Surah 41. Ha-Mim, Ayah 45
| وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ ۗ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ |
| Asad | : | Thus, too, have We vouchsafed revelation unto Moses aforetime, and thereupon disputes arose about it.39 And [then, as now,] had it not been for a decree that had already gone forth from thy Sustainer, all would indeed have been decided between them [from the outset].40 As it is, behold, they [who will not believe in this divine writ] are in grave doubt, amounting to suspicion, about what it portends.41 |
| Malik | : | Before this Qur'an, We had given the Book to Musa and it was similarly disputed. If your Rabb had not already given a word, the judgement would have been passed between the disputants; grave though their suspicions were about it. |
| Pickthall | : | And We verily gave Moses the Scripture, but there hath been dispute concerning it; and but for a Word that had already gone forth from thy Lord, it would ere now have been judged between them; but lo! they are in hopeless doubt concerning it. |
| Yusuf Ali | : | We certainly gave Moses the Book aforetime: but dispute arose therein. Had it not been for a word that went forth before from thy Lord (their differences) would have been settled between them: but they remained in suspicious disquieting doubt thereon. 4518 |
| Transliteration | : | Walaqad atayna moosa alkitaba faikhtulifa feehi walawla kalimatun sabaqat min rabbika laqudiya baynahum wainnahum lafee shakkin minhu mureebin |
Note - 39As was and is the case with the Qur'an, some people
accepted the divine message revealed to Moses, and some
rejected it (Zamakhshari, Razii), while others disagreed
about the import and application of its tenets (Tabari).
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Note - 40For an explanation of this passage, as well as of the
above parallel between men's attitudes towards the
earlier scriptures and the Qur'an, see the second
sentence of 10:19 and the corresponding note [29].
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Note - 41Lit., "about it", i.e., doubts as to whether the Qur'anic
approach to problems of man's spirit and body - and, in
particular, its stress on the essential unity of these
twin aspects of human life (cf. note [118] on the first
sentence of 2:143) - is justified or not. In a wider
sense, these doubts of the deniers of the truth relate to
the question of whether religion as such is "beneficial"
or "injurious" to human society - a question which is
posed and answered by them with a strong bias against all
religious faith.
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Note - 4518Callousness and self-sufficiency in religion are often
illustrated by sects like the Pharisees and Sadducees
among the Jews. Where there are honest differences of
opinion, they can, in Allah's Plan, lead to greater
enquiry and emulation. Where the differences are
fractious, there is often even then time left for
repentance. In any case the Word or Decree of God is for
the best good of all, and should not disturb Faith. Cf.
x. 19. A good life, of faith and truth, is in our own
interests, and the opposite against our own interests.
Allah is never unjust.
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As was and is the case with the Qur'an, some people accepted the divine message revealed to Moses, and some rejected it (Zamakhshari, Razii), while others disagreed about the import and application of its tenets (Tabari). |
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For an explanation of this passage, as well as of the above parallel between men's attitudes towards the earlier scriptures and the Qur'an, see the second sentence of 10:19 and the corresponding note [29]. |
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Lit., "about it", i.e., doubts as to whether the Qur'anic approach to problems of man's spirit and body - and, in particular, its stress on the essential unity of these twin aspects of human life (cf. note [118] on the first sentence of 2:143) - is justified or not. In a wider sense, these doubts of the deniers of the truth relate to the question of whether religion as such is "beneficial" or "injurious" to human society - a question which is posed and answered by them with a strong bias against all religious faith. |
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Callousness and self-sufficiency in religion are often illustrated by sects like the Pharisees and Sadducees among the Jews. Where there are honest differences of opinion, they can, in Allah's Plan, lead to greater enquiry and emulation. Where the differences are fractious, there is often even then time left for repentance. In any case the Word or Decree of God is for the best good of all, and should not disturb Faith. Cf. x. 19. A good life, of faith and truth, is in our own interests, and the opposite against our own interests. Allah is never unjust. |
