3. Sura al-Imran
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ اتَّقُواْ
اللّهَ حَقَّ
تُقَاتِهِ...
3: 102. O ye who believe!
fear Allah as He should be feared,
C427. Fear is of many kinds:
1. the abject fear of the coward;
2. the fear of a child or an inexperienced person in the face of an unknown danger;
3. the fear of a reasonable man who wishes to avoid harm to himself or to people whom he wishes to protect;
4. the reverence which is akin to love, for it fears to do anything which is not pleasing to the object of love.
The first is unworthy of man; the second is necessary for one immature; the third is a manly precaution against evil as long as it is unconquered; and the fourth is the seed-bed of righteousness.
Those mature in faith cultivate the fourth: at earlier stages, the third or the second may be necessary; they are fear, but not the fear of Allah.
The first is a feeling of which anyone should be ashamed.
...وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ ﴿١٠٢﴾
and die not except in a state of Islam.
C428. Our whole being should be permeated with Islam: it is not a mere veneer or outward show.
وَاعْتَصِمُواْ
بِحَبْلِ اللّهِ
جَمِيعًا وَلاَ
تَفَرَّقُواْ...
3: 103. And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves;
C429. The simile is that of people struggling in deep water, to whom a benevolent Providence stretches out a strong and unbreakable rope of rescue.
If all hold fast to it together, their mutual support adds to the chance of their safety.
...وَاذْكُرُواْ نِعْمَةَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء...
and remember with gratitude Allah's favor on you;
...فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا...
for ye were enemies and He joined your hearts in love, so that by His grace, ye became brethren;
C430. Yathrib was torn with civil and tribal feuds and dissensions before the Messenger of Allah set his feet on its soil. After that, it became the City of the Prophet, Madinah, and unmatched Brotherhood, and the pivot of Islam.
This poor quarrelsome world is a larger Yathrib: can we establish the sacred feet on its soil, and make it a new and larger Madinah?
...وَكُنتُمْ عَلَىَ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا...
and ye were on the brink of the pit of fire, and He saved you from it.
...كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ ﴿١٠٣﴾
Thus doth Allah make his signs clear to you: that ye may be guided.
Other versions:
3: 102 [ al-I’Imran, Madina 89 ]
Asad O you who have attained to faith! Be conscious of God with all the consciousness that is due to Him, and do not allow death to overtake you ere you have surrendered yourselves unto Him.
Yusuf Ali O ye who believe! fear Allah as He should be feared and die not except in a state of Islam.
Pickthall O ye who believe! Observe your duty to Allah with right observance, and die not save as those who have surrendered (unto Him);
Transliteration Ya_ ayyuhal lazina a_manuttaqulla_ha haqqa tuqa_tihi wa la_ tamu_tunna illa_ wa antum muslimu_n(a).
3: 103
Asad And hold fast, all together, unto the bond with God,………..In this way God makes clear His messages unto you, so that you might find guidance,
Yusuf Ali And hold fast all together by the rope which Allah (stretches out for you) and be not divided among yourselves; and remember with gratitude Allah's favor on you; for ye were enemies and He joined your hearts in love so that by His grace ye became brethren; and ye were on the brink of the pit of fire and He saved you from it. Thus doth Allah make his signs clear to you: that ye may be guided.
Pickthall And hold fast, all of you together, to the cable of Allah, and do not separate. And remember Allah's favor unto you: how ye were enemies and He made friendship between your hearts so that ye became as brothers by His grace; and (how) ye were upon the brink of an abyss of fire, and He did save you from it. Thus Allah maketh clear His revelations unto you, that haply ye may be guided;
Transliteration Wa'tasimu_ bi hablilla_hi jami'aw wa la_ tafarraqu_, wazkuru_ ni'matalla_hi'alaikum iz kuntum a'da_'an fa allafabaina qulu_bikum fa asbahtum bi ni'matihi ikhwa_na_(n), wa kuntum 'ala_ syafa_ hufratim minan na_ri fa anqazakum minha_, kaza_lika yubayyinulla_hu lakum a_ya_tihi la'allakum tahtadu_n(a).
5. Surah Al-Ma'idah
The Quranic Text & Ali’s Version:
وَاذْكُرُواْ
نِعْمَةَ اللّهِ
عَلَيْكُمْ
وَمِيثَاقَهُ
الَّذِي وَاثَقَكُم
بِهِ...
5: 7. And call in remembrance the favor of Allah unto you, and His Covenant, which He ratified with you,
C705. There is a particular and a general meaning.
The particular meaning refers to the solemn Pledge and Covenant taken by two groups of people at 'Aqabah, a valley near Mina,
- the first about fourteen months before the Hijrah, and
- the second a little later.
These were Pledges of fealty to the Messenger of Allah, comparable to the Covenant under Mount Sinai taken in the time of Moses (See 2:63 and n. 78).
The general meaning has been explained in n. 682 to 5:1: man is under a spiritual obligation under an implied Covenant with Allah:
Allah has given man reason, judgment, the higher faculties of the soul, and even the position of vicegerent on earth (2:30), and man is bound to serve Allah faithfully-and obey His Will.
That obedience begins with cleanliness in bodily functions, food, etc. It goes on to cleanliness of mind and thought, and culminates in purity of motives in the inmost recesses of his heart and soul.
... إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا...
when ye said: "We hear and we obey":
... وَاتَّقُواْ اللّهَ إِنَّ اللّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ ﴿٧﴾
and fear Allah, for Allah knoweth well the secrets of your hearts.
وَلَقَدْ
أَخَذَ اللّهُ
مِيثَاقَ بَنِي
إِسْرَآئِيلَ
وَبَعَثْنَا
مِنهُمُ اثْنَيْ
عَشَرَ نَقِيبًا...
5: 12. Allah did aforetime take a Covenant from the Children of Israel, and We appointed twelve captains among them,
"Moses... called for the elders of the people... and all the people answered together and said. 'All that the Lord hath spoken we will do.'" (Exod. 19:7-8).
This was under the towering height of Mount Sinai. The chieftains or elders or leaders of the people were selected, one from each of the twelve tribes (see 2:60 and n. 73).
For census purposes the names of the elders of the tribes are given in Num. 1:4-16: they are called "every one the head of the house of his fathers". Later, twelve other "heads of the Children of Israel" were selected to spy but the land of Canaan: their names are mentioned in Num. 13:1-16.
See also, below, 5:20-26 and notes.
... وَقَالَ اللّهُ إِنِّي مَعَكُمْ ...
and Allah said: "I am with you:
... لَئِنْ أَقَمْتُمُ الصَّلاَةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنتُم بِرُسُلِي وَعَزَّرْتُمُوهُمْ ...
- if ye (but) establish regular prayers,
- practice regular charity,
- believe in My apostles, honor and assist them and
... وَأَقْرَضْتُمُ اللّهَ قَرْضًا حَسَنًا ...
- loan to Allah a beautiful loan,
The phrase means "spending in the cause of Allah".
Allah in His infinite grace looks upon this as a loan, for which He gives a recompense manifold.
... لَّأُكَفِّرَنَّ عَنكُمْ سَيِّئَاتِكُمْ وَلأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ ...
verily I will wipe out from you your evils, and admit you to gardens with rivers flowing beneath;
... فَمَن كَفَرَ بَعْدَ ذَلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَاء السَّبِيلِ ﴿١٢﴾
but if any of you, after this, resisteth faith, he hath truly wandered from the path of rectitude."
C711. The path of rectitude: or the even way:
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.
Other versions:
5: 7 [al-Maidah, Medina 112]
Asad And [always] remember the blessings which God has bestowed upon you, and the solemn pledge by which He bound you to Himself when you said,………….
Yusuf Ali And call in remembrance the favor of Allah unto you and His Covenant which He ratified with you when ye said: "We hear and we obey": and fear Allah for Allah knoweth well the secrets of your hearts.
Pickthall Remember Allah's grace upon you and His covenant by which He bound you when ye said: We hear and we obey; and keep your duty to Allah. Allah knoweth what is in the breasts (of men).
Transliteration Wazkuru_ ni'matalla_hi 'alaikum wa mis_qahul lazi wa_saqakum bih(i), iz qultum sami'na_ wa ata'na_, wattaqulla_h(a), innalla_ 'alimum bi za_tis sudu_r(i).
[[ Ali’s note - 705 There is a particular and a general meaning. The particular meaning refers to the solemn Pledge and Covenant taken by two groups of people at 'Aqaba, a valley near Mina, the first about fourteen months before the Hijra, and the second a little later. These were Pledges of fealty to the Messenger of Allah, comparable to the Covenant under Mount Sinai taken in the time of Moses (See 0. ii. 63 and n. 78). The general meaning has been explained in n. 682 to v. 1: man is under a spiritual obligation under an implied Covenant with Allah: Allah has given man reason, judgment, the higher faculties of the soul, and even the position of vicegerent on earth (ii. 30), and man is bound to serve Allah faithfully-and obey His Will. That obedience begins with cleanliness in bodily functions, food, etc. It goes on to cleanliness of mind and thought, and culminates in purity of motives in the inmost recesses of his heart and soul. (5.7)]]
5: 12
Asad And, indeed, God accepted a [similar] solemn pledge from the children of Israel when We caused twelve of their leader to be sent [to Canaam as spies]. And God said: “Behold, I shall be with you! If you are constant in prayer, and spend in charity, and believe in My apostles and aid them, and offer up unto God a goodly loan, I will surely efface your bad deeds and bring you into gardens through which running waters flow. But he from among you who, after this, denies the truth, will indeed have strayed from the right path!”
Yusuf Ali Allah did aforetime take a Covenant from the Children of Israel and We appointed twelve captains among them and Allah said: "I am with you: if ye (but) establish regular prayers practice regular charity believe in My apostles honor and assist them and loan to Allah a beautiful loan verily I will wipe out from you your evils and admit you to gardens with rivers flowing beneath; but if any of you after this resist faith he hath truly wandered from the path of rectitude."
Pickthall Allah made a covenant of old with the Children of Israel and We raised among them twelve chieftains: and Allah said: Lo! I am with you. If ye establish worship and pay the poor due, and believe in My messengers and support them, and lend unto Allah a kindly loan, surely I shall remit your sins, and surely I shall bring you into gardens underneath which rivers flow. Whoso among you disbelieve after this will go astray from a plain road.
Transliteration Wa laqad akhazalla_hu misa_qa bani isra_'il(a), wa ba'asna_ minhumusnai 'asyara naqiba_(n), wa qa_lalla_hu inni ma'akum, la'in aqamtumus sala_ta wa a_taitumuz zaka_ta wa a_mantum bi rusuli wa'azzartumu_hum wa aqradtumulla_ha qardan hasanal la'ukaffiranna'ankum sayyi'a_tikum wala'udkhilannakum janna_tin tajri min tahtihal anha_r(u), fa man kafara ba'da za_lika minkum fa qad dalla sawa_'as sabil(i).
[[ Ali’s notes:
709 Cf. ii. 63 and n. 78, "Moses... called for the elders of the people... and all the people answered together and said. 'All that the Lord hath spoken we will do.' " (Exod. xix, 7-8). This was under the towering height of Mount Sinai. The chieftains or elders or leaders of the people were selected, one from each of the twelve tribes (see ii. 60 and n. 73). For census purposes the names of the elders of the tribes are given in Num. i. 4-16: they are called "every one the head of the house of his fathers". Later, twelve other "heads of the Children of Israel" were selected to spy out the land of Canaan: their names are mentioned in Num. xiii. 1-16. See also, below, v. 20-26 and notes. (5.12)
710 Cf. ii. 245, n. 276. The phrase means "spending in the cause of Allah". Allah in His infinite grace looks upon this as a loan, for which He gives a recompense manifold. (5.12)
711 The path of rectitude: or the even way: see ii. 108. n. 109. (5.12) ]]
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: 13
Asad 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.
Yusuf Ali But because of their breach of their Covenant We cursed them and made their hearts grow hard: they change the words from their (right) places and forget a good part of the Message that was sent them nor wilt thou cease to find them barring a few ever bent on (new) deceits: but forgive them and overlook (their misdeeds): for Allah loveth those who are kind.
Pickthall And because of their breaking their covenant, We have cursed them and made hard their hearts. They change words from their context and forget a part of that whereof they were admonished. Thou wilt not cease to discover treachery from all save a few of them. But bear with them and pardon them. Lo! Allah loveth the kindly.
Transliteration Fabima_ naqdihim misa_qahum la'anna_hum wa ja'alna_ qulu_bahum qu_siyah(tan), yuharrifu_nal kalima 'an mawa_di'ih(i), wa nasu_ hazzam mimma_ zukkiru_ bih(i), wa la_ taza_lu tattali'u 'ala_ kha_'inatim minhum illa_ qalilam minhum, fa'fu 'anhum wasfah, innalla_ha yuhibbul muhsinin(a).
[[ Ali’s notes - 712 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. (5.13)
713 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. (5.13)
714 Cf. ii. 109 and n. 110, where I have explained the different shades of meaning in the words for "forgiveness." (5.13) ]]
6. Sura al-Anam
The Quranic Text & Ali’s Version:
قُلْ
تَعَالَوْاْ
أَتْلُ مَا
حَرَّمَ رَبُّكُمْ
عَلَيْكُمْ
...
6: 151. Say:
"Come, I will rehearse what Allah hath (really) prohibited you from":
C976. Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is Allah's Law.
The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests:
- that Allah's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish;
- that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love.
Arising from that is the conception of our converse duties to our children. Allah provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned.
Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting.
All these things are conformable to our own interests, and therefore true wisdom from our own point of view.
...أَلاَّ تُشْرِكُواْ بِهِ شَيْئًا ...
- join not anything as equal with Him;
...وَبِالْوَالِدَيْنِ إِحْسَانًا...
- be good to your parents:
...وَلاَ تَقْتُلُواْ أَوْلاَدَكُم مِّنْ إمْلاَقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ...
- kill not your children on a plea of want; -- We provide sustenance for you and for them; --
...وَلاَ تَقْرَبُواْ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ...
- come not nigh to shameful deeds, whether open or secret;
...وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالْحَقِّ...
- take not life, which Allah hath made sacred, except by way of justice and law:
C977. For the comprehensive word haqq I have used the two words "justice and law"; other significations implied are:
right, truth, what is becoming, etc.
It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of Allah" has to be employed, to make it lawful:
see 698 to 5:4, and n. 962 to 6:138.
...ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ ﴿١٥١﴾
thus doth He command you, that ye may learn wisdom.
وَلاَ
تَقْرَبُواْ
مَالَ الْيَتِيمِ
إِلاَّ بِالَّتِي
هِيَ أَحْسَنُ
حَتَّى يَبْلُغَ
أَشُدَّهُ...
6: 152. - And come not nigh to the orphan's property, except to improve it, until he attain the age of full strength;
...وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ ...
- give measure and weight with (full) justice;
...لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا...
no burden do We place on any soul, but that which it can bear;
...وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ كَانَ ذَا قُرْبَى...
- whenever ye speak, speak justly, even if a near relative is concerned;
...وَبِعَهْدِ اللّهِ أَوْفُواْ...
- and fulfil the Covenant of Allah:
...ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ ﴿١٥٢﴾
thus doth He command you, that ye may remember.
وَأَنَّ
هَـذَا صِرَاطِي
مُسْتَقِيمًا
فَاتَّبِعُوهُ...
6: 153. Verily, this is My Way, leading straight: follow it:
...وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ...
follow not (other) paths: they will scatter you about from His (great) path:
...ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ ﴿١٥٣﴾
thus doth He command you that ye may be righteous.
C979. Note again the triple refrain with variations, in 6:151, 152, and 153.
- In verse 151, we have the moral law, which it is for our own good to follow: "Thus doth He command you, that ye may learn wisdom."
- In verse 152, we have to deal justly and rightly with others; we are apt to thing too much of ourselves and forget others: "Thus doth He command you, that ye may remember."
- In verse 153 our attention is called to the Straight Way, the Way of Allah, the only Way that leads to righteousness: "Thus doth He command you, that ye may be righteous."
Other versions:
6: 151 [al-Anam, Cattle, Mecca 55]
Yusuf Ali Say: "Come I will rehearse what Allah hath (really) prohibited you from": join not anything as equal with Him; be good to your parents: kill not your children on a plea of want; We provide sustenance for you and for them; come not nigh to shameful deeds whether open or secret; take not life which Allah hath made sacred except by way of justice and law: thus doth He command you that ye may learn wisdom.
Pickthall Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you: that ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury--We provide for you and for them--and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath commanded you, in order that ye may discern.
Transliteration Qul ta'a_lau atlu ma_ harrama rabbukum 'alaikum alla_ tusyriku_ bihi syai'aw wa bil wa_lidaini ihsa_na_(n), wa la_ taqtulu_ aul_dakum min imla_q(in), nahnu narzuqukum wa iyya_hum, wa la_ taqrabul fawa_hisya ma_ zahara minha_ wa ma_ batan(a), wa la_ taqtulun nafsal lati harramalla_hu illa_ bil haqq(i), za_likum wassa_kum bihi la'allakum ta'qilu_n(a).
6: 152
Yusuf Ali And come not nigh to the orphan's property except to improve it until he attain the age of full strength; give measure and weight with (full) justice; no burden do We place on any soul but that which it can bear; whenever ye speak speak justly even if a near relative is concerned; and fulfil the Covenant of Allah: thus doth He command you that ye may remember.
Pickthall And approach not the wealth of the orphan save with that which is better; till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commandeth you that haply ye may remember.
Transliteration Wa la_ taqrabu_ ma_lal yatimi illa_ billati hiya ahsanu hatta_ yabluga asyuddah(_),wa auful kaila wal miza_na bil qist(i), la_ nukallifu nafsan illa_ wus'aha_, wa iza_ qultum fa'dilu_ wa lau ka_na za_ qurba_, wa bi'ahdilla_hi aufu_, za_likum wassa_kum bihi la'allakum tazakkaru_n(a).
6: 153
Asad And [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate from His way……
Yusuf Ali Verily this is My Way leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: thus doth He command you that ye may be righteous.
Pickthall And (He commandeth you, saying) : This is My straight path, so follow it Follow not other ways, lest ye be parted from His way: This hath He ordained for you, that ye may ward off (evil).
Transliteration Wa anna ha_za_ sira_ti mutaqiman fattabi'u_h(u), wa la_ tattabi'us subula fa tafarraqa bikum 'an sabilih(i), za_likum wassa_kum bihi la'allakum tattaqu_n(a).
[[ Asad’s note -
[[ Ali’s notes - 976 Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is God's Law. The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests: (1) that God's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish; (2) that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love. Arising from that is the conception of our converse duties to our children. God provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned. Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting. All these things are conformable to our own interests, and therefore true wisdom from our own point of view. (6.151)
977 For the comprhensive word haqq I have used the two words "justice and law"; other significations implied are: right, truth, what is becoming, etc. It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of God" has to be employed, to make it lawful: see n. 698 to v. 5, and n. 962 to vi. 138. (6.151)
978 Cf. v. 1, and n. 682. (6.152)
979 Note again the triple refrain with variations, in vi. 151, 152, and 153. In verse 151, we have the moral law, which it is for our own good to follow: "Thus doth He command you, that ye may learn wisdom." In verse 152, we have to deal justly and rightly with others; we are apt to think too much of ourselves and forget others: "Thus doth He command you, that ye may remember." In verse 153 our attention is called to the Straight Way, the Way of God, the only Way that leads to righteousness: "Thus doth He command you, that ye may be righteous." (6.153) ]]