, strengthened you with his aid,

...وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ لَعَلَّكُمْ تَشْكُرُونَ ﴿٢٦﴾  

and gave you good things for sustenance: that ye might be grateful.

Asad’s Version:

8: 26 And remember the time when you were few [and] helpless on earth, fearful lest people do away with you – whereupon He sheltered you, and strengthened you with his succor, and provided for you sustenance out of the good things of life, so that you might have cause to be grateful.

11.Surah Hud

The Quranic Text & Ali’s Version:

وَلَئِنْ أَذَقْنَا الإِنْسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ ﴿٩﴾

11: 9.     if We give man a taste of mercy from Ourselves, and then withdraw it from him, behold! he is in despair and (falls into) blasphemy.

C1506. He does not realise that some kinds of chastening are good for discipline and the training of our spiritual faculties.

وَلَئِنْ أَذَقْنَاهُ نَعْمَاء بَعْدَ ضَرَّاء مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي... 

11: 10.   But if We give him a taste of (Our) favors after adversity hath touched him, He is sure to say,

"All evil has departed from me;"

C1507. He takes it as a matter of course, or as due to his own merit or cleverness!

He does not realise that both in good and ill fortune there is a beneficent purpose in the Plan of Allah.

...إِنَّهُ لَفَرِحٌ فَخُورٌ ﴿١٠﴾

Behold! he falls into exultation and pride.

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. 

فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوحَى إِلَيْكَ...   

11: 12.   Perchance thou mayest (feel the inclination) to give up a part of what is revealed unto thee,

C1509. Every Prophet of Allah, when he not only encounters opposition, but is actually accused of falsehood and those very evils which he is protesting against, may feel inclined, in his human weakness, to ask himself the question.

"Supposing I omit this little point, will Allah's Truth then be accepted more readily?

Or he may think to himself,

"If I had only more money to organize my campaign, or something which will draw people's attention, like the company of an angel, how much better can I push my Message?"

He is told that truth must be delivered as it is revealed, even though portions of it may be unpalatable, and that resources and other means to draw people to him are beside the point. He must use just such resources and opportunities as he has, and leave the rest to Allah.

...وَضَآئِقٌ بِهِ صَدْرُكَ أَن يَقُولُواْ لَوْلاَ أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَاء مَعَهُ مَلَكٌ...

and thy heart feeleth straitened lest they say,

"Why is not a treasure sent down unto him, or why does not an angel come down with him?

...إِنَّمَا أَنتَ نَذِيرٌ...

But thou art there only to warn!

...وَاللّهُ عَلَى كُلِّ شَيْءٍ وَكِيلٌ ﴿١٢﴾

It is Allah that arrangeth all affairs!

Other versions:

11: 9

Yusuf Ali If We give man a taste of mercy from Ourselves and then withdraw it from him behold! he is in despair and (falls into) blasphemy.

Pickthall And if We cause man to taste some mercy from Us and afterward withdraw it from him, lo! he is despairing, thankless.

Transliteration Wa la'in azaqnal insa_na minna_ rahmatan summa naza'na_ka minh(u), innahu_ laya'u_sun kafu_r(un).

11: 10

Yusuf Ali But if We give him a taste of (Our) favors after adversity hath touched him He is sure to say "All evil has departed from me;" Behold! he falls into exultation and pride.

Pickthall And if We cause him to taste grace after some misfortune that had befallen him, he saith: The ills have gone from me. Lo! he is exultant, boastful;

Transliteration Wa la'in azaqna_hu na'ma_'a ba'da darra_'a massathu layaqu_lanna zahabas sayyia 'a_tu 'anni, innahu_ lafarihun fakhu_r(un),

11: 11

Yusuf Ali Not so do those who show patience and constancy and work righteousness; for them is forgiveness (of sins) and a great reward.

Pickthall Save those who persevere and do good works. Theirs will be forgiveness and a great reward.

Transliteration Illal lazina sabaru_ wa 'amilus sa_liha_t(i), ula_'ika lahum magfiratuw wa ajrun kabir(un).

11: 12

Yusuf Ali Perchance thou mayest (feel the inclination) to give up a part of what is revealed unto thee and thy heart feeleth straitened lest they say "Why is not a treasure sent down unto him or why does not an angel come down with him? But thou art there only to warn! It is Allah that arrangeth all affairs!

Pickthall A likely thing, that thou wouldst forsake aught of that which hath been revealed unto thee, and that thy breast should be straitened for it, because they say: Why hath not a treasure been sent down for him, or an angel come with him? Thou art but a warner, and Allah is in charge of all things.

Transliteration Fa la'allaka ta_rikum ba'da ma_ yu_hu_ ilaika da_'iqum bihi sadruka ay yaqu_lu_ lau la_ unzila 'alaihi kanzun au ja_'a ma'ahu_ malak(un), innama_ anta nazir(un), walla_hu 'ala_ kulli syai'iw wakil(un).

12. Surha Yusuf (Joseph)

The Quranic Text & Ali’s Version:

رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الأَحَادِيثِ...   

12: 101. "O my Lord!

Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events,

C1781. Then he turns to Allah in prayer, and again his modesty is predominant.

He held supreme power under the king, but he calls it "some power" or authority.

His reading of events and dreams had saved millions of lives in the great Egyptian famine; yet he refers to it as "something of the interpretation of dreams and events". And he takes no credit to himself, "All this," he says, "was Thy gift, 0 Allah! For such things can only come from the Creator of the heavens and earth."

...فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ أَنتَ وَلِيِّي فِي الدُّنُيَا وَالآخِرَةِ...

O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter,

C1782. Power in the doing of things as well as power in intelligent forecasts and plans,-both must look to Allah: otherwise the deed and the plan would be futile.

...تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ ﴿١٠١﴾

take thou my soul (at death) as one submitting to Thy Will (as a Muslim),

and unite me with the righteous."

C1783. Joseph's prayer may be analyzed thus:

1.     I am nothing; all power and knowledge are Thine;

2.     such things can only come from Thee, for Thou art the Creator of all;

3.     none can protect me from danger and wrong, but only Thou;

4.     Thy protection I need both in this world and the next;

5.     may I till death remain constant to Thee-,

6.     may I yield up my soul to Thee in cheerful submission to Thy will;

7.     in this moment of union with my family after many partings let me think of the final union with the great family of the righteous.

How marvelously apt to the occasion!

Other versions:

12: 101 [Yusuf, Mecca 53, Yusuf’s prayer]

Yusuf Ali "O my Lord! Thou hast indeed bestowed on me some power and taught me something of the interpretation of dreams and events O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter take thou my soul (at death) as one submitting to Thy Will (as a Muslim) and unite me with the righteous."

Pickthall O my Lord! Thou hast given me (something) of sovereignty and hast taught me (something) of the interpretation of events, Creator of the heavens and the earth! Thou art my Protecting Friend in the world and the Hereafter. Make me to die submissive (unto Thee), and join me to the righteous.

Yuksel "My Lord, you have given me sovereignty and taught me the interpretations of events and utterances. Initiator of the heavens and earth, you are my protector in this world and the Hereafter. Take me as one who has peacefully surrendered, and join me with the good doers."

Transliteration Rabbi qad a_taitani minal mulki wa 'allamtani min ta'wilil aha_dis(i), fa_tiras sama_wa_ti wal ard(i), anta waliyyi fid dunya_ wal a_khirah(ti), tawaffani muslimaw wa alhiqni bis sa_lihin(a).

14. Surah Ibrahim

The Quranic Text & Ali’s Version:

وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ...   

14: 5.     We sent Moses with Our Signs (and the command),

"Bring out thy people from the depths of darkness into light,

...وَذَكِّرْهُمْ بِأَيَّامِ اللّهِ...

and teach them to remember the Days of Allah."

C1876. "The Days of Allah": the days when Allah's mercy was specially shown to them.

Every day and every hour and minute, Allah's grace flows to us abundantly, but there are special events in personal or national history which may be commemorated as Red-letter Days. Those to the Israelites were set out in great detail in 2:30-61 and on other places.

...إِنَّ فِي ذَلِكَ لآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ ﴿٥﴾

Verily in this there are Signs for such as are firmly patient and constant -- grateful and appreciative.

C1877. Sabbar is the intensive form, and includes all the ideas implied in Sabr (2:45 and n. 61, and 2:153, n. 157) in an intensive degree.

Shakur and Shakir have in them the idea of appreciation, recognition, gratitude as shown in deeds of goodness and righteousness.

Both terms are applied to Allah as well as to men.

A slight distinction in shades of meaning may be noted.

Shakur implies that the appreciation is even for the smallest favours and response on the other side; it is a mental attitude independent of specific facts.

Shakir implies bigger and more specific things.

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ...   

14: 7.     And remember! your Lord caused to be declared (publicly):

"If ye are grateful, I will add more (favors) unto you;

C1879. The various shades of meaning in Shakara are explained in n. 1877 above.

...وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ ﴿٧﴾

but if ye show ingratitude, truly My punishment is terrible indeed."

Kafara implies:

-         to reject Faith, as in 2:6 and n. 30;

-         to be ungrateful for mercies and favours received, as here;

-         to resist Allah or Faith, as in 3:13;

-        to deny (the Signs of Allah), as in 3:21, or deny the mission of Messengers, as in 14:9.

Kafir in the most general sense may be translated "Unbeliever".

Other versions:

14: 7

Yusuf Ali And remember! your Lord caused to be declared (publicly): "If ye are grateful I will add more (favors) unto you; but if ye show ingratitude truly My punishment is terrible indeed."

Pickthall And when your Lord proclaimed: If ye give thanks, I will give you more; but if ye are thankless, lo! my punishment is dire.

Transliteration Wa iz ta'azzana rabbukum la'in syakartum la'azidannakum wa la'in kafartum inna 'azaa_bi lasyadid(un).

14: 5 [ to Moses ]

Asad ……..and remind them of the Days of God! Verily, in this there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God].

Yusuf Ali We sent Moses with Our Signs (and the command) "Bring out thy people from the depths of darkness into light and teach them to remember the Days of Allah." Verily in this there are Signs for such as are firmly patient and constant grateful and appreciative.

Pickthall We verily sent Moses with Our revelations, saying: Bring thy people forth from darkness unto light. And remind them of the days of Allah. Lo! therein are revelations for each steadfast, thankful (heart).

Transliteration Wa laqad arsalna_ mu_sa_ bi a_ya_tina_ an akhrij qaumaka minaz zuluma_ti ilan nu_r(i), wa zakkirhum bi ayya_milla_h(i), inna fi za_lika la a_ya_til likulli sabba_rin syaku_r(in).