2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
شَهْرُ
رَمَضَانَ
الَّذِيَ أُنزِلَ
فِيهِ الْقُرْآنُ
هُدًى لِّلنَّاسِ
وَبَيِّنَاتٍ
مِّنَ الْهُدَى
وَالْفُرْقَانِ...
2: 185. Ramadan is the (month) in which was sent down the Qur'án, as a guide to mankind, also clear (Signs) for guidance and judgment (between right and wrong).
C192. Judgment (between right and wrong):
Furqan: the criterion or standard by which we judge between right and wrong. See 2:53 n. 68.
... فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ...
So everyone of you who is present (at his home) during that month should spend it in fasting,
... وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ...
but if anyone is ill or on a journey, the prescribed period, (should be made up) by days later.
... يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ...
Allah intends every facility for you, He does not want to put you to difficulties.
... وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ ...
(He wants you) to complete the prescribed period, and to glorify Him in that He has guided you;
C193. The regulations are again and again coupled with an insistence on two things:
- the facilities and concessions given, and
- the spiritual significance of the fast, without which it is like an empty shell without a kernel.
If we realise this, we shall look upon Ramadhan, not as a burden, but as a blessing, and shall be duly grateful for the lead given to us in this matter.
... وَلَعَلَّكُمْ تَشْكُرُونَ ﴿١٨٥﴾
and perchance ye shall be grateful.
Other versions:
2: 185
Asad It was the month of Ramadan in which the Quran was [first] bestowed from on high as a guidance unto man and a self- evident proof of that guidance, and as the standard by which to discern the true from the false. Hence, whoever of you lives to see this month shall fast throughout it; but he that is ell, or o a journey, [shall fast instead for the same] number of other days. God wills that you shall have ease, and does not will you suffer hardship; but [He desires] that you complete the number [of days required], and that you extol God for His having guided you aright, and that you render your thanks [unto Him].
Yusuf Ali Ramadan is the (month) in which was sent down the Qur'an as a guide to mankind also clear (Signs) for guidance and judgment (between right and wrong). So everyone of you who is present (at his home) during that month should spend it in fasting but if anyone is ill or on a journey the prescribed period (should be made up) by days later. Allah intends every facility for you He does not want to put you to difficulties. (He wants you) to complete the prescribed period and to glorify Him in that He has guided you; and perchance ye shall be grateful.
Pickthall The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful.
Transliteration Syahru ramada_nal lazi unzila fihil qur'a_nu hudal lin na_si wa bayyina_tim minal huda_ wal furqa_n(i), faman syahida minkumusy syahra fal yasumh(u), wa man ka_na maridan au 'ala_ safarin fa'iddatum min ayya_min ukhar(a), yuridulla_hu bikumul yusra wa la_ yuridu bikumul'usr(a), wa litukmilul 'iddata wa litukabbirulla_ha'ala_ ma_ hada_kum wa la'allakum tasykuru_n(a).
5. Surah Al-Ma'idah
The Quranic Text & Ali’s Version:
وَاذْكُرُواْ
نِعْمَةَ اللّهِ
عَلَيْكُمْ
وَمِيثَاقَهُ
الَّذِي وَاثَقَكُم
بِهِ...
5: 7. And call in remembrance the favor of Allah unto you, and His Covenant, which He ratified with you,
C705. There is a particular and a general meaning.
The particular meaning refers to the solemn Pledge and Covenant taken by two groups of people at 'Aqabah, a valley near Mina,
- the first about fourteen months before the Hijrah, and
- the second a little later.
These were Pledges of fealty to the Messenger of Allah, comparable to the Covenant under Mount Sinai taken in the time of Moses (See 2:63 and n. 78).
The general meaning has been explained in n. 682 to 5:1: man is under a spiritual obligation under an implied Covenant with Allah:
Allah has given man reason, judgment, the higher faculties of the soul, and even the position of vicegerent on earth (2:30), and man is bound to serve Allah faithfully-and obey His Will.
That obedience begins with cleanliness in bodily functions, food, etc. It goes on to cleanliness of mind and thought, and culminates in purity of motives in the inmost recesses of his heart and soul.
... إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا...
when ye said: "We hear and we obey":
... وَاتَّقُواْ اللّهَ إِنَّ اللّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ ﴿٧﴾
and fear Allah, for Allah knoweth well the secrets of your hearts.
Other versions:
5: 7 [al-Maidah, Medina 112]
Asad And [always] remember the blessings which God has bestowed upon you, and the solemn pledge by which He bound you to Himself when you said,………….
Yusuf Ali And call in remembrance the favor of Allah unto you and His Covenant which He ratified with you when ye said: "We hear and we obey": and fear Allah for Allah knoweth well the secrets of your hearts.
Pickthall Remember Allah's grace upon you and His covenant by which He bound you when ye said: We hear and we obey; and keep your duty to Allah. Allah knoweth what is in the breasts (of men).
Transliteration Wazkuru_ ni'matalla_hi 'alaikum wa mis_qahul lazi wa_saqakum bih(i), iz qultum sami'na_ wa ata'na_, wattaqulla_h(a), innalla_ 'alimum bi za_tis sudu_r(i).
[[ Ali’s note - 705 There is a particular and a general meaning. The particular meaning refers to the solemn Pledge and Covenant taken by two groups of people at 'Aqaba, a valley near Mina, the first about fourteen months before the Hijra, and the second a little later. These were Pledges of fealty to the Messenger of Allah, comparable to the Covenant under Mount Sinai taken in the time of Moses (See 0. ii. 63 and n. 78). The general meaning has been explained in n. 682 to v. 1: man is under a spiritual obligation under an implied Covenant with Allah: Allah has given man reason, judgment, the higher faculties of the soul, and even the position of vicegerent on earth (ii. 30), and man is bound to serve Allah faithfully-and obey His Will. That obedience begins with cleanliness in bodily functions, food, etc. It goes on to cleanliness of mind and thought, and culminates in purity of motives in the inmost recesses of his heart and soul. (5.7)]]
6. Sura al-Anam
The Quranic Text & Ali’s Version:
وَكَذَلِكَ
فَتَنَّا بَعْضَهُم
بِبَعْضٍ لِّيَقُولواْ
أَهَـؤُلاء
مَنَّ اللّهُ
عَلَيْهِم مِّن
بَيْنِنَا...
6: 53. Thus did We try some of them by comparison with others, that they should say:
"Is it these then that Allah hath favored from amongst us?"
C872. Pursue the argument of the last note.
The influential people who were not given precedence over the poor and humble but sincere disciples, were on their trial as to their spiritual insight. Their temptation was to say (and they said it in scorn):
"We are much greater than they: has Allah then selected these lowly people for His teaching?"
But that was so. And Allah knew best those who were grateful to Him for His guidance.
...أَلَيْسَ اللّهُ بِأَعْلَمَ بِالشَّاكِرِينَ ﴿٥٣﴾
"Is it these then that Allah hath favored from amongst us?"
Other versions:
6: 53
Asad For it is this way [note 44] that We try men through one another – to the end that they might ask, “His God, then, bestowed His favor upon those others in preference to us [note 45]? Does not God know best as to who is grateful [to Him]?
Yusuf Ali Thus did We try some of them by comparison with others that they should say: Is it these then that Allah hath favored from amongst us?" Doth not Allah know best those who are grateful?
Pickthall And even so do We try some of them by others, that they say: Are these they whom Allah favoureth among us? Is not Allah best aware of the thanksgivers?
Transliteration Wa kaza_lika fatanna_ ba'dahum bi ba'dil liyaqu_lu_ aha_'ula_'i mannalla_hu 'alaihim mim bainina_, alaisalla_hu bi a'lama bisy sya_kirin(a).
[[ Asad’s note 44 – I.e., by endowing man the power of reasoning and thus, indirectly, giving rise to a multiplicity of faiths.
Note 45 – Lit., “Is it those upon whom God has bestowed His favor from among us (min baynina)?”…………….]]
[[Ali’s note - 872 Pursue the argument of the last note. The influential people who were not given precedence over the poor and humble but sincere disciples, were on their trial as to their spiritual insight. Their temptation was to say (and they said it in scorn): "We are much greater than they: has God then selected these lowly people for His teaching?" But that was so. And God knew best those who were grateful to Him for His guidance. (6.53)]]
12. Surha Yusuf (Joseph)
The Quranic Text & Ali’s Version:
رَبِّ
قَدْ
آتَيْتَنِي
مِنَ
الْمُلْكِ
وَعَلَّمْتَنِي
مِن
تَأْوِيلِ
الأَحَادِيثِ...
12: 101. "O my Lord!
Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events,
C1781. Then he turns to Allah in prayer, and again his modesty is predominant.
He held supreme power under the king, but he calls it "some power" or authority.
His reading of events and dreams had saved millions of lives in the great Egyptian famine; yet he refers to it as "something of the interpretation of dreams and events". And he takes no credit to himself, "All this," he says, "was Thy gift, 0 Allah! For such things can only come from the Creator of the heavens and earth."
...فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ أَنتَ وَلِيِّي فِي الدُّنُيَا وَالآخِرَةِ...
O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter,
C1782. Power in the doing of things as well as power in intelligent forecasts and plans,-both must look to Allah: otherwise the deed and the plan would be futile.
...تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ ﴿١٠١﴾
take thou my soul (at death) as one submitting to Thy Will (as a Muslim),
and unite me with the righteous."
C1783. Joseph's prayer may be analyzed thus:
1. I am nothing; all power and knowledge are Thine;
2. such things can only come from Thee, for Thou art the Creator of all;
3. none can protect me from danger and wrong, but only Thou;
4. Thy protection I need both in this world and the next;
5. may I till death remain constant to Thee-,
6. may I yield up my soul to Thee in cheerful submission to Thy will;
7. in this moment of union with my family after many partings let me think of the final union with the great family of the righteous.
How marvelously apt to the occasion!
Other versions:
12: 101 [Yusuf, Mecca 53]
Yusuf Ali "O my Lord! Thou hast indeed bestowed on me some power and taught me something of the interpretation of dreams and events O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter take thou my soul (at death) as one submitting to Thy Will (as a Muslim) and unite me with the righteous."
Pickthall O my Lord! Thou hast given me (something) of sovereignty and hast taught me (something) of the interpretation of events, Creator of the heavens and the earth! Thou art my Protecting Friend in the world and the Hereafter. Make me to die submissive (unto Thee), and join me to the righteous.
Yuksel "My Lord, you have given me sovereignty and taught me the interpretations of events and utterances. Initiator of the heavens and earth, you are my protector in this world and the Hereafter. Take me as one who has peacefully surrendered, and join me with the good doers."
Transliteration Rabbi qad a_taitani minal mulki wa 'allamtani min ta'wilil aha_dis(i), fa_tiras sama_wa_ti wal ard(i), anta waliyyi fid dunya_ wal a_khirah(ti), tawaffani muslimaw wa alhiqni bis sa_lihin(a).