til likulli sabba_rin syaku_r(in).
2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
وَاسْتَعِينُواْ
بِالصَّبْرِ
وَالصَّلاَةِ...
2: 45. Nay, seek (Allah's) help with patient perseverance and prayer:
C61. The Arabic word Sabr implies many shades of meaning, which it is impossible to comprehend in one English word.
It implies;
1. patience in the sense of being thorough, not hasty;
2. patient perseverance, constancy, steadfastness, firmness of purpose;
3. systematic as opposed to spasmodic or chance action;
4. a cheerful attitude of resignation and understanding in sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the element of constancy or steadfastness.
... وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ ﴿٤٥﴾
it is indeed hard, except to those who bring a lowly spirit.
فَلَمَّا
فَصَلَ طَالُوتُ
بِالْجُنُودِ
قَالَ إِنَّ
اللّهَ مُبْتَلِيكُم
بِنَهَرٍ...
2: 249. When Talut set forth with the armies, he said: "Allah will test you at the stream;
C284. A Commander is hampered by a large force if it is not in perfect discipline and does not whole-heartedly believe in its Commander. He must get rid of all the doubtful ones, as did Gideon before Saul, and Henry V. in Shakespeare's story long afterwards.
Saul used the same test as Gideon; he gave a certain order when crossing a stream; the greater part disobeyed, and were sent back.
Gideon's story will be found in Judges, 7:2-7.
... فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلاَّ مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ...
if any drinks of its water, he goes not with my army; only those who taste not of it go with me; a mere sip out of the hand is excused."
... فَشَرِبُواْ مِنْهُ إِلاَّ قَلِيلاً مِّنْهُمْ ...
But they all drank of it, except a few.
... فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُواْ مَعَهُ قَالُواْ لاَ طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنودِهِ...
When they crossed the river, he and the faithful ones with him, they said: "This day we cannot cope with Goliath and his forces."
C285. Even in the small band that remained faithful, there were some who were appalled by the number of the enemy when they met him face to face, and saw the size and strength of the enemy Commander, the giant Goliath (Jalut).
But there was a very small band who were determined to face all odds because they had perfect confidence in God and in the cause for which they were fighting. They were for making a firm stand and seeking Allah's help. Of that number was David;
see next note.
... قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلاَقُو اللّهِ ...
But those who were convinced that they must meet Allah, said:
... كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللّهِ...
"How oft, by Allah's will, hath a small force vanquished a big one?
... وَاللّهُ مَعَ الصَّابِرِينَ ﴿٢٤٩﴾
Allah is with those who steadfastly persevere."
وَلَمَّا
بَرَزُواْ
لِجَالُوتَ
وَجُنُودِهِ
قَالُواْ...
2: 250. When they advanced to meet Goliath and his forces, they prayed:
... رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ ﴿٢٥٠﴾
"Our Lord! pour out constancy on us and make our steps firm; help us against those that reject faith."
Asad’s Version:
2: 45 Nay, seek (God’s) help with patient perseverance and prayer : it is indeed hard, except to those who bring a lowly spirit,- who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him.
2: 249 Those who knew with certainty that they were destined to meet God, replied: “How often has a small host overcome a great host by God’s leave! For God is with those who are patient in adversity.” (see story of Samuel, David, & Goliath)
2: 250 And when they came face to face with Goliath and his forces, they prayed : “ O our Sustainer! Shower us with patience in adversity, and make firm our steps, an succor us against the people who deny the truth!”
your faces towards East or West; but it is righteousness – to believe in God and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity, to fulfil the contracts which ye have made ; and to be firm and patient, in pain (or suffering) and adversity, and throughout
all periods of panic. Such are the people of truth, the God –fearing.
3. Sura al-Imran
The Quranic Text & Ali’s Version:
الصَّابِرِينَ
...
3: 17. Those who show patience, firmness and self-control;
C356. Sabr (Sabirin) includes many shades of meaning: I have specified three here, viz., patience, firmness, and self-control.
See 2:45 and 2:153 and notes 61 and 157.
... وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنفِقِينَ وَالْمُسْتَغْفِرِينَ بِالأَسْحَارِ ﴿١٧﴾
who are true (in word and deed);
who worship devoutly;
who spend (in the way of Allah);
and who pray for forgiveness in the early hours of the morning.
C357. True servants of Allah are described in 3:16 and 17. They have faith, humility, and hope (3:16); and they have certain virtues (3:17) viz.,
1. patience, steadfastness, self-restraint, and all that goes under the full definition of Sabr;
this shows a certain attitude of mind:
2. in all their dealings they are true and sincere as they are also in their promises and words;
this marks them out in social conduct:
3. further, their spiritual worship is earnest and deep, an inner counterpart of their outward conduct;
4. their worship of Allah shows itself in their love of their fellow-men, for they are ready and liberal in charity: and
5. their self-discipline is so great that the first thing they do every morning is humbly to approach their God.
إِذْ
قَالَتِ امْرَأَةُ
عِمْرَانَ ...
3: 35. Behold! a woman of Imran said:
C375. Now we begin the story of Jesus.
As a prelude we have the birth of Mary and the parallel story of John the Baptist, Yahya the son of Zakariya.
Yahya's mother Elisabeth was a cousin of Mary the mother of Jesus (Luke 1:36), and therefore John and Jesus were cousins by blood, and there was a spiritual cousinhood in their birth and career.
Elisabeth was of the daughters of Aaron (Luke 1:5), of a priestly family which went back to Aaron the brother of Moses and son of Imran. Her husband Zakariya was actually a priest, and her cousin Mary was presumably also of a priestly family.
By tradition Mary's mother was called Hannah (in Latin, Anna, and in English, Anne), and her father was called Imran. Hannah is therefore both a descendant of the priestly house of Imran and the wife of Imran,-"a woman of Imran" in a double sense,
... رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي...
"O my Lord!
I do dedicate unto thee what is in my womb for Thy special service, so accept this of me,
C376. Muharrar: freed from all worldly affairs and specially dedicated to Allah's service.
She expected a son, who was to be a special devotee, a miraculous son of the old age of his parents, but Allah gave her instead a daughter. But that daughter was Mary the mother of Jesus, the chosen one among the women: 3:42.
...إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ ﴿٣٥﴾
for Thou hearest and knowest all things."
فَلَمَّا
وَضَعَتْهَا
قَالَتْ رَبِّ
إِنِّي وَضَعْتُهَا
أُنثَى ...
3: 36. When she was delivered, she said: "O my Lord! behold! I am delivered of a female child!"
...وَاللّهُ أَعْلَمُ بِمَا وَضَعَتْ ...
And Allah knew best what she brought forth --
C377. The mother of Mary expected a male child. Was she disappointed that it was a female child?
No, for she had Faith, and she knew that Allah's Plan was better than any wishes of hers.
Mary was no ordinary girl: only Allah knew what it was that her mother brought forth.
... وَلَيْسَ الذَّكَرُ كَالأُنثَى...
"And nowise is the male like the female.
C378. The female child could not be devoted to Temple service under the Mosaic law, as she intended. But she was marked out for a special destiny as a miracle-child, to be the mother of the miracle-child Jesus.
She was content to seek Allah's protection for her against all evil. There is a certain sense of pride in the girl on the part of the mother.
...وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وِإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ ﴿٣٦﴾
I have named her Mary, and I commend her and her offspring to Thy protection from the Evil One, the Rejected."
إِن
تَمْسَسْكُمْ
حَسَنَةٌ تَسُؤْهُمْ
وَإِن تُصِبْكُمْ
سَيِّئَةٌ
يَفْرَحُواْ
بِهَا...
3: 120. If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it.
...وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا...
But if ye are constant and do right, not the least harm will their cunning do to you,
...إِنَّ اللّهَ بِمَا يَعْمَلُونَ مُحِيطٌ ﴿١٢٠﴾
for Allah compasseth round about all that they do.
إِذْ
هَمَّت طَّآئِفَتَانِ
مِنكُمْ أَن
تَفْشَلاَ
وَاللّهُ
وَلِيُّهُمَا...
3: 122. Remember two of your parties meditated cowardice; but Allah was their Protector,
C443. The two parties wavering in their minds were probably the Banu Salma Khazraji and the Banu Haritha, but they rallied under the Prophet's inspiration.
That incident shows that man may be weak, but if he allows his weak will to be governed by the example of men of God, he may yet retrieve his weakness.
... وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿١٢٢﴾
and in Allah should the faithful (ever) put their trust.
وَلَقَدْ
نَصَرَكُمُ
اللّهُ بِبَدْرٍ
وَأَنتُمْ
أَذِلَّةٌ ...
3: 123. Allah had helped you at Badr, when ye were a contemptible little force;
...فَاتَّقُواْ اللّهَ لَعَلَّكُمْ تَشْكُرُونَ ﴿١٢٣﴾
then fear Allah; thus may ye show your gratitude.
C444. Gratitude to Allah is not to be measured by words. It should show itself in conduct and life.
If all the Muslims had learnt the true lesson from the victory at Badr, their archers would not have left the posts appointed for them, nor the two tribes mentioned in the last note ever wavered in their faith.
إِذْ
تَقُولُ لِلْمُؤْمِنِينَ
أَلَن يَكْفِيكُمْ
أَن يُمِدَّكُمْ
رَبُّكُم بِثَلاَثَةِ
آلاَفٍ مِّنَ
الْمَلآئِكَةِ
مُنزَلِينَ
﴿١٢٤﴾
3: 124. Remember thou saidst to the faithful: is it not enough for you that Allah should help you with three thousand angels (specially) sent down?
C445. Read verse 124 with the following five verses, to get its full signification.
بَلَى
إِن تَصْبِرُواْ
وَتَتَّقُواْ
وَيَأْتُوكُم
مِّن فَوْرِهِمْ
هَـذَا...
3: 125. "Yea -- if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste,
...يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ آلافٍ مِّنَ الْمَلآئِكَةِ مُسَوِّمِينَ ﴿١٢٥﴾
your Lord would help you with five thousand angels making a terrific onslaught."
C446. Musawwim: this is the active voice of the verb, not to be confused with the passive voice in 3:14, which has a different signification.
وَسَارِعُواْ
إِلَى مَغْفِرَةٍ
مِّن رَّبِّكُمْ
...
3: 133. Be quick in the race for forgiveness from your Lord,
... وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ ﴿١٣٣﴾
and for a garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous.
C452. The Fire (3:131) is, as always, contrasted with the Garden, -in other words, Hell contrasted with Heaven, we are told that its width alone is that of the whole of the heavens and the earth,- all the creation we can imagine.
In other words our spiritual felicity covers not merely this or that part of our being, but all life and existence. Who can measure its width, or length, or depth? (R).
الَّذِينَ
يُنفِقُونَ
فِي السَّرَّاء
وَالضَّرَّاء
وَالْكَاظِمِينَ
الْغَيْظَ
وَالْعَافِينَ
عَنِ النَّاسِ...
3: 134. Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;
C453. Another definition of the righteous (verses 134-35). So far from grasping material wealth, they give freely, of themselves and their substance, not only when they are well-off and it is easy for them to do so, but also when they are in difficulties, for other people may be in difficulties at the same time.
They do not get ruffled in adversity, or get angry when other people behave badly, or their own good plans fail. On the contrary they redouble their efforts. For the charity or good deeds all the more necessary in adversity. And they do not throw the blame on others. Even where such blame is due and correction is necessary, their own mind is free from a sense of grievance, for they forgive and cover other men's faults.
This as far as other people are concerned. But we may be ourselves at fault, and perhaps we brought some calamity on ourselves. The righteous man is not necessarily perfect. In such circumstances his behaviour is described in the next verse.
...وَاللّهُ يُحِبُّ الْمُحْسِنِينَ ﴿١٣٤﴾
for Allah loves those who do good.
وَالَّذِينَ
إِذَا فَعَلُواْ
فَاحِشَةً ...
3: 135. And those who, having done something to be ashamed of,
C454. The righteous man, when he finds he has fallen into sin or error, does not whine or despair, but asks for Allah's forgiveness, and his faith gives him hope. If he is sincere, that means that he abandons his wrong conduct and makes amends.
... أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ...
or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,
C455. Sin is a sort of oppression of ourselves by ourselves. This follows from the doctrine of personal responsibility, as opposed to that of blind fate or of an angry God or gods lying in wait for revenge or injury on mankind.
...وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ ...
and who can forgive sins except Allah?
...وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ ﴿١٣٥﴾
And are never obstinate in persisting knowingly in (the wrong) they have done.
وَكَأَيِّن
مِّن نَّبِيٍّ
قَاتَلَ مَعَهُ
رِبِّيُّونَ
كَثِيرٌ...
3: 146. How many of the Prophets fought (in Allah's way), and with them (fought) large bands of godly men?
...فَمَا وَهَنُواْ لِمَا أَصَابَهُمْ فِي سَبِيلِ اللّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ...
But they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in.
...وَاللّهُ يُحِبُّ الصَّابِرِينَ ﴿١٤٦﴾
And Allah loves those who are firm and steadfast.
وَمَا
كَانَ قَوْلَهُمْ
إِلاَّ أَن
قَالُواْ...
3: 147. All that they said was:
...ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا...
"Our Lord! forgive us our sins and anything we may have done that transgressed our duty;
...وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ ﴿١٤٧﴾
establish our feet firmly, and help us against those that resist faith."
فَآتَاهُمُ
اللّهُ ثَوَابَ
الدُّنْيَا
وَحُسْنَ ثَوَابِ
الآخِرَةِ...
3: 148. And Allah gave them a reward in this world, and the excellent reward of the Hereafter.
...وَاللّهُ يُحِبُّ الْمُحْسِنِينَ ﴿١٤٨﴾
For Allah loveth those who do good.
فَبِمَا
رَحْمَةٍ مِّنَ
اللّهِ لِنتَ
لَهُمْ ...
3: 159. It is part of the Mercy of Allah that thou dost deal gently with them.
C471. The extremely gentle nature of Muhammad endeared him to all, and it is reckoned as one of the Mercies of Allah.
One of the Prophet's titles is "A Mercy to all Creation."
At no time was this gentleness, this mercy, this long-suffering with human weaknesses, more valuable than after a disaster like that at Uhud. It is a quality, which then, as always, bound and binds the souls of countless men to him.
...وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ...
Wert thou severe or harsh-hearted, they would have broken away from about thee;
...فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ ...
so pass over (their faults), and ask for (Allah's) forgiveness for them;
... وَشَاوِرْهُمْ فِي الأَمْرِ...
and consult them in affairs (of moment).
...فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ ﴿١٥٩﴾
Then, when thou hast taken a decision, put thy trust in Allah.
For Allah loves those who put their trust (in Him).
الَّذِينَ
اسْتَجَابُواْ
لِلّهِ وَالرَّسُولِ
مِن بَعْدِ مَآ
أَصَابَهُمُ
الْقَرْحُ...
3: 172. Of those who answered the call of Allah and the Messenger, even after being wounded,
C479. After the confusion at Uhud, men rallied round the Prophet. He was wounded, and they were wounded, but they were all ready to fight again.
Abu Sufyan with his Makkans withdrew, but left a challenge with them to meet him and his army again at the fair of Badr Sughra next year. The challenge was accepted, and a picked band of Muslims under their intrepid Leader kept the tryst, but the enemy did not come.
They returned, not only unharmed, but enriched by the trade at the fair, and (it may be presumed) strengthened by the accession of new adherents to their cause.
...لِلَّذِينَ أَحْسَنُواْ مِنْهُمْ وَاتَّقَواْ أَجْرٌ عَظِيمٌ ﴿١٧٢﴾
those who do right and refrain from wrong have a great reward.
الَّذِينَ
قَالَ لَهُمُ
النَّاسُ إِنَّ
النَّاسَ قَدْ
جَمَعُواْ
لَكُمْ فَاخْشَوْهُمْ
فَزَادَهُمْ
إِيمَاناً...
3: 173. Men said to them: "A great army is gathering against you": and frightened them: but it (only) increased their faith.
...وَقَالُواْ حَسْبُنَا اللّهُ وَنِعْمَ الْوَكِيلُ ﴿١٧٣﴾
They said:
"For us Allah sufficeth, and He is the best disposer of affairs."
لَّقَدْ
سَمِعَ اللّهُ
قَوْلَ الَّذِينَ
قَالُواْ إِنَّ
اللّهَ فَقِيرٌ
وَنَحْنُ
أَغْنِيَاء...
3: 181. Allah hath heard the taunt of those who say: "Truly, Allah is indigent and we are rich!"
C486. In 2:245 we read: "Who is he that will loan to Allah a beautiful loan?"
In other places charity or spending in the way of Allah is metaphorically described as giving to Allah. The Holy Prophet often used that expression in appealing for funds to be spent in the way of Allah. The scoffers mocked and said:
"So Allah is indigent and we are rich!"
This blasphemy was of a piece with all their conduct in history, in slaying the Prophets and men of God.
... سَنَكْتُبُ مَا قَالُواْ وَقَتْلَهُمُ الأَنبِيَاء بِغَيْرِ حَقٍّ ...
We shall certainly record their word and (their act) of slaying the Prophets in defiance of right,
C487. For the expression "slaying in defiance of right," Cf. 3:21, and 3:112.
...وَنَقُولُ ذُوقُواْ عَذَابَ الْحَرِيقِ ﴿١٨١﴾
and We shall say: "Taste ye the penalty of the Scorching Fire!
ذَلِكَ
بِمَا قَدَّمَتْ
أَيْدِيكُمْ
...
3: 182. "This is because of the (unrighteous deeds) which your hands sent on before ye:
... وَأَنَّ اللّهَ لَيْسَ بِظَلاَّمٍ لِّلْعَبِيدِ ﴿١٨٢﴾
for Allah never harms those who serve Him."
الَّذِينَ
قَالُواْ إِنَّ
اللّهَ عَهِدَ
إِلَيْنَا
أَلاَّ نُؤْمِنَ
لِرَسُولٍ
حَتَّىَ يَأْتِيَنَا
بِقُرْبَانٍ
تَأْكُلُهُ
النَّارُ...
3: 183. They (also) said: "Allah took our promise not to believe in a messenger unless He showed us a sacrifice consumed by fire (from heaven)."
C489. Burn sacrifices figured in the Mosaic Law, and in the religious ceremonies long before Moses, but it is not true that the Mosaic Law laid down a fire from heavens on a burnt sacrifice as a test of the credentials of Prophets.
Even if it had been so, did the Jews obey the Prophets who showed this Sign? In Leviticus 9:23-24, we are told a burnt offering prepared by Moses and Aaron: "and there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat." Yet the people rebelled frequently against Moses.
Abel's offering (sacrifice) was probably a burnt offering: it was accepted by Allah, and he was killed by Cain out of jealousy: Gen. 4:3-8.
Mosaic sacrifices were no longer-needed by the people of Jesus or the people of Muhammad.
...قُلْ قَدْ جَاءكُمْ رُسُلٌ مِّن قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ...
Say: "There came to you Messengers before me, with clear signs and even with what ye ask for:
...فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَادِقِينَ ﴿١٨٣﴾
why then did ye slay them, if ye speak the truth?"
فَإِن
كَذَّبُوكَ
فَقَدْ كُذِّبَ
رُسُلٌ مِّن
قَبْلِكَ جَآؤُوا
بِالْبَيِّنَاتِ
وَالزُّبُرِ
وَالْكِتَابِ
الْمُنِيرِ
﴿١٨٤﴾
3: 184. Then if they reject thee, so were rejected Messengers before thee, who came with clear Signs, Books of dark prophecies, and the Book of enlightenment.
C490. The three things mentioned in the Text are:
1. Clear Signs (baiyinat);
2. zubur, and
3. kitab-il-Munir.
The signification of 1, I have explained in the note to 3:62, as far as they relate to Jesus.
In a more general sense, it means the clear evidence which Allah's dealings furnish about a Messenger of Allah having a true mission: e.g., Moses in relation to Pharaoh.
As to 2, the word Zubur has been translated as scriptures. It comes from the root Zabara which implies something hard. The commentators are not agreed, but the prophetic writings which seemed to contemporaries difficult to understand may well be meant here.
David's psalms (Zabur, 4:163) may also come under this description.
As to 3, there is no doubt about the literal meaning of the words, "the Book of Enlightenment". But what does it precisely refer to?
I take it to mean the fundamental guide to conduct,-the clear rules laid down in all Dispensations to help men to lead good lives. (R).
لَتُبْلَوُنَّ
فِي أَمْوَالِكُمْ
وَأَنفُسِكُمْ
...
3: 186. Ye shall certainly be tried and tested in your possessions and in your personal selves;
C493. Not wealth and possessions only (or want of them), are the means of our trial. All our personal talents, knowledge, opportunities, and their opposites, -in fact everything that happens to us and makes up our personality is a means of our testing.
So is our Faith: we shall have to put up for it many insults from those who do not share it.
... وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيرًا...
and ye shall certainly hear much that will grieve you, from those who received the Book before you and from those who worship many gods.
...وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذَلِكَ مِنْ عَزْمِ الأُمُورِ ﴿١٨٦﴾
But if ye persevere patiently, and guard against evil, then that will be a determining factor in all affairs.
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ ...
3: 200. O ye who believe!
...اصْبِرُواْ وَصَابِرُواْ ...
persevere in patience and constancy:
vie in such perseverance;
C502. The full meaning of Sabr is to be understood here, viz.: Patience, perseverance, constancy, self-restraint, refusing to be cowed down.
These virtues we are to exercise for ourselves and in relation to others; we are to set an example, so that others may vie with us, and we are to vie with them, lest we fall short; in this way we strengthen each other and bind our mutual relations closer, in our common service to Allah.
... وَرَابِطُواْ وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿٢٠٠﴾
strengthen each other;
and fear Allah; that ye may prosper.
C503. Prosperity (falah) here and in other passages is to be understood in a wide sense, including prosperity in our mundane affairs as well as in spiritual progress.
In both cases it implies happiness and the attainment of our wishes, purified by the love of Allah.
Asad’s Version:
3: 17
3: 35 – 36 Re: submission to God and having patience in dealings.
3: 120 But if you are patient in adversity and conscious of God ,their guile cannot harm you at all: for , verily, God encompasses all that they do.
3: 122 - 124…(re: Uhud) ….and it is in God that the believers must place their trust.
3: 133 - 135 And vie with one another to attain to your Sustainer's forgiveness and to a paradise as vast as the heavens and the earth, which has been readied for the God-conscious who spend (in His way) in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good; and who when they have committed a shameful deed or have (otherwise) sinned against themselves, remember God and pray that their sins be forgiven - for thwo but God could forgive sins? And do not knowingly persist in doing whatever (wrong) they may have done. Asad
3: 146 3: And how many a prophet has had to fight, followed by many God-devoted men;
and they did not become faint hearted, for all that they had to suffer in God's caise, and neither did they weaken, nor did they abase themselves, since God loves those who are patient in adversity;
3: 146
Asad And how many a prophet has had to fight [in God’s cause], followed by many God-devoted men: and they did not become faith of heart for all that they had to suffer in God’s cause, and neither did they weaken, not did they abase themselves [before the enemy], since God loves those who are patient in adversity
Pickthall And with how many a prophet have there been a number of devoted men who fought (beside him). They quailed not for aught that befell them in the way of Allah, nor did they weaken, nor were they brought low. Allah 1oves the steadfast.
Transliteration Wa ka'ayyim min nabiyyin qa_tala ma'ahu_ ribbiyyu_na kasir(un), fama_ wahanu_ lima_ asa_bahum fi sabililla_hi wa ma_ da'ufu_ wamastaka_nu_, walla_hu yuhibbus sa_birin(a).
3: 147
Pickthall Their cry was only that they said: Our Lord! Forgive us for our sins and wasted efforts, make our foothold sure, and give us victory over the disbelieving folk.
Transliteration Wa ma_ ka_na qaulahum illa_ an qa_lu_ rabbanagfir lana_ zunu_bana_ wa isra_fana_ fi amrina_ wa sabbit aqda_mana_ wansurna_ 'alal qaumil ka_firin(a).
3: 148
Asad whereupon God granted them the rewards of this world, as well as the goodliest rewards of the life to come: for God loves the doers of good.
Pickthall So Allah gave them the reward of the world and the good reward of the Hereafter. Allah loveth those whose deeds are good.
Transliteration Fa a_ta_humulla_hu sawa_bad dunya_ wa husna sawa_bil a_khirah(ti), walla_hu yuhibbul muhsinin(a).
3: 159 ….Pardon them, then, and pray that they be forgiven (failures of Uhud). And take counsel with them in all matters of public concern; then, when you have decided upon a course of action, place your trust in God: for, verily, God loves those who place their trust in Him.
3: 172 A magnificent requital awaits those who have persevered in doing good and remained conscious of God…..
3:173 those who have been warned by other people, "Behold, a host has gathered against you; so beware of them" - whereupon this only increased their faith, so that they answered, "God is enough for us; and how excellent a guardian is He!"
(re: Uhud)
3: 186 You shall certainly be tried and tested in your possessions and in your personal selves; and you shall certainly hear much that will grieve you,….but if you persevere patiently, that will be a determining factor in all affairs.
3: 181-184…..Even before me there came unto you apostles with all evidence of the truth, why, then did you slay them, if what you say is true."…….if they lie…have apostles been given lie when they came with all evidence of the truth.
.
3: 186
Asad You shall most certainly be tried your possessions and in your persons….But if you remain patient in adversity and conscious of Him – this, behold, is something to set one’s heart upon.
Pickthall Assuredly ye will be tried in your property and in your persons, and ye will hear much wrong from those who were given the Scripture before you, and from the idolaters. But if ye persevere and ward off (evil), then that is of the steadfast heart of things.
Transliteration Latublaunna fi amwa_likum wa anfusikum, wa latasma'unna minal lazina u_tul kita_ba min qablikum wa minal lazina asyraku_ azan kasira_(n), wa in tasbiru_ wa tattaqu_ fa inna za_lika min'azmil umu_r(i).
[[ Ali’s note 493 Not wealth and possessions only (or want of them), are the means of our trial. All our personal talents, knowledge, opportunities, and their opposites,-in fact everything that happens to us and makes up our personality is a means of our testing. So is our Faith: we shall have to put up for it many insults from those who do not share it. (3.186)
3: 200 O you who have attained to faith! Be patient in adversity, and vie in patience with one another, and be ever ready [to do what is right], and remain conscious of God, so that you might attain to a happy state!
3: 200
Pickthall O ye who believe! Endure, outdo all others in endurance, be ready, and observe your duty to Allah, in order that ye may succeed.
Transliteration Ya_ ayyuhal lazina a_manusbiru_ wa sa_biru_ wa ra_bitu_, wattaqulla_ha la'allakum tuflihu_n(a).
[[ Ali’s notes - 502 The full meaning of Sabr is to be understood here, viz.: Patience, perseverance, constancy, self-restraint, refusing to be cowed down. These virtues we are to exercise for ourselves and in relation to others; we are to set an example, so that others may vie with us, and we are to vie with them, lest we fall short; in this way we strengthen each other and bind our mutual relations closer, in our common service to Allah. (3.200)
503 Prosperity (falah here and in other passages is to be understood in a wide sense, including prosperity in our mundane affairs as well as in spiritual progress. In both cases it implies happiness and the attainment of our wishes, purified by the love of Allah. (3.200) ]]
4. Sura an-Nisa
The Quranic Text & Ali’s Version:
أَلَمْ
تَرَ إِلَى
الَّذِينَ قِيلَ
لَهُمْ كُفُّواْ
أَيْدِيَكُمْ
...
4: 77. Hast thou not turned thy vision to those who were told to hold back their hands (form fight)
C595. Before the command for fighting was issued there were some who were impatient, and could scarcely be held back. They wanted fighting from human motives,- pugnacity, hatred against their enemies, the gaining of personal ends. Fighting from such motives is wrong at all times.
When the testing time came, and they had to fight, not for their own hand, but for a Sacred Cause, in which there was much suffering and little personal gain, the Hypocrites held back and were afraid.
... وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ...
but establish regular prayers and spend in regular charity?
... فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً...
When (at length) the order for fighting was issued to them, behold! a section of them feared men as, or even more than, they should have feared Allah:
... وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ...
they say: "Our Lord! why hast Thou ordered us to fight?
... لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ ...
Wouldst Thou not grant us respite to our (natural) term, near (enough)?"
C596. "Our natural term of life," they would say, "is short enough; why should we jeopardize it by fighting in which there is no personal gain?"
The answer is begun in this verse and continued in the next. Briefly, the answer is:
1. in any case the pleasures of this world are short; this life is fleeting; the first thing for a righteous man to do is to emancipate himself from its obsessions;
2. to do your duty is to do right; therefore turn your attention mainly to duty;
3. when duty calls for self-sacrifice, be sure that Allah's call is never unjust, and never such as to exceed your capacity; and
4. if you fear death, you will not by fear escape death; it will find you out wherever you are; why not face it boldly when duty calls?
... قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ ...
Say: "Short is the enjoyment of this world:
... وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً ﴿٧٧﴾
the Hereafter is the best for those who do right: never will ye be dealt with unjustly in the very least!
Asad’s Version:
4: 77 Are you not aware of those who have been told, " Curb your hands, and be constant in prayer, and render the purifying dues? But as soon as fighting is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God - or in ever greater awe - and say……………."
8. Surah Al Anfal
The Quranic Text & Ali’s Version:
يَا أَيُّهَا
النَّبِيُّ
حَرِّضِ الْمُؤْمِنِينَ
عَلَى الْقِتَالِ...
8: 65. O Prophet!
rouse the believers to the fight.
...إِن يَكُن مِّنكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُواْ مِئَتَيْنِ...
If there are twenty amongst you, patient and persevering, they will vanquish two hundred:
...وَإِن يَكُن مِّنكُم مِّئَةٌ يَغْلِبُواْ أَلْفًا مِّنَ الَّذِينَ كَفَرُواْ...
if a hundred, they will vanquish a thousand of the unbelievers:
...بِأَنَّهُمْ قَوْمٌ لاَّ يَفْقَهُونَ ﴿٦٥﴾
for these are a people without understanding.
C1232. In a fight, odds of ten to one against any one are appalling. But they do not daunt the men of faith. Whether they personally win or die, their Cause prevails. They are sure to win: because;
- they have divine aid, and
- even humanly speaking, those who take up arms against truth and righteousness are fools, and their seeming power is but a broken reed.
الآنَ
خَفَّفَ اللّهُ
عَنكُمْ وَعَلِمَ
أَنَّ فِيكُمْ
ضَعْفًا...
8: 66. For the present, Allah hath lightened your (task), for He knoweth that there is a weak spot in you:
C1233. Given equal conditions, Muslims on account of their faith could win against odds of ten to one. But where their organization and equipment are weak, as was the case about the time of Badr, they were set a lighter task, and asked to tackle no more than odds of two to one against them.
As a matter of fact at Badr they won through against odds of more than three to one.
...فَإِن يَكُن مِّنكُم مِّئَةٌ صَابِرَةٌ يَغْلِبُواْ مِئَتَيْنِ ...
but (even so), if there are a hundred of you, patient and persevering, they will vanquish two hundred,
...وَإِن يَكُن مِّنكُمْ أَلْفٌ يَغْلِبُواْ أَلْفَيْنِ بِإِذْنِ اللّهِ...
and if a thousand, they will vanquish two thousand, with the leave of Allah:
...وَاللّهُ مَعَ الصَّابِرِينَ ﴿٦٦﴾
for Allah is with those who patiently persevere.
Asad’s Version:
8: 65 Let not the Unbelievers think that they can get the better: they will never frustrate.
8: 66 For the present, God has lightened your [task], for He knows that there is a weak spot in you: but if there are a hundred, you, patient and persevering, they will vanquish two hundred, and if a thousand, they will vanquish two thousand, with the leave of God: for, God is with those who patiently persevere.
10. Surah Yunus
The Quranic Text & Ali’s Version:
قُلْ
يَا أَيُّهَا
النَّاسُ قَدْ
جَاءكُمُ الْحَقُّ
مِن رَّبِّكُمْ...
10: 108. Say:
"O ye men!
now Truth hath reached you from your Lord!
...فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ...
Those who receive guidance, do so for the good of their own souls;
...وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا...
those who stray, do so to their own loss:
...وَمَا أَنَاْ عَلَيْكُم بِوَكِيلٍ ﴿١٠٨﴾
and I am not (set) over you to arrange your affairs."
C1490. The Furqan, the Criterion between right and wrong, has been sent to us from Allah. If we accept guidance, it is not as if we confer favours on those who bring us guidance. They suffer unselfishly for us, in order that we may be guided for our own good.
On the other hand, if we reject it, it is our own loss. We have a certain amount of free-will, and the responsibility is ours and cannot be shifted to the Prophets sent by Allah.
وَاتَّبِعْ مَا
يُوحَى إِلَيْكَ
وَاصْبِرْ
حَتَّىَ يَحْكُمَ
اللّهُ...
10: 109.Follow thou the inspiration sent unto thee,
and be patient and constant, till Allah doth decide:
...وَهُوَ خَيْرُ الْحَاكِمِينَ ﴿١٠٩﴾
for He is the Best to decide
C1491. When, in spite of all the efforts of the Prophets of Allah, people do not accept Truth, and evil seems to flourish for a time, we must wait and be patient, but at the same time we must not give up hope or persevering effort. For thus only can we carry out our part in the Plan of Allah.
Other versions:
10: 108
Pickthall Say: O mankind! Now hath the Truth from your Lord come unto you. So whosoever is guided, is guided only for (the food of) his soul, and whosoever erreth erreth only against it. And I am not a warder over you.
Yuksel Say, "O people, the truth has come to you from your Lord, so whosoever is guided is guided for himself, and whosoever is misguided is misguided against himself. I am not a caretaker over you."
Transliteration Qul ya_ ayyuhan na_su qad ja_'akumul haqqu mir rabbikum, faman-ihtada_ fa innama_ yahtadi li nafsih(i), wa man dalla fa innama_ yadillu 'alaiha_, wa ma_ ana 'alaikum bi wakil(in).
10: 109
Pickthall And (O Muhammad) follow that which is inspired in thee, and forbear until Allah give judgment. And He is the Best of Judges.
Yuksel Therefore, follow what is being inspired to you and be patient until God judges. He is the best of judges.
Transliteration Wa-ttabi' ma_ yu_ha_ ilaika wa-sbir hatta_ yahkumalla_h(u), wa huwa khairul ha_kimin(a).
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.
تِلْكَ مِنْ
أَنبَاء الْغَيْبِ
نُوحِيهَا
إِلَيْكَ...
11: 49. Such are some of the stories of the Unseen, which We have revealed unto thee:
...مَا كُنتَ تَعْلَمُهَا أَنتَ وَلاَ قَوْمُكَ مِن قَبْلِ هَـذَا...
before this, neither thou nor thy People knew them.
...فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ ﴿٤٩﴾
So persevere patiently:
for the End is for those who are righteous.
C1544. Cf. n. 1528 to 11:35.
The sum of the whole matter is that the righteous, who work for Allah and their fellow-men, may be traduced, insulted, and persecuted. But they will be sustained by Allah's Mercy. They must go on working patiently, for the End will all be for them and their Cause.
وَإِنَّ
كُـلاًّ لَّمَّا
لَيُوَفِّيَنَّهُمْ
رَبُّكَ أَعْمَالَهُمْ...
11: 111. And, of a surety, to all will your Lord pay back (in full the recompense) of their deeds:
...إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ ﴿١١١﴾
for He knoweth well all that they do.
C1615. Cf. 11:109 above, with which the argument is now connected up by recalling the characteristic word ("pay back") and leading to the exhortation (in the verses following) to stand firm in the right path freshly revealed.
فَاسْتَقِمْ
كَمَا أُمِرْتَ
وَمَن تَابَ
مَعَكَ وَلاَ
تَطْغَوْاْ...
11: 112. Therefore stand firm (in the straight path) as thou art commanded -- thou and those who with thee turn (unto Allah); and transgress not (from the Path):
...إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿١١٢﴾
for He seeth well all that ye do.
وَلاَ
تَرْكَنُواْ
إِلَى الَّذِينَ
ظَلَمُواْ
فَتَمَسَّكُمُ
النَّارُ...
11: 113. And incline not to those who do wrong, or the Fire will seize you;
...وَمَا لَكُم مِّن دُونِ اللّهِ مِنْ أَوْلِيَاء ثُمَّ لاَ تُنصَرُونَ ﴿١١٣﴾
and ye have no protectors other than Allah, nor shall ye be helped.
وَأَقِمِ
الصَّلاَةَ
طَرَفَيِ
النَّهَارِ ...
11: 114. And establish regular prayers at the two ends of the day
C1616. The two ends of the day: Morning and afternoon.
- The morning prayer is the Fajr, after the light is up but before sunrise: we thus get up betimes and begin the day with the remembrance of Allah and of our duty to Him.
- The early afternoon prayer, Zuhr, is immediately after noon: we are in the midst of our daily life, and again we remember Allah. (R).
... وَزُلَفًا مِّنَ اللَّيْلِ...
and at the approaches of the night:
C1617. Approaches of the night: Zulafun, plural of Zulfatun, an approach, something near at hand.
As Arabic has, like Greek, a dual number distinct from the plural, and the plural number is used here, and not the dual, it is reasonable to argue that at least three "approaches of the night" are meant.
- The late afternoon prayer, 'Asr, can be one of these three, and
- the evening prayer, Magrib, just after sunset, can be the second.
- The early night prayer, 'Isha, at supper time-when the glow of sunset is disappearing, would be the third of the "approaches of the night", when we commit ourselves to Allah before sleep.
These are the five canonical prayers of Islam.
...إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ...
for those things that are good remove those that are evil:
C1618. "Those things that are good": in this context the words refer primarily to prayers, but they include all good thoughts, good words, and good deeds.
It is by them that we keep away everything that is evil, whether referring to the past, the present, or the future.
...ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ ﴿١١٤﴾
be that the word of remembrance to those who remember (their Lord):
11: 115. And be steadfast in patience;
...فَإِنَّ اللّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ ﴿١١٥﴾
for verily Allah will not suffer the reward of the righteous to perish.
Other versions:
11: 9
Asad And thus it is: if We let man taste some of Our grace [note16] and then take it away from him – behold, he abandons all hope [note17], forgetting all gratitude [for Our past favors ].
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
Asad And thus it is: if We let him taste ease and plenty [note 18] after hardship has visited him, he is sure to say, “Gone is all affliction from me!” – for, behold, he is given to vain exultation, and glories only in himself [note 19].
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
Asad [And thus it is with most men -] save those who are patient in adversity and do righteous deeds: it is they whom forgiveness of sins awaits, and a great reward.
Pickthall Save those who persevere and do good works. Theirs will be forgiveness and a great reward.
Yuksel Except for those who are steadfast and do good work; these will have a pardon, and a great reward.
Transliteration Illal lazina sabaru_ wa 'amilus sa_liha_t(i), ula_'ika lahum magfiratuw wa ajrun kabir(un).
[[Ali’s notes - 1506 He does not realise that some kinds of chastening are good for discipline and the training of our spiritual faculties. (11.9)
1507 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. (11.10)
1508 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. (11.11) ]]
[[ Asad’s notes 16 – The sequence makes it clear that the generic term “man” referred to in this and the next verse applies, primarily, to the agnostics who are either unconvinced of the existence of God or are “bent upon denying the truth”: in its wider implication, however, it applies also to those who , while believing in God, are weak in faith and therefore easily swayed by external circumstances, and particularly by whatever happens to themselves.
Note 17- Lit., “he is [or becomes] utterly hopeless or despairing (ya’us), inasmuch as he attributes his past happy state to a merely accidental chain of causes and effects – in short, to what is commonly regarded as “luck” – and not to God’s grace. Hence, the term ‘ya’us’, in its Quranic usage, it indicative of spiritual nihilism.
Note 18 – This combination of two words is necessary to rbing aout the full meaning of the noun ‘na’ma’ which occurs in this form in the Quran only once. For my rendering ….see note 11 : note 11- The expression ‘la’in’ (lit., “indeed, if…) appearing here as well as in each of the next three verses is meant to stress the typical – i.e., recurrent – character of the situation to which it refers. In my opinion, it is best rendered as “thus it is: if …”, etc..]]
11: 49
Asad ……Be then [like Noah] patient in adversity – for, behold the future belongs to the God conscious!
Pickthall This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou thyself knewest it not, nor did thy folk (know it) before this. Then have patience. Lo! the sequel is for those who ward off (evil).
Transliteration Tilka min amba_'il gaibi nu_hiha_ ilaik(a), ma_ kunta ta'lamuha_ anta wa la_ qaumuka min qabli ha_za_, fa-sbir, innal 'a_qibata lil muttaqin(a).
11: 111
Pickthall And lo! unto each thy Lord will verily repay his works in full. Lo! He is Informed of what they do.
Transliteration Wa inna kullal lamma_ layuwaffiyannahum rabbuka a'ma_lahum, innahu_ bima_ ya'malu_na khabir(un).
11: 112
Asad Pursue, then, the right course, as you have been bidden, together with all who, with you, have turned unto Him; and let none of you behave in an overweening manner: for, verily, He sees all that you do.
[ note: 141 ……it addressed to all believers, and that it refers to their behavior towards everyone, be he believer or unbeliever; in this he obviously relies on the interpretation advanced by Ibn Abbas [and quoted by Razi] : “It means, ‘Be humble before God and do not behave with pride towards anyone’.” According to some later commentators [ e.g. Tabari, Zamakhshari, Baghawi, Razi ], the meaning is wider, namely, “ do not overstep the bounds of what God has ordained”, or “ do not exceed the limits of equity”. ]
Pickthall So tread thou the straight path as thou art commanded, and those who turn (unto Allah) with thee, and transgress not. Lo! He is Seer of what ye do.
Transliteration Fa-staqim kama_ umirta wa man ta_ba ma'aka wa la_ tatgau, innahu_ bima_ ta'malu_na basir(un).
11: 115
Asad And be patient in adversity: for, verily, God does not fail to requite the doers of good!
Pickthall And have patience, (O Muhammad), for lo! Allah loseth not the wages of the good.
Transliteration Wa-sbir fa innalla_ha la_ yudi'u ajral muhsinin(a).
12. Surha Yusuf (Joseph)
The Quranic Text & Ali’s Version:
وَجَآؤُوا
عَلَى
قَمِيصِهِ
بِدَمٍ
كَذِبٍ...
12: 18. They stained his shirt with false blood.
C1651. Joseph wore a garment of many colours, which was a special garment peculiar to him. If the brethren could produce it blood-stained before their father, they thought he would be convinced that Joseph had been killed by a wild beast.
But the stain on the garment was a stain of "false blood", -not the blood of Joseph, but the blood of a goat which the brethren had killed expressly for this purpose.
Their device, however, was not quite convincing because, as some Commentators have pointed out the garment was intact which is unconceivable if a wolf had indeed devoured Joseph. (R).
...قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا...
He said:
"Nay, but your minds have made up a tale (that may pass) with you.
C1652. Jacob saw that there had been some foul play, and he did not hesitate to say so. In effect he said
"Ah me! the tale you tell may be good enough for you, who invented it!
But what about me, your aged father?
What is there left in life for me now, with my beloved son gone?
And yet what can I do but hold my heart in patience and implore Allah's assistance?
I have faith, and I know that all that He does is for the best!"
...فَصَبْرٌ جَمِيلٌ...
(For me) patience is most fitting:
...وَاللّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ ﴿١٨﴾
against that which ye assert, it is Allah (alone) whose help can be sought"...
قَالُواْ أَإِنَّكَ
لَأَنتَ
يُوسُفُ...
12: 90. They said: "Art thou indeed, Joseph?"
C1766. Their father's words, the way events were shaping themselves. Joseph's questionings, perhaps Benjamin's manner now, not a slave kept in subjection but one in perfect love and understanding with this great Wazir, -perhaps also a recollection of Joseph's boyish dream,- all these things had prepared their minds and they ask the direct question, "Art thou Joseph?"
They get the direct reply, "Yes, I am Joseph; and if you have still any doubt of my identity, here is Benjamin: ask him. We have suffered much, but patience and right conduct are at last rewarded by Allah!"
...قَالَ أَنَاْ يُوسُفُ وَهَـذَا أَخِي...
He said:
"I am Joseph, and this is my brother:
...قَدْ مَنَّ اللّهُ عَلَيْنَا...
Allah has indeed been gracious to us (all):
...إِنَّهُ مَن يَتَّقِ وَيِصْبِرْ فَإِنَّ اللّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ ﴿٩٠﴾
behold, he that is righteous and patient -- never will Allah suffer the reward to be lost, of those who do right."
Other versions:
12: 18 [story of Yusuf ]
Asad ……..patience in adversity is most goodly [in the sight of God]: and it is to God that I pray to give me strength to bear the misfortune which you described to me.”
Pickthall And they came with false blood on his shirt. He said: Nay, but your minds have beguiled you into something. (My course is) comely patience. And Allah it is whose help is to be sought in that (predicament) which ye describe.
Transliteration Wa ja_'u_ 'ala_ qamisihi bi damin kazib(in), qa_la bal sawwalat lakum anfusukum amra_(n), fa sabrun jamil(un), walla_hul musta'a_nu 'ala_ ma_ tasifu_n(a).
12: 90
Asad “ ………..Verily, if one is conscious of Him and patient in adversity behold, God does not fail to requite the doers of good!”
Pickthall They said: Is it indeed thou who art Joseph? He said: I am Joseph and this is my brother. Allah hath shown us favor. Lo! he who wardeth off (evil) and endureth (findeth favor); for verily Allah loseth not the wages of the kindly.
Transliteration Qa_lu_ talla_hi laqad a_sarakalla_hu 'alaina_ wa in kunna_ lakha_ti'in(a).
13.Surah ArRa'd
The Quranic Text & Ali’s Version:
وَالَّذِينَ
صَبَرُواْ
ابْتِغَاء
وَجْهِ رَبِّهِمْ...
13: 22. Those who patiently persevere, seeking the countenance their Lord;
...وَأَقَامُواْ الصَّلاَةَ وَأَنفَقُواْ مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلاَنِيَةً...
establish regular prayers;
spend, out of (the gifts) We have bestowed for their sustenance, secretly and openly;
...وَيَدْرَؤُونَ بِالْحَسَنَةِ السَّيِّئَةَ...
and turn off Evil with good:
...أُوْلَئِكَ لَهُمْ عُقْبَى الدَّارِ ﴿٢٢﴾
for such there is the final attainment of the (Eternal) Home --
C1836. Their journey in this life was at best a sojourn. The Heaven is their eternal Home, which is further prefigured in the two following verses.
جَنَّاتُ
عَدْنٍ يَدْخُلُونَهَا
وَمَنْ صَلَحَ
مِنْ آبَائِهِمْ
وَأَزْوَاجِهِمْ
وَذُرِّيَّاتِهِمْ...
13: 23. Gardens of perpetual bliss:
they shall enter there, as well as the righteous among their fathers, their spouses, and their offspring:
C1837. The relationships of this life are temporal, but love in righteousness is eternal.
In the eternal Gardens of Bliss the righteous will be reunited with all those near and dear ones whom they loved, provided only that they were righteous also; for in eternity nothing else counts.
Blood-relationships and marriage relationships create certain physical bonds in this life, which may lead to much good, and possibly also to evil. All that is physical or evil will go. But the good will come forth with a new meaning in the final Reckoning. Thus ancestors and descendants, husbands and wives, brothers and sisters, (for dhurriyat includes them), whose love was pure and sanctified, will find new bliss in the perfecting of their love and will see a new and mystic meaning in the old and ephemeral bonds.
Can we wonder at Jacob's reunion with Joseph, or that of Moses with Aaron, or Muhammad Al Mustafa with the Lady Khadija?
In fact all the Righteous will be reunited in the Hereafter (12:101).
...وَالمَلاَئِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ ﴿٢٣﴾
and angels shall enter unto them from every gate (with the salutation):
سَلاَمٌ
عَلَيْكُم بِمَا
صَبَرْتُمْ
فَنِعْمَ عُقْبَى
الدَّارِ ﴿٢٤﴾
13: 24. "Peace unto you for that ye persevered in patience!
Now how excellent is the final Home!"
Other versions:
13: 22
Pickthall Such as persevere in seeking their Lord's countenance and are regular in prayer and spend of that which We bestow upon them secretly and openly, and overcome evil with good. Theirs will be the sequel of the (heavenly) Home.
Transliteration Wallazina sabaru-btiga_'a wajhi rabbihim wa aqa_mus sala_ta wa anfaqu_ mimma_ razaqna_hum sirraw wa 'ala_niyataw wa yadra'u_na bil hasana_tis sayyi'ata ula_'ika lahum 'uqbad da_r(i),
[ Asad note 44: ………But the great majority of the classical commentators hold that the meaning is “they repay evil with good” : thus Al-hasan al-Basri (as quoted by Baghawi, Zamakhshari and Razi): “When they are deprived [of anything], they give; and when they are wronged, they forgive.” Tabari’s explanation is very similar: “They repel the evil done to them by doing good to those who did it”; and “they do not repay evil with evil, but repel it by [doing ] good”. See also 41:34-36. ]
13: 23
Pickthall Gardens of Eden which they enter, along with all who do right of their fathers and their helpmeets and their seed. The angels enter unto them from every gate.
Transliteration Janna_tu 'adniy yadkhulu_naha_ wa man salaha mina a_ba_'ihim wa azwa_jihim wa zurriyya_tihim wal mala_'ikatu yadkhulu_na 'alaihim min kulli ba_b(in).
13: 24
Pickthall (Saying): Peace be unto you because ye persevered. Ah, passing sweet will be the sequel of the (heavenly) Home.
Transliteration Sala_mun 'alaikum bima_ sabartum fa ni'ma 'uqbad da_r(i).
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.
وَمَا لَنَا
أَلاَّ نَتَوَكَّلَ
عَلَى اللّهِ
وَقَدْ هَدَانَا
سُبُلَنَا...
14: 12. "No reason have we why we should not put our trust on Allah. Indeed He has guided us to the Ways we (follow).
...وَلَنَصْبِرَنَّ عَلَى مَا آذَيْتُمُونَا...
We shall certainly bear with patience all the hurt you may cause us:
...وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ ﴿١٢﴾
for those who put their trust should put their trust on Allah."
Other versions:
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].
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).
14: 12
Asad And how could we not place our trust in God, seeing that it is He who has shown us the path which we are to follow? Hence, we shall certainly bear with patience whatever hurt you may do us….”
Pickthall How should we not put our trust in Allah when He hath shown us our ways? We surely will endure that hurt ye do us. In Allah let the trusting put their trust!
Transliteration Wa ma_ lana_ alla_ natawakkala 'alalla_hi wa qad hada_na_ subulana_, wa lanasbiranna 'ala_ ma_ a_zaitumu_na_, wa 'alalla_hi fal yatawakkalil mutawakkilu_n(a).
[Asad note 15: Lit., “guided us on our paths” – a plural indicating the fundamental identity of the message preached by all the prophets.]
16.Sura al-Nahl
The Quranic Text & Ali’s Version:
وَالَّذِينَ هَاجَرُواْ
فِي اللّهِ مِن
بَعْدِ مَا
ظُلِمُواْ ...
16: 41. To those who leave their homes in the Cause of Allah, after suffering oppression --
C2067. There is no merit in suffering exile (Hijrah) in itself. To have any merit, it must be;
- in the cause of Allah, and
- after such an oppression as forces the sufferer to choose between Allah and man.
When these conditions are fulfilled, the exiles are entitled to the highest honour, as having made a great sacrifice in the cause of Allah.
Such were the early Muslim exiles to Abyssinia; such were the later exiles to Madinah before the Prophet himself left his home in Makkah and went to Madinah; and such were the exiles who went with the Prophet or followed him.
At all these stages, his approval or advice was always obtained, either specifically or generally.
... لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً...
We will assuredly give a goodly home in this world:
... وَلَأَجْرُ الآخِرَةِ أَكْبَرُ لَوْ كَانُواْ يَعْلَمُونَ ﴿٤١﴾
but truly the reward of the Hereafter will be greater, if they only realize (this)!
الَّذِينَ
صَبَرُواْ
وَعَلَى رَبِّهِمْ
يَتَوَكَّلُونَ ﴿٤٢﴾
16: 42. (They are) those who persevere in patience, and put their trust on their Lord.
مَا عِندَكُمْ
يَنفَدُ وَمَا
عِندَ اللّهِ
بَاقٍ...
16: 96. What is with you must vanish:
what is with Allah will endure.
... وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُواْ أَجْرَهُم بِأَحْسَنِ مَا كَانُواْ يَعْمَلُونَ ﴿٩٦﴾
And We will certainly bestow, on those who patiently persevere, their reward according to the best of their actions.
C2136. What comparison can there possibly be between spiritual Good, which will endure for ever, and any temporal advantage which you may snatch in this world, which will fade and vanish in no time?
And then, Allah's generosity is unbounded. He rewards you, not according to your merits, but according to the very best of your actions.
ثُمَّ إِنَّ
رَبَّكَ لِلَّذِينَ
هَاجَرُواْ
مِن بَعْدِ مَا
فُتِنُواْ...
16: 110. But verily thy Lord to those who leave their homes after trials and persecutions
C2147. I take this verse to refer to such men as were originally with the Pagans but afterwards joined Islam, suffered hardships and exile, and fought and struggled in the Cause, with patience and constance. Their past would be blotted out and forgiven. Men like Khalid ibn Walid were numbered with the foremost heroes of Islam.
In that case this verse would be a Madinah verse, though the Surah as a whole is Makkan.
Perhaps it would be better to read, with some Commentators, fatanu in the active voice rather than futinu in the passive voice, and translate "after inflicting trials and persecutions (on Muslim)."
Notice the parallelism in construction between this verse and verse 119 below.
... ثُمَّ جَاهَدُواْ وَصَبَرُواْ إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَّحِيمٌ ﴿١١٠﴾
and who thereafter strive and fight for the faith and patiently persevere, thy Lord, after all this, is Oft-Forgiving, Most Merciful.
إِنَّ
اللّهَ مَعَ
الَّذِينَ
اتَّقَواْ
وَّالَّذِينَ
هُم مُّحْسِنُونَ ﴿١٢٨﴾
16: 128. For Allah is with those
- who restrain themselves,
- and those who do good.
C2165. And the Surah ends with the highest consolation which the righteous can receive; the assurance that Allah is with them. A double qualification is indicated for so high an honour,
- that they should not yield to human passion or anger or impatience, and
- that they should go on with constancy doing good all around them. To attain to the Presence of Allah in the sense of "I am with you" is the culmination of the righteous man's aspiration.
Other versions:
16: 41
Asad Now as for those who forsake the domain of evil [see Asad note 41] in the cause of God, after having suffered wrong [on account of their faith] – We shall most certainly grant them a situation of good fortune in this world: but their reward in the life to come will be far greater yet. If they could but understand.
Pickthall And those who became fugitives for the cause of Allah after they had been oppressed, We verily shall give them goodly lodging in the world, and surely the reward of the Hereafter is greater, if they but knew;
Transliteration Wallazina ha_jaru_ filla_hi mim ba'di ma_ zulimu_ lanubawwi'annahum fid dunya_ hasanah(tan), wa la'ajrul a_khirati akbar(u), lau ka_nu_ ya'lamu_n(a),
16: 42
Pickthall Such as are steadfast and put their trust in Allah.
Transliteration Allazina sabaru_ wa 'ala_ rabbihim yatawakkalu_n(a).
16: 96
Asad All that is with you is bound to come to an end, whereas that which is with God is everlasting. And most certainly shall We grant unto those who are patient in adversity their reward in accordance with the best that they ever did.
Pickthall That which ye have wasteth away, and that which Allah hath remaineth. And verily We shall pay those who are steadfast a recompense in proportion to the best of what they used to do.
Transliteration Ma_ 'indakum yanfadu wa ma_ 'indalla_hi ba_q(in), wa lanajziyannal lazina sabaru_ ajrahum bi ahsani ma_ ka_nu_ ya'malu_n(a).
16: 110
Asad And yet, behold, your Sustainer [grants His forgiveness] unto those who forsake the domain of evil after having succumbed to its temptation, and who thenceforth strive hard [in God’s cause] and are patient in adversity: behold, after such [repentance] your Sustainer is indeed much-forgiving, a dispenser of grace.
Pickthall Then lo! thy Lord--for those who become fugitives after they had been persecuted, and then fought and were steadfast--lo! thy Lord afterward is (for them) indeed Forgiving, Merciful,
Transliteration Summa inna rabbaka lillazina ha_jaru_ mim ba'di ma_ futinu_ summa ja_hadu_ wa sabaru_, inna rabbaka mim ba'diha_ lagafu_rur rahim(un).
16:128 For God is with those who restrain themselves, and those who do good.
18.Surah Al Kahf
The Quranic Text & Ali’s Version:
وَاصْبِرْ
نَفْسَكَ مَعَ
الَّذِينَ
يَدْعُونَ
رَبَّهُم بِالْغَدَاةِ
وَالْعَشِيِّ
يُرِيدُونَ
وَجْهَهُ...
18: 28. And keep thy soul content with those who call on their Lord morning and evening, seeking his Face;
The true servants of Allah are those whose hearts are turned to Him morning, noon, and night, and who seek not worldly gain, but Allah's Grace, Allah's own Self, His Presence and nearness.
Even if they are poor in this world's goods, their society gives far more inward and spiritual satisfaction than worldly grandeur or worldly attractions.
... وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا...
and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life;
... وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا...
nor obey any whose heart We have permitted to neglect the remembrance of Us,
... وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا ﴿٢٨﴾
one who follows his own desires, whose case has gone beyond all bounds.
C2370. For those who stray from Allah's path, Allah's Grace is ever anxious: it seeks to reclaim them and bring them back to the path.
If such a one resists, and follows his own lusts, a point is reached when his case becomes hopeless. Allah's Grace does not then Teach him, and he is abandoned to his pride and insolence. Beware of following the example or advice of such a one or seeking his society, or hankering after his wretched idols.
Other versions:
18: 28
Asad And contain yourself in patience by the side of all who at morn and at evening invoke their Sustainer, seeking His countenance, and let not your eyes pass beyond them in quest of the beauties of this world’s life; and pay no heed to any whose heart We have rendered heedless of all remembrance of Us because he had always followed his own desires, abandoning all that is good and true.
Pickthall Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.
Transliteration Wa-sbir nafsaka ma'al lazina yad'u_na rabbahum bil gada_ti wal 'asyiyyi yurida_na wajhahu_ wa la_ ta'du 'aina_ka 'anhum, turidu zinatal haya_tid dunya_, wa la_ tuti' man agfalna_ qalbahu_ 'an zikrina_ wa-ttaba'a hawa_hu wa ka_na amruhu_ furuta_(n).
[Asad note: 36……see verse 6:52……note 41]]
19. Surah Maryam
The Quranic Text & Ali’s Version:
رَبُّ
السَّمَاوَاتِ
وَالْأَرْضِ
وَمَا بَيْنَهُمَا...
19: 65. "Lord of the heavens and of the earth, and of all that is between them:
...فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ ...
so worship Him, and be constant and patient in His worship:
...هَلْ تَعْلَمُ لَهُ سَمِيًّا ﴿٦٥﴾
knowest thou of any who is worthy of the same Name as He?"
C2515. The more we taste of the truth and mystery of life, the more do we realise that there is no one to be mentioned in the same breath as Allah.
He is above all names. But when we think of His beautiful qualities, and picture them to ourselves by names which give us some idea of Him, we can search the whole wide world of our imagination, and we shall not find another to be compared with Him in name or quality.
He is the One: praise be to Him!
Other versions:
19: 65
Asad the Sustainer of the heavens and the earth and all that is between them! Worship, then, Him alone, and remain steadfast in His worship! Dost thou know any whose name is worthy to be mentioned side by side with His?”
Pickthall Lord of the heavens and the earth and all that is between them! Therefor, worship thou Him and be thou steadfast in His service. Knowest thou one that can be named along with Him? 66. And man saith: When I am dead, shall I forsooth be brought forth alive?
Transliteration Rab bus sama_wa_ti wal ardi wa ma_ bainahuma_ fa'bud hu wash thabir li'iba_datih hal ta'lamu lahu_ samiy ya_
25.Surah Al Furqan
The Quranic Text & Ali’s Version:
وَما
أَرْسَلْنَا
قَبْلَكَ مِنَ
الْمُرْسَلِينَ
إِلَّا إِنَّهُمْ
لَيَأْكُلُونَ
الطَّعَامَ...
25 :20. And the messengers whom We sent before thee were all (men) who ate food
... وَيَمْشُونَ فِي الْأَسْوَاقِ...
and walked through the streets:
... وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً ...
We have made some of you as a trial for others:
C3076. In Allah's universal Plan, each unit or thing serves a purpose.
If some are rich, the poor should not envy them: it may be that the rich man's proximity is itself a trial of their virtue.
If some are poor, the righteous rich should not despise or neglect them: it may be that their coming within their sight is a trial for the real feeling of charity or brotherly love in the rich.
If A is bad-tempered or persecutes or ill-uses B, it may be an opportunity for B to show his patience or humility or his faith in the ultimate prevalence of justice and truth.
Whatever our experiences with other human beings may be, we must make them subserve the ends of our spiritual improvement and perhaps theirs too.
... أَتَصْبِرُونَ...
will ye have patience?
... وَكَانَ رَبُّكَ بَصِيرًا ﴿٢٠﴾
For Allah is One Who sees (all things).
Other versions:
25:20
AND [even] before thee, [O Muhammad,] We never sent as Our message-bearers any but [mortal men,] who indeed ate food [like other human beings] and went about in the market- places: for [it is thus that] We cause you [human beings] to be a means of testing one another. "
Are you 17 able to endure [this test] with patience? For [remember, O man,] thy Sustainer is truly all-seeing!
[[Asad’s notes - 17 I.e., "you men" or, more specifically, "you whom the message of the Qur'an has reached". ]]
31. Surah Luqman
Mecca Period [57]
The Quranic Text & Ali’s Version:
يَا
بُنَيَّ
أَقِمِ الصَّلَاةَ...
31:17. "O my son!
- establish regular prayer,
...وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ... ...
- enjoin what is just, and forbid what is wrong:
...وَاصْبِرْ عَلَى مَا أَصَابَكَ...
- and bear with patient constancy whatever betide thee;
...إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ ﴿١٧﴾
for this is firmness (of purpose) in (the conduct of) affairs.
وَلَا
تُصَعِّرْ
خَدَّكَ لِلنَّاسِ
وَلَا تَمْشِ
فِي الْأَرْضِ
مَرَحًا...
31: 18. - "And swell not thy cheek (for pride) at men, nor walk in insolence through the earth;
C3603. The word "cheek" in English, too, means arrogance or effrontery, with a slightly different shade added, viz.: effrontery from one in an inferior position to one in a superior position.
The Arabic usage is wider, and includes smug self-satisfaction and a sense of lofty Superiority.
...إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ ﴿١٨﴾
for Allah loveth not any arrogant boaster.
وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ...
31: 19. - "And be moderate in thy pace, and lower thy voice;
C3604. The "Golden Mean" is the pivot of the philosophy of Luqman as it is of the philosophy of Aristotle and indeed of Islam. And it flows naturally from a true understanding of our relation to Allah and His universe and to our fellow-creatures, especially man.
In all things be moderate.
- Do not go the pace, and do not be stationary or slow.
- Do not be talkative and do not be silent.
- Do not be loud and do not be timid or half-hearted.
- Do not be too confident, and do not be cowed down.
If you have patience,
- it is to give you constancy and determination, that you may bravely carry on the struggle of life.
If you have humility,
- it is to save you from unseemly swagger, not to curb your right spirit and your reasoned determination.
...إِنَّ
أَنكَرَ الْأَصْوَاتِ
لَصَوْتُ الْحَمِيرِ
﴿١٩﴾
for the harshest of sounds without doubt is the braying of the ass."
Asad’s Version:
31:16
"O my dear son," [continued Luqmin,] "verily, though there be aught of but the weight of a mustard-seed, and though it be [hidden] in a rock, or in the skies, or in the earth, God will bring it to light: for, behold, God is unfathomable (in His wisdom], all-aware. 17
31:17
"O my dear son! Be constant in prayer, and enjoin the doing of what is right and forbid the doing of what is wrong, and bear in patience whatever (ill] may befall thee: this, behold, is something to set one's heart upon!
(31:18) "And turn not thy cheek away from people in (false] pride, and walk not haughtily on earth: for, behold, God does not love anyone who, out of selfconceit, acts in a boastful manner.
(31:19) "Hence, be modest in thy bearing, and lower thy voice: for, behold, the ugliest of all voices is the (loud] voice of asses...."
52. Surah At-Tur
The Quranic Text & Ali’s Version:
وَاصْبِرْ
لِحُكْمِ رَبِّكَ
فَإِنَّكَ
بِأَعْيُنِنَا...
52: 48. Now await in patience the command of thy Lord: for verily thou art in our eyes:
C5081. The messenger of Allah must strive his utmost to proclaim the Message of Allah: as for results, it is not for him to command them. He must wait patiently, in the knowledge that he is not forgotten by Allah, but is constantly under Allah's eyes,-Under His loving care and protection. And he must glorify Allah's name, as he is a standard- bearer of Allah's Truth.
...وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ ﴿٤٨﴾
and celebrate the praises of thy Lord the while thou standest forth.
C5082. The translators and Commentators nearly all understand taqumu in the sense of rising up from sleep. But the rendering I have given is consistent with Quranic usage.
In 26:218, we have the same two words hina taqumu, meaning "standing forth (in prayer)".
In 57:25, we have "li-yaqum an-nasu bil-qisti", which obviously means "that men may stand forth in justice," i.e., do all their business in justice.
In 78:38, we have yaqumu used for the angels standing forth in ranks.
On my rendering the meaning will be:
'celebrate Allah's praises when you stand forth in prayer, or at all times when you go about your business; but also for part of the night and at early dawn when worldly life is at a standstill.'
Asad’s Version:
52: 48 So wait patiently (O Mohammad) for thy Lord’s decree, for surely you are in Our sight……………
(see Asad note 28: “under Our protection”.)