Surah 12. Yusuf, Ayah 108
| قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ |
| Transliteration | : | qul haadhihi sabel -e adco 'ilaa 'allaah calaa bas.erah 'anaa wa- man ittabaca -ne wa- subh.aana 'allaah wa- maa 'anaa min al- mushriken |
| Pickthall | : | Say: This is my Way: I call on Allah with sure knowledge, I and whosoever followeth me--Glory be to Allah!--and I am not of the idolaters. |
| Asad | : | Say [O Prophet]: "This is my way: Resting upon conscious insight accessible to reason, I am calling [you all] unto God104 - I and they who follow me. And [say:] "Limitless is God in His glory; and I am not one of those who ascribe divinity to aught beside Him!" |
| Malik | : | Tell them plainly: "This is my way. I invite you to Allah with sure knowledge which I and my followers possess. Glory be to Allah, and I am not one of the mushrikin." |
| Yusuf Ali | : | Say thou: "This my way: I do invite unto Allah on evidence clear as the seeing with one's eyes I and whoever follows me: Glory to Allah! and never will I join gods with Allah!" 1792 |
Note - 104It is impossible to render the expression 'ala basirah in
a more concise manner. Derived from the verb basura or
basira ("he became seeing" or "he saw"), the noun basirah
(as also the verb) has the abstract connotation of
"seeing with one's mind": and so it signifies "the
faculty of understanding based on conscious insight" as
well as, tropically, "an evidence accessible to the
intellect" or "verifiable by the intellect". Thus, the
"call to God" enunciated by the Prophet is described here
as the outcome of a conscious insight accessible to, and
verifiable by, man's reason: a statement which
circumscribes to perfection the Qur'anic approach to all
questions of faith, ethics and morality, and is echoed
many times in expressions like "so that you might use
your reason" (la'allakam ta'qilun), or "will you not,
then, use your reason?" (a fa-la ta'qilun), or "so that
they might understand [the truth]" (la'allahum yafqahun),
or "so that you might think" (la'allakum tatafakkarun);
and, finally, in the oft-repeated declaration that the
message of the Qur'an as such is meant specifically "for
people who think" (li-qawmin yatafakkarun).
|
Note - 1792Islam holds fast to the one central fact in the spiritual
world,-the unity of God, and all Reality springing from
Him and Him alone. There can be no one and nothing in
competition with that one and only Reality. It is the
essence of Truth. All other ideas or existences,
including our perception of Self, are merely
relative,-mere projections from the wonderful faculties
which He has given to us. This is not, to us, mere
hypothesis. It is in our inmost experience. In the
physical world, they say that seeing is believing. In our
inner world this sense of Allah is as clear as sight in
the physical world. Therefore, Al-Mustafa and those who
really follow him in the truest sense of the world, call
all the world to see this Truth, feel this experience,
follow this Way. They will never be distracted by
metaphysical speculations, whose validity will always be
doubtful, nor be deluded with phantoms which lead men
astray.
|
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It is impossible to render the expression 'ala basirah in a more concise manner. Derived from the verb basura or basira ("he became seeing" or "he saw"), the noun basirah (as also the verb) has the abstract connotation of "seeing with one's mind": and so it signifies "the faculty of understanding based on conscious insight" as well as, tropically, "an evidence accessible to the intellect" or "verifiable by the intellect". Thus, the "call to God" enunciated by the Prophet is described here as the outcome of a conscious insight accessible to, and verifiable by, man's reason: a statement which circumscribes to perfection the Qur'anic approach to all questions of faith, ethics and morality, and is echoed many times in expressions like "so that you might use your reason" (la'allakam ta'qilun), or "will you not, then, use your reason?" (a fa-la ta'qilun), or "so that they might understand [the truth]" (la'allahum yafqahun), or "so that you might think" (la'allakum tatafakkarun); and, finally, in the oft-repeated declaration that the message of the Qur'an as such is meant specifically "for people who think" (li-qawmin yatafakkarun). |
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Islam holds fast to the one central fact in the spiritual world,-the unity of God, and all Reality springing from Him and Him alone. There can be no one and nothing in competition with that one and only Reality. It is the essence of Truth. All other ideas or existences, including our perception of Self, are merely relative,-mere projections from the wonderful faculties which He has given to us. This is not, to us, mere hypothesis. It is in our inmost experience. In the physical world, they say that seeing is believing. In our inner world this sense of Allah is as clear as sight in the physical world. Therefore, Al-Mustafa and those who really follow him in the truest sense of the world, call all the world to see this Truth, feel this experience, follow this Way. They will never be distracted by metaphysical speculations, whose validity will always be doubtful, nor be deluded with phantoms which lead men astray. |
