4. Sura an-Nisa
The Quranic Text & Ali’s Version:
إِنَّ
الَّذِينَ
تَوَفَّاهُمُ
الْمَلآئِكَةُ
ظَالِمِي أَنْفُسِهِمْ
قَالُواْ فِيمَ
كُنتُمْ ...
4: 97. When angels take the souls of those who die in sin against their souls, they say:
"In what (plight) were ye?"
C615. The immediate occasion for this passage was the question of migration (Hijrah) from places where Islam was being persecuted and suppressed.
Obviously the duty of Muslims was to leave such places, even if it involved forsaking their homes, and join and strengthen the Muslim community among whom they could live in peace and with whom they could help in fighting the evils around them.
But the meaning is wider.
Islam does not say: "Resist not evil." On the contrary it requires a constant, unceasing struggle against evil. For such struggle it may be necessary to forsake home and unite and organize and join our brethren in assaulting and overthrowing the fortress of evil.
For the Muslim's duty is not only to enjoin good but to prohibit evil.
To make our assault we must be prepared to put ourselves in a position from which such assault would be possible, and Allah's earth is spacious enough for the purpose.
"Position" includes not only local position, but moral and material position. For example, we must shun evil company where we cannot put it down, but organize a position from which we can put it down.
... قَالُواْ كُنَّا مُسْتَضْعَفِينَ فِي الأَرْضِ...
They reply: "Weak and oppressed were we in the earth."
... قَالْوَاْ أَلَمْ تَكُنْ أَرْضُ اللّهِ وَاسِعَةً فَتُهَاجِرُواْ فِيهَا...
They say: "Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?"
... فَأُوْلَـئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءتْ مَصِيرًا ﴿٩٧﴾
Such men will find their abode in Hell, what an evil refuge!
إِلاَّ
الْمُسْتَضْعَفِينَ
مِنَ الرِّجَالِ
وَالنِّسَاء
وَالْوِلْدَانِ
لاَ يَسْتَطِيعُونَ
حِيلَةً وَلاَ
يَهْتَدُونَ
سَبِيلاً ﴿٩٨﴾
4: 98. Except those who are (really) weak and oppressed, men, women, and children who have no means in their power, nor (a guide-post) to direct their way.
C616. If through physical, mental, or moral incapacity, we are unable to fight the good fight, we must nevertheless guard ourselves from it.
Allah's gracious Mercy will recognise and forgive our weakness if it is real weakness, and not merely an excuse. (R).
فَأُوْلَـئِكَ
عَسَى اللّهُ
أَن يَعْفُوَ
عَنْهُمْ ...
4: 99. For these, there is hope that Allah will forgive:
... وَكَانَ اللّهُ عَفُوًّا غَفُورًا ﴿٩٩﴾
for Allah doth blot out (sins) and forgive again and again.
وَمَن
يُهَاجِرْ فِي
سَبِيلِ اللّهِ
يَجِدْ فِي
الأَرْضِ مُرَاغَمًا
كَثِيرًا وَسَعَةً...
4: 100. He who forsakes his home in the Cause of Allah, finds in the earth many a refuge, wide and spacious:
... وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلى اللّهِ...
should he die as a refugee from home for Allah and His Messenger, his reward becomes due and sure with Allah:
... وَكَانَ اللّهُ غَفُورًا رَّحِيمًا ﴿١٠٠﴾
and Allah is Oft-Forgiving, Most Merciful.
Other versions:
4: 97 [an-Nisa, Medina 92 ]
Asad Behold, those whom the angels gather in death while they are still sinning against themselves, [the angels] will ask, “What was wrong with you?” [note 123]. They will answer: “We were too weak on earth.” [The angels] will say: “Was, then, God’s earth not wide wnough for you to forsake the domain of evil?” [note 124]
Yusuf Ali When angels take the souls of those who die in sin against their souls they say: "In what (plight) were ye?" They reply: "Weak and oppressed were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?" Such men will find their abode in Hell what an evil refuge!
Pickthall Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were ye engaged? They will say : We were oppressed in the land. (The angels) will say: Was not Allah's earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey's end;
Transliteration nnallazina tawaffa_humul mala_'ikatu za_limi anfusihim qa_lu_ fima kuntum, qa_lu_ kunna_ mustad'afina fil ard(i), qa_lu_ alam takun ardulla_hi wa_si'atan fa tuha_jiru_ fiha_, fa ula_'ika ma'wa_hum jahannam(u), wa sa_'at masira_(n).
4: 98
Yusuf Ali Except those who are (really) weak and oppressed men women and children who have no means in their power nor (a guide-post) to direct their way.
Pickthall Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way.
Transliteration Illal mustad'afina minar rija_li wan nisa_'i wal wilda_ni la_ yastati'u_na hilataw wa la_ yahtadu_nasabila_(n).
[[ Ali’s notes - 615 The immediate occasion for this passage was the question of migration (hijrat) from places where Islam was being persecuted and suppressed. Obviously the duty of Muslims was to leave such places, even if it involved forsaking their homes, and join and strengthen the Muslim community among whom they could live in peace and with whom they could help in fighting the evils around them. But the meaning is wider. Islam does not say: "Resist not evil." On the contrary it requires a constant, unceasing struggle against evil. For such struggle it may be necessary to forsake home and unite and organize and join our brethren in assaulting and overthrowing the fortress of evil. For the Muslim's duty is not only to enjoin good but to prohibit evil. To make our assault we must be prepared to put ourselves in a position from which such assault would be possible, and Allah's earth is spacious enough for the purpose. "Position" includes not only local position, but moral and material position. For example, we must shun evil company where we cannot put it down, but organize a position from which we can put it down. (4.97)
616 If through physical, mental, or moral incapacity, we are unable to fight the good fight, we must nevertheless guard ourselves from it. Allah's gracious Mercy will recognize and forgive our weakness if it is real weakness, and not merely an excuse. (4.98) ]]
[[Asad’s note 124 - ……..in other words, a person who does not “migrate from evil unto God” cannot be considered a believer – which explains the conedemnation, in the next sentence, of all who are remiss in this respect.]]
4: 99
Yusuf Ali For these there is hope that Allah will forgive: for Allah doth blot out (sins) and forgive again and again.
Pickthall As for such, it may be that Allah will pardon them. Allah is ever Clement, Forgiving.
Transliteration Fa ula_'ika 'asalla_hu ay ya'fuwa 'anhum, wa ka_nalla_hu 'afuwwan gafu_ra_(n).
4: 100
Asad And he who forsake the domain of evil for the sake of God shall find on earth many a lonely road [note 126], as well as life abundant. And if anyone leaves his home, fleeting evil unto God and His Apostle, and then death overtakes him – his reward is ready with God: for God is indeed much-forgiving, a dispenser of grace.
Yusuf Ali He who forsakes his home in the cause of Allah finds in the earth many a refuge wide and spacious: should he die as a refugee from home for Allah and his Apostle his reward becomes due and sure with Allah: and Allah is Oft-Forgiving Most Merciful.
Pickthall Whoso migrate for the cause of Allah will find much refuge and abundance in the earth, and whoso forsake his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful.
Transliteration Wa may yuha_jir fi sabililla_hi yajid fil ardi mura_gaman kasiraw wa sa'ah(tan), wa may yakhruj mim baitihi muha_jiran ilalla_hi wa rasu_lihi summa yudrik-hul mautu faqad waqa'a ajruhu_ 'alalla_h(i), wa ka_nalla_hu gafu_rar rahima_(n).
[[ Asad’s note 126 – The word ‘muragham’ is derived from the noun ‘ragham’ (“dust”) and is connected with the idiomatic expression ‘raghima anfuhu’, “his nose was made to cleave to dust”, i.e., his became humbled and forced to do something against his will………………]]
The Quranic Text & Ali’s Version:
الَّذِينَ
آمَنُواْ وَهَاجَرُواْ
وَجَاهَدُواْ
فِي سَبِيلِ
اللّهِ بِأَمْوَالِهِمْ
وَأَنفُسِهِمْ
أَعْظَمُ دَرَجَةً
عِندَ اللّهِ...
9: 20. Those who believe, and suffer exile and strive with might and main, in Allah's cause, with their goods and their persons, have the highest rank in the sight of Allah:
C1270. Here is it good description of Jihad. It may require fighting in Allah's cause, its a form of self-sacrifice. But its essence consists in;
- a true and sincere Faith, which so fixes its gaze on Allah, that all selfish or worldly motives seem paltry and fade away, and
- an earnest and ceaseless activity, involving the sacrifice (if need be) of life, person, or property, in the service of Allah.
Mere brutal fighting is opposed to the whole spirit of Jihad, while the sincere scholar's pen or preacher's voice or wealthy man's contributions may be the most valuable forms of Jihad.
...وَأُوْلَئِكَ هُمُ الْفَائِزُونَ ﴿٢٠﴾
They are the people who will achieve (salvation).
Other versions:
9: 20 [at-Tawbah, Medina 113, Tabuk 9H]
Asad Those who believe, and who have forsaken the domain of evil [note 30] and have striven hard in God’s cause with their possessions and their lives have the highest rank in the sight of God; and it is they, they who shall triumph [in the end]!
Yusuf Ali Those who believe and suffer exile and strive with might and main in Allah's cause with their goods and their persons have the highest rank in the sight of Allah: They are the people who will achieve (salvation).
Pickthall Those who believe, and have left their homes and striven with their wealth and their lives in Allah's way are of much greater worth in Allah's sight. These are they who are triumphant.
Transliteration Allazina a_manu_ wa ha_jaru_ wa ja_hadu_ fi sabililla_hi bi amwa_lihim wa anfusihim, a'zamu darajatan 'indalla_h(i), wa ula_'ika humul fa_'izu_n(a).
[[ Asad’s note 30 – See surah 2, note 203, and surah 4, note 124]
[[ Ali’s notes: -
1270 Here is a good description of Jihad. It may require fighting in Allah's cause, its a form of self-sacrifice. But its essence consists in (1) a true and sincere Faith, which so fixes its gaze on Allah, that all selfish or worldly motives seem paltry and fade away, and (2) an earnest and ceaseless activity, involving the sacrifice (if need be) of life, person, or property, in the service of Allah. Mere brutal fighting is opposed to the whole spirit of Jihad, while the sincere scholar's pen or preacher's voice or wealthy man's contributions may be the most valuable forms of Jihad. (9.20)]]
3. Sura al-Imran
The Quranic Text & Ali’s Version:
فَاسْتَجَابَ
لَهُمْ رَبُّهُمْ...
3: 195. And their Lord hath accepted of them, and answered them:
...أَنِّي لاَ أُضِيعُ عَمَلَ عَامِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَى بَعْضُكُم مِّن بَعْضٍ...
"Never will I suffer to be lost the work of any of you, be he male or female:
ye are members, one of another;
C500. In Islam the equal status of the sexes is not only recognised but insisted on. If sex distinction, which is a distinction in nature, does not count in spiritual matters, still less of course would count artificial distinctions, such as rank, wealth, position, race, colour, birth, etc,
...فَالَّذِينَ هَاجَرُواْ وَأُخْرِجُواْ مِن دِيَارِهِمْ وَأُوذُواْ فِي سَبِيلِي وَقَاتَلُواْ وَقُتِلُواْ...
those who have left their homes, or been driven out therefrom, or suffered harm in My cause, or fought or been slain,
...لأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ ...
verily, I will blot out from them their iniquities, and admit them into gardens with rivers flowing beneath;
... ثَوَابًا مِّن عِندِ اللّهِ...
a reward from the presence of Allah,
C501. Here, and in 3:198 below, and in many places elsewhere, stress is laid on the fact that whatever gift, or bliss will come to the righteous, its chief merit will be that it proceeds from Allah Himself.
"Nearness to Allah" expresses it better than any other symbol.
...وَاللّهُ عِندَهُ حُسْنُ الثَّوَابِ ﴿١٩٥﴾
and from His presence is the best of rewards."
Other versions:
3: 195
Asad And thus does their Sustainer answer their prayer: “I shall not lose sight of the labors [in My way], be it man or woman: each of you is an issue of the other [note 150]. Hence as for those who forsake the domain of evil [151], and are driven from their homelands, and suffer hurt in My cause, and fight [for it], and are slain – I shall most certainly efface their bad deeds, and shall most certainly bring them into gardens through which running waters flow, as a reward from God: for with God is the most beauteous of rewards.”
Yusuf Ali And their Lord hath accepted of them and answered them: "Never will I suffer to be lost the work of any of you be he male or female: ye are members one of another; those who have left their homes or been driven out there from or suffered harm in My cause or fought or been slain verily I will blot out from them their iniquities and admit them into gardens with rivers flowing beneath; a reward from the presence of Allah and from His presence is the best of rewards."
Pickthall And their Lord hath heard them (and He saith): Lo! I suffer not the work of any worker, male or female, to be lost. Ye proceed one from another. So those who fled and were driven forth from their homes and suffered damage for My cause, and fought and were slain, verily I shall remit their evil deeds from them and verily I shall bring them into Gardens underneath which rivers flow. A reward from Allah. And with Allah is the fairest of rewards.
Transliteration Fastaja_ba lahum rabbuhum anni la_ udi'u 'amala'a_milim minkum min zakarin au unsa_, ba'dukum mim ba'd(in), fallazina ha_jaru_ wa ukhriju_ min diya_rihim wa u_zu_ fi sabili wa qa_talu_ wa qutilu_ la'ukaffiranna'anhum sayyi'a_tihim wa la'udkhilannahum janna_tin tajri min tahtihalanha_r(u), sawa_bam min'indilla_h(i), walla_hu'indahu_ husnus sawa_b(i).
[[ Asad’s note 150 – I.e., “you all are members of one and the same human race, and therefore equal to one another.” ]
151– see sura 2, note 203, and sura 4, note 124 ]
[[ Ali’s notes - 500 In Islam the equal status of the sexes is not only recognized but insisted on. If sex distinction, which is a distinction in nature, does not count in spiritual matters, still less of course would count artificial distinctions, such as rank, wealth, position, race, color, birth, etc, (3.195)
501 Here, and in iii. 198 below, and in many places elsewhere, stress is laid on the fact that whatever gift, or bliss will come to the righteous, its chief merit will be that it proceeds from Allah Himself. "Nearness to Allah" expresses it better than any other term. (3.195) ]]
8. Surah Al Anfal
The Quranic Text & Ali’s Version:
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.
Other versions:
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 failure. A group who believe and basically upright should leave this place. Secondly, Asad is contradicting himself as far as defining Muslims and 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 being 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?
On the other hand a neutral or secular state founded on the ideas and principles that fully comply with that of 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 the verse 5:48 and practices broad and neutral or secular governance.
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 did in the past 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.]]