True Believers [Muminin]
7. Sura al-Araf
The Quranic Text & Ali’s Version:
وَالَّذِينَ
يُمَسَّكُونَ
بِالْكِتَابِ
وَأَقَامُواْ
الصَّلاَةَ
إِنَّا لاَ
نُضِيعُ أَجْرَ
الْمُصْلِحِينَ
﴿١٧٠﴾
7: 170. As to those who hold fast by the Book and establish regular prayer; never shall We suffer the reward of the righteous to perish.
Other versions:
7: 170
Yusuf Ali As to those who hold fast by the Book and establish regular prayer; never shall We suffer the reward of the righteous to perish.
Pickthall And as for those who make (men) keep the Scripture, and establish worship--lo! We squander not the wages of reformers.
Transliteration Wallazina yumassiku_na bil kita_bi wa aqa_mus sala_h(ta), inna_ la_ nudi'u ajral muslihin(a).
3. Sura al-Imran
The Quranic Text & Ali’s Version:
هَـذَا
بَيَانٌ لِّلنَّاسِ
وَهُدًى وَمَوْعِظَةٌ
لِّلْمُتَّقِينَ
﴿١٣٨﴾
3: 138. Here is a plain statement to men, a guidance and instruction to those who fear Allah!
وَلاَ
تَهِنُوا وَلاَ
تَحْزَنُوا
وَأَنتُمُ
الأَعْلَوْنَ
إِن كُنتُم
مُّؤْمِنِينَ
﴿١٣٩﴾
3: 139. So lose not heart, nor fall into despair:
for ye must gain mastery if ye are true in faith.
Other versions:
3: 138
Asad this [should be] a clear lesson unto all men, and a guidance and an admonition unto the God-conscious.
Yusuf Ali Here is a plain statement to men a guidance and instruction to those who fear Allah!
Pickthall This is a declaration for mankind, a guidance and an admonition unto those who ward off (evil).
Transliteration Ha_za_ baya_nul linna_si wa hudaw wa mau'izatal lil muttaqin(a).
mauiza – admonition,
3: 139
Asad Be not, then, faint of heart, and grieve not: for you are bound to rise high if you are [truly] believers.
Yusuf Ali So lose not heart nor fall into despair: for ye must gain mastery if ye are true in faith.
Pickthall Faint not nor grieve, for ye will overcome them if ye are (indeed) believers.
Transliteration Wa la_ tahinu_ wa la_ tahzanu_ wa antumul a'launa in kuntum mu'minin(a).
The Quranic Text & Ali’s Version:
يَسْأَلُونَكَ
عَنِ الأَنفَالِ...
8: 1. They ask thee concerning (things taken as) spoils of war.
C1178. The occasion was the question of the division of the booty after the battle of Badr- See Introduction to this Surah.
...قُلِ الأَنفَالُ لِلّهِ وَالرَّسُولِ...
Say:
"(such) spoils are at the disposal of Allah and the Messenger:
C1179. Booty taken in a lawful and just war. It belongs to the Cause, in this case the Cause of Allah, as administered by His Messenger. The chief thing is to remain staunch to the Cause of Allah, and have no differences among those who stand for the Cause.
Our internal relations must be kept straight: they must not be disturbed by cupidity or worldly considerations of gain, for any windfalls of this kind should be outside our calculations.
...فَاتَّقُواْ اللّهَ وَأَصْلِحُواْ ذَاتَ بِيْنِكُمْ...
so fear Allah, and keep straight the relations between yourselves:
...وَأَطِيعُواْ اللّهَ وَرَسُولَهُ إِن كُنتُم مُّؤْمِنِينَ ﴿١﴾
obey Allah and His Messenger, if ye do believe."
إِنَّمَا
الْمُؤْمِنُونَ
الَّذِينَ إِذَا
ذُكِرَ اللّهُ
وَجِلَتْ
قُلُوبُهُمْ...
8: 2. For, believers are those who,
- when Allah is mentioned, feel a tremor in their hearts,
...وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا...
- and when they hear His signs rehearsed, find their faith strengthened,
...وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ ﴿٢﴾
- and put (all) their trust in their Lord.
الَّذِينَ
يُقِيمُونَ
الصَّلاَةَ
وَمِمَّا
رَزَقْنَاهُمْ
يُنفِقُونَ ﴿٣﴾
8: 3. - Who establish regular prayers
- and spend (freely) out of the gifts We have given them for sustenance:
أُوْلَـئِكَ
هُمُ الْمُؤْمِنُونَ
حَقًّا...
8: 4. Such in truth are the believers:
...لَّهُمْ دَرَجَاتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ ﴿٤﴾
they have grades of dignity with their Lord, and forgiveness, and generous sustenance.
C1180. Sustenance: again in both the literal and the metaphorical sense. The object is to warn off from the love of booty and worldly wealth.
Why do we want these?
To all true Believers Allah gives generous sustenance in any case, in both senses, but especially in the spiritual sense, for it is coupled with forgiveness and grades of dignity before Allah' in the next verse.
إِنَّ
الَّذِينَ
آمَنُواْ وَهَاجَرُواْ
وَجَاهَدُواْ
بِأَمْوَالِهِمْ
وَأَنفُسِهِمْ
فِي سَبِيلِ
اللّهِ...
8: 72. Those who believed, and adopted exile, and fought for the faith, with their property and their persons, in the Cause of Allah,
...وَالَّذِينَ آوَواْ وَّنَصَرُواْ أُوْلَـئِكَ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ...
as well as those who gave (them) asylum and aid - these are (all) friends and protectors, one of another.
C1239. The reference is to the Muhajirin and the Ansar, the Emigrants and the Helpers, the people who forsook their homes and adopted voluntary exile from Makkah in company with their beloved Leader, and their good friends in Madinah, who gave them asylum and every kind of assistance, moral and material.
Under the magnetic personality of the Holy Prophet these two groups became like blood-brothers, and they were so treated in matters of inheritance during the period when they were cut off from their kith and kin.
...وَالَّذِينَ آمَنُواْ وَلَمْ يُهَاجِرُواْ مَا لَكُم مِّن وَلاَيَتِهِم مِّن شَيْءٍ حَتَّى يُهَاجِرُواْ...
As to those who believed but came not into exile, ye owe no duty of protection to them until they come into exile;
C1240. The Believers (Muslims) were entitled to all assistance in matters of religion. But if they were not strong enough to suffer voluntary exile on behalf of the Cause and make the personal sacrifices which their more ardent brethren in faith made, they could not reasonably ask for political or military assistance or protection.
...وَإِنِ اسْتَنصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلاَّ عَلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ...
But if they seek your aid in religion,it is your duty to help them, except against a people with whom ye have a treaty of mutual alliance:
C1241. If a community suffers voluntary exile on account of persecution and oppression, and some of its weaker brethren stay behind, holding fast to faith but not prepared for the higher sacrifice, the exiles have still a duty to help their weaker brethren in matters of religion.
The exiles, being at open war against the State which oppressed them, would be free to fight against such State. But if the weaker brethren are in a State in mutual alliance with the Community, the Community cannot in honour interfere with that State, whether it is Muslim or not.
Presumably the alliance implies that the grievances of the weaker brethren will be redressed by the State itself. But it is not honourable to embarrass your own ally.
...وَاللّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿٧٢﴾
and (remember) Allah seeth all that ye do.
وَالَّذينَ
كَفَرُواْ
بَعْضُهُمْ
أَوْلِيَاء
بَعْضٍ...
8: 73. The unbelievers are protectors, one of another:
...إِلاَّ تَفْعَلُوهُ تَكُن فِتْنَةٌ فِي الأَرْضِ وَفَسَادٌ كَبِيرٌ ﴿٧٣﴾
unless ye do this, (protect each other), there would be tumult and oppression on earth, and great mischief.
C1242. Evil consorts with evil. The good have all the more reason for drawing together and not only living in mutual harmony, but being ready at all times to protect each other. Otherwise the world will be given over to aggressions by unscrupulous people, and the good will fail in their duty to establish Allah's Peace and to strengthen all the forces of truth and righteousness.
وَالَّذِينَ
آمَنُواْ وَهَاجَرُواْ
وَجَاهَدُواْ
فِي سَبِيلِ
اللّهِ...
8: 74. Those who believe, and adopt exile, and fight for the Faith, in the Cause of Allah,
...وَالَّذِينَ آوَواْ وَّنَصَرُواْ أُولَـئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا...
as well as those who give (them) asylum and aid, these are (all) in very truth the believers:
...لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ ﴿٧٤﴾
for them is the forgiveness of sins and a provision most generous.
C1243. Believers who make all sacrifices in the Cause of Allah have given the best possible proof of their Faith by their actions. They have loved Allah much, and much will be forgiven them.
What they sacrificed was, perhaps, judged by universal standards, of small value, but its value will be estimated by the precious love behind it, and its reward will be of no ordinary kind.
It will not be a reward in the ordinary sense at all, for a reward is given once for all. It will be a provision which last for ever, and is on the most generous scale.
Other versions:
8: 1 [al-Anfal, Medina 88]
Asad They will ask you about the spoils of war. Say: “All spoils of war belong to God and the Apostle [note 1].” Remain, then, conscious of God, and keep alive the bonds of brotherhood among yourselves [note 2], an pay heed unto God and his Apostle, if you are [truly] believers!
Yusuf Ali They ask thee concerning (things taken as) spoils of war. Say: "(Such) spoils are at the disposal of Allah and the apostle: so fear Allah and keep straight the relations between yourselves: obey Allah and His apostle if ye do believe."
Pickthall They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers.
Transliteration Yas'alu_naka 'anil anfa_l(i), qulil anfa_lu lilla_hi war rasu_l(i), fattaqulla_ha wa aslihu_ za_ta bainikum, wa ati'ulla_ha wa rasu_lahu_ in kuntum mu'minin(a).
8: 2
Yusuf Ali For believers are those who when Allah is mentioned feel a tremor in their hearts and when they hear His signs rehearsed find their faith strengthened and put (all) their trust in their Lord.
Pickthall They only are the (true) believers whose hearts feel fear when Allah is mentioned, and when the revelations of Allah are recited unto them they increase their faith, and who trust in their Lord;
Transliteration Innamal mu'minu_nal lazina iza_ zukiralla_hu wajilat qulu_buhum wa iza_ tuliyat 'alaihim a_ya_tuhu_ za_dathum ima_naw wa'ala_ rabbihim yatawakkalu_n(a)
[[ Asad’s note 1 – The “nafl” ( of which “anfal” is the plural) denotes, in its purely linguistic sense, “an accretion or addition received beyond one’s due” or “something given in excess of one’s obligation” (from which latter meaning the term “salat al-nafl” – i.e., a “supererogatory prayer” – is derived). In its plural form “anfal” which occurs in the Quran only in the above verse, this world signifies “spoils of war”, …………..an incidental accession above and beyond anything that a mujahid (“a fighter in God’s cause”) is entitled to expect. The statement that “all spoils of war belong to God and the Apostle” implies that no individual warrior ahs a claim to any war booty: it is public property, to be utilized or distributed by the government of an Islamic state …..For further details relating to the division of the spoils of war, see verse 41 of this surah.
8: 3
Asad Those who are constant in prayer and spend on others out of what We provide for them as sustenance [note 4]:
Yusuf Ali Who establish regular prayers and spend (freely) out of the gifts We have given them for sustenance:
Pickthall Who establish worship and spend of that We have bestowed on them.
Transliteration Allazina yuqimu_nas sala_ta wa mimma_ razaqna_hum yunfiqu_n(a).
[[ Asad’s note 4 – see surah 2, note 4]]
8: 4
Asad it is they, they who are truly believers! Theirs shall be great dignity in their Sustainer’s sight, and forgiveness of sins, and a most excellent sustenance [note 5].
Yusuf Ali Such in truth are the believers: they have grades of dignity with their Lord and forgiveness and generous sustenance.
Pickthall Those are they who are in truth believers. For them are grades (of honor) with their Lord, and pardon, and a bountiful provision.
Transliteration Ula_'ika humul mu'minu_na haqqa_(n),lahum daraja_tun 'inda rabbihim wa magfiratuw wa rizqun karim(un).
[[ Asad’s note 5 – I.e., in paradise. According to Razi, however, the “most excellent sustenance” is a metonym for “the spiritual raptures arising from the knowledge of God, the love of Him, and the self-immersion (istighraq) in worshipping Him”. In Razi’s interpretation, this expression refers to the spiritual reward of faith in this world. ……]]
8: 72 [al-Anfal, Medina 88, after Badr 2H]
Asad Behold, as for those who have attained to faith, and who have forsaken the domain of evil [note 77] and are striving hard, with their possessions and their lives, in God’s cause, as well as those who shelter and succor [them] note 78 – these are [truly] the friends and protectors of one another……….
Yusuf Ali Those who believed and adopted exile and fought for the faith with their property and their persons in the cause of Allah as well as those who gave (them) asylum and aid these are (all) friends and protectors one of another. As to those who believed but came not into exile ye owe no duty of protection to them until they seek your aid in religion it is your duty to help them except against a people with whom ye have a treaty of mutual alliance: and (remember) Allah seeth all that ye do.
Pickthall Lo! those who believed and left their homes and strove with their wealth and their lives for the cause of Allah, and those who took them in and helped them; these are protecting friends one of another. And those who believed but did not leave their homes, ye have no duty to protect them till they leave their homes; but if they seek help from you in the matter of religion then it is your duty to help (them) except against a folk between whom and you there is a treaty. Allah is Seer of what ye do.
Transliteration Innal lazina a_manu_ wa ha_jaru_ wa ja_hadu_ bi amwa_lihim wa anfusihim fi sabililla_hi wallazina a_waw wa nasaru_ ula_'ika ba'duhum auliya_'u ba'd(in), wallazina a_manu_ wa lam yuha_jiru_ ma_ lakum miw wala_yatihim min syai'in hatta_ yuha_jiru_, wa inistansaru_kum fid dini fa 'alaikumun nasru illa_ 'ala_ qaumim bainakum wa bainahum misa_q(un), walla_hu bima_ ta'malu_na basir(un).
[[ Asad’s note 77 - See surah 2, note 203. Historically, the expression relates to the Meccas Muslims who migrated with the Prophet to Medina; but the sequence makes it clear that the definitions and injunctions provided by this verse are in the nature of a general law, valid for all times. With all this, it should be noted that the hijrah referred to here has a preponderantly physical connotation, implying an emigration from a non-Muslim country to a country ruled by the law of Islam. …]]
[[Ruby’s note – In particular this verse refers to the situation of believers migrating from Mecca to Medina with the Prophet. However, in general it commands the believers –who believe in God and submit to His Will and Moral Law and do good in this life – to leave a place or situation surrounded and dominated by evil and injustice to the point that there is no hope of transformation in near future. As long as a group can sustain itself in a place without compromising in fundamental belief and practice and can expect to contribute towards transformation of that place this command does not apply to them. It becomes an imperative to migrate when the group’s lives are threatened and their safety, security and lifestyle are threatened by the surrounding community which becomes morally repugnant and completely devoid of civility and ethics to pose this threat. And the believers cannot hope to make any difference in that overwhelmingly hostile, threatening and repugnant situation as it existed in Mecca. If this situation exists in a different time and at a different place the command is valid for the circumstances.
I disagree with Asad in his assertion that it implies migration “from a non-Muslim country to a country ruled by the law of Islam”. First of all it could be a so called “Muslim” country which could pose such a threat because of their moral and ethical degradation as it is in some places of the Muslim world. A group who believes and basically upright should leave this place. Secondly, Asad is contradicting himself as far as defining Muslims and a Islam and thus a Muslim country. He himself asserted many places that the Quran’s definition of Muslims and Islam are different from those that exist in the Muslim world. According to the Quran a Muslim is one who submits to and complies with the moral law of God and Islam is religion of submission. According to Asad this definition is not exclusive to or limited by any brand of faith or any sect or group of a religion. These terms Muslim and Islam have universal applicability of righteousness and goodness of people without limiting them by brand. And finally it is not up to human beings to judge who is a Muslim and who is not: only God can judge that and that judgment is left for the Hereafter. For here the believers are commanded to live and work among diversity of people to cooperate and compete in doing good work [5:48}. Therefore the concept of a “country ruled by the law of Islam” is not consistent with this fundamental concept of Islam. The ‘law of Islam’ is a subjective matter and it depends on human interpretation of the divine law. Then which interpretation would be the ‘law of Islam’ for a particular state and what happens to the people who do not agree with that set of interpretation but are a part of the same state?
On the other hand a neutral or secular state founded on the ideas and principles that are consistent with the fundamental tenets of Islam could very well be a state where the believers could live and practice their faith in peace. That state then could be the one which is implied by verse 5:48 and consistent with Islamic principles. Therefore harboring this idea of migrating fro a non-Muslim to a Muslim state is grossly misleading and outright wrong. This could ignite a whole set of convulsions and conflagrations in human affairs – as it does all the time and particularly in our time -- contributing towards dissentions, divisions, oppression and injustice that violate the essence of Islam which is to establishing peace and progress in human affairs.]]
[[ Ali’s notes - 1239 The reference is to the Muhajirin and the Ansar, the Emigrants and the Helpers, the people who forsook their homes and adopted voluntary exile from Makkah in company with their beloved Leader, and their good friends in Madinah, who gave them asylum and every kind of assistance, moral and material. Under the magnetic personality of the Holy Prophet these two groups became like blood-brothers, and they were so treated in matters of inheritance during the period when they were cut off from their kith and kin. (8.72)
1240 The Believers (Muslims) were entitled to all assistance in matters of religion. But if they were not strong enough to suffer voluntary exile on behalf of the Cause and make the personal sacrifices which their more ardent brethren in faith made, they could not reasonably ask for political or military assistance or protection. (8.72)
1241 If a community suffers voluntary exile on account of persecution and oppression, and some of its weaker brethren stay behind, holding fast to faith but not prepared for the higher sacrifice, the exiles have still a duty to help their weaker brethren in matters of religion. The exiles, being at open war against the State which oppressed them, would be free to fight against such State. But if the weaker brethren are in a State in mutual alliance with the Community, the Community cannot in honor interfere with that State, whether it is Muslim or not. Presumably the alliance implies that the grievances of the weaker brethren will be redressed by the State itself. But it is not honorable to embarrass your own ally. (8.72)]]
8: 73 [al-Anfal, Medina 88, after Badr 2H]
Asad With all this, [remember that] those who are bent on denying the truth are allies of one another, and unless you act likewise [among yourselves], oppression will resign on earth, and great corruption.
Yusuf Ali The unbelievers are protectors of one of another: unless ye do this (protect each other) there would be tumult and oppression on earth and great mischief.
Pickthall And those who disbelieve are protectors one of another--If ye do not so, there will be confusion in the land, and great corruption.
Transliteration Wallazina kafaru_ ba'duhum auliya_'u ba'd(in), illa_ taf'alu_hu takun fitnatun fil ardi wa fasa_dun kabir(un).
[[ Ali’s notes -
1242 Evil consorts with evil. The good have all the more reason for drawing together and not only living in mutual harmony, but being ready at all times to protect each other. Otherwise the world will be given over to aggressions by unscrupulous people, and the good will fail in their duty to establish Allah's Peace and to strengthen all the forces of truth and righteousness. (8.73)
8: 74
Asad And they who have attained to faith, and who have forsaken the domain of evil and are striving hard in God’s cause, as well as those who shelter and succor [them]- it is they, they who are truly believers! Forgiveness of sins awaits them, and a most excellent sustenance [note 83].
Yusuf Ali Those who believe and adopt exile and fight for the faith in the cause of Allah as well as those who give (them) asylum and aid these are (all) in very truth the believers: for them is the forgiveness of sins and a provision most generous.
Pickthall Those who believed and left their homes and strove for the cause of Allah, and those who took them in and helped them--these are the believers in truth. For them is pardon, and a bountiful provision.
Transliteration Wallazina a_manu_ wa ha_jaru_ wa ja_hadu_ fi sabililla_hi wallazina a_waw wa nasaru_ ula_'ika humul mi'minu_na haqqa_(n), lahum magfiratuw wa rizqun karim(un).
[[ Asad’s note 83 – see note 5 on verse 4 of this surah]]
8: 75
Yusuf Ali And those who accept faith subsequently and adopt exile and fight for the faith in your company they are of you. But kindred by blood have prior rights against each other in the Book of Allah. Verily Allah is well acquainted with all things.
Pickthall And those who afterwards believed and left their homes and strove along with you, they are of you; and those who are akin are nearer one to another in the ordinance of Allah. Lo! Allah is Knower of all things.
Transliteration Wallazina a_manu_ mim ba'du wa ha_jaru_ wa ja_hadu_ ma'akum fa ula_'ika minkum, wa ulul arha_mi ba'duhum aula_ bi ba'din fi kita_billa_h(i), innalla_ha bikulli syai'in 'alim(un).
[[ Ali’s notes
1243 Believers who make all sacrifices in the Cause of Allah have given the best possible proof of their Faith by their actions. They have loved Allah much, and much will be forgiven them. What they sacrificed was, perhaps, judged by universal standards, of small value, but its value will be estimated by the precious love behind it, and its reward will be of no ordinary kind. It will not be a reward in the ordinary sense at all, for a reward is given once for all. It will be a provision which last for ever, and is on the most generous scale. (8.74)
1244 Those who come into the fold last are none the less brethren in the fullest acceptation of the term. But any special provisions made in the special circumstances of the first martyrs for the Cause will not of course apply to them as the special circumstances which made them necessary have ceased to exist. See next note. (8.75)
1245 The Book of Allah,- i.e., the Eternal Decree, the Preserved Tablet (lxxxv. 22). Blood-relationship and its rights and duties do not depend on special circumstances of a temporary nature. Any temporary rights of mutual inheritance established between the early Emigrants and Helpers (n. 1239) would not apply after the revelation of this verse any more. (8.75) ]]