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Surah 19. Maryam, Ayah 73

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وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا بَيِّنَـٰتٍ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَىُّ ٱلْفَرِيقَيْنِ خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا
Wai tha tutl a AAalayhim a y a tun a bayyin a tin q a la alla th eena kafaroo lilla th eena a manoo ayyu alfareeqayni khayrun maq a man waa h sanu nadiyy a n
AS IT IS, whenever Our messages are conveyed to them in all their clarity, those who are bent on denying the truth are wont to say unto those who have attained to faith: "which of the two kinds of man58 is in a stronger position and superior as a community?"59
  - Mohammad Asad

Lit., "two groups" or "parties": an allusion to two kinds or types of human society characterized by their fundamentally different approach to problems of faith and morality. (See next note.)

Lit., "better in assembly". This parabolic "saying" of the unbelievers implies, in the garb of a rhetorical question, a superficially plausible but intrinsically fallacious argument in favour of a society which refuses to submit to any absolute moral imperatives and is determined to obey the dictates of expediency alone. In such a social order, material success and power are usually seen as consequences of a more or less conscious rejection of all metaphysical considerations - and, in particular, of all that is comprised in the concept of God-willed standards of morality - on the assumption that they are but an obstacle in the path of man's free, unlimited "development". It goes without saying that this attitude (which has reached its epitome in the modern statement that "religion is opium for the people") is diametrically opposed to the demand, voiced by every higher religion, that man's social life, if it is to be a truly "good" life, must be subordinated to definite ethical principles and restraints. By their very nature, these restraints inhibit the unprincipled power-drive which dominates the more materialistic societies and enables them to achieve - without regard to the damage done to others and, spiritually, to themselves - outward comforts and positions of strength in the shortest possible time: but precisely because they do act as a brake on man's selfishness and power-hunger, it is these moral considerations and restraints - and they alone - that can free a community from the interminable, self-destructive inner tensions and frustrations to which materialistic societies are subject, and thus bring about a more enduring, because more organic, state of social well-being. This, in short, is the elliptically implied answer of the Qur'an to a rhetorical question placed in the mouths of "those who are bent on denying the truth".

When Our Clear Revelations are recited to them the unbelievers say to the believer: "Which one, of the two of us, have fine dwelling and better companions?"
  - Muhammad Farooq-i-Azam Malik
When Our clear revelations are recited to them, the disbelievers ask the believers 'mockingly', 'Which of the two of us is better in status and superior in assembly?'
  - Mustafa Khattab
And when Our clear revelations are recited unto them those who disbelieve say unto those who believe: Which of the two parties (yours or ours) is better in position, and more imposing as an army?
  - Marmaduke Pickthall
When Our Clear Signs are rehearsed to them the Unbelievers say to those who believe "Which of the two sides is best in point of position? Which makes the best show in council?" 2519
  - Abdullah Yusuf Ali

The Unbelievers may, for a time, make a better show in worldly position, or in people's assemblages where things are judged by the counting of heads. But Truth must prevail even in this world, and ultimately the positions must be reversed.

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