sabaru_ wa 'amilus sa_liha_t

2. [al-Baqarah, Medina 87]

The Quranic Text & Ali’s Version:

وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ أُولَـئِكَ أَصْحَابُ الْجَنَّةِ ...

2: 82. But those who have faith and work righteousness, they are Companions of the Garden,

... هُمْ فِيهَا خَالِدُونَ ﴿٨٢﴾

therein shall they abide (for ever).

لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ ...

2: 177. It is not righteousness that ye turn your faces toward East or West;

... وَلَـكِنَّ الْبِرَّ ...

but it is righteousness

C177. As if to emphasize again a warning against deadening formalism, we are given a beautiful description of the righteous and God-fearing man. He should obey salutary regulation, but he should fix his gaze on the love of Allah and the love of his fellow-men.

We are given four heads:

1. our faith should be true and sincere;

2. we must be prepared to show it in deeds of charity to our fellowmen;

3. we must be good citizens, supporting social organisation; and

4. our own individual soul must be firm and unshaken in all circumstances. They are interconnected, and yet can be viewed separately.

... مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ...

to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers;

C178. Faith is not merely a matter of words. We must realise the presence and goodness of Allah. When we do so, the scales fall form our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were today.

We also see Allah's working in His world and in us; His Powers (angels), His Messengers and His Message are no longer remote from us, but come within our experience. (R).

... وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى ...

to spend of your substance, out of love for Him, for your kin,

C179. Practical deeds of charity are of value when they proceed from love, and from no other motive. In this respect, also, our duties take various forms, which are shown in reasonable gradation:

- our kith and kin;

- orphans (including any persons who are without support or help);

- people who are in real need but who never ask (it is our duty to find them out, and they come before those who ask);

- the stranger, who is entitled to laws of hospitality;

- the people who ask and are entitled to ask, i.e., not merely lazy beggars, but those who seek our assistance in some form or another (it is our duty to respond to them);

- and the slaves (we must do all we can to give or buy their freedom). Slavery has many insidious forms, and all are included.

... وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ...

for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves;

... وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ...

to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made;

C180. Charity and piety in individual cases do not complete our duties. In prayer and charity, we must also look to our organized efforts: where there is a Muslim State, these are made through the State, in facilities for public prayer, and public assistance, and for the maintenance of contracts and fair dealing in all matters.

... وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ...

and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic.

C181. Then come the Muslim virtues of firmness and patience. They are to "preserve the dignity of man, with soul erect" (Burns).

Three sets of circumstances are specially mentioned for the exercise of this virtue:

1. bodily pain or suffering,

2. adversities or injuries of all kinds, deserved and underserved and

3. periods of public panic, such as war, violence, pestilence, etc.

... أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ ﴿١٧٧﴾

Such are the people of truth, the Allah-fearing.

Other Versions:

2: 82

Asad whereas those who attain to faith and do righteous deeds – they are destined for paradise, therein to abide.

Pickthall And those who believe and do good works: such are rightful owners of the Garden. They will abide therein.

Transliteration Wallazina a_manu_ wa 'amilus sa_liha_ti ula_'ika asha_bul jannah(ti), hum fih a_ kha_lidu_n(a).

2: 177

Asad True piety does not consist of turning your faces towards the east or the west – but truly pious is he who believes in God, and the Last Day, and the angels, and revelation, and the prophets; and spends his substance – however much he himself may cherish it – upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.

Pickthall It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the Prophets; and giveth his wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the God fearing.

Transliteration Laisal birra an tuwallu_ wuju_hakum qibalal masyriqi wal magribi wa la_kinnal birra man a_mana billa_hi wal yamil a_khiri wal mala_'ikati wal kita_bi wan nabiyyin(a), wa a_tal ma_la 'ala_ hubbihi zawil qurba_ wal yata_ma_ wal masa_kina wabnas sabil(i), was sa_'ilina wa fir riqa_b(i), wa aqa_mas sala_ta wa a_taz zaka_h(ta), wal mu_fu_na bi 'ahdihim iza_ 'a_hadu_, was sa_birina fil ba'sa_'i wad darra_'i wa hinal ba's(i), ula_'ikal lazina sadaqu_, wa ula_'ika humul muttaqu_n(a).

Notes on above verse 2:177

[ Ruby’s note: This definition of piety is a recapitulation of all the fundamental ideas of goodness. One who believes in the Creator and His Supreme Presence and His entire system of creation, the agents [angels], the Revelations, the Messengers, and does good work, the most important these are charity, freeing slaves, keeping in touch with the Almighty through prayer, keep promises in life [on which others hope, trust and depend ], patient. These are the essence of piety and sincerity and comes from the true God consciousness. The emphasis is on the spirit of charity and compassion– to give, to free people from bondage, to care for needy and the helpless, to do good to fellow human beings, are all imbedded in this verse. But all these should come from the consciousness of God and that everything belongs to Him and He is the Cause of all causes and the Disposer of all affairs therefore patience is a natural characteristic of the pious people in this life. Here by mentioning in this context of laying down the fundamentals of piety the issue of freeing slaves or people in bondage, it is indicting that it should be the social objective to abolish slavery. This verse is revealed in Medina at a time when the Muslims are about to acquire a lot of prisoners of war who would be part of the slaves. ]

[ Ali’s notes : 177 As if to emphasize again a warning against deadening formalism, we are given a beautiful description of the righteous and God-fearing man. He should obey salutary regulation, but he should fix his gaze on the love of God and the love of his fellow-men. We are given four heads: (1) our faith should be true and sincere; (2) we must be prepared to show it in deeds of charity to our fellowmen; (3) we must be good citizens, supporting social organization; and (4) our own individual soul must be firm and unshaken in all circumstances. They are interconnected, and yet can be viewed separately. (2.177)

178 Faith is not merely a matter of words. We must realize the presence and goodness of God. When we do so, the scales fall from our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were today. We also see God's working in His world and in us; His Powers (angels), His Messengers and His Message are no longer remote from us, but come within our experience. (2.177)

179 Practical deeds of charity are of value when they proceed from love, and from no other motive. In this respect, also, our duties take various forms, which are shown in reasonable gradation: our kith and kin; orphans (including any persons who are without support or help); people who are in real need but who never ask (it is our duty to find them out, and they come before those who ask); the stranger, who is entitled to laws of hospitality; the people who ask and are entitled to ask, i.e., not merely lazy beggars, but those who seek our assistance in some form or another (it is our duty to respond to them); and the slaves (we must do all we can to give or buy their freedom). Slavery has many insidious forms, and all are included. (2.177)

180 Charity and piety in individual cases do not complete our duties. In prayer and charity, we must also look to our organized efforts: where there is a Muslim State, these are made through the State, in facilities for public prayer, and public assistance, and for the maintenance of contracts and fair dealing in all matters. (2.177)

181 Then come the Muslim virtues of firmness and patience. They are to "preserve the dignity of man, with soul erect" (Burns). Three sets of circumstances are specially mentioned for the exercise of this virtue: (1) bodily pain or suffering, (2) adversities or injuries of all kinds, deserved and underserved and (3) periods of public panic, such as war, violence, pestilence, etc. (2.177) ]

[ Asad’s notes: 143 – Thus, the Quran stresses the principle that mere compliance with outward forms does not fulfill the requirements of piety………

144 – In this context, the term “revelation” (al-kitab) carries, according to most of the commentators, a generic significance: it refers to the fact of divine revelation as such. As regards belief in angels, it is postulated here because it is through these spiritual beings or forces ……..that God reveals His will to the prophets and, thus, to mankind at large.

145: The expression “ibn as-sabil (lit., “son of the road”) denotes any person who is far rfrom his home, and especially one who, because of this circumstances, does not have sufficient means of livelihood at his disposal…………

146 – Ar-raqabah (of which ar-raqab is the plural) denotes, literally, “the neck”, and signifies also the whole of a human person. Metonymically, the expression “fi’r-raqib denotes “in the cause of freeing human beings from bondage”, and applies to both the ransoming of captives and the freeing of slaves. ……….At the time of the revelation of the Quran, slavery was an established institution throughout the world, and its sudden abolition would hve been economically impossible. In order to obviate this difficulty, and at the same time to brig about an eventual abolition of all slavery, the Quran ordains in 8:67 that henceforth only captives taken in a just war (jihad) may be kept as slaves. But even with regard to persons enslaved in this or – before the revelation of 8:67 – in any other way, the Quran stresses the great merit inherent in the freeing of slaves, and stipulates it as a means of atonement for various transgressions (see, e.g., 4:92, 5:89, 58:3). In addition, the Prophet emphatically stated on many occasions that, in the sight of God, the unconditional freeing of a human being from bondage is among the most praiseworthy acts which a Muslim could perform. (For a critical discussion and analysis……….see Nayl al-Awtar VI, 199ff.)

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sabaru_ wa 'amilus sa_liha_t

11. [Hud, Mecca 52]

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.

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..]]

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16. Sura al-Nahl

The Quranic Text & Ali’s Version:

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.

Other Versions:

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).

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21. Surah Al Anbiya'

The Quranic Text & Ali’s Version:

وَإِسْمَاعِيلَ ...

21: 85. And (remember) Isma'il,

C2741. Isma'il is mentioned specially, apart from the line which descended through Isaac (21:72), as he was the founder of a separate and greater Ummah.

His sufferings began in infancy (see n. 160 to 2:158 ); but his steady constancy and submission to the will of Allah were specially shown when he earned the title of "Sacrifice to Allah" (see n. 2506 to 19:54). That was the particular quality of his constancy and patience.

... وَإِدْرِيسَ ...

Idris,

C2742. For Idris see n. 2508 to 19:56.

He was in a high station in life, but that did not spoil him. He was sincere and true, and that was the particular quality of his constancy and patience,

... وَذَا الْكِفْلِ...

and Dhu al Kifl,

C2743. Dhu al Kifl would literally mean "possessor of, or giving, a double requital or portion"; or else, "one who used a cloak of double thickness," that being one of the meanings of Kifl.

The Commentators differ in opinion as to who is meant, why the title is applied to him, and the point of his being grouped with Isma'il and Idris for constancy and patience.

I think the best suggestion is that afforded by Karsten Niebuhr in his Reisebeschreibung nach Arabian, Copenhagen, 1778, ii. 264-266, as quoted in the Encyclopaedia of Islam under "Dhul-Kifl".

He visited Meshad 'All in 'Iraq, and also the little town called Kefil, midway between Najaf and Hilla (Babylon). Kefil, he says, is the Arabic form of Ezekiel. The shrine of Ezekiel was there, and the Jews came to it on pilgrimage.

If we accept "Dhul al Kifl" to be not an epithet, but an Arabicised form of "Ezekiel", it fits the context, Ezekiel was a prophet in Israel who was carried away to Babylon by Nebuchadnezzar after his second attack on Jerusalem (about B.C. 599). His Book is included in the English Bible (Old Testament). He was chained and bound, and put into prison, and for a time he was dumb (Ezekiel, 3:25-26).

He bore all with patience and constancy, and continued to reprove boldly the evils in Israel.

In a burning passage he denounces false leaders in words which are eternally true: "Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken ...... etc. (Ezekiel, 34:2-4).

Dhu al Kifl is again mentioned in 38:48 along with Isma'il and Elisha.

...كُلٌّ مِّنَ الصَّابِرِينَ ﴿٨٥﴾

all (men) of constancy and patience;

وَأَدْخَلْنَاهُمْ فِي رَحْمَتِنَا إِنَّهُم مِّنَ الصَّالِحِينَ ﴿٨٦﴾

21: 86. We admitted them to Our Mercy: for they were of the Righteous ones.

Asad’s Version:

21:85

AND [remember] Ishmael and Idris, 80 and every one who [like them] has pledged himself [unto God]: " they all were among those who are patient in adversity,

(21:86) and so We admitted them unto Our grace: behold, they were among the righteous!

[[Asad’s note - 80 See surah 19, note 41. ]]

Other Versions:

21:85

Arabic Source and Roman Transliteration

Arabic

وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ ۖ كُلٌّ مِّنَ الصَّابِرِينَ

Wa-ismaAAeela wa-idreesa watha alkifli kullun mina alssabireena

&#x21E8

Generally Accepted Translations of the Meaning
Muhammad Asad	AND [remember] Ishmael and Idris and every one who [like them] has pledged himself [unto God]: they all were among those who are patient in adversity,	&#x21E8
M. M. Pickthall	And (mention) Ishmael, and Idris, and Dhu'l-Kifl. All were of the steadfast.	&#x21E8
Shakir	And Ismail and Idris and Zulkifl; all were of the patient ones;	&#x21E8
Yusuf Ali	And (remember) Isma'il, Idris, and Zul-kifl, all (men) of constancy and patience;	&#x21E8
Wahiduddin Khan	Remember Ishmael and Idris and Dhul Kifl: they were all patient and steadfast.	&#x21E8
[Al-Muntakhab]	Also Ismail, Idris -possibly Ozoris- and Zut-kifl -Dhoukefl-, possibly - Ezchiel each of whom faced hardship and tribulations with perseverance, patience and endurance.	&#x21E8
[Progressive Muslims]	And Ishmael and Enoch and Isaiah, all of them were patient.

AND [remember] Ishmael and Idris, 80 and every one who [like them] has pledged himself [unto God]: " they all were among those who are patient in adversity,

(21:86) and so We admitted them unto Our grace: behold, they were among the righteous!

[[Asad’s note - 80 See surah 19, note 41. ]]

[[ Asad’s note - 81 Lit., "and him of the pledge". The expression

dhu '1-kifl is derived from the verb kafala and especially the form takaffala - which signifies "he became responsible [for something or someone)" or "pledged himself [to do something]". Although the classical commentators consider dhu '1-kifl to be the epithet or the proper name of a particular prophet - whom they variously, more or less at random, identify with Elijah or Joshua or Zachariah or Ezekiel - 1 fail to see any reason

whatever for such attempts at "identification", the more so since we have not a single authentic hadlth which would mention, or even distantly allude to, a prophet by this name. I am, therefore, of the opinion that we have here (as in the identical expression in 38 : 48) a generic term applying to every one of the prophets, inasmuch as each of them pledged himself unreservedly to God and accepted the responsibility for delivering His message to man. ]]

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22. [al-Furqan, Mecca 42]

Other Versions:

25:20

Wama arsalna qablaka mina almursaleena illa innahum laya/kuloona alttaAAama wayamshoona fee al-aswaqi wajaAAalna baAAdakum libaAAdin fitnatan atasbiroona wakana rabbuka baseeran

<="">

Generally Accepted Translations of the Meaning
Muhammad Asad	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 able to endure [this test] with patience? For [remember, O man,] thy Sustainer is truly all-seeing!	<="">
M. M. Pickthall	We never sent before thee any messengers but lo! they verily ate food and walked in the markets. And We have appointed some of you a test for others: Will ye be steadfast? And thy Lord is ever Seer.	<="">
Shakir	And We have not sent before you any messengers but they most surely ate food and went about in the markets; and We have made some of you a trial for others; will you bear patiently? And your Lord is ever Seeing.	<="">
Yusuf Ali	And the messengers whom We sent before thee were all (men) who ate food and walked through the streets: We have made some of you as a trial for others: will ye have patience? for Allah is One Who sees (all things).	<="">
Dr. Laleh Bakhtiar	And We sent not before thee any ones who are sent but that, truly, they eat food and walk in the markets. And We made some of you as a test for some others. Will you endure patiently, and thy Lord had been Seeing.	<="">
Wahiduddin Khan	We never sent any messengers before you who did not eat food and walk in the market-place. We make some of you a means of trial for others, to see whether you are steadfast. Your Lord is all seeing.	<="">
T.B.Irving	We have never sent any emissaries before you unless they ate food and walked around the markets. We have placed some of them as a trial for others. Will you be patient while your Lord is Observant?	<="">
[Al-Muntakhab]	We never sent Messengers before you O Muhammad but were human who ate food and could not survive without alimentation and they moved about from place to place on foot. We also tested the people by exposing opposites -contrary in nature, character, tendency, status, wealth- to each other and those with thoughts of sedition in one toward another. Therefore, will you people -who have conformed to Islam- be persistent, constant and unwearied in the face of difficulties and hindrances and exercise patience! Your Creator is Bassirun (Omnipresent Whose constant vigilance has always been extended to all His creatures.)	<="">
[Progressive Muslims]	And We have not sent before you any messengers except that they ate the food and walked in the market places. And We have made some of you as a trial for others to see if you will have patience. And your Lord was ever seeing.

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:

C3075. Cf. above, 25:7.

... 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...

atasbiroona

will ye have patience?

... وَكَانَ رَبُّكَ بَصِيرًا ﴿٢٠﴾

wakana rabbuka baseeran

For Allah is One Who sees (all things).

30. Surah Ar Rum[The Romans]

Asad’s Version:

30:60

Remain, then, patient in adversity: verily, God's promise [of resurrection] is true indeed - so let not those who are devoid of all inner certainly disquiet thy mind!

The Quranic Text & Ali’s Version:

فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ...

30:60 So patiently persevere: for verily the promise of Allah is true:

...وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ ﴿٦٠﴾

nor let those shake thy firmness, who have (themselves) no certainty of faith.

C3578. The Prophet of Allah does not slacken in his efforts or feel discouraged because the Unbelievers laugh at him or persecute him or even seem to succeed in blocking his Message.

He has firm faith, and he knows that Allah will finally establish His Truth. He goes on in his divinely entrusted task, with patience and perseverance, which must win against the levity of his opponents, who have no faith or certainty at all to sustain them. (R).

===================================

39. Surah Al Zumar

Asad’s Version:

39:10 Say: "[Thus speaks God: 16 ] "O you servants of Mine who have attained to faith! Be conscious of your Sustainer! Ultimate good awaits those who persevere in doing good in this world. And [remember:] wide is God's earth, 17 [and,] verily, they who are patient in adversity will be given their reward in full, beyond all reckoning!'"

The Quranic Text & Ali’s Version:

قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ...

39:10 Say:

"O ye my servants who believe!

Fear your Lord:

C4260. The "fear of Allah" (Taqwa) is explained in n. 26 to 2:2.