Sunday, October 29, 2006

AL IMRAN 121-125

وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ وَاللّهُ سَمِيعٌ عَلِيمٌ


[Yusufali 3:121] Remember that morning Thou didst leave Thy household (early) to post the faithful at their stations for battle: And Allah heareth and knoweth all things:

إِذْ هَمَّت طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلاَ وَاللّهُ وَلِيُّهُمَا وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُون
َ {122}

[Yusufali 3:122] Remember two of your parties Meditated cowardice; but Allah was their protector, and in Allah should the faithful (Ever) put their trust.

وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ فَاتَّقُواْ اللّهَ لَعَلَّكُمْ تَشْكُرُونَ

[Yusufali 3:123] Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah; thus May ye show your gratitude.

إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلاَثَةِ آلاَفٍ مِّنَ الْمَلآئِكَةِ مُنزَلِ
ينَ {124}

[Yusufali 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?

بَلَى إِن تَصْبِرُواْ وَتَتَّقُواْ وَيَأْتُوكُم مِّن فَوْرِهِمْ هَـذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ آلافٍ مِّنَ الْمَلآئِكَةِ مُسَوِّمِي
نَ {125}

[Yusufali 3:125] "Yea, - if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught.



And, mention O Muhammad (s), when you went forth at dawn from your family, at Medina, to assign the believers, to have [them] occupy, their places, stations for them to stand at, for battle, and God hears, what you say, knows, your circumstances: this was the day of [the battle of] Uhud. The Prophet (s) set out with 1000 or 950 men, while the idolaters numbered 3000. The Prophet pitched camp at the ravine on Saturday 7th of Shawwal in year 3 of the Hijra. He had his back and that of his troops to Uhud. He arranged their lines and placed a group of archers under the command of 'Abd Allah b. Jubayr at the foot of the mountain and said to them: 'Defend us with your arrows in case they come up from behind us, and remain here whether we are being defeated or on the verge of victory'.

When (idh, substitutes for the previous idh) two parties of you, the Banu Salima and the Banu Haritha, the two flanks of the army, were about to lose heart, [about] to shrink from the battle and retreat, after 'Abd Allah b. Ubayy, the hypocrite, and his companions began to retreat. He [Ibn Ubayy] said, 'Why should we get ourselves and our children killed?' and he also said to Abu Jabir al-Salami - who had said to him, 'I implore you by God for your Prophet's sake and yours' - 'If we knew how to fight, we would follow you!' But God then made them [the Banu Salima and the Banu Haritha] steadfast and they did not abandon [the field]; and God was their Protector, their Helper, and let the believers rely on God, let them place their trust in Him and none other.

When they were defeated, the following was revealed as a way of reminding them of God's favour: God already gave you victory at Badr, a location between Mecca and Medina, when you were contemptible, few in number and weapons. So fear God, in order that you might be thankful, for His blessings.

When (idh, an adverbial qualifier of nasarakum, 'He gave you victory' [in the previous verse]) you were saying to the believers, promising them as reassurance [for them]: 'Is it not sufficient for you that your Lord should reinforce you, [that] He should succour you, with three thousand angels sent down? (read munzalin or munazzalin, 'sent down').

Yea, it is sufficient for you. In [surat] al-Anfal [it is stated] with a thousand [Q. 8:9], because at first He reinforced them with this [thousand], then it became three [thousand] then five [thousand], as God says: if you are patient, in encountering the enemy, and fear, God in not contravening [His command], and they, the idolaters, come against you instantly, your Lord will reinforce you with five thousand angels accoutred' (read musawimmin or musawammin), that is to say, distinctively marked [for the battle]. Indeed, they were patient and God fulfilled His promise to them, so that the angels fought together with them riding upon piebald horses wearing yellow or white turbans, let loose down to their shoulders.

Sunday, October 22, 2006

AL IMRAN 116-120

إِنَّ الَّذِينَ كَفَرُواْ لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُم مِّنَ اللّهِ شَيْئًا وَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُو
نَ {116}

[Yusufali 3:116] Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against Allah: They will be companions of the Fire,-dwelling therein (for ever).

مَثَلُ مَا يُنفِقُونَ فِي هِـذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُواْ أَنفُسَهُمْ فَأَهْلَكَتْهُ وَمَا ظَلَمَهُمُ اللّهُ وَلَـكِنْ أَنفُسَهُمْ يَظْلِمُونَ

[Yusufali 3:117] What they spend in the life of this (material) world May be likened to a wind which brings a nipping frost: It strikes and destroys the harvest of men who have wronged their own souls: it is not Allah that hath wronged them, but they wrong themselves.

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ بِطَانَةً مِّن دُونِكُمْ لاَ يَأْلُونَكُمْ خَبَالاً وَدُّواْ مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاء مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الآيَاتِ إِن كُنتُمْ تَعْقِلُون
َ {118}

[Yusufali 3:118] O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom.

هَاأَنتُمْ أُوْلاء تُحِبُّونَهُمْ وَلاَ يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ وَإِذَا لَقُوكُمْ قَالُواْ آمَنَّا وَإِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الأَنَامِلَ مِنَ الْغَيْظِ قُلْ مُوتُواْ بِغَيْظِكُمْ إِنَّ اللّهَ عَلِيمٌ بِذَاتِ الصُّدُور
ِ {119}

[Yusufali 3:119] Ah! ye are those who love them, but they love you not,- though ye believe in the whole of the Book. When they meet you, they say, "We believe": But when they are alone, they bite off the very tips of their fingers at you in their rage. Say: "Perish in you rage; Allah knoweth well all the secrets of the heart."

إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُواْ بِهَا وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا إِنَّ اللّهَ بِمَا يَعْمَلُونَ مُحِيطٌ

[Yusufali 3:120] If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are constant and do right, not the least harm will their cunning do to you; for Allah Compasseth round about all that they do.



As for the disbelievers, their riches shall not avail, protect, them, neither their children, against God, that is, against His chastisement: these two are singled out for mention because a person usually avails himself either by paying a ransom, or by [resorting to] the help of his children; those are the inhabitants of the Fire, abiding therein.


The likeness, the description, of what they, the disbelievers, expend in the life of this world, in the way of enmity towards the Prophet or in the way of voluntary almsgiving or the like, is as the likeness of a wind wherein is a blast, of extreme hot or cold, that smote the tillage, the crops, of a people who have wronged themselves, through unbelief and disobedience, and destroyed it, so that they could not profit from it; so it is with what they expend, it perishes and they profit nothing from it. God did not wrong them, when they lost what they expended, but they wronged themselves, through unbelief, which necessitated this loss.


O you who believe, do not take as intimates, as sincere friends, revealing to them your secret thoughts, anyone apart from yourselves, from among the Jews, Christians and the hypocrites; such men spare nothing to ruin you (khabalan is in the accusative because the preposition [that usually precedes it, sc. fi'l-khabal] has been omitted), that is to say, they would not be remiss about corrupting you; they would love, they wish, for you to suffer ([al-'anat means] extreme hardship). Hatred, enmity towards you, is revealed, it is manifested, by their mouths, by sowing discord among you and informing the idolaters of your secret [plans]; and what their breasts conceal, of enmity, is yet greater. Now We have made clear to you the signs, of their enmity; if you understand, this, then do not befriend them.


Lo (ha, 'lo!', is for calling attention [to something]), there you are, O believers, you love them, on account of their kinship and their [pretence of] friendship towards you, but they love you not, since they oppose you in religion; you believe in the Book, all of it, that is to say, in the Books, all of them, but they do not believe in your Book, and when they meet you they say, 'We believe,' but when they are alone, they bite at you their fingertips, in rage, in extreme fury at what they see of your mutual affection: the biting of the fingertips is used to figuratively express the severity of rage, even if there be no biting involved. Say: 'Perish in your rage, that is, be this way until the end of your lives, for you shall not see what will please you; God knows what is in the breasts', what is in the hearts, including that which these conceal.


If good fortune, a favour such as victory or booty, befalls you, it is evil for them, it grieves them; but if evil, such as defeat or drought, befalls you, they rejoice thereat (the conditional statement here is semantically connected to the previous conditional, and what comes in between is a parenthetical [statement], the meaning being that their enmity towards you is endless, so why do you befriend them? Avoid them!) Yet if you endure, their harm, and fear, God by [not] befriending them and so on, their guile will not hurt you (read either la yadirkum or la yadurrukum) at all; God encompasses what they do (ya'malun, or may be read ta'malun, 'what you do'), He has knowledge of it and will requite them for it.

Thursday, October 19, 2006

AL IMRAN 111-115

لَن يَضُرُّوكُمْ إِلاَّ أَذًى وَإِن يُقَاتِلُوكُمْ يُوَلُّوكُمُ الأَدُبَارَ ثُمَّ لاَ يُنصَرُ
ونَ {

[Yusufali 3:111] They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get.

ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُواْ إِلاَّ بِحَبْلٍ مِّنْ اللّهِ وَحَبْلٍ مِّنَ النَّاسِ وَبَآؤُوا بِغَضَبٍ مِّنَ اللّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَاتِ اللّهِ وَيَقْتُلُونَ الأَنبِيَاء بِغَيْرِ حَقٍّ ذَلِكَ بِمَا عَصَوا وَّكَانُواْ يَعْتَدُونَ

[Yusufali 3:112] Shame is pitched over them (Like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution. This because they rejected the Signs of Allah, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds.

لَيْسُواْ سَوَاء مِّنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَآئِمَةٌ يَتْلُونَ آيَاتِ اللّهِ آنَاء اللَّيْلِ وَهُمْ يَسْجُدُونَ

[Yusufali 3:113] Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration.

يُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُوْلَـئِكَ مِنَ الصَّالِحِينَ

[Yusufali 3:114] They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous.

وَمَا يَفْعَلُواْ مِنْ خَيْرٍ فَلَن يُكْفَرُوْهُ وَاللّهُ عَلِيمٌ بِالْمُتَّقِينَ

[Yusufali 3:115] Of the good that they do, nothing will be rejected of them; for Allah knoweth well those that do right.


They, the Jews, will not harm you, O company of Muslims, in any way, except a little hurt, with their tongues, such as slander and threats; and if they fight against you, they will turn their backs to you, in retreat, then they will not be helped, against you, but you will be helped against them.


Abasement shall be cast upon them, wherever they are found, so that they have no strength and no protection, save, if they be [clinging to], a rope of God, and a rope of the, believing, people, this being the latter's covenant of security for them on the condition that they pay the jizya, in other words, they have no protection other than this; they have incurred, they have ended up, with anger from God, and poverty shall be cast upon them; that, is, because they disbelieved in God's signs, and slew the prophets without right; that (dhalika is [repeated] for emphasis), is, because they disobeyed, God's command, and used to transgress, passing from what is lawful into what is unlawful.


Yet they, the People of the Scripture, are not all alike, equal; some of the People of the Scripture are a community upright, with integrity, adhering to the truth, such as 'Abd Allah b. Salam, may God be pleased with him and his companions, who recite God's verses in the watches of the night, that is, during its hours, prostrating themselves, performing prayer (wa-hum yasjudun, 'prostrating themselves', is a circumstantial qualifier).


They believe in God and in the Last Day, enjoining decency and forbidding indecency, vying with one another in good works; those, described in the way God has mentioned, are of the righteous, and some of them are not like this and are not righteous.

And whatever good you do, O community, (taf'alu, 'you do', or if this is read yaf'alu, 'they do', then [it is referring to them] 'the upright community'), you shall not be denied it ([read] in both ways [fa-lan tukfaruhu, 'you shall not be denied it', or fa-lan yukfaruhu, 'they shall not be denied it']), you shall not be deprived of its reward, but you will be rewarded for it, and God knows the God-fearing.

Wednesday, October 18, 2006

AL IMRAN 106-110

يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكْفَرْتُم بَعْدَ إِيمَانِكُمْ فَذُوقُواْ الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ


[Yusufali 3:106] On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): "Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith."

وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللّهِ هُمْ فِيهَا خَالِدُونَ

[Yusufali 3:107] But those whose faces will be (lit with) white,- they will be in (the light of) Allah's mercy: therein to dwell (for ever).

تِلْكَ آيَاتُ اللّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَمَا اللّهُ يُرِيدُ ظُلْمًا لِّلْعَالَمِينَ

[Yusufali 3:108] These are the Signs of Allah: We rehearse them to thee in Truth: And Allah means no injustice to any of His creatures.

وَلِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَإِلَى اللّهِ تُرْجَعُ الأُمُور
ُ {109}

[Yusufali 3:109] To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision).

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ

[Yusufali 3:110] Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors.


The day when some faces are blackened, and some faces whitened, that is, the Day of Resurrection. As for those whose faces are blackened, these being the disbelievers, who are thrown into the Fire and to whom it is said in rebuke: 'Did you disbelieve after you had believed, on the day the covenant was made? Then taste the chastisement for what you disbelieved!'

But as for those whose faces are whitened, and these are the believers, they shall be in God's mercy, that is to say, in Paradise, abiding therein.

Those, that is to say, these verses, are the verses of God which We recite to you, O Muhammad (s), in truth, and God desires not any injustice for the worlds, punishing them for no crime.

To God belongs all that is in the heavens and in the earth, as possessions, creatures and servants, and to Him all matters are returned.

You, O community of Muhammad (s), are the best community brought forth, manifested, to men, according to God's knowledge, enjoining decency, and forbidding indecency, and believing in God. Had the People of the Scripture believed, it, their belief, would have been better for them; some of them are believers, such as 'Abd Allāh b. Salām, may God be pleased with him and his companions; but most of them, the disbelievers, are wicked.

Tuesday, October 17, 2006

AL IMRAN 101-105

وَكَيْفَ تَكْفُرُونَ وَأَنتُمْ تُتْلَى عَلَيْكُمْ آيَاتُ اللّهِ وَفِيكُمْ رَسُولُهُ وَمَن يَعْتَصِم بِاللّهِ فَقَدْ هُدِيَ إِلَى صِرَاطٍ مُّسْتَقِيمٍ


[Yusufali 3:101] And how would ye deny Faith while unto you are rehearsed the Signs of Allah, and among you Lives the Messenger? Whoever holds firmly to Allah will be shown a way that is straight.

يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُو
نَ {102}

[Yusufali 3:102] O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam.

وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىَ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

[Yusufali 3:103] And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided.

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ
[Yusufali 3:104] Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.

وَلاَ تَكُونُواْ كَالَّذِينَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِن بَعْدِ مَا جَاءهُمُ الْبَيِّنَاتُ وَأُوْلَـئِكَ لَهُمْ عَذَابٌ عَظِيم
ٌ {105}

[Yusufali 3:105] Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty,-


How can you disbelieve (this is an interrogative of amazement and rebuke) while you have God's verses recited to you, and His Messenger is in your midst? Whoever holds fast to, clings to, God, he is guided to a straight path.

O you who believe, fear God as He should be feared, so that He is obeyed and not disobeyed, thanked and not shown ingratitude, remembered and not forgotten. They said, 'Who, O Messenger of God, is strong enough for this [task]?' But it was then abrogated by His statement: So fear God as much as you can [Q. 64:16]; and do not die, except as Muslims, professing the Oneness of God.

And hold fast to, clutch, God's bond, namely, His religion, together, and do not scatter, after submitting [to Islam]; remember God's grace, His bestowing of favours, upon you, O companies of the Aws and the Khazraj, when you were enemies, and He brought your hearts together, through Islam, so that by His grace you became brothers, in religion and comradeship; and you were upon the brink, the edge, of a pit of fire, such that to fall into it you only had to die disbelieving; but He delivered you from it, through belief. So, just as He has made clear for you what has been mentioned, God makes clear to you His signs that you might be guided.

Let there be one community of you calling to good, to Islam, and enjoining decency, and forbidding indecency; those, that call, bid and forbid, are the successful, the victorious (the particle min, 'of', [in minkum, 'of you'] is partitive, since what is mentioned is a collective obligation [fard kifaya], and is not incumbent upon every individual of the community, for not every person, such as the ignorant, is up to it. However, it is also said that this particle is extra, and what is meant is, 'so that you are a community [calling to good and so on]').

Be not as those who scattered, in their religion, and disputed, over it, after the clear proofs came to them, and these are the Jews and the Christians, those there awaits a mighty chastisement.

Monday, October 16, 2006

AL IMRAN 96-100

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ


[Yusufali 3:96] The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all kinds of beings:

فِيهِ آيَاتٌ بَيِّـنَاتٌ مَّقَامُ إِبْرَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِنًا وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِيٌّ عَنِ الْعَالَمِينَ

[Yusufali 3:97] In it are Signs Manifest; (for example), the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men owe to Allah,- those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures.

قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللّهِ وَاللّهُ شَهِيدٌ عَلَى مَا تَعْمَلُونَ

[Yusufali 3:98] Say: "O People of the Book! Why reject ye the Signs of Allah, when Allah is Himself witness to all ye do?"

قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَن سَبِيلِ اللّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا وَأَنتُمْ شُهَدَاء وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

[Yusufali 3:99] Say: "O ye People of the Book! Why obstruct ye those who believe, from the path of Allah, Seeking to make it crooked, while ye were yourselves witnesses (to Allah's Covenant)? but Allah is not unmindful of all that ye do."

يَا أَيُّهَا الَّذِينَ آمَنُوَاْ إِن تُطِيعُواْ فَرِيقًا مِّنَ الَّذِينَ أُوتُواْ الْكِتَابَ يَرُدُّوكُم بَعْدَ إِيمَانِكُمْ كَافِرِينَ

[Yusufali 3:100] O ye who believe! If ye listen to a faction among the People of the Book, they would (indeed) render you apostates after ye have believed!


When they said, 'Our direction of prayer (qibla) came before yours', the following was revealed: The first house, for worship, established for the people, on earth, was that at Bakka (a variant of Makka [Mecca], so called because it 'crushes' [tabukku] the necks of tyrants); it was built by the angels before the creation of Adam, and after it the Aqsa [in Jerusalem] was built, a period of forty years separating them, as reported in the hadith of the two Sahihs [sc. of al-Bukhari and Muslim], and in the hadith [that states]: 'The first thing to appear on the surface of the water, at the creation of the heavens and the earth, was a white foam, underneath which the earth was unrolled'; a blessed place (mubarakan, a circumstantial qualifier referring to la'lladhi, 'that') meaning a place of blessings, and a guidance to all worlds, because it is their qibla.


Therein are clear signs, among which is, the station of Abraham, that is, the stone upon which he stood to build the House, and on which his footprints remain; and it [the House] has endured all this length of time and the constant passing of hands over it. Among these [signs] are the fact that the reward for good deeds is multiplied in it and that birds never fly over it; and whoever enters it is in security, not liable therein to be killed or oppressed or otherwise. It is the duty of people towards God to make the pilgrimage to the House (read either as hijj al-bayt or hajj al-bayt, as two variants of the verbal noun from hajj, meaning 'the intention [to journey there]'), if he is able to make his way there (man istata'a ilayhi sabilan substitutes for al-nas, 'people'). The Prophet (s) explained this [ability] as having provisions and a ride, as reported by al-Hakim [al-Naysaburi] and others. As for the one who disbelieves, in God or in what He has made obligatory with regard to the Pilgrimage, God is Independent of all worlds, the humans, the jinn and the angels, and [is Independent of] their devotions.


Say: 'O People of the Scripture, why do you disbelieve in God's verses, that is, the Qur'an, when God is Witness of what you do?', and will requite you for it?


Say: 'O People of the Scripture, why do you bar believers, causing them to turn away, from God's way, His religion, by denying the truth of the Prophet and concealing His graces, desiring to make it crooked ('iwajan is the verbal noun, meaning mu'awwajatan, 'made crooked'), inclining away from the truth, while you yourselves are witnesses, [while] you know that the religion which is upright and pleasing [to God] is that of Islam, as stated in your Book? God is not heedless of what you do', in the way of unbelief and mendacity; instead He gives you respite until your appointed time and then requites you.


The following was revealed when the Jews passed by the Aws and the Khazraj and were infuriated by their comradeship, and set about reminding them of their mutual hostility in the days before Islam, such that they caused them to quarrel and the two [tribes] were on the verge of fighting one another: O you who believe, if you obey a party of those who have been given the Scripture, they will turn you, after you have believed, into disbelievers.

Sunday, October 15, 2006

AL IMRAN 91-95

إِنَّ الَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ الأرْضِ ذَهَبًا وَلَوِ افْتَدَى بِهِ أُوْلَـئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُم مِّن نَّاصِرِينَ


[Yusufali 3:91] As to those who reject Faith, and die rejecting,- never would be accepted from any such as much gold as the earth contains, though they should offer it for ransom. For such is (in store) a penalty grievous, and they will find no helpers.

لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ وَمَا تُنفِقُواْ مِن شَيْءٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ

[Yusufali 3:92] By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well.

كُلُّ الطَّعَامِ كَانَ حِـلاًّ لِّبَنِي إِسْرَائِيلَ إِلاَّ مَا حَرَّمَ إِسْرَائِيلُ عَلَى نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ قُلْ فَأْتُواْ بِالتَّوْرَاةِ فَاتْلُوهَا إِن كُنتُمْ صَادِقِينَ

[Yusufali 3:93] All food was lawful to the Children of Israel, except what Israel Made unlawful for itself, before the Law (of Moses) was revealed. Say: "Bring ye the Law and study it, if ye be men of truth."

فَمَنِ افْتَرَىَ عَلَى اللّهِ الْكَذِبَ مِن بَعْدِ ذَلِكَ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ

[Yusufali 3:94] If any, after this, invent a lie and attribute it to Allah, they are indeed unjust wrong-doers.

قُلْ صَدَقَ اللّهُ فَاتَّبِعُواْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

[Yusufali 3:95] Say: "Allah speaketh the Truth: follow the religion of Abraham, the sane in faith; he was not of the Pagans."



Surely those who disbelieve, and die disbelieving, the whole earth full, the amount needed to fill it up, of gold shall not be accepted from any one of them (the fā' [of fa-lan yuqbala, 'it shall not be accepted'] has been included in the predicate of the inna clause, because the statement about alladhīna, 'those [who disbelieve]', resembles a conditional statement; and as a declaration of the reason for it [repentance] not being acceptable in the case of one who dies in unbelief) if he would ransom himself thereby; for them awaits a painful chastisement (alīm is [the same as] mu'lim, 'painful'), and they shall have no helpers, to protect them from it.

You will not attain piety, that is, the reward for it, which is Paradise, until you expend, [until] you give voluntary alms, of what you love, of your wealth; and whatever thing you expend, God knows of it, and He will requite it accordingly.

When the Jews said to the Prophet, 'You claim that you follow the creed of Abraham, but Abraham did not eat camel's meat nor drink its milk', the following was revealed: All food was lawful to the Children of Israel save what Israel, Jacob, forbade for himself, namely, camels: when he was afflicted with sciatica ('irq al-nasā), he made a vow that if he were cured he would not eat of it again, and so it was forbidden him; before the Torah was revealed, which was after the time of Abraham, as it was not unlawful in his time, as they claimed. Say, to them, 'Bring the Torah now, and recite it, so that the truth of what you say may become clear, if you are truthful', in what you say; they were stupified and did not bring it [the Torah]. God, exalted be He, then said:

Whoever invents falsehood against God after that, that is, after the proof has become manifest that the prohibition was made by Jacob, and not during the time of Abraham, those are the evildoers, that transgress the truth into falsehood.

Say: 'God has spoken the truth, in this matter, just as He has in all that He has related; therefore follow the creed of Abraham, the one which I follow, a hanīf, inclining away from all religions towards submission (islām), and he was not an idolater'.

Saturday, October 14, 2006


كَيْفَ يَهْدِي اللّهُ قَوْمًا كَفَرُواْ بَعْدَ إِيمَانِهِمْ وَشَهِدُواْ أَنَّ الرَّسُولَ حَقٌّ وَجَاءهُمُ الْبَيِّنَاتُ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ


[Yusufali 3:86] How shall Allah Guide those who reject Faith after they accepted it and bore witness that the Messenger was true and that Clear Signs had come unto them? but Allah guides not a people unjust.

أُوْلَـئِكَ جَزَآؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللّهِ وَالْمَلآئِكَةِ وَالنَّاسِ أَجْمَعِين
َ {87}

[Yusufali 3:87] Of such the reward is that on them (rests) the curse of Allah, of His angels, and of all mankind;-

خَالِدِينَ فِيهَا لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنظَرُو
نَ {88}

[Yusufali 3:88] In that will they dwell; nor will their penalty be lightened, nor respite be (their lot);-

إِلاَّ الَّذِينَ تَابُواْ مِن بَعْدِ ذَلِكَ وَأَصْلَحُواْ فَإِنَّ الله غَفُورٌ رَّحِيم
ٌ {89}

[Yusufali 3:89] Except for those that repent (Even) after that, and make amends; for verily Allah is Oft-Forgiving, Most Merciful.

إِنَّ الَّذِينَ كَفَرُواْ بَعْدَ إِيمَانِهِمْ ثُمَّ ازْدَادُواْ كُفْرًا لَّن تُقْبَلَ تَوْبَتُهُمْ وَأُوْلَـئِكَ هُمُ الضَّآلُّونَ

[Yusufali 3:90] But those who reject Faith after they accepted it, and then go on adding to their defiance of Faith,- never will their repentance be accepted; for they are those who have (of set purpose) gone astray.



How shall God guide, that is to say, [He shall] not [guide], a people who have disbelieved after their belief, and bore witness, that is, [and after] their bearing witness, that the Messenger is true, and after the clear signs, the manifest proofs of the truth of the Prophet, had come to them? God guides not the evildoing, that is, the disbelieving, folk.

Those - their requital is that there shall rest on them the curse of God and of the angels and of men altogether.


Abiding therein, that is, in the curse, or in the Fire implied by it [the curse]; the chastisement shall not be lightened for them and they shall not be reprieved, they shall [not] be given any respite.

But those who repent thereafter, and make amends, in their actions, then truly God is Forgiving, Merciful, to them.

The following was revealed regarding the Jews: Surely those who disbelieve, in Jesus, after they have believed, in Moses, and then increase in unbelief, in Muhammad (s) - their repentance shall not be accepted, when they are drawing their last gasps of life, or when they have died as disbelievers; those are the ones who go astray.

Friday, October 13, 2006

AL IMRAN 81-85

وَإِذْ أَخَذَ اللّهُ مِيثَاقَ النَّبِيِّيْنَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُواْ أَقْرَرْنَا قَالَ فَاشْهَدُواْ وَأَنَاْ مَعَكُم مِّنَ الشَّاهِدِينَ


[Yusufali 3:81] Behold! Allah took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you a messenger, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."

فَمَن تَوَلَّى بَعْدَ ذَلِكَ فَأُوْلَـئِكَ هُمُ الْفَاسِقُونَ

[Yusufali 3:82] If any turn back after this, they are perverted transgressors.

أَفَغَيْرَ دِينِ اللّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ

[Yusufali 3:83] Do they seek for other than the Religion of Allah?-while all creatures in the heavens and on earth have, willing or unwilling, bowed to His Will (Accepted Islam), and to Him shall they all be brought back.

قُلْ آمَنَّا بِاللّهِ وَمَا أُنزِلَ عَلَيْنَا وَمَا أُنزِلَ عَلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَالنَّبِيُّونَ مِن رَّبِّهِمْ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُون
َ {84}

[Yusufali 3:84] Say: "We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the prophets, from their Lord: We make no distinction between one and another among them, and to Allah do we bow our will (in Islam)."

وَمَن يَبْتَغِ غَيْرَ الإِسْلاَمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الآخِرَةِ مِنَ الْخَاسِرِي
نَ {85}

[Yusufali 3:85] If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good).



And, mention, when God made a covenant with the prophets, 'What (if read lamā, it would be introducing a subject clause, and emphasising the aspect of the oath in this 'making of the covenant'; if it is read limā, it would then be connected to the verb akhadha, 'He took'; the mā, 'what', is a relative particle in both cases, meaning la'lladhī [or li'lladhī respectively]) I have given you (ātaytukum, or in a variant reading, ātaynākum, 'We have given you') of the Book and wisdom; then there shall come to you a messenger confirming what is with you, of the Book and wisdom, and that is Muhammad (s) - you shall believe in him and you shall help him (this constitutes the response to the oath), if you reach his time and perceive him, and their communities [of descendants] follow them [in what is incumbent upon them]. He, God, exalted be He, said to them, Do you affirm, this? 'And do you take, [do you] accept, My load, My covenant, on you on that condition?' They said, 'We affirm.' God said, 'Then bear witness, to this before your own souls and [those of] your followers, and I shall be with you among the witnesses', before you and them.

Then whoever turns his back, in rejection, after that, covenant, they are the wicked.

What! Do they, the ones who turn away, desire (yabghūna, is also read tabghūna, '[do] you desire?') other than God's religion, when to Him has submitted, [to Him] has yielded, whoever is in the heavens and the earth, willingly, without refusal, or unwillingly, by the sword and by seeing what it [such refusal] results in, and to Him they shall be returned? (yurja'ūna, may also be read turja'ūna, 'you shall be returned'; the hamza at the beginning of the verse [a-fa-ghayra, 'what…other'] denotes a disavowal).

Say, to them, O Muhammad (s): 'We believe in God, and that which has been revealed to us, and that which has been revealed to Abraham and Ishmael, and Isaac and Jacob, and the Tribes, the latter's sons; and in that which was given to Moses and Jesus, and the prophets, from their Lord; we make no division between any of them, by believing [in some] and disbelieving [in others]; and to Him we submit', devoting worship sincerely [to Him].

The following was revealed regarding those who apostatized and became disbelievers: Whoever desires a religion other than Islam, it shall not be accepted from him and in the Hereafter he shall be among the losers, because he will end up in the Fire, made everlasting for him.

Thursday, October 12, 2006

AL IMRAN 76-80

بَلَى مَنْ أَوْفَى بِعَهْدِهِ وَاتَّقَى فَإِنَّ اللّهَ يُحِبُّ الْمُتَّقِينَ


[Yusufali 3:76] Nay.- Those that keep their plighted faith and act aright,-verily Allah loves those who act aright.

إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلاً أُوْلَـئِكَ لاَ خَلاَقَ لَهُمْ فِي الآخِرَةِ وَلاَ يُكَلِّمُهُمُ اللّهُ وَلاَ يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

[Yusufali 3:77] As for those who sell the faith they owe to Allah and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will Allah (Deign to) speak to them or look at them on the Day of Judgment, nor will He cleans them (of sin): They shall have a grievous penalty.

وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِندِ اللّهِ وَمَا هُوَ مِنْ عِندِ اللّهِ وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ

[Yusufali 3:78] There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from Allah," but it is not from Allah: It is they who tell a lie against Allah, and (well) they know it!

مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ اللّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادًا لِّي مِن دُونِ اللّهِ وَلَـكِن كُونُواْ رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ

[Yusufali 3:79] It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: "Be ye my worshippers rather than Allah's": on the contrary (He would say) "Be ye worshippers of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly."

وَلاَ يَأْمُرَكُمْ أَن تَتَّخِذُواْ الْمَلاَئِكَةَ وَالنِّبِيِّيْنَ أَرْبَابًا أَيَأْمُرُكُم بِالْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُو
نَ {80}

[Yusufali 3:80] Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (To Allah in Islam)?



Nay, there is a duty incumbent over them in this regard; but whoever fulfils his covenant, the one he has made or the covenant of God, by restoring a trust and other such things, and has fear, of God, by refraining from disobedience and performing deeds of obedience, for truly God loves the God-fearing: 'He loves them' means that He will reward them (the overt noun [al-muttaqīn, 'the God-fearing'] has replaced the [third person] pronominalisation).

The following was revealed with regard to the Jews when they distorted the descriptions of the Prophet (s) and God's covenant with them in the Torah, and [God's covenant with them] regarding one that swears an oath to a falsehood when bearing witness or when selling merchandise: Those that sell, exchange, God's covenant, with them that they believe in the Prophet and return faithfully what has been entrusted to them, and their own oaths, their invoking God's name in mendacity, for a small price, of this world, there shall be no share, [no] lot, for them in the Hereafter; and God shall not speak to them, out of wrath against them, nor look upon them, [nor] have mercy upon them, on the Day of Resurrection, nor will He purify them, cleanse them, and theirs will be a painful chastisement.

And there is a group, a party, of them, the People of the Scripture, like Ka'b b. al-Ashraf, who twist their tongues with the Book, altering it by reciting it not according to the way in which it was revealed, but according to the way in which they have distorted it, as in the case of the descriptions of the Prophet (s) and other similar matters; so that you may suppose it, such distortion, as part of the Book, that God revealed; yet it is not part of the Book; and they say, 'It is from God,' yet it is not from God, and they speak falsehood against God, while they know, that they are liars.

When the Christians of Najrān claimed that Jesus had commanded them to take him as a Divinity, and some Muslims asked that they should be permitted to prostrate themselves before him, the Prophet (s), the following was revealed: It belongs not to any mortal that God should give him the Book, the Judgement, the understanding of the Divine Law, prophethood, then that he should say to men, 'Be servants to me instead of God.' Rather, he should say, 'Be masters, scholars, labouring (rabbāniyyūn, 'those of the Lord', is derived from rabb, 'lord', with the extra alif and nūn, as a superlative [of rabbiyyūn]), by virtue of what you know (ta'lamūn, also read as tu'allimūn, 'you teach') of the Book and in what you study', that is, on account of the fact that you used to do this, for its benefit is that you engage in action.

He would never order you (read lā ya'murukum, to denote a new clause, meaning 'God [would not order you]'; or if read lā ya'murakum, it would be a supplement to yaqūla, 'he should say', meaning '[it belongs not that…] a mortal [should order you]'); to take the angels and the prophets as lords, in the way that the Sabaeans have taken the angels, the Jews, Ezra, and the Christians, Jesus. Would He order you to disbelieve, after you have submitted? He would not do this.

Wednesday, October 11, 2006

AL IMRAN 71-75

يَا أَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُونَ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ


[Yusufali 3:71] Ye People of the Book! Why do ye clothe Truth with falsehood, and conceal the Truth, while ye have knowledge?

وَقَالَت طَّآئِفَةٌ مِّنْ أَهْلِ الْكِتَابِ آمِنُواْ بِالَّذِيَ أُنزِلَ عَلَى الَّذِينَ آمَنُواْ وَجْهَ النَّهَارِ وَاكْفُرُواْ آخِرَهُ لَعَلَّهُمْ يَرْجِعُونَ


[Yusufali 3:72] A section of the People of the Book say: "Believe in the morning what is revealed to the believers, but reject it at the end of the day; perchance they may (themselves) Turn back;

وَلاَ تُؤْمِنُواْ إِلاَّ لِمَن تَبِعَ دِينَكُمْ قُلْ إِنَّ الْهُدَى هُدَى اللّهِ أَن يُؤْتَى أَحَدٌ مِّثْلَ مَا أُوتِيتُمْ أَوْ يُحَآجُّوكُمْ عِندَ رَبِّكُمْ قُلْ إِنَّ الْفَضْلَ بِيَدِ اللّهِ يُؤْتِيهِ مَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ

[Yusufali 3:73] "And believe no one unless he follows your religion." Say: "True guidance is the Guidance of Allah: (Fear ye) Lest a revelation be sent to someone (else) Like unto that which was sent unto you? or that those (Receiving such revelation) should engage you in argument before your Lord?" Say: "All bounties are in the hand of Allah: He granteth them to whom He pleaseth: And Allah careth for all, and He knoweth all things."

يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاء وَاللّهُ ذُو الْفَضْلِ الْعَظِيمِ

[Yusufali 3:74] For His Mercy He specially chooseth whom He pleaseth; for Allah is the Lord of bounties unbounded.

وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لاَّ يُؤَدِّهِ إِلَيْكَ إِلاَّ مَا دُمْتَ عَلَيْهِ قَآئِمًا ذَلِكَ بِأَنَّهُمْ قَالُواْ لَيْسَ عَلَيْنَا فِي الأُمِّيِّينَ سَبِيلٌ وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ وَهُمْ يَعْلَمُون
َ {75}

[Yusufali 3:75] Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back; others, who, if entrusted with a single silver coin, will not repay it unless thou constantly stoodest demanding, because, they say, "there is no call on us (to keep faith) with these ignorant (Pagans)." but they tell a lie against Allah, and (well) they know it.




O People of the Scripture! Why do you confound, [why do] you mix, truth with falsehood, by distorting and falsifying [scripture], and conceal the truth, the descriptions of the Prophet, while you know?, that it is the truth?


A party of the People of the Scripture, the Jews, say, to some among them, 'Believe in what has been revealed to those who believe, that is, the Qur'ān, at the beginning of the day, and disbelieve, in it, at the end of it, so that they, the believers, might then turn back, from his [Muhammad's] religion, and that they [the believers] will then say: these [Jews] are knowledgeable and they could only have turned away from it after accepting it because they know it to be false.


And they also said: And do not believe except in one who (the lām of li-man, 'in one who', is extra) follows, accords with, your religion'. God, exalted be He, says, say, to them, O Muhammad (s), 'True guidance is God's guidance, that is Islam, everything else being error (this statement is parenthetical) - that (an [and what follows] is the direct object of the verb wa-lā tu'minū, 'do not believe') anyone should be given the like of what you have been given, of the Book, wisdom, and of the virtues (the term ahad, 'anyone', from whom the exclusion is being made, precedes that which is being excluded, 'the like of what you have been given', the meaning being: 'Do not affirm that anyone should be given this unless they follow your religion'); or that they, the believers, should dispute with you, [that they should] prevail over you, before your Lord', on the
Day of Resurrection, for you have the sounder religion (a variant reading has a-an, 'such that', the extra hamza denoting rebuke) in other words, [the Jews say do not believe] that another has been given the like of it, such that you might affirm it. God, exalted be He, says, Say: 'Surely bounty is in God's Hand; He gives it to whomever He will, so how can you say that no one else will be given what you have been given? God is Embracing, of ample bounty, Knowing, those who deserve it.


He singles out for His mercy whom He will; God is of bounty abounding'.


And of the People of the Scripture is he who, if you trust him with a hundredweight, that is, with much money, he will return it to you, on account of his trustworthiness, the like of 'Abd Allāh b. Salām to whom a man entrusted 1200 plates of gold, which he then returned to him; and of them is he who, if you trust him with one dinar, will not return it to you, on account of his treachery; unless you keep standing over him, not leaving him for one minute, for as soon as you leave him, he will deny it, as was the case with Ka'b b. al-Ashraf, to whom a man from Quraysh entrusted a dinar and later denied it. That, refusal to return things, is because they ay, 'We have no duty towards, namely, [no possibility of acquiring] sin because of, the Gentiles, the Arabs; for they considered it lawful to be unjust towards any person of a different religion, and they attributed
[the source of] this conviction to God, exalted be He. God, exalted be He, says, They speak falsehood against God, by attributing such things to Him, while they are aware, that they are liars.

Tuesday, October 10, 2006

AL IMRAN 66-70

هَاأَنتُمْ هَؤُلاء حَاجَجْتُمْ فِيمَا لَكُم بِهِ عِلمٌ فَلِمَ تُحَآجُّونَ فِيمَا لَيْسَ لَكُم بِهِ عِلْمٌ وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُ

[Yusufali 3:66] Ah! Ye are those who fell to disputing (Even) in matters of which ye had some knowledge! but why dispute ye in matters of which ye have no knowledge? It is Allah Who knows, and ye who know not!

مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِين
َ {67}

[Yusufali 3:67] Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to Allah's (Which is Islam), and he joined not gods with Allah.

إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـذَا النَّبِيُّ وَالَّذِينَ آمَنُواْ وَاللّهُ وَلِيُّ الْمُؤْمِنِينَ

[Yusufali 3:68] Without doubt, among men, the nearest of kin to Abraham, are those who follow him, as are also this Prophet and those who believe: And Allah is the Protector of those who have faith.

وَدَّت طَّآئِفَةٌ مِّنْ أَهْلِ الْكِتَابِ لَوْ يُضِلُّونَكُمْ وَمَا يُضِلُّونَ إِلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُون
َ {69}

[Yusufali 3:69] It is the wish of a section of the People of the Book to lead you astray. But they shall lead astray (Not you), but themselves, and they do not perceive!

يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللّهِ وَأَنتُمْ تَشْهَدُونَ

[Yusufali 3:70] Ye People of the Book! Why reject ye the Signs of Allah, of which ye are (Yourselves) witnesses?



Lo! (hā, 'lo', is for calling attention to something), You (antum, 'you', is the subject) are those (the
predicate is [what follows]) who dispute about what you know, concerning the affair of Moses
and Jesus, and your claim to be adhering to their religions: why do you then dispute concerning that of which you have no knowledge?, of Abraham's circumstances; and God knows, his circumstances, and you know not.

God, in order to dissociate Abraham [from their claims], said: No; Abraham in truth was not a Jew, neither a Christian, but he was a Muslim, professing the Oneness of God, and a hanīf, who inclined away from all other religions towards the upright one; and he was never of the idolaters.

Surely the people with the best claim, most worthy of, Abraham are those who followed him, during his time, and this Prophet, Muhammad (s) on account of his according with him as regards most [of the rulings] of his Law, and those who believe, from among his community, they are the ones that ought to say, 'We follow his religion', and not you; and God is the Protector of the believers, their Helper and Preserver.


When the Jews called Mu'ādh [b. Jabal], Hudhayfa [b. al-Yamān] and 'Ammār [b. Yāsir] to [join] their religion, the following was revealed: There is a party of the People of the Scripture who yearn to make you go astray; yet they cause none to stray, except themselves, because the sin for their leading [others] astray falls upon them, while the believers do not heed them in this; but they are not aware, of this.


O People of the Scripture! Why do you disbelieve in God's verses, the Qur'ān, that includes all the descriptions of Muhammad (s), when you yourselves bear witness? [when] you know that it is the truth.

Monday, October 09, 2006

AL IMRAN 61-65

فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءكُمْ وَنِسَاءنَا وَنِسَاءكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةُ اللّهِ عَلَى الْكَاذِبِينَ

[Yusufali 3:61] If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!"

إِنَّ هَـذَا لَهُوَ الْقَصَصُ الْحَقُّ وَمَا مِنْ إِلَـهٍ إِلاَّ اللّهُ وَإِنَّ اللّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ

[Yusufali 3:62] This is the true account: There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise.

فَإِن تَوَلَّوْاْ فَإِنَّ اللّهَ عَلِيمٌ بِالْمُفْسِدِينَ

[Yusufali 3:63] But if they turn back, Allah hath full knowledge of those who do mischief.

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْاْ إِلَى كَلَمَةٍ سَوَاء بَيْنَنَا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ اللّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضاً أَرْبَابًا مِّن دُونِ اللّهِ فَإِن تَوَلَّوْاْ فَقُولُواْ اشْهَدُواْ بِأَنَّا مُسْلِمُونَ

[Yusufali 3:64] Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will).

يَا أَهْلَ الْكِتَابِ لِمَ تُحَآجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنزِلَتِ التَّورَاةُ وَالإنجِيلُ إِلاَّ مِن بَعْدِهِ أَفَلاَ تَعْقِلُو
نَ {65}

[Yusufali 3:65] Ye People of the Book! Why dispute ye about Abraham, when the Law and the Gospel Were not revealed Till after him? Have ye no understanding?



And whoever, from among the Christians, disputes with you concerning him, after the knowledge, of his affair,that has come to you, say, to them: 'Come! Let us call our sons and your sons, our wives and your wives, ourselves and your selves, and gather them together, then let us humbly pray and invoke God's curse upon those who lie', by saying: 'Lord, curse the one that tells lies concerning the affair of Jesus'. The Prophet (s) had called upon the Najrān delegation to do this when they disputed with him about Jesus. They said, 'Let us think about it and we will come back to you'. The judicious one among them said, 'You know that he is a prophet, and that every people that has ever challenged a prophet to a mutual imprecation has been destroyed'. They left him and departed. When they went to see the Prophet (s), who had set out with al-Hasan, al-Husayn, Fātima and'Alī, he said to them [the Najrān delegation], 'When I supplicate, you say 'Amen'; but they refrained from this mutual imprecation and made peace with the Prophet on the condition that they pay the jizya, as reported by Abū Nu'aym. According to Ibn 'Abbās [the Prophet] said, 'Had they set out and performed the mutual cursing, they would have gone home and found neither possessions nor family'. It is also reported that had they set out with this intention, they would have been consumed by fire.

The truth is from your Lord (al-haqqu min rabbik, the predicate of a missing subject, which is [implied to be] amr 'īsā ['the matter concerning Jesus']); be not of those who waver, those who are uncertain about it.

And if they turn their backs, rejecting faith, assuredly God knows the agents of corruption, and will requitethem (here the [third person] pronominalisation has been replaced with the overt noun [al-mufsidūn, 'theagents of corruption']).


Say: 'O People of the Scripture!, Jews and Christians, come now to a word agreed upon (sawā', is the verbal noun, meaning mustawin amruhā, '[a word] regarding which the matter is upright') between us and you, and it is, that we worship none but God (allā is [made up of] an-lā, 'that…not') and that we do not associate anything with Him, and do not take each other for lords, beside God', as you have taken rabbis and monks; and if they turn their backs, in rejection of God's Oneness, say, you to them: 'Bear witness that we have submitted', [that we are of] those who affirm the Oneness of God.

When the Jews claimed that Abraham was Jewish and that they were following his religion, and the Christians made a similar claim, the following was revealed: O People of the Scripture! Why do you argue about, dispute over, Abraham?, claiming that he belonged to one of your [two] religions, when the Torah was not revealed, neither the Gospel, but, a very long time, after him, and it was only after these two were revealed that Jewry and Christianity came into being. What, do you not comprehend?, the falsehood of what you say?


فَأَمَّا الَّذِينَ كَفَرُواْ فَأُعَذِّبُهُمْ عَذَابًا شَدِيدًا فِي الدُّنْيَا وَالآخِرَةِ وَمَا لَهُم مِّن نَّاصِرِينَ {56}

[Yusufali 3:56] "As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help."

وَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُواْ الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَاللّهُ لاَ يُحِبُّ الظَّالِمِينَ {57}

[Yusufali 3:57] "As to those who believe and work righteousness, Allah will pay them (in full) their reward; but Allah loveth not those who do wrong."

ذَلِكَ نَتْلُوهُ عَلَيْكَ مِنَ الآيَاتِ وَالذِّكْرِ الْحَكِيمِ {58}

[Yusufali 3:58] "This is what we rehearse unto thee of the Signs and the Message of Wisdom."

إِنَّ مَثَلَ عِيسَى عِندَ اللّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِن تُرَابٍ ثِمَّ قَالَ لَهُ كُن فَيَكُونُ {59}

[Yusufali 3:59] The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was.

الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُن مِّن الْمُمْتَرِينَ {60}

[Yusufali 3:60] The Truth (comes) from Allah alone; so be not of those who doubt.




As for the disbelievers, I will chastise them with a terrible chastisement in this world, through being killed, taken captive and made to pay the jizya, and the Hereafter, in the Fire; they shall have no helpers, none to protect them from it.


But as for the believers, who do deeds of righteous, He will pay them in full (yuwaffihim, is also read nuwaffihim, 'We will pay them in full') their wages. God loves not the evildoers, that is, He will chastise them. It is reported that God, exalted be He, sent him [Jesus] a cloud which raised him up, but his mother clutched to him in tears. He then said to her, 'Verily, the Resurrection shall bring us together again'. This took place on the Night of Ordainment (laylat al-qadr) in the Holy House [of Jerusalem], when he was thirty three years old. His mother lived on after him for six years. The two Shaykhs [Bukhari and Muslim] narrate a hadith [in which it is stated] that he [Jesus] will descend when the Hour is nigh and will rule according to the Law of our Prophet [Muhammad], and that he will slay the false messiah and the swine, break the cross and impose the jizya. In a hadith recorded by Muslim, he will remain for seven years; according to Abu Dawud al-Tayalisi, [he will remain for] forty years, and he will die and have prayers performed over him. It is possible that what is meant [by the forty years] is the total time he will have spent on earth, before he was raised and afterwards.


This, what is mentioned of the matter of Jesus, We recite to you, narrate to you, O Muhammad (s), of verses and wise, clear, remembrance, namely, the Qur'an (min al-ayat, 'of verses' is a circumstantial qualifier referring to the [suffixed pronoun] ha' of natluhu, and its operator is the demonstrative import of dhalika, 'this').


Truly, the likeness of Jesus, his remarkable case, in God's sight, is as Adam's likeness, as the case of Adam, whom God created without father or mother: this is a comparison of one remarkable thing with another more remarkable, so that it convinces the disputer and establishes itself in one's mind more effectively. He created him, Adam, that is, his form, of dust, then said He to him, 'Be,', a human being, and he was; similarly, He said to Jesus, 'Be' - without a father - and he was.


The truth is from your Lord (al-haqqu min rabbik, the predicate of a missing subject, which is [implied to be] amr 'īsā ['the matter concerning Jesus']); be not of those who waver, those who are uncertain about it.

Sunday, October 08, 2006

AL IMRAN 51-55

إِنَّ اللّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَاطٌ مُّسْتَقِيمٌ

[Yusufali 3:51] "'It is Allah Who is my Lord and your Lord; then worship Him. This is a Way that is straight.'"

فَلَمَّا أَحَسَّ عِيسَى مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنصَارِي إِلَى اللّهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنصَارُ اللّهِ آمَنَّا بِاللّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ

[Yusufali 3:52] When Jesus found Unbelief on their part He said: "Who will be My helpers to (the work of) Allah?" Said the disciples: "We are Allah's helpers: We believe in Allah, and do thou bear witness that we are Muslims.

رَبَّنَا آمَنَّا بِمَا أَنزَلَتْ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ

[Yusufali 3:53] "Our Lord! we believe in what Thou hast revealed, and we follow the Messenger; then write us down among those who bear witness."

وَمَكَرُواْ وَمَكَرَ اللّهُ وَاللّهُ خَيْرُ الْمَاكِرِينَ

[Yusufali 3:54] And (the unbelievers) plotted and planned, and Allah too planned, and the best of planners is Allah.

إِذْ قَالَ اللّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُواْ وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُواْ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

[Yusufali 3:55] Behold! Allah said: "O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute.




Surely God is my Lord and your Lord, so worship Him. This, that which I enjoin upon you, is a straight path'. But they rejected him and did not believe in him.


And when Jesus sensed, [when] he became aware of, their disbelief, and they plotted to kill him, he said, 'Who will be my helpers, departing, unto God?', to help His religion; The disciples said, 'We will be helpers of God, those who assist His religion: they were Jesus's intimates and the first to believe in him. [They were] twelve men who were of pure white complexion (hawar); but some say that they [were called hawariyyun because they] were bleachers of clothes (qassarun); we believe in, we accept the truth of, God; witness, O Jesus, that we have submitted.

Lord, we believe in what You have revealed, of the Gospel, and we follow the Messenger, Jesus; inscribe us therefore with those who bear witness', to Your Oneness and to the truthfulness of Your Messenger


God says: And they, the disbelievers among the Children of Israel, schemed, against Jesus, by assigning someone to assassinate him; and God schemed, by casting the likeness of Jesus onto the person who intended to kill him, and so they killed him, while Jesus was raised up into heaven; and God is the best of schemers, most knowledgeable of him [Jesus].


And mention, when God said, 'O Jesus, I am gathering you, seizing you, and raising you to Me, away from the world without death, and I am cleansing you of, removing you far away from, those who disbelieved, and I am setting those who follow you, those Christians and Muslims who believed in your prophethood, above those who disbelieved, in you, namely, the Jews, becoming above them through [definitive] argument and the sword, until the Day of Resurrection. Then to Me shall be your return, and I will decide between you, as to what you were at variance about, as regards religion.

Saturday, October 07, 2006

AL IMRAN 46-50


وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلاً وَمِنَ الصَّالِحِين

[Yusufali 3:46] "He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous."

قَالَتْ رَبِّ أَنَّى يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ قَالَ كَذَلِكِ اللّهُ يَخْلُقُ مَا يَشَاء إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ

[Yusufali 3:47] She said: "O my Lord! How shall I have a son when no man hath touched me?" He said: "Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is!

وَيُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالإِنجِيل
َ {48}

[Yusufali 3:48] "And Allah will teach him the Book and Wisdom, the Law and the Gospel,

وَرَسُولاً إِلَى بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ أَنِّي أَخْلُقُ لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللّهِ وَأُبْرِئُ الأكْمَهَ والأَبْرَصَ وَأُحْيِـي الْمَوْتَى بِإِذْنِ اللّهِ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِين
َ {49}

[Yusufali 3:49] "And (appoint him) a messenger to the Children of Israel, (with this message): "'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah's leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah's leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe;

وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُم بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ وَجِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ فَاتَّقُواْ اللّهَ وَأَطِيعُونِ

[Yusufali 3:50] "'(I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear Allah, and obey me.




He shall speak to mankind in the cradle, that is to say, as a child before the age of speech, and in his manhood, and he is of the righteous'.

She said, 'Lord, how shall I have a child when no mortal has touched me?', neither through conjugality or otherwise; He said, the command, 'It is such, that God will create from you a child without a father. God creates what He will. When He decrees a thing, willing its creation, He says to it only: “Be,” and it is, that is, [and] 'he is'.


And We will teach him (read nu'allimuhu, or yu'allimuhu, 'He will teach him') the Book, that is, script, wisdom, and the Torah, and the Gospel.

And He will make him, to be a messenger to the Children of Israel, during his tender years, or after puberty. Gabriel breathed into the opening of her garment and she became pregnant. What happened to her after this is mentioned later in surat Maryam [Q. 19:21ff]. Thus, when God sent him to the Children of Israel, he said to them, 'I am God's Messenger to you', and, 'I have come to you with a sign, an indication of my truthfulness, from your Lord, and it is that, I will create (a variant reading for [the particle introducing the relative clause] anni, 'that I', has inni, 'truly I', indicating a new [independent] sentence) [that] I will fashion, for you out of clay like the shape of a bird (ka-hay'at, 'something like the shape of': the kaf is the subject of a passive participle) then I will breathe into it (fihi, the [suffixed] pronoun [-hi] refers to the [preceding] kaf), and it will be a bird (tayran, is also read ta'iran) by the leave, the will, of God. So he created for them a bat, being the most perfectly-created of birds, and they would watch it flying, but when it went out of sight, it would fall dead - so that the work of a creature [sc. Jesus] may be distinguished from the work of the Creator, namely, God, exalted be He, and that he might know that perfection belongs to God [alone]. I will also heal the blind (akmah is one that is blind from birth) and the leper; these two are singled out for mention because with both afflictions the person is completely helpless. He [Jesus] was sent in an age of [characterised by] medicinal science, and he cured, through supplication, fifty thousand in one day on the condition that each person would become a believer; and I bring to life the dead, by the leave of God - He repeats this to preclude any false attributions of divinity to him - he brought back to life his friend 'azar, the son of an old woman, and the daughter of the tithe-collector, all of whom lived on and produced offspring, and [he also brought back to life] Shem, son of Noah, but he died [again] immediately. I will inform you too of what things you eat, and what you treasure up, store, in your houses, and what I have never seen, and he would inform people what they had eaten and what they would eat. Surely in that, mentioned, is a sign for you, if you are believers.


Likewise, I have come to you, confirming that which was before me of the Torah, and to make lawful for you some of that which was forbidden to you, in it. Thus he made lawful for them fish and birds which had no spikes; it is also said that he made it all lawful for them, so that ba'd, 'some', means, kull, 'all'). I have come to you with a sign from your Lord, He has repeated it for emphasis and to expand upon it: so fear God, and obey me, in what I command you of affirming God's Oneness and being obedient to Him.


Friday, October 06, 2006

AL IMRAN 41-45

قَالَ رَبِّ اجْعَل لِّيَ آيَةً قَالَ آيَتُكَ أَلاَّ تُكَلِّمَ النَّاسَ ثَلاَثَةَ أَيَّامٍ إِلاَّ رَمْزًا وَاذْكُر رَّبَّكَ كَثِيراً وَسَبِّحْ بِالْعَشِيِّ وَالإِبْكَار
ِ {41}

[Yusufali 3:41] He said: "O my Lord! Give me a Sign!" "Thy Sign," was the answer, "Shall be that thou shalt speak to no man for three days but with signals. Then celebrate the praises of thy Lord again and again, and glorify Him in the evening and in the morning."

وَإِذْ قَالَتِ الْمَلاَئِكَةُ يَا مَرْيَمُ إِنَّ اللّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَى نِسَاء الْعَالَمِين
َ {42}

[Yusufali 3:42] Behold! the angels said: "O Mary! Allah hath chosen thee and purified thee- chosen thee above the women of all nations.

يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ

[Yusufali 3:43] "O Mary! worship Thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down."

ذَلِكَ مِنْ أَنبَاء الْغَيْبِ نُوحِيهِ إِلَيكَ وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُون أَقْلاَمَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ

[Yusufali 3:44] This is part of the tidings of the things unseen, which We reveal unto thee (O Messenger!) by inspiration: Thou wast not with them when they cast lots with arrows, as to which of them should be charged with the care of Mary: Nor wast thou with them when they disputed (the point).

إِذْ قَالَتِ الْمَلآئِكَةُ يَا مَرْيَمُ إِنَّ اللّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالآخِرَةِ وَمِنَ الْمُقَرَّبِين
َ {45}

[Yusufali 3:45] Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah;


He said, 'My Lord! Appoint for me a sign', that is, an indication of my wife's pregnancy. He said, 'Your sign, for this, is that you shall not speak to men, that is, you shall refrain from speaking to them, but not from remembrance of God, save by tokens, gestures, for three days, and nights. And remember your Lord often, and glorify, perform prayer, at evening and dawn', at the end of the day and at its beginning.

And, mention, when the angels, namely, Gabriel, said, 'O Mary, God has preferred you, He has elected you, and made you pure, of the touch of men; He has preferred you above all women of the worlds, that is, the inhabitants of your time.

O Mary, be obedient to your Lord, be compliant before Him, prostrating and bowing with those who bow', that is, pray with those who pray.


That, which has been mentioned of the matter of Zachariah and Mary, is of the tidings of the Unseen, of the news of what was unknown to you. We reveal it to you, O Muhammad (s), for you were not with them, when they were casting quills, in the water, drawing their lots so that it be manifested to them, which of them should have charge of, [which of them should] bring up, Mary; nor were you with them, when they were disputing, about the custodianship of Mary, such that you might have known it and related it; but truly you know it only through revelation.


Mention, when the angels, namely, Gabriel, said, 'O Mary, God gives you good tidings of a Word from Him, that is, a boy, whose name is the Messiah, Jesus, son of Mary, He addresses her attributing him to her in order to point out that she will give birth to him without a father, for, the custom is to attribute the child to its father, honoured shall he be in this world, through prophethood, and the Hereafter, through [his] intercession and the high stations [al-darajat al-'ula, cf. Q. 20:75], and of those brought close, to God.

Thursday, October 05, 2006

AL IMRAN 36-40

فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنثَى وَاللّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالأُنثَى وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وِإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ

[Yusufali 3:36] When she was delivered, she said: "O my Lord! Behold! I am delivered of a female child!"- and Allah knew best what she brought forth- "And no wise is the male Like the female. I have named her Mary, and I commend her and her offspring to Thy protection from the Evil One, the Rejected."

فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقاً قَالَ يَا مَرْيَمُ أَنَّى لَكِ هَـذَا قَالَتْ هُوَ مِنْ عِندِ اللّهِ إنَّ اللّهَ يَرْزُقُ مَن يَشَاء بِغَيْرِ حِسَابٍ

[Yusufali 3:37] Right graciously did her Lord accept her: He made her grow in purity and beauty: To the care of Zakariya was she assigned. Every time that he entered (Her) chamber to see her, He found her supplied with sustenance. He said: "O Mary! Whence (comes) this to you?" She said: "From Allah: for Allah Provides sustenance to whom He pleases without measure."

هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ قَالَ رَبِّ هَبْ لِي مِن لَّدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاء

[Yusufali 3:38] There did Zakariya pray to his Lord, saying: "O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!

فَنَادَتْهُ الْمَلآئِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللّهَ يُبَشِّرُكَ بِيَحْيَـى مُصَدِّقًا بِكَلِمَةٍ مِّنَ اللّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ الصَّالِحِينَ

[Yusufali 3:39] While he was standing in prayer in the chamber, the angels called unto him: "Allah doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a prophet,- of the (goodly) company of the righteous."

قَالَ رَبِّ أَنَّىَ يَكُونُ لِي غُلاَمٌ وَقَدْ بَلَغَنِيَ الْكِبَرُ وَامْرَأَتِي عَاقِرٌ قَالَ كَذَلِكَ اللّهُ يَفْعَلُ مَا يَشَا
ء {40}

[Yusufali 3:40] He said: "O my Lord! How shall I have son, seeing I am very old, and my wife is barren?" "Thus," was the answer, "Doth Allah accomplish what He willeth."



And when she gave birth to her, a girl, and she had been hoping for a boy, since only males were consecrated to the service of God, she said, apologetically, 'O, Lord, I have given birth to a female' - and God knew very well what she had given birth to: a parenthetical statement constituting God's speech (a variant reading [for wada'at, 'she gave birth', has wada'tu, 'I gave birth' [making these Hanna's words, sc. 'and God knows very well what I have given birth to']); the male, that she had asked for, is not as the female, that was bestowed upon her, because he is designed for the service [of God], while she would not be suitable on account of her lesser physical ability, her private parts, the effects of menstruation on her, and so on. 'And I have named her Mary, and commend her to You with her seed, her children, to protect them from the accursed, the outcast, Satan'. In a hadīth [it is stated]: 'Every new-born is touched by Satan and begins [life] by crying, except for Mary and her son', as reported by the two Shaykhs [Bukhārī and Muslim].

Her Lord accepted the child, that is, He received Mary from her mother, with gracious acceptance, and made her grow excellently, He made her grow up with excellent character. She would grow in a day by as much as a new-born grew during a year. Her mother took her to the priests, the keepers of the Holy House [of Jerusalem] and said: 'This here before you is the dedication [I offered]'. They competed for [guardianship of] her, because she was the daughter of their religious leader, at which point Zachariah said, 'I am most worthy of her, for, her maternal aunt lives with me'. The others said, 'No, [not until] we have cast lots'. Thus, all twenty nine of them departed to the River Jordan, where they cast their quills, agreeing that the one whose quill remained fast and floated to the surface of the water would be most worthy of [being guardian over] her. Zachariah's quill remained fast [and surfaced]. He took [charge of] her and built for her a gallery-room with a ladder in the temple, and none apart from him went up to her. He used to bring her food, drink and oil, and would find her with summer fruits in winter, and winter fruits in summer, just as God says, and Zachariah took charge of her, he took her to him (a variant reading [of kafalahā, 'he took charge of her'] is kaffalahā, 'He [God] gave Zachariah charge of her', with Zakariyyā', or Zakariyyā, in the accusative and 'God' as the subject of the verb). Whenever Zachariah went into the sanctuary, that is, the room, the most noble seat [in the temple], where she was, he found her with provisions. 'O Mary,' he said, 'Whence comes this to you?' She, still very young, said, 'From God, He sends it to me from Paradise, 'Truly God provides, abundant provision, for whomever He will without reckoning, without consequence.

Then, when Zachariah had seen this and realised that the One with power to bring something about in other than its [natural] time, is able to bring about a child in old age, and with those of his family line all deceased, Zachariah prayed to his Lord, when he entered the sanctuary to pray in the middle of the night, saying, 'Lord, bestow upon me from You a goodly offspring, a righteous son, verily, You are the Hearer of, [You are] the One Who answers, supplication'.

And the angels, namely, Gabriel, called to him, standing in the sanctuary, in the temple, at worship that (anna, means bi-anna; a variant reading has inna, implying a direct speech statement) 'God gives you good tidings (read yubashshiruka, or yubshiruka) of John, who shall confirm a Word, being, from God, namely, Jesus, that he is God's Spirit; he is referred to as [God's] 'Word', because he was created through the word kun, 'Be'; a lord, with a following, and one chaste, forbidden from women, and a prophet of the righteous': it is said that he never sinned and never so intended.

He said, 'My Lord! How shall I have a boy, a son, when old age has overtaken me, that is, [after] I have reached extreme [old] age, 120 years [old]; and my wife is barren?', having reached the age of 98. He said, 'So it, the matter, will be', with God creating a boy from both of you. 'God does what He will', nothing can prevent Him therefrom, and in order to manifest this great power he was inspired with the question so that he would be answered through it [this great power]. And when his soul longed for the swift fulfilment of that of which good tidings had been given:

Wednesday, October 04, 2006

AL IMRAN 31-35

قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ {31}

[Yusufali 3:31] Say: "If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful."

قُلْ أَطِيعُواْ اللّهَ وَالرَّسُولَ فإِن تَوَلَّوْاْ فَإِنَّ اللّهَ لاَ يُحِبُّ الْكَافِرِينَ

[Yusufali 3:32] Say: "Obey Allah and His Messenger": But if they turn back, Allah loveth not those who reject Faith.

إِنَّ اللّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ
[Yusufali 3:33] Allah did choose Adam and Noah, the family of Abraham, and the family of 'Imran above all people,-

ذُرِّيَّةً بَعْضُهَا مِن بَعْضٍ وَاللّهُ سَمِيعٌ عَلِيمٌ

[Yusufali 3:34] Offspring, one of the other: And Allah heareth and knoweth all things.

إِذْ قَالَتِ امْرَأَةُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

[Yusufali 3:35] Behold! a woman of 'Imran said: "O my Lord! I do dedicate unto Thee what is in my womb for Thy special service: So accept this of me: For Thou hearest and knowest all things."



When they said, 'We only worship idols out of our love for God, that they might bring us close to Him', the following was revealed: Say, O Muhammad (s), 'If you love God, follow me, and God will love you, meaning that He will reward you, and forgive you your sins; God is Forgiving, as regards the sins, committed previously, by one who [now] follows me; Merciful, to him.


Say, to them, 'Obey God, and the Messenger', as regards the [belief in the] Oneness of God which he enjoins upon you. But if they turn their backs, [if they] object to obedience, God loves not the disbelievers, meaning that He will chastise them (the [third person] pronominalisation ['they'] is replaced by the overt noun ['the disbelievers']).


Lo! God preferred, He has chosen, Adam and Noah and the House of Abraham and the House of 'Imrān, meaning [He preferred] their selves [sc. Abraham and 'Imrān], above the worlds, by making prophethood reside in [them and] their progeny:

the seed of one, offspring from, another, of them; God is Hearer, Knower.


Mention, when the wife of 'Imrān, Hanna, said, after she had reached old age and longed for a child, and supplicated to God and sensed that she was carrying child, 'O, Lord, I have vowed to, offer, You what is within my womb as a consecration, [one] liberated and delivered from the distractions of this world for the service of Your Holy House [in Jerusalem]. Accept this from me. Lo! It is You Who are the Hearer, of petition, the Knower, of intentions. 'Imrān died while she was still pregnant.

AL IMRAN 26-30

قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاء وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاء وَتُعِزُّ مَن تَشَاء وَتُذِلُّ مَن تَشَاء بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَىَ كُلِّ شَيْءٍ قَدِيرٌ {26}

[Yusufali 3:26] Say: "O Allah! Lord of Power (And Rule), Thou givest power to whom Thou pleasest, and Thou strippest off power from whom Thou pleasest: Thou enduest with honour whom Thou pleasest, and Thou bringest low whom Thou pleasest: In Thy hand is all good. Verily, over all things Thou hast power.

تُولِجُ اللَّيْلَ فِي الْنَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الَمَيَّتَ مِنَ الْحَيِّ وَتَرْزُقُ مَن تَشَاء بِغَيْرِ حِسَابٍ

[Yusufali 3:27] "Thou causest the night to gain on the day, and thou causest the day to gain on the night; Thou bringest the Living out of the dead, and Thou bringest the dead out of the Living; and Thou givest sustenance to whom Thou pleasest, without measure."

لاَّ يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاء مِن دُوْنِ الْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللّهِ فِي شَيْءٍ إِلاَّ أَن تَتَّقُواْ مِنْهُمْ تُقَاةً وَيُحَذِّرُكُمُ اللّهُ نَفْسَهُ وَإِلَى اللّهِ الْمَصِيرُ

[Yusufali 3:28] Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.

قُلْ إِن تُخْفُواْ مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللّهُ وَيَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأرْضِ وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

[Yusufali 3:29] Say: "Whether ye hide what is in your hearts or reveal it, Allah knows it all: He knows what is in the heavens, and what is on earth. And Allah has power over all things.

يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوَءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا وَيُحَذِّرُكُمُ اللّهُ نَفْسَهُ وَاللّهُ رَؤُوفُ بِالْعِبَادِ

[Yusufali 3:30] "On the Day when every soul will be confronted with all the good it has done, and all the evil it has done, it will wish there were a great distance between it and its evil. But Allah cautions you (To remember) Himself. And Allah is full of kindness to those that serve Him."


When the Prophet (s) promised his community sovereignty over the lands of Persia and Byzantium, the hypocrites said, 'How preposterous!', and so the following was revealed, Say: 'O God, Master of the Kingdom, you give the Kingdom to whom You will, from among your creatures, and seize the Kingdom from whom You will; You exalt whom You will, by giving it [the kingdom] to him, and You abase whom You will, by seizing it from him; in Your hand, in Your power, is good, that is, as well as evil. You are Able to do all things.

You make the night to pass, to enter, into the day and You make the day to pass, to enter, into the night, each of them increasing by the amount by which the other decreases; You bring forth the living from the dead, such as humans and birds, from sperm-drops and eggs [respectively]; and You bring forth the dead, the sperm-drop and the egg, from the living, and You provide, with abundant provision, whom You will without reckoning'.

Let not the believers take the disbelievers as patrons, rather than, that is, instead of, the believers - for whoever does that, that is, [whoever] takes them as patrons, does not belong to, the religion of, God in anyway - unless you protect yourselves against them, as a safeguard (tuqātan, 'as a safeguard', is the verbal noun from taqiyyatan), that is to say, [unless] you fear something, in which case you may show patronage to them through words, but not in your hearts: this was before the hegemony of Islam and [the dispensation] applies to any individual residing in a land with no say in it. God warns you, He instills fear in you, of His Self, [warning] that He may be wrathful with you if you take them as patrons; and to God is the journey's end, the return, and He will requite you.

Say, to them: 'Whether you hide what is in your breasts, in your hearts, of patronage to them, or disclose it, manifest it, God knows it and, He, knows what is in the heavens and what is in the earth; and God is Able to do all things, and this includes punishing those who patronise them.

And remember, the day every soul shall find what it has done of good present before it, and what it has done of evil (the [last statement constitutes the] subject, the predicate of which is [what follows]), it will wish that between it and that there were a great distance, an extremely lengthy distance so that it [the evil] could never reach it. God warns you of His Self (this is repeated for emphasis), and God is Kind to His servants.