Salvation – The Straight Way
Sura-2 [Al-Baqara medina 87]
The Quranic Text & Ali’s version:
وَقَالُواْ
لَن يَدْخُلَ
الْجَنَّةَ
إِلاَّ مَن
كَانَ هُوداً
أَوْ نَصَارَى...
2:111. And they say: "None shall enter paradise unless he be a Jew or a Christian."
... تِلْكَ أَمَانِيُّهُمْ ...
Those are their (vain) desires.
... قُلْ هَاتُواْ بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ ﴿١١١﴾
Say: "Produce your proof if ye are truthful."
بَلَى
مَنْ
أَسْلَمَ وَجْهَهُ
لِلّهِ وَهُوَ
مُحْسِنٌ فَلَهُ
أَجْرُهُ عِندَ
رَبِّهِ ...
2:112. Nay, whoever submits his whole self to Allah and is a doer of good, he will get his reward with his Lord;
C114. The word translated "self" is Wajh, a comprehensive Arabic word. It means;
1. literally "face" but it may imply;
2. countenance or favour, as in 92:20;
3. honour, glory, Presence as applied to Allah, as in 2:115 and perhaps also in 55:27;
4. cause, sake ("for the sake of") as in 76:9;
5. the first part, the beginning as in 3:72;
6. nature, inner being, essence, self, as in 28:88, and perhaps also in 55:27.
Here I understand meaning 6; the face expresses the personality or the whole inner self of man. (R).
... وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿١١٢﴾
on such shall be no fear, nor shall they grieve.
C115. This phrase comes in aptly in its own context many times.
In this Surah it occurs in 11. 38, 62, 112, 262, 274, and 277
Asad’s Version:
2: 111
Asad And they claim, “None shall ever enter paradise unless he be a Jew” – or, “a Christian”. Such are their wishful beliefs! Say: “Produce an evidence for what you are claiming, if what you say is true!”
Yusuf Ali And they say: "None shall enter paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful."
Pickthall And they say: None entereth Paradise unless he be a Jew or a Christian. These are their own desires. Say: Bring your proof (of what ye state) if ye are truthful.
Transliteration Wa qa_lu_ lay yadkhulal jannata illa_ man ka_na hu_dan au nasa_ra_, tilka ama_niyyuhum, qul ha_tu_ burha_nakum in kuntum sa_diqin(a).
[ Ruby’s note: This and the following verse clearly allude that it is blasphemous to think exclusivity with God on the basis of brand of faith, a group based on race, idea or any other means. The brand of faith would not absolve one from the responsibility of his/her wrong actions. The only criteria, the Quran asserts, to be successful is laid down in the next verse: SUBMISSION TO THE WILL OF GOD, and doing good things in this life. These should be sought in pursuing this life, rather than feeling comfortable and clannish in the membership of a brand of faith or elite group.]
2: 112
Asad ……shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve [note 91 & 92].
Yusuf Ali Nay whoever submits his whole self to Allah and is a doer of good he will get his reward with his Lord; on such shall be no fear nor shall they grieve.
Pickthall Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve.
Bala_ man aslama wajhahu_ lilla_hi wa huwa muhsinun falahu_ ajruhu_ 'inda rabbih(i), wa la_ khaufun 'alaihim wa la_ hum yahzanu_n(a).
[Ruby’s note: Often the Quran has given the universal symptoms of truly righteous people: people of no fear and no grief, here and Hereafter. It is not that a righteous person would not have any grief or fear at all, but these are temporary and they overcome with the trust and submission to the Will of God. And again the Quran is expounding that righteous people can come from any brand of faith, there is no exclusivity of that in relation to a brand of faith or race or nationhood. ]
[Ali’s notes: 114 The word translated "self" is Wajh, a comprehensive Arabic word. It means (1) literally "face" but it may imply (2) countenance or favour, as in xcii. 20; (3) honour, glory, Presence as applied to God, as in ii. 115 and perhaps also in lv. 27; (4) cause, sake ("for the sake of") as in lxxvi 8; (5) the first part, the beginning as in iii. 71; (6) nature, inner being, essence, self, as in v. 111, xxviii 88, and perhaps also in lv. 27. Here I understand meaning 6; the face expresses the personality or the whole inner self of man. (2.112)
115 This phrase comes in aptly in its own context many times. In this Sura it occurs in 11, 38, 62, 112, 262, 274, and 277. It serves the same purpose as a refrain in a very well-arranged song, or a motif in Wagner's powerful music. (2.112)]
[Asad’s notes 91 & 92 - …………and it is in this sense that the terms “islam” and “muslim” are used throughout the Quran (see note on 68:35, where the expression ‘muslim’ occurs for the first time in the chronological order of revelation.)
Thus, according to the Quran, salvation is not reserved for any particular “denomination”, but is open to everyone who consciously realizes the oneness of God, surrender himself to His will and, by living righteously, gives practical effect to this spiritual attitude.]
5: 15, 5:16 : O followers of the Bible! Now there has come unto you Our Apostle, to make clear unto you much of what you have been concealing [from yourselves] of the Bible, and to pardon much. (See Asad note 28 )
Now there has come unto you from God a light, and a clear divine writ, through which God shows unto all that seek His goodly acceptance the paths leading to salvation and, by His grace, brings them out of the depths of darkness into the light and guides them onto a straight way.
Sura-5 [Al Maida Medina 112]
The Quranic Text & Ali’s version:
يَا
أَهْلَ
الْكِتَابِ
قَدْ جَاءكُمْ
رَسُولُنَا...
5:15. O People of the Book!
there hath come to you Our Messenger,
... يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَن كَثِيرٍ...
revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary):
... قَدْ جَاءكُم مِّنَ اللّهِ نُورٌ وَكِتَابٌ مُّبِينٌ ﴿١٥﴾
There hath come to you from Allah a (new) Light and a perspicuous Book.
C716. Mubin: I wish I could translate by a simpler word than "perspicuous". But "plain" may mean unadorned, the opposite of beautiful, and this Book is among the most beautiful that it is the privilege of mankind to read.
"Clear" would be right as far as it means "unambiguous, self-evident, not involved in mysteries of origin, history, or meaning, one which every one can understand as to the essentials necessary for him, without the intervention of priests or privileged persons".
Mubin has all these meanings, but it suggests, besides, some quality of a shining light, by which we are able to make things clear, to distinguish the true from the false. This I think is suggested better by "perspicuous" than by the word "clear". Besides it is hardly good idiom to speak of "a clear Book."
يَهْدِي
بِهِ اللّهُ
مَنِ اتَّبَعَ
رِضْوَانَهُ
سُبُلَ السَّلاَمِ
...
5:16. Wherewith Allah guideth all who seek His good pleasure to ways of peace and safety,
... وَيُخْرِجُهُم مِّنِ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُّسْتَقِيمٍ ﴿١٦﴾
and leadeth them out of darkness, by His Will,
unto the light, guideth them to a Path that is Straight.
Asad’s Version:
5: 15 [al-Maidah, Medina 112 ]
Asad …………..Now there has come unto you form God a light, and a clear divine writ,
Yusuf Ali O People of the Book! there hath come to you Our Apostle revealing to you much that ye used to hide in the Book and passing over much (that is now unnecessary): There hath come to you from Allah a (new) Light and a perspicuous Book.
Pickthall O people of the Scripture! Now hath Our messenger come unto you, expounding unto you much of that which ye used to hide in the Scripture, and forgiving much. Now hath come unto you light from Allah and a plain Scripture,
Transliteration Ya_ ahlal kita_bi qad ja_'akum rasu_luna_ yubayyinu lakum kasiram mimma_ kuntumtukhfu_na minal kita_bi wa ya'fu_ 'an kasir(in), qad ja_'akum minalla_hi nu_ruw wa kita_bum mubin(uy).
[[ Ali’s note - 716 Mubin: I wish I could translate by a simpler word than "perspicuous". But "plain" may mean unadorned, the opposite of beautiful, and this Book is among the most beautiful that it is the privilege of mankind to read. "Clear" would be right as far as it means "unambiguous, self-evident, not involved in mysteries of origin, history, or meaning, one which every one can understand as to the essentials necessary for him, without the intervention of priests or privileged persons". Mubin has all these meanings, but it suggests, besides, some quality of a shining light, by which we are able to make things clear, to distinguish the true from the false, This I think is suggested better by "perspicuous" than by the word "clear". Besides it is hardly good idiom to speak of "a clear Book." (5.15) ]]
5: 16
Asad through which God shows unto all that seek His goodly acceptance the paths leading to salvation [note 29] and, by His grace, brings them out of the depths of darkness into the light and guides them onto a straight way.
Yusuf Ali Wherewith Allah guide all who seek His good pleasure to ways of peace and safety and lead them out of darkness by His Will unto the light guide them to a Path that is Straight.
Pickthall Whereby Allah guide him who seek His good pleasure unto paths of peace. He bring them out of darkness unto light by His decree, and guide them unto a straight path.
Transliteration Yahdi bihilla_hu manittaba'aridwa_nahu_ subulas sala_mi wayukhrijuhum minaz zuluma_tiilan nu_ri bi iznihi wa yahdihim ila_ sira_tim mustaqim(in).
[[ Asad’s note 29 – The word ‘salam’, here rendered as “salvation’, has no proper equivalent in the English language. It denotes inner peace, soundness and security from evil of any kind, both physical and spiritual, and the achievement of what, in Christian terminology, is described as “salvation”: with the difference, however, that the Christian concept of salvation presupposes the existence of an a-priori state of sinfulness, which is justified in Christianity by the doctrine of “original sin”, but is not justified in Islam, which does not subscribe to this doctrine. …………]